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下面我们再举一个纯粹理论的文章：

Buddhism of Wisdom & Faith: Pure Land Principles and Practice佛教的智慧与信仰：净土原理与实践


1 ）大乘佛教和净土学校
Traditionally, in Mahayana temples and pagodas, monks and nuns recite the Amitabha Sutra in their evening prayer session, followed by the sacred names of the three Pure Land Sages: Amitabha Buddha and the Bodhisattvas Avalokitesvara (Kuan Yin/Kannon) and Mahasthamaprapta (Shih Chih/Seishi).传统上，在大乘佛教寺庙和宝塔，僧尼念弥陀经在其晚间祈祷会议，其次是神圣的3名净土圣贤：阿弥陀佛和菩萨观世音（观音/观音）和Mahasthamaprapta （施志/静） 。 Moreover, Buddhist followers, whether clergy or laymen, usually greet fellow cultivators with palms joined and the words "Amitabha Buddha."此外，佛教信徒，无论是神职人员或外行人，通常迎接研究员种植者与手掌加入，并在“阿弥陀佛。 ”
Pure Land teaching effectively suits today's times and the Buddhas' intentions and has quietly penetrated the psyche of Buddhists.净土教学有效地适合今天的时代和佛像的意图，并已悄悄地渗透到心灵的佛教徒。 Wherever Buddhism is practiced, the majority of followers always have the sacred words "Amitabha Buddha" in mind.无论是佛教实践，大多数追随者总是有神圣的“阿弥陀佛”的理念。 Japanese Buddhism has the following saying: "the Esoteric School and the T'ien T'ai School are reserved for the nobility, Zen practice is the domain of the samurai, and Pure Land is for ordinary people."日本佛教有下列说： “密宗学校和天子台学校是保留给贵族，禅的做法是域的武士，和净土是普通百姓。 ” And, ordinary people always form the majority.此外，普通百姓始终是多数人。

It follows, therefore, that in Mahayana countries, those who practice Buddha Recitation (ie, recite Amitabha Buddha's name) represent the majority.因此，顺理成章的，在大乘佛教的国家，谁实践佛背诵（即念弥陀佛的名字）占多数。

2) Predictions concerning the Pure Land 2 ）预测的净土
In the Longer Amitabha Sutra , Buddha Sakyamuni made the following prediction:从更长远的阿弥陀经 ，佛陀释迦牟尼作了如下预测：
In the days to come, the paths of the sutras will come to extinction. I, with compassion and mercy, will purposely make this sutra survive for a hundred years.在今后的日子里，路径的经典将灭绝。我，同情和怜悯，将有意使本佛经生存一百年。 Anybody who encounters this sutra will, according to his wish, surely attain enlightenment.谁不这样做会遇到此经，根据他的愿望，必将实现启示。 (tr. in Shozomatsu Wasan: Shinran's Hymns on the Last Age , Ryukoku University Press, p.xv. （编辑部的Shozomatsu算： Shinran的赞美诗的最后时代 ，龙谷大学出版社， p.xv.
In the Great Heap Sutra , Buddha Sakyamuni predicted:在大堆佛经 ，佛释迦牟尼预测：
In the Dharma-Ending Age, among the multitude of practitioners, very few will attain the Way.在拉达尔马结束时代，在众多的从业者，极少数将实现的途径。 The most they can expect is to rely on the Pure Land method to escape Birth and Death.最他们可以预期是依靠净土方法逃避生灭。
Elder Zen Master T'ien Ju also admonished:老禅师天子举还告诫：
In the Dharma-Ending Age, all sutras will disappear, and only the words "Amitabha Buddha" will remain to bring liberation to sentient beings.在拉达尔马结束年龄，所有的经典就会消失，只在“阿弥陀佛”将继续把解放众生。
This is because [in the distant future] deep in the Degenerate Age, when all sutras have disappeared and people's capacities are at a low level, they will not be aware of any method other than Buddha Recitation.这是因为[在遥远的未来]深的退化时代，所有的经文已经消失和人民的能力正处于一个较低水平，他们将不会知道任何其他方法比佛背诵。 If they do not believe in and practice Pure Land, they will certainly remain mired in the cycle of Birth and Death.如果他们不相信在和实践净土，他们肯定会继续陷于恶性循环的出生和死亡。 Within that cycle, good actions are difficult to perform while bad deeds are easy to commit.在这个周期，良好的行动是难以执行，而坏的行为很容易犯。 Thus, sooner or later they are bound to sink into the hellish realms.因此，他们迟早必然会陷入地狱般的境界。
The Patriarch Yin Kuang, a Chinese Pure Land Master of recent times, also said:宗尹枯肮，中文硕士净土最近也说：

In the current Dharma-Ending Age, sentient beings bear heavy karma and their minds are deluded.在目前的拉达尔马结束年龄，众生承受沉重的气质和他们的思想迷惑住了。 If they practice other methods rather than Buddha Recitation, they can expect to sow the seeds of merit, virtue and wisdom but not to escape the cycle of Birth and Death in their present lifetimes.如果他们的做法，而不是其他方法佛朗诵，他们可以预期播种优点，美德和智慧，而不是逃避的循环生灭在他们目前的寿命。 Although there are a few instances of great monks exhibiting extraordinary achievement, they are in reality transformation Bodhisattvas. In accordance with their vows, they act as examples for sentient beings in the Dharma-Ending Age, as is taught in the Surangama Sutra [a key Zen text].虽然有少数情况下表现出的伟大的和尚了不起的成就，他们在现实中转化菩萨。根据他们的誓言，他们作为范例的众生在拉达尔马结束年龄，这是讲授楞严经 [一个关键禅宗文字] 。 Even then, these Bodhisattvas, adapting themselves to people's capacities, can only take the expedient appearance of having awakened to the Way, but not of having attained Enlightenment. [5] In the specific case of Pure Land, very few sentient beings can achieve the Buddha Recitation Samadhi these days, compared to earlier times.即使到那时，这些菩萨，适应人民的能力，只能采取权宜之计外观惊醒后的方式，但不能有得道。 [ 5 ]的具体情况净土，只有极少数众生能够实现佛三摩地背诵这些天，相比之下，早先倍。 However, through Buddha Recitation, they can "take their residual karma along with them" to the Pure Land -- by relying on their own vows and those of Amitabha Buddha.然而，通过佛朗诵，他们可以“采取的剩余气质与他们相处”的净土-依靠自己的誓言和阿弥陀佛。 Once there, they have escaped Birth and Death, achieved non-retrogression, and can progress in cultivation until they reach the stage of Non-Birth.一旦出现，他们已经逃出生卒，取得了不倒退，并能取得进展种植，直至他们达到的阶段，非出生。
These predictions show clearly that the Pure Land method is well adapted to the causes and conditions of the current period and the capacities of today's people.这些预测表明，该方法是净土很好地适应的原因和条件当期的能力和今天的人。 For this reason, Buddha Sakyamuni made the compassionate vow to preserve and disseminate the Longer Amitabha Sutra , to teach Buddha Recitation to sentient beings.出于这个原因，佛陀释迦牟尼的同情心作出誓言保存和传播的时间越长阿弥陀经 ，教佛背诵到众生。 This is also true of the Bodhisattvas and Patriarchs, who, through their compassionate vows and in accord with the current times, also teach the Pure Land method.这也是真正的菩萨和始祖，谁，通过他们的同情心的誓言和符合当今时代，还教净土方法。
It is due to the power of these vows that the Pure Land method has become popular among the majority of Buddhists.正是由于权力的这些誓言，该净土方法已成为深受广大佛教徒。

3) The Shift from Zen to Pure Land 3 ）从禅宗以净土
From ancient times, Zen has been especially popular in China, Korea and Japan.从远古时代，禅宗已在中国特别受欢迎，韩国和日本。 In Vietnam, as well, with its people rich in intuition and influenced by Chinese thought, Buddhism and Zen used to be synonymous.在越南，以及拥有丰富的人的直觉和影响的中国思想，佛教和禅宗使用的同义词。 From the seventh to the thirteenth centuries, during the Ly and Tran dynasties, Buddhist monks and nuns formed a significant percentage of the population, and almost all followed the Zen School.从第七个到十三世纪，在李和Tran时期，僧尼形成了相当大比例的人口，几乎所有学校遵循禅。 In those days Buddhism was at its apogee in Vietnam (with three monarchs abdicating to become Zen Monks).在那些日子里佛教在其远地点在越南（ 3君主放弃成为禅宗僧人） 。 Numerous monasteries were known to house a great many monks and nuns, to the point where it was said that "the monks quarters (in a certain temple) numbered up to three thousand, and each morning some seventy persons were required to clean and sweep them."许多寺庙被称为容纳了许多僧尼，以至于有人说， “僧侣宿舍（在某寺）人数高达3000 ，并且每天早上大约70人被要求清理和横扫对手。 “
However, from the thirteenth century onwards, the influence of Zen began to wane in both China and Vietnam.然而，从13世纪起，禅宗的影响开始减弱中两国和越南。 On the other hand, Pure Land began to predominate, ultimately taking the lead, until it became the most popular school throughout East Asia. [6]另一方面，净土开始占主导地位，最终以领先，直到它成为最热门的学校在整个东亚地区。 [ 6 ]

Some readers may ask, "Who says that our capacities are not the same as those of the ancients? It seems so only because we lack self-confidence and do not exert enough effort."一些读者可能会问， “谁说我们的能力是不一样的是古人？看来，以便不仅是因为我们缺乏自信心和没有施加足够的努力。 ”

Answer : Effort and self-reliance should always be encouraged. 答 ：努力和自力更生，应始终予以鼓励。 However, the statement is not really valid.但是，声明没有真正有效的。 If the majority of today's people were not mediocre, why would Sakyamuni Buddha have taught about the three periods: the Perfect Age of the Dharma, the Dharma Semblance Age, and the Dharma-Ending Age?如果大多数今天的人不平庸，为什么释迦牟尼佛教授的三个时期：完美时代拉达尔马，弘法外貌年龄和拉达尔马结束的年龄？ Moreover, Buddhist sutras mention the five periods of consolidation, from the True Dharma Time to the Dharma Fighting Time (during which monks and laity alike would engage in endless rivalry instead of cultivation).此外，佛经提到的五个时期的巩固，其真正拉达尔马时间拉达尔马战斗时间（在这期间僧俗群众都将进行无休止的争斗而不是种植） 。 Furthermore, with sutras and commentaries much more available than in earlier times, why is it that practitioners who attain the Way are now so rare?此外，佛经和评论更提供比以前倍，为什么从业人员谁实现的途径，现在如此罕见？ Is it not because the capacities of people today are in general lower and weaker than in earlier times?是不是因为人的能力，今天一般较低，不如在以前的时代？

As the Patriarch Yin Kuang said:正如主教尹哭盎说：

Cultivation is no different from wearing cotton garments in the summer and heavy padded clothing in winter, we cannot go against the times, capacities and conditions of sentient beings.种植是没有什么不同穿着棉服装在夏季服装和重型垫在冬天，我们不能违背时代，能力和条件众生。 Even if the Patriarch Bodhidharma himself were to be reborn today, and wished to preach in accordance with the current times and conditions and swiftly emancipate sentient beings, there would be no better method than Pure Land.即使祖师达摩自己被今天重生，并希望宣扬按照目前的时间和条件，迅速地解放思想众生，就不会有更好的方法比净土。
Thus, if what we teach is not in accord with the times and the capacities of sentient beings, the latter will surely drown in the sea of suffering. I sincerely call upon you all, even though you may practice a different method, to make the Pure Land your goal.因此，如果我们教什么是不符合时代和能力众生，后者肯定会被淹死在海中的痛苦。我真诚地呼吁大家，即使你可能实行不同的方法，使净土您的目标。 However, if you have reached the stage where a white plum blossom is no different from a yellow chrysanthemum, this writer will gladly rejoice in your attainment!但是，如果您已达到的阶段白色梅花没有什么不同的黄色菊花，笔者乐意欢欣鼓舞您实现！

4) Recitation according to the Buddhas' Intentions 4 ）背诵根据活佛的意图
As was said earlier, in those countries which follow Mahayana Buddhism, Pure Land practitioners are in the majority.正如前面所说，在这些国家的后续大乘佛教，净土从业人员占多数。 Not only do many monks and laymen practice Buddha Recitation, even followers of various cults invoke the name of the Lord of the Western Paradise.不仅许多僧俗实践佛朗诵，甚至各种邪教的追随者援引的名称魔戒极乐。 Nevertheless, though many recite the Buddha's name, very few truly understand the goal of recitation. Thus, their recitation is not in accordance with the true intention of the Buddhas.然而，尽管许多朗诵佛的名字，很少有真正了解目标背诵。因此，他们的朗诵是不符合真实意图的佛像。
There are those who, visiting Buddhist temples and monasteries and seeing people engaged in Buddhas Recitation, also join in, without a specific goal.有那些谁，来访的佛教寺庙，看到人们从事佛像朗诵，也同大家一起，没有一个具体目标。 This action, while garnering merits and virtues for the future, is not in accordance with the Buddhas' true intention.这一行动，同时获得功德圆满的未来，是不符合佛像'真实意图。

There are those who practice Buddha Recitation seeking escape from danger and calamities as well as health, happiness and tranquillity for their families and ever-growing success in their careers and business dealings. Such goals, although worthy, are not consonant with the Buddhas' true intention.有那些谁实践佛朗诵寻求摆脱危险和灾难，以及健康，幸福和安宁，并为他们的家庭不断增加的成功在其职业生涯和商业交易。这些目标，但值得，是不符合佛像的真实意图。

There are those who, faced with hardships and the frustration of their wishes, become despondent.有那些谁，面对困难和挫折的他们的愿望，成为沮丧。 They recite Amitabha Buddha's name, praying that they will be spared such adversity in their present and future lives, that they will be endowed with beauty and honor, and that everything will turn to their advantage and accord with their wishes.念弥陀佛的名字，祈祷，他们将不遗余力，例如在逆境当前和未来的生活，他们将被赋予了美丽和荣誉，这一切都将变成他们的优势，并符合他们的愿望。 Such goals are of course worthy, but they are not consonant with the Buddhas' true intention.这些目标当然是有价值的，但它们不符合佛像'真实意图。

There are those who realize that life on earth does not bring any lasting happiness; even the noble, rich powerful and influential are beset by worry and suffering.还有谁认识到，这些地球上的生命不会带来任何持久的幸福，甚至崇高的，丰富的强大和有影响力的是充满担心和痛苦。 They hope that through the merits and virtues of Buddha Recitation, they will be reborn in the celestial realms, endowed with longevity and leisure, joy and freedom.他们希望，通过的长处和优点，佛朗诵，他们将获得新生的天体领域，赋予了长寿和休闲，快乐和自由。 Such a goal, although worthy, is not consonant with the Buddhas' true intention.这样一个目标，但值得，是不符合佛像'真实意图。 There are those who, having committed many transgressions, think that they cannot easily be saved in this life. They therefore recite the Buddha's name, praying that in their next life they will be reborn as a male, leave home to be a high-ranking monk, and become awakened to the Way.有那些谁，犯下许多越轨，认为他们无法轻易地被保存在此的生活。因此，他们背诵佛的名字，祈祷，在其未来的生活，他们将重生为男性，离家是一个高级别和尚，并成为觉醒的方式。 Such a goal, while exemplary, is still lacking in wisdom and faith, and is not consonant with the Buddhas' true intention.这样一个目标，而模范，仍然缺乏智慧和信念，不符合佛像'真实意图。

What, then, is the true intention of the Buddhas?那么，什么是真正意图佛像？

Buddha Sakyamuni clearly recognized that all conditioned dharmas are impermanent, and that all sentient beings have always possessed in full the virtues and wisdom of the Tathagatas (Buddhas).佛陀释迦牟尼清楚地认识到，所有条件dharmas是永恒的，所有众生始终拥有完全的美德和智慧的Tathagatas （佛） 。 However, because of delusion about their Original Nature, they create evil karma and afflictions and revolve forever in the cycle of Birth and Death.然而，由于妄想有关的原始自然，他们创造邪恶业和苦难，并围绕永远循环的出生和死亡。 Even if they were to be reborn in the Heavens, once their merits were exhausted, they would descend into the lower realms.即使他们是新生的老天爷，一旦用尽了他们的优点，他们将下降到较低的境界。 For this reason, the real intention of Sakyamuni Buddha is that through the Pure Land method, sentient beings may realize an early escape from the sufferings of Birth and Death.出于这个原因，其真正用意释迦牟尼佛是通过净土法，众生可能实现早日摆脱痛苦的出生和死亡。

Throughout countless eons, all Buddhas have accumulated merits and wisdom. Anyone who recites their names will engender immeasurable virtues.各地无数eons ，所有佛像已经积累优点和智慧。任何谁念他们的名字，将产生不可估量的美德。 Moreover, Buddha Amitabha has made this Vow: Any sentient being who singlemindedly recites His name and seeks rebirth in His Land will, at the final moment, be welcomed and guided to the Pure land, and attain non-retrogression. [7] To exchange the immeasurable virtues accumulated through Buddha Recitation for the small merits and blessings of the realm of gods and men -- forfeiting liberation and rebirth in the Pure Land -- would be no different from an innocent child bartering an invaluable diamond for a piece of candy.此外，佛阿弥陀佛了这一四重奏：任何众生被谁singlemindedly叨念他的名字，并谋求新生将在他的土地，在最后的时刻，是值得欢迎和引导净土，并实现不倒退。 [ 7 ]交流积累了不可估量的美德通过佛背诵小的优点和祝福的境界神和男子-没收解放和复兴的净土-将没有什么区别无辜儿童交换了宝贵的钻石的一块糖。 That would be a great waste indeed!这将是一个巨大的浪费啊！

Moreover, the power of Amitabha Buddha's Vows is so immense that no matter how heavy our karma may be, by reciting His name in all earnestness, we can, in this very lifetime, achieve rebirth in the Pure Land.此外，电力的阿弥陀佛的誓言是如此巨大，不管如何我们的缘份重型可能，背诵他的名字在所有的真诚，我们可以在这个一生中，实现新生的净土。 To seek rebirth, for instance, as an enlightened, high-ranking monk is to lack wisdom and faith.寻求重生，例如，作为一个开明的，高级僧侣是缺乏智慧和诚意。 It cannot ensure rebirth in the Pure Land in this very life or attainment of Bodhisattvahood at the stage of non-retrogression. Therefore, the real intention of the Buddhas is for sentient beings to practice Pure Land so that they can be liberated from Birth and Death -- and this liberation is to be achieved in one lifetime.它不能确保新生的净土在这个生命或实现Bodhisattvahood在现阶段，不倒退。因此，真正意图是为佛众生实践净土，以便他们能够摆脱生灭-这解放要实现在一个终身。

But why do we need to escape the cycle of Birth and Death?但是，为什么我们需要摆脱的恶性循环生灭？ It is because, in the wasteland of Birth and Death, we truly undergo immense pain and suffering.这是因为，在荒地的出生和死亡，我们确实经历巨大的痛苦和磨难。 If students of Buddhism do not sincerely meditate on this truth of suffering, they cannot achieve results despite all their scholarship, as they do not experience fear and seek liberation.如果学生没有真诚佛教打坐对这一真理的痛苦，他们不能取得成果，尽管所有的奖学金，因为他们没有经验，恐惧和寻求解放。 The sutras say:该经文说：

If the fearful mind does not come easily, the sincere mind cannot spring forth easily.如果害怕铭记来之不易，真诚的心不能轻易提出春天。
This is the reason why Sakyamuni Buddha, when preaching the Four Noble Truths to the five monks led by Kaundinya, taught them first the Truth of Suffering.这就是为什么释迦牟尼佛，当鼓吹四君子真理的五个僧侣领导的Kaundinya ，教他们的第一个真理的痛苦。 According to this truth, if we meditate on the suffering of the human condition, we will have a clearer idea as to why we must swiftly escape the cycle of Birth and Death.根据这个道理，如果我们反思的痛苦，人的条件，我们将有更明确的概念，为什么我们必须迅速逃离周期的出生和死亡。
5) The Eight Major Sufferings 5 ） 8个主要的苦难
Sakyamuni Buddha explained the eight causes of suffering in his Truth of Suffering.释迦牟尼佛的八个原因解释的痛苦在他的真相痛苦。 The human condition has always entailed countless sufferings, as exemplified by the eight types enumerated below:人类状况一直引起了无数的苦难，所体现的八个类型列举如下：
Suffering of birth痛苦的诞生
While still in the womb, human beings already have feelings and consciousness. Because of this they move and experience pleasure and pain.虽然仍然在子宫内，已经有人类的感情和意识。由于这一举措和经验，他们很高兴和痛苦。 When the mother eats cold food, the embryo feels as though if were packed in ice; when hot food is ingested, if feels as though it were burning.当母亲吃冷的食物，胚胎觉得好像如果是装在冰;当热的食物进入人体，如果感觉就好像是燃烧。 The embryo, living as it is in a small, dark and dirty place, immediately lets out a scream upon birth.胚胎，因为它是生活在一个小，黑暗，肮脏的地方，立即让出尖叫后出生。 From then on, all it can do is cry when it feels cold, hot, hungry, thirsty, or suffers insect bites.从那时起，一切能做的就是哭的时候，感觉冷，热，饥饿，干渴，或受到昆虫叮咬。 Buddha Sakyamuni in his wisdom saw all this clearly and in detail and therefore describes birth as suffering. The ancient sages had a saying in this regard:佛陀释迦牟尼在他的智慧看到这一切都清楚，详细说明，因此，描述出生的痛苦。古代圣贤有说在这方面：
As soon as sentient beings escape one womb, they enter another,尽快众生逃避一个子宫，他们进入另一个，
Seeing this, sages and saints are deeply moved to such compassion!看到此，圣人和圣人都深受感动这种同情心！
The illusory body is really full of filth,在虚幻的身体确实是充分的脏物，
Swiftly escaping from it, we return to our Original Nature.迅速摆脱它，我们回到我们原来的性质。
Suffering of old age痛苦的晚年
As they approach old age, human beings have diminished faculties; their eyes cannot see clearly, their ears have lost their acuity, their backs tire easily, their legs tremble, eating is not as pleasurable as before, their sleep is not sound, their memories fail, their skin dries out and wrinkles, their teeth ache, decay and fall out.因为他们的做法年老，人类已经减少院系;他们的眼睛不能清楚地看到，他们的耳朵失去了视力，他们的背上轮胎容易，他们的腿发抖，饮食并不像以前一样快乐，他们的睡眠是不健全，他们的记忆失败了，他们的皮肤干燥和皱纹，牙齿疼痛，腐烂和脱落。 Even those who were most handsome and beautiful in their youth can only feel sorrow and regret when they grow old.即使是那些谁最漂亮，美丽的青年只能感到悲痛和遗憾时，变老。
In old age, many persons become confused and mixed up when eating or dressing or they become incontinent.在老年，许多人成为困惑和混合时吃或更衣室或他们大小便失禁。 Their children and other family members, however close to them, soon grow tired and fed up.其子女和其他家庭成员，但接近他们，很快厌烦和厌倦。 The human condition is like that of a flower, ruled by the law of impermanence, which, if it can bring beauty and fragrance, also carries death and decay in its wake. In truth, old age is nothing but suffering and the human body has nothing worth cherishing.人的条件就是这样一种花，法治的无常，如果它可以带来美丽和芬芳，也有死亡和腐烂的发生。事实上，年老只不过是痛苦和对人体有没有什么值得珍惜。 For this reason, Buddha Sakyamuni said: old age is suffering!出于这个原因，佛陀释迦牟尼说：老年的痛苦！

Suffering of disease痛苦的疾病
To have a body is to be open to disease, from those small ailments which have an external source to those dreadful diseases coming from the inside. Some people are afflicted with incurable diseases such as cancer or debilitating ailments, such as osteoporosis, etc. In such condition, they not only experience physical pain, they also have to spend large sums of money for treatment. Should they lack the required funds, not only do they suffer, they create additional suffering for their families.有一个机构是开放的疾病，从这些小病有外部来源的那些可怕的疾病来自内部。有些人患有不可治愈的疾病，如癌症或衰弱的疾病，如骨质疏松等这种情况下，他们不仅身体疼痛的经验，他们还必须花费大量的钱治疗。如果他们缺乏必要的资金，他们不仅受苦，他们创造更多的苦难，他们的家人。 This is suffering on top of suffering. The suffering of disease is self-evident and requires no further elaboration.这是最痛苦的痛苦。疾病的痛苦是不言自明的，不需要进一步的阐述。
Suffering of death痛苦的死亡
All sentient beings desire an easy birth and a peaceful death.众生愿望容易出生与和平死亡。 However, these conditions are very difficult to fulfill, particularly at the time of death, when the physical body is generally stricken by disease and in great pain.然而，这些条件很难满足，尤其是在死亡时，当身体普遍遭受疾病和巨大痛苦。 With the body in this state, the mind is panic-stricken, bemoaning the loss of wealth and property, and saddened by the impending separation from loved ones as well as a multitude of similar thoughts.人体处于这种状态，头脑是惊惶失措，惋惜失去财富和财产，和悲伤即将离职的亲人以及许多类似的想法。 This is suffering indeed.这是痛苦的。 Very few of us want even to hear about death, let alone "like" it.极少数甚至我们想听到死亡，更不用说“ ，如”它。
Suffering due to separation from loved ones苦难由于亲人分离
This truth is particularly easy to discern in time of war.这个真理是特别容易看出在战争时期。 In this situation, how many families have to endure separation, with some members in the "North," others in the "South?"在这种情况下，有多少家庭已经忍受分离，一些成员在“北”中的其他“南？ ” How many young men have lost their lives on the battlefields, the survivors stricken by their losses, the departed suffering tragic deaths?有多少年轻男子失去了生命在战场上，幸存者遭受的损失，离开苦难悲惨死亡？ This is the suffering of separation.这是痛苦的分离。 How many still in their prime have lost their loved ones to the demon of death, leaving them alone, helpless and forsaken?多少人仍然在他们的总理失去亲人的恶魔的死亡，使他们单独，孤立无援和抛弃？ Should we also mention those whose parents, brothers, sisters and children have been killed by bombs and bullets?我们还应该提及这些，他们的父母，兄弟，姐妹和儿童被杀害的炸弹和子弹？ How many children, having lost their families, lacking all means of support and guidance, must lead precarious lives in orphanages?有多少儿童失去了他们的家庭，缺乏各种手段支持和指导，必须导致不稳定的生活在孤儿院？ This is suffering due to death.这是痛苦而死亡。
Thus, in times like these, the sea of remembrance and the river of love are deep and long, but the mountain of hate and the sky or grief are also high and wide!因此，在这种时候，海上悼念与河流的爱是深刻和长远，但山区的仇恨和天空或悲伤也高和宽！ Separation from loved ones, whether in life or through death, is suffering indeed!分离的亲人，无论是在生命或死亡，确实是痛苦！

Suffering due to meeting with the uncongenial苦难由于会见忤
This is suffering due to encountering enemies.这是痛苦，由于遇到的敌人。 To endure those to whom we are opposed, whom we hate, who always shadow and slander us and look for ways to harm us -- which is hard to tolerate, as we are always worried and ill at ease -- this is true suffering.忍受那些人，我们都反对，我们的仇恨，谁总是阴影和诽谤我们，寻求新的方式来伤害我们的-这是难以容忍，因为我们总是担心和不安-这是真正的痛苦。 There are many families in which fathers and mothers, brothers and sisters, husbands and wives are not of the same mind, and which are constantly beset with disputes, anger and acrimony.有许多家庭中，父亲和母亲，兄弟姐妹，丈夫和妻子不相同的头脑，这是不断的困扰与纠纷，愤怒和敌意。 This is no different from encountering enemies.这是没有什么不同遇到的敌人。 Where is happiness then?幸福在哪里呢？
Suffering due to unfulfilled wishes苦难由于没有实现的愿望
We all have many desires and hopes in our lives.我们都有许多愿望和希望在我们的生活。 For example, the poor hope to become rich, the ugly wish for beauty, the childless pray for a son or daughter.例如，穷人的希望致富，丑恶希望美丽的孩子祈祷儿子或女儿。 Those who have children wish them to be successful, intelligent and filial.这些孩子谁祝愿他们取得成功，智能和孝顺。 Such wishes and hopes are legion, and cannot all be fulfilled. Thus, they are a source of suffering.这种愿望和希望是退伍军人，并不能全部得到满足。因此，它们的一个来源的痛苦。
Suffering due to the raging skandas (aggregates)苦难由于激烈skandas （汇总）
This is the suffering of those whose faculties are too sharp and full. The five skandas (or aggregates) are form, feeling, perception, volition and consciousness.这是痛苦的那些学院过于尖锐和充分。五个skandas （或总量）的形式，感觉，认知，意志和意识。 The skanda of form relates to the physical body, while the remaining four concern the mind.该skanda的形式涉及身体，而其余四个关注心灵。 To put it simply, this is the suffering of the body and the mind.简单地说，这是痛苦的身体和心灵。
The suffering of the skandas encompasses the seven kinds of suffering mentioned above.的痛苦skandas包括七种痛苦上述。 Our physical bodies are subject to birth, old age, disease, death, hunger, thirst, heat, cold and weariness.我们的身体受到出生，年老，疾病，死亡，饥饿，干渴，热，冷和厌倦。 Our minds, on the other hand, are afflicted by sadness, anger, worry, love, [8] hate and hundreds of other vexations.我们的脑海中，另一方面，是受到悲伤，愤怒，担心，爱情， [ 8 ]仇恨和数以百计的其他苦恼。 It once happened that Prince Siddhartha (the young Buddha Sakyamuni), having strolled through the four gates of the city, witnessed the misfortunes of old age, disease and death.它再次发生的王子悉达多（释迦牟尼佛像的年轻人） ，有散步的四个大门的城市，目睹了不幸的年老，疾病和死亡。 Endowed with profound wisdom, he was touched by the suffering of the human condition and left the royal palace to find the way of liberation.赋予了深刻的智慧，他被感动的痛苦，人的条件和离开王宫寻找解放的道路。 Those with limited understanding and shallow thinking, on the other hand, do not ponder the truth of suffering and often mistake suffering for happiness. [9]这些有限的理解和肤浅的思想，另一方面，不思索的真理往往错误的苦难和痛苦的幸福。 [ 9 ]

There are those who, upon being told that birth is suffering, will answer: When I was born I was too young to know anything, so I do not know of any suffering!有那些谁时，被告知，出生的痛苦，将答：当我出生，我太年轻，知道什么，所以我不知道任何痛苦！ If told that old age is suffering, they answer: I am not old yet!如果说，老年的痛苦，他们的答案：我不老啊！ When told that disease is suffering, they answer: Since infancy, I have always been in good health, seldom experiencing any disease.当被告知是这种疾病的痛苦，他们的答案：从婴儿，我一直处于良好的健康状态，很少遇到任何疾病。 Even when I was sick, it was only a minor discomfort; therefore, I do not see any suffering!甚至当我生病了，这只是一个轻微的不适，因此，我没有看到任何痛苦！ When told that death is suffering, they say: Death has not come.当得知，死亡的痛苦，他们说：死亡也不能来。 Who knows that it is not a peaceful sleep?谁知道，这不是一个和平的睡眠？ Upon being told that separation from loved ones is suffering, they say: The members of my family have always lived happily together, without experiencing any separation!一旦被告知，亲人分离的痛苦，他们说：我的家庭成员一直生活愉快地在一起，没有遇到任何分离！ If told that the company of the uncongenial is suffering, they answer: I haven't done anything to deserve anyone's wrath.如果说，该公司的忤是痛苦，他们的回答：我没有做任何事值得任何人的愤怒。 There is no reason for anyone to plot against me!没有任何理由对任何人对我的阴谋！ If we say that not getting what we want if suffering, they answer: I have everything I desire and need from life; I do not want anything else!如果我们说，没有得到我们想要什么，如果痛苦，他们的答案：我的一切我希望和需要的生活，我不想别的！

Can we say, however, that these people have no suffering?我们可以说，但是，这些人都没有痛苦？ No. Precisely because they are well-endowed in body and mind, they are undergoing the suffering of the five raging skandas.第正是因为他们的天赋的身体和心灵，他们正在经历的痛苦五个肆虐skandas 。 Why is it that a well-endowed mind and body constitute suffering?为什么良好的身体和精神赋予的痛苦？ Let us remember the trials for murder, robbery, rape and other violent crimes in our society.让我们记住审判杀人，抢劫，强奸等暴力犯罪案件在我们的社会。 These occurrences derive in part from persons with too much time on their hands.这些事件中获得的部分人太多时间在自己手中。 With mind and body over-satisfied, they are subject to mental and biological stimulations. They are not at peace either sitting or standing and create problems where there are none, which leads to violent events.由于身体和精神过度满足，他们受到精神和生物刺激。他们不是和平要么或坐或站，并建立问题有没有，从而导致暴力事件。 As an example, nowadays many people throughout the world lead self-indulgent lives, prone to hard liquor, drugs, illicit sex and every kind of indulgence -- fond of danger and cruelty.作为一个例子，现在很多人在世界各地导致自我放纵的生活，容易烈性酒，毒品，非法性和每一种嗜好-喜欢危险和残酷。 They are not physically and mentally at peace with themselves and, like a raging fire, engage in wrongful acts leading to inevitable suffering.他们不是在身体和精神上的和平与自己，如火如荼，从事不法行为，导致不可避免的痛苦。 This is the "suffering of the five raging skandas."这是“痛苦的五个肆虐skandas 。 ”

The eight conditions described above are know as the Eight Sufferings. They are described here in a general way and can be subdivided into many other types of suffering.在上述8个条件是知道的八个痛苦。他们在这里所描述的一般方法，可分为许多其他类型的痛苦。 If we examine ourselves and others, are we not to a greater or lesser extent under the sway of the eight sufferings?如果我们审视自己和其他人，我们是不是或多或少的影响力的8个痛苦？ If those who study the Dharma continuously ponder the Eight Great Sufferings of mankind, they can be said to be close to the Way.如果谁研究拉达尔马不断思考八极大的痛苦的人类，他们可以说是接近的方式。

6) Contemplating the Suffering of Birth and Death 6 ）考虑的痛苦生灭
Sentient beings revolve in the cycle of Birth and Death, along the Six Paths, life after life.众生围绕这一周期中的出生和死亡，还有六路径，生活后的生活。 These are the paths (realms) of celestials, human beings, asuras (titanic demons), animals, hungry ghosts and hell-dwellers. The Eight Sufferings, while common to all sentient beings, concern humans in particular.这些路径（领域）的celestials ，贩卖人口， asuras （泰坦尼克恶魔） ，动物，饿鬼，地狱居住者。八痛苦，同时对所有众生，关注人类，特别是。
Although the celestial path is blessed with more happiness than our world, it is still marked by the Five Signs of Decay and the "things that go against our wishes."虽然天体路径是拥有比我们更幸福的世界，但它仍然标志着五衰减迹象和“东西，我们的愿望背道而驰。 ” The path of the asuras is filled with quarrelling and acrimonious competition.的路径asuras充满了激烈的争吵和竞争。 The path of animals, such as buffaloes, cattle, donkeys and horses, is subject to heavy toil.道路的动物，如牛，牛，驴和马，是受沉重辛劳。 Other domestic animals, such as goats, pigs, chicken and ducks, are subject to violent, untimely death. Still other animals suffer from stupidity, living in filth, and killing one another for food.其他家养动物，如山羊，猪，鸡，鸭，受到暴力，英年早逝。不过其他动物遭受愚蠢，生活在肮脏，并打死一名另一个用于食品。 On the path of hungry ghosts, sentient beings have ugly, smelly bodies, with bellies as big as drums and throats as small as needles, while flames shoot out of their mouths.的道路上饿鬼，众生有丑陋，臭的机构，与大，肚子鼓和喉咙小针头，而战火中开出的他们的嘴。 They are subject to hunger and thirst for incalculable eons.他们受到饥饿和干渴的无法估量的eons 。 As to the hellish paths -- the sufferings there are so great no words can describe them.至于地狱路径-所遭受的苦难有如此巨大的没有话可以形容他们。

These last four paths (realms) are referred to in the sutras as the "Four Paths of Misery."这些过去四年路径（领域）中提到的经典的“四种途径的苦难。 ” The degree of suffering, from the path of the asuras downward, is multiplied manyfold for each path.痛苦的程度，从路径asuras下降，乘以manyfold为每个路径。 Within these realms, sentient beings revolve in Birth and Death through one realm after another, like a spinning wheel, with neither beginning nor end.在这些领域，众生围绕在生灭通过一个又一个领域，像纺车，没有开始也没有结束。

In general, rebirth on the celestial or human paths is difficult and rare, while descent onto the four lower paths is easy and common.一般情况下，新生的天体或人类的道路是艰难的和罕见的，而出身于4较低路径是很简单的共同点。 For this reason, the ancients lamented:出于这个原因，古人感叹：

Born and reborn endlessly along the Six Paths,出生和重生无休止地沿着六路径，
When impermanence strikes, we must let go of everything.当无常罢工，我们必须放弃一切。
Once while he was still alive, Buddha Sakyamuni scratched a tiny bit of soil with his finger and asked his disciple Ananda, "Where is there more dirt, on my fingertip or in the whole wide world?"一旦当他还活着，佛陀释迦牟尼抓伤一点点土壤与他的手指，并要求他的弟子阿难， “如果有更多的灰尘，在我的指尖或在整个的世界？ ” Ananda replied, "Great Master, of course there is infinitely more soil in the big, wide world than on your fingertip; it is beyond all possible comparison."阿难回答说： “大师，当然有更多的土壤中无穷大的，广泛的世界，而不是您的指尖，这是超越一切可能的比较。 ” The Buddha then said, "Likewise, Ananda, the sentient beings who are reborn on the celestial and human paths are like the dirt on my fingertip, while those who descend onto the lower paths are like the soil in the whole wide world." This example should ring like a bell in the morning calm, waking up cultivators.佛陀说： “同样，阿南达的众生谁是重生的天体和人类一样的道路是泥土我的指尖，而谁下降到较低的路径，如土壤在整个的世界。 ”这例如应环像贝尔在上午平静，起床种植者。
In short, as stated in the Lotus Sutra :总之，如妙法莲华经 ：

The Triple Realm is impermanent and conditioned dharmas bring no happiness.三重境界是永恒的和有条件dharmas带来任何幸福。
Those who recite the Buddha's name should seek rebirth in the Western Pure Land to escape the cycle of Birth and Death and gradually attain Buddhahood. They should not seek the false blessings of this earth.这些谁背诵佛的名字应该寻求重生西方净土逃跑的循环生灭，并逐步实现成佛。他们不应寻求虚假祝福这个地球。 Only in this way is Buddha Recitation consonant with the goal of liberation and with the compassionate Mind of Sakyamuni Buddha.只有这样，是佛朗诵符合目标的解放和心灵的富有同情心的释迦牟尼佛。
To achieve this aim, the practitioner should constantly meditate on the Eight Sufferings of the human condition, including the untold sufferings of the Six Paths.为了实现这一目标，医生应不断打坐的八项苦难的人的条件，包括苦头六路径。 Otherwise, the determination to escape Birth and Death will not easily arise and the vow to be reborn in the Western Pure Land will not be in earnest.否则，决心逃跑生灭不会轻易出现的誓言重生西方净土不会认真。 How, then, can he step upon the "other shore" [of liberation] in the future, and, with his wisdom, save all sentient beings?那么，如何才能加强对“彼岸” [解放]在未来，并与他的智慧，拯救众生？

Buddha Sakyamuni once sighed:佛陀释迦牟尼曾感慨地说：

In the Dharma-Ending Age, my disciples will always chase after worldly blessings; very few will pay attention to the major question of Birth and Death.在拉达尔马结束年龄，我的门徒将永远追求世俗的祝福;很少将关注的主要问题，出生和死亡。
This is so because they lack wisdom and do not meditate realistically on the suffering in the world.之所以如此，是因为他们缺乏智慧和现实的不打坐的苦难中的世界。 They are not only ungrateful to the Buddhas, they are also ungrateful to themselves.他们不仅是忘恩负义的佛像，他们也忘恩负义自己。 Is it not a great pity?是不是很可惜？
7) To escape suffering, follow the Pure Land method 7 ）为了逃避痛苦，后续净土方法
Some Buddhist followers, preferring mysterious and transcendental doctrines, at times misunderstand the Pure Land method.一些佛教信徒，宁愿神秘和超越理论，有时误解净土方法。 Little do they realize that Pure Land is the wonderful gateway to the depth of our Buddha Nature, that it is the "guaranteed boat" to escape Birth and Death.没有他们认识到，净土是美好的门户，深入我们的佛性，它是“保障船”逃脱生灭。 Even persons of the highest capacity sometimes do not understand Pure Land and therefore, continually tread the path of delusion.甚至人的最高容量有时不明白净土，因此，不断胎面的道路，妄想。 On the other hand, there are instances of ordinary people with merely average capacities who, through the Pure Land method, have begun to step swiftly towards emancipation.另一方面，有实例，只是普通百姓的平均能力与谁通过净土方法，已开始迅速走向解放的第一步。 I will cite a few examples here for your consideration.我举几个例子在这里为您的考虑。
In T'ang Dynasty China, in a temple called Fragrant Mountain in the district of Loyang, there was a Buddhist monk named Mirror of Emptiness.在唐朝中，在一个所谓的香山寺山地区的洛阳，有一个和尚命名镜空虚。

He came from a destitute family, and, though diligent in his studies, was a mediocre student in his youth.他来自一个贫困的家庭，但在他的勤奋学习，是一个平庸的学生在他的青年。 As an adult, he used to compose poems, few of which are quoted or remembered.作为一个成年人，他曾经撰写诗歌，其中一些被引用或记住。 He would travel throughout central China seeking support from local leaders, without much result.他希望各地旅行中部地区寻求支持，地方领导人，没有多少结果。 As soon as he would accumulate some savings he would fall ill, exhausting all his funds by the time he recovered.当他将积累储蓄，他将一些生病，他用尽所有的资金的时候，他收回。

Once, he travelled to a neighboring district, which at that time was struck by famine.有一次，他前往邻近地区，这在当时受到饥荒。 He was thinking of reaching the Temple of the Western Land to eat and regain strength, but on the way, felt too hungry to go further.他是思想的深远寺西部土地吃和恢复实力，但在路上，觉得太饿了更进一步。 He decided to rest by a snow-covered spring, reciting verses of self-pity and despondency.他决定以一个冰雪覆盖的春天，背诵经文的自怜和绝望。

Suddenly, an Indian monk appeared and sat down beside him.突然，一名印度僧人出现，并在他身旁坐了下来。 Smiling, he asked, "Elder Master, have you already exhausted the sweet dew of distant travel?"面带微笑，他问， “老法师，你已经精疲力竭的甜露水的遥远的旅行？ ” He answered, "I have indeed exhausted the nectar of travel; however, my name is ... and I have never been a high-ranking Buddhist master."他回答说： “我确实用尽的花蜜旅行，但我的名字是... ，我从来就不是一个高级别法师。 ” The Indian monk replied, "Have you forgotten the time you were preaching the Lotus Sutra at the Temple of ... ?"印度僧人回答说： “你忘了你是鼓吹在妙法莲华经寺... ？ ” -- Answer : "For the last forty-five years, since I was born, I have always been in this vicinity. I have never set foot in the capital and therefore cannot have preached at the temple you mentioned." - 答 ： “在过去四五年，因为我出生，我一直在这附近。我从来没有涉足资本，因此不能有鼓吹在你提到的庙宇。 ” The Indian monk answered, "Perhaps you are starving and have forgotten all about the past."印度僧人回答说： “也许你正在挨饿，并忘记了所有关于过去的。 ” Thereupon, he took an apple as big as a fist from his bag and gave it to the famished poet, saying, "This apple comes from my country. Those of high capacities who eat it can see the past and future clearly. Those of limited capacities can also remember events of their past lifetimes."于是，他采取了一个苹果一样大的拳头从他的行李，并把它给了饥饿的诗人，他说： “这苹果来自我国。那些高能力谁吃可以看到过去和未来的明确。这些有限能力，也可以记住过去的事件的寿命。 “

The poet gratefully accepted the apple, ate it, and proceeded to drink the spring water.诗人欣然接受了苹果，吃它，接着喝泉水。 Feeling suddenly drowsy, he rested his head on the rocks and began to to doze off.突然昏昏欲睡的感觉，他把他的头在岩石上，并开始向打盹儿。 In an instant, he awakened and remembered his past life as a high-ranking Buddhist monk, preaching the Dharma along with fellow monks, as clearly as though everything had happened the previous day.在瞬间，他唤醒，并记住他的过去的生活作为一个高级别僧人，鼓吹拉达尔马连同研究员僧侣，明确虽然一切已经发生的前一天。

He wept and asked, "Where is the Great Abbot Chan these days?"他哭，并问： “哪里是大艾博特陈这些天？ ” The Indian monk replied, "He did not cultivate deeply enough. He has been reborn a monk in Western Szechuan."印度僧人回答说： “他没有培养深深不够的。他一直重生和尚在西方川菜。 ” The starving poet asked further, "What has become of the great masters Shen and Wu?"饥饿诗人进一步询问， “什么已经成为伟大的大师，吴沉？ ” "Master Shen is still alive. Master Wu once joked in front of the rock monument at the Fragrant Mountain Temple, 'If I cannot attain Enlightenment in this life, may I be reborn as a high-ranking official in the next one.' “主神仍然活着。硕士吴开玩笑前的岩石纪念碑香山寺， '如果我不能达到的启示在这生活，我将重生为一名高级官员在未来一。 As a result, he has now become a top general. Of the five monks who were close in the past, only I have managed to escape Birth and Death. The three others are as described ... and you, the fourth and last one, are still plagued by hunger in this place."因此，他现在已成为一个高级将领。五名僧侣谁接近过去，只有我已经设法逃脱生灭。三个其他人所描述...和你，第四次和最后一次，仍然受到饥饿在这个地方。 “

The starving poet shed a tear of self-pity and said: "In my previous life, for forty long years I took only one meal a day and wore only one robe, determined to rid myself of all mundane preoccupations. Why is it that I have fallen so low as to go hungry today?"诗人摆脱饥饿撕裂的自我怜悯，说： “在我以前的生活， 40多年我只花了一天只吃一顿饭，穿长袍只有一个，我决心要摆脱所有世俗的当务之急。为什么我下降过低，挨饿呢？ “

The Indian monk replied: "In the past, when you occupied the Dharma seat, you used to preach many superstitions, causing the audience to doubt the Dharma. In addition, you were not entirely faultless in keeping the precepts, resulting in today's retribution."印度僧人回答说： “在过去，当你占领了拉达尔马座位，您所使用的许多迷信说教，引起观众怀疑拉达尔马。此外，您并非完全无懈可击保持戒律，因此在今天的报应。 “

Having finished, the Indian monk took a mirror from his bowl, with flawless reflection on both sides, and said "I cannot undo what happened in the past. However, If you want to know your future destiny, whether you will be rich or poor, have a long or short life, even the future ups and downs of the Dharma, just have a look in the mirror and all will be clear."结束了，印度僧人了一面镜子，他的碗，用完美的思考双方，并说： “我无法复原发生的事情过去。但是，如果你想知道你未来的命运，你是否将富国或穷国，有长期或短期的生活，即使将来跌宕起伏的佛法，只要看看镜中的所有将被清除。 “ The poet took the mirror and gazed into it for a long time.诗人了一面镜子，它凝视到了很长一段时间。 Returning it, he said, "Thanks to your compassionate help, I now know causes and retribution, honor and disgrace."退回，他说： “感谢您的同情心的帮助，现在我知道原因和报复，荣辱。 ”

The Indian monk put the mirror back in his bowl, took the poet by the hand, and started to walk away.印度僧人把镜子回到他的碗，在诗人的手，并开始走开。 After about ten steps, he disappeared.经过约十步，他消失了。

That same night, the poet entered the Order at the Temple of the Divine Seal, and was given the Dharma name "Mirror of Emptiness."当天晚上，诗人进入秩序寺神圣印章，并考虑到拉达尔马名称“镜空虚。 ” After receiving the complete precepts of a Bhikshu, he travelled throughout the country practicing the Way, his high conduct and ascetic practices being praised by all.在收到完整的戒律的Bhikshu ，他走访全国各地的实践之路，他的行为和做法称赞苦行所有。

Later on, Zen Master Mirror of Emptiness once met with a certain layman from the Temple of the Western Land.后来，禅师镜虚一次会见了某些门外汉从寺西土地。 Telling the latter about his past, he said: "I am now 77 years old, my Dharma age is 32. I have only nine more years to live. After my death, who knows if the Dharma will still exist as it is now?"后者告诉他过去，他说： “我现在77岁，我拉达尔马年龄是32 。我只有9年的生活。经过我的死，谁知道如果拉达尔马将依然存在，因为它是现在？ “ The layman, puzzled, tried to inquire further.外行人，困惑，试图进一步询问。 The Master did not reply.硕士没有答复。 He just requested a pen and began scribbling some lines on the north wall of the tower which housed the Tripitaka (Buddhist canon)..他只是要求开始涂鸦的笔和一些线北壁塔住的大藏经（佛教佳能） .. The words represented the prophecy of Zen Master Mirror of Emptiness, the gist of which is as follows:的话代表了预言禅师镜空，要点如下：

The Dharma will experience a decline.弘法将会下降。 There will be ruthless persecution of Buddhism, the period of persecution beginning in the 840's. However, the Dharma will survive; the light of the Dharma will not be extinguished.将残酷迫害佛教，迫害期间开始在840的。然而，拉达尔马将生存;鉴于拉达尔马不会熄灭。
This prophecy is consonant with the destruction of Buddhism under the Chinese Emperor T'ang Wu Tsung, who ordered the razing of some 47,000 temples and forcibly returned hundreds of thousands of monks and nuns to the laity.这一预言是符合佛教的破坏下，中国皇帝唐伍宗，谁下令夷平一些四万七寺庙和强行遣返成千上万的僧侣和尼姑的俗人。
Around the year 1330, there was a long period of famine in China.第1330年前后，有很长一段饥荒中。 In the town of Hangchou, the bodies of those who had died of starvation could be found everywhere, cluttering the streets.镇的杭州，者的尸体谁死于饥饿可以随处可见，简洁的街道。 Every morning, corpses were dumped in a mountain cave behind the Pagoda of Great Harmony.每天早上，尸体被丢弃在一个山区洞穴背后的宝塔大同。

Among the dead was the body of an old woman, which did not decompose for ten days.死者的尸体是一个老太婆，没有分解为10天。 Each day, her body would somehow rise above the others and lie on top of them all.每一天，她的身体将某种超越他人和谎言之上他们所有人。 Surprised at the sight, the people lowered a rope and dragged her body up.惊讶的视线，人们放下绳子拉着她的身体了。 They found a small pocket on her robe containing three sheets of paper, decorated with a picture of Amitabha Buddha, and recording the number of her daily recitations.他们发现了一个小口袋里含有她的长袍3张纸，装饰着一幅阿弥陀佛，并记录了一些她每天朗读。 This became known to the local magistrate, who ordered that her body be placed in a coffin and cremated. As flames engulfed the coffin, people reported seeing images of Buddhas and Bodhisattvas emitting brilliant rays.这被称为当地法官，谁下令，她的尸体被放置在一个棺材火化。正如火焰吞没的灵柩，人们看到的图像的佛像和菩萨射线发光辉煌。 Thanks to this event, many people began to take up Buddha Recitation.由于这一事件，许多人开始采取行动佛背诵。

Through the first story, we can deduce that the monk Mirror of Emptiness, had been, in his previous life, a high-ranking master lecturing on the Dharma; he had reached a certain level of achievement and had expended a fair amount of effort in his practice.通过第一个故事，我们可以推断，和尚镜空，已在他以前的生活，高级船长讲授弘法，他已达到了一定程度的成就，并花费了相当大的努力，他的做法。 However, because he had not attained the Way [10] and still had some minor flaws, he was reborn as a hungry, destitute scholar.然而，由于他还没有实现的途径[ 10 ] ，仍然有一些小的缺陷，他是重生为饥饿，贫困的学者。 Of the five Buddhist monks, only the Indian monk had managed to escape the cycle of Birth and Death.五个佛教僧侣，只有印度僧人设法逃离周期的出生和死亡。

In addition to Zen Master Mirror of Emptiness, we may also read a) the life story of a great Elder Master whose rebirth as a buffalo was due to his greed for money and his stinginess with the Dharma, b) the story of a Master of high repute who, because he improperly accepted offerings, was reborn as a daughter in the household of his disciple, c) the story of a monk who led an illustrious life but, because of the reappearance of evil karma accumulated from time immemorial, had to undergo rebirth as a person lacking intelligence and resentful of cultivators, d) the story of a well-known Master who, having seen the Way through meditation, was reborn as a monk praised and respected by all, but then, swayed by his blessings, forgot all about the path of liberation, e) the story of the disciple of a great master who became enlightened to the source of the Mind, but who, because he had not yet attained the Way, was reborn as a brilliant monk.除了禅师镜空，我们也可以读）的生平故事的伟大复兴老法师其作为水牛是由于他的贪婪的金钱和他的吝啬与拉达尔马， b ）在讲述了一个硕士极高的声誉谁，因为他不当接受服务，是重生为女儿在家庭中的弟子， c ）在讲述了一个僧人的杰出领导谁的生活，但由于重现邪恶业积累了从远古时代，已到接受新生作为一个人缺乏情报和怨恨的耕耘，四）的故事，一个众所周知的硕士谁，看到了通过冥想，是重生为僧赞扬和尊重所有，但后来，动摇他的祝福，忘了所有关于解放的道路，电子商务）的故事弟子大师谁是开明的来源的心理，但谁，因为他还没有实现的途径，是重生为灿烂的和尚。 He could not, however, control thoughts of power and arrogance, and from then on, there was no evil karma he did not commit.他不能，但是，控制思想的权力和傲慢，而且从那时起，没有任何罪恶缘份他没有承诺。

There is also the story of a nun who had recited the Lotus Sutra for thirty years, but because she had not rid herself of attachment to form and sound, was reborn as a beautiful courtesan with a most alluring voice and lotus fragrance emanating form her mouth.此外，还讲述了一个尼姑谁曾背诵妙法莲华经 30年，而是因为她没有放弃自己的附件，形成和健全，是重生为一个美丽的妓女的最诱人的声音和Lotus香水形式提出她的嘴。

We can read of many such instances in books and commentaries.我们可以看到许多这样的事例，书籍和评注。 The lesson we can derive is that if we rely only on our own strength (self-power) to cultivate without having extinguished evil karma and severed greed, anger and delusion, we are bound to be deluded upon rebirth.这个教训，我们可以得出，如果我们仅仅依靠我们自己的力量（自我功率） ，培养，而不必消灭邪恶的气质和切断贪婪，愤怒和妄想，我们一定会有受骗后重生。 Out of ten cultivators, as many as eight or nine will fail.在10个农民，有多达八，九会失败。 On the other hand, take the case of the old woman mentioned earlier, who merely practiced Buddha Recitation, ignorant though she was on questions of doctrine and knowing nothing about this school or that teaching.另一方面，采取案件老妇如前所述，谁练佛只是背诵，但她不知道问题的理论和自己完全不认识这位这所学校或教学。 Because she earnestly recited Amitabha's name, many extraordinary events occurred after her death, pointing to her rebirth in the Pure Land.因为她认真背诵阿弥陀佛的名字，许多非同寻常的事件发生后，她的死，指着她重生的净土。

Thus, the Dharma doors of Zen, Sutra Recitation and other methods are all praiseworthy schools to be encouraged.因此，禅宗佛法门，经背诵和其他方法都是值得称道的学校，予以鼓励。 however, in this Dharma-Ending Age, we should practice Buddha Recitation in addition, dedicating all merits to rebirth in the Pure Land, to ensure escape from the cycle of Birth and Death.然而，在这拉达尔马结束的时代，我们应该实践佛背诵此外，无私奉献的所有优点，以新生的净土，以确保摆脱的恶性循环生灭。 If we do not take the Pure Land as our goal, the virtues gained from practicing other methods can only provide good roots, merits and blessings, and serve as causes and conditions of liberation in the future.如果我们不采取净土为目标，所取得的美德练习其他方法只能提供了良好的根基，优点和祝福，并充当原因和条件的解放未来。

This being the case, we should fear the prospect of being deluded during rebirth, and mired for a long time in the wasteland of Birth and Death. How many of us have as much intelligence as the Great Master Wu Ta?在这种情况下，我们应该担心的前景被蒙骗在重生，并陷入了很长一段时间中的荒地的出生和死亡。我们当中有多少人拥有尽可能多的情报大师吴踏？ He was a high-ranking Zen monk for ten lifetimes; in his last lifetime, before attaining Enlightenment, he was able to lecture in depth on the Great Nirvana Sutra when barely fourteen.他是一个高级别禅宗和尚为10寿命;在最近的一生中，在实现的启示，他能够深入的演讲中关于大涅盘经不到14时。 However, because of one delusive thought of pride [over the sandalwood throne offered to him by the Emperor as a symbol of loftiness], his past karma reappeared as a sore, in the form of a human face, on his lap.然而，由于一个迷惑以为自豪[王位的檀香提供给他的皇帝的象征崇高] ，他过去的业出现的疼痛，其形式有人情味，他的单圈。 He was finally saved and reborn in the Pure Land through Buddha Recitation.他最后保存和重生的净土通过佛背诵。 Those who would rely solely on their own wisdom, discoursing on lofty and profound principles, respecting only self-power and belittling Buddha Recitation, should pay heed to this example and reflect upon it.这些谁将完全依靠自己的智慧，论对崇高和深刻的原则，尊重只有自我权力和贬低佛朗诵，应注意这个例子中，并反映给它。

8) Meaning of the Bodhi Mind (Bodhicitta) 8 ）的意义菩提心（ Bodhicitta ）
Exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. [11] Therefore, practitioners should recite the name of Amitabha Buddha for the purpose of escaping the cycle of Birth and Death.交流的美德，佛背诵的零用优点和祝福，这个世界上肯定是不符合的意图佛像。 [ 11 ]因此，从业者应该背诵的阿弥陀佛的名字，目的是逃避的循环生灭。 However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas' intentions.然而，如果我们要实践佛背诵是为了我们自己的救赎，我们仅将只满足一小部分活佛'的意图。
What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddha's name should develop the Bodhi Mind (aspiration for Supreme Enlightenment). [12]那么，什么是最终目的，佛像？ 最终意图佛像是所有众生摆脱周期出生和死亡，并成为明智的，因为他们。因此，这些谁念弥陀佛的名字应制定在菩提心（追求最高的启示） 。 [ 12 ]

The word "Bodhi" means "enlightened."改为“菩提”是指“开明” 。 There are three main stages of Enlightenment: the Enlightenment of the Sravakas (Hearers); the Enlightenment of the Pratyeka (Self-Awakened) Buddhas; the Enlightenment of the Buddhas.有三个主要阶段的启蒙：启蒙的Sravakas （听） ;的启示Pratyeka （自我觉醒）佛像;的启示佛像。 What Pure Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of the Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi.什么净土从业人员谁开发菩提心正在寻求正是启示佛像。这一阶段的成佛是最高的，超越那些Sravakas和Pratyeka佛像，因此要求最高法院的启示或最高法院菩提。 This Supreme Bodhi Mind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings.这个最高菩提心包含两个主要的种子，同情和智慧，从中产生的伟大事业挽救自己和所有其他众生。

To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or Pratyeka Buddhas.重申，在菩提心，我指的是最高法院，完善菩提心的佛像，而不是菩提心的Sravakas或Pratyeka佛像。

The Mahavairocana (Dai Nichi) Sutra says:该Mahavairocana （戴Nichi ）经说：

The Bodhi Mind is the cause在菩提心的原因
Great Compassion is the root (foundation)充满怜悯是根（基金会）
Skillful means are the ultimate. [13]巧的最终手段。 [ 13 ]
For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey.例如，如果一个人跑到老远的，他应该首先确定的目标之旅，那么了解它的目的，最后，选择适宜的手段，这种运动的汽车，船舶，飞机，列出他的旅程。 It is the same for the cultivator. He should first take Supreme Enlightenment (Buddhahood) as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his preferences and capacities, choose a method, Zen, Pure Land or Esotericism, as an expedient for practice.这是相同的耕耘。他首先应最高法院启示（成佛）为他的最终目标，并富有同情心的考虑有利于自己和他人的目的，他种植的，然后，根据他的喜好和能力，选择一个法，禅宗，净土或密教，作为权宜的做法。 Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances -- the application of all actions and practices, whether favorable or unfavorable, [14] to the practice of the Bodhisattva Way.权宜之计，或巧妙的手段，是指在更广泛的意义上，以灵活的智慧适应情况-应用的一切行动和做法，无论是有利或不利的， [ 14 ]的做法，萨途径。 For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice.出于这个原因，菩提心的目标，该耕作应清楚了解，才定下了惯例。
Thus, while the previous chapter dealt with the importance of the Pure Land method and its immediate purpose of escaping Birth and Death, this chapter goes into the Supreme Bodhi Mind (Buddhahood) as the ultimate goal of the cultivator.因此，虽然处理上一章的重要性净土法及其直接目的逃避生灭，本章进入最高法院菩提心（成佛）为最终目标的耕耘。

When Buddha Sakyamuni preached the Four Noble Truths, we might expect that he would have explained the "cause" of suffering first.当佛祖释迦牟尼的四君子宣扬真理，我们可以预计，他将解释“原因”的痛苦第一次。 Instead, He began with the Truth of Suffering, precisely because he wanted to expose sentient beings to the concept of universal suffering.相反，他开始与真相的痛苦，正是因为他想揭露众生的概念，普遍的痛苦。 Upon realizing this truth, they would become concerned and look for the cause and source of suffering.一旦实现这一事实，他们将成为关注和期待的事业和资金来源的痛苦。 Likewise, this author, following the intent of the Great Sage, first brought up the Pure Land method of escaping Birth and Death as a most urgent matter, and will proceed next to discuss the Bodhi Mind.同样，这个作者的意图，下面的大贤者，首先提出了净土方法逃避生灭作为最紧迫的问题，将会在明年讨论菩提心。

The Avatamsaka Sutra states: 在华严经国家：

To neglect the Bodhi Mind when practicing good deeds is the action of demons.忽视菩提时考虑到实践善行是恶魔的行动。
This teaching is very true indeed.这种教学是非常真实的。 For example, if someone begins walking without knowing the destination or goal of his journey, isn't his trip bound to be circuitous, tiring and useless?例如，如果有人开始步行不知道目的地或目标的行程，是不是他此行一定会迂回，累和无用的？ It is the same for the cultivator. If he expends a great deal of effort but forgets the goal of attaining Buddhahood to benefit himself and others, all his efforts will merely bring merits in the human and celestial realms.这是相同的耕耘。如果他消耗了大量的努力，但忘记的目标，实现成佛受益自己和他人，他的所有努力只会使案情的人力和天体境界。 In the end he will still be deluded and revolve in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what, then, is it?最后，他将仍然痴迷和旋转的周期的出生，死亡，经历巨大的痛苦。如果这不是恶魔的行动，那么，是什么？ For this reason, developing the supreme Bodhi Mind to benefit oneself and others should be recognized as a crucial step.出于这个原因，发展中国家的最高菩提心，以造福自己和他人应该承认的一个关键步骤。
9) The Bodhi Mind and the Pure Land Method 9 ）菩提心净土方法
The Dharma, adapting to the times and the capacities of the people, consists of two traditions, the Northern and the Southern.弘法，适应时代和能力的人，包括两个传统，北方和南方。 The Southern tradition (Theravada) emphasizes everyday practical realities and swift self-emancipation, leading to the fruits of the Arhats or Pratyeka Buddhas.南部传统（小乘）强调日常现实和迅速的自我解放，导致水果的罗汉或Pratyeka佛像。 The Northern tradition (Mahayana, or Great Vehicle) teaches all-encompassing truths and stresses the goal of liberating all sentient beings, leading to the complete Enlightenment of the Tathagatas.北方传统（大乘，或大汽车）任教无所不包的真理，并强调目标解放众生，导致完整的启示Tathagatas 。 Pure Land is a Mahayana teaching and therefore is not only directed toward the goal of self-enlightenment, but stresses the enlightenment of others at the same time.净土是大乘教，因此，不仅是针对的目标，自我启示，但强调的启示其他在同一时间。
When Buddhism spread to China [around the first century AD], it evolved, through the teachings of the Patriarchs, into ten schools.当佛教传入我国[约公元一世纪] ，它的演变，通过教诲的始祖，到10所学校。 Among them are two schools which belong to the Southern (Theravada) tradition, the Satysiddhi School and the Abhidharma School.其中有两所学校属于南部（小乘）的传统， Satysiddhi学校和阿毗达磨学校。 However, the faculties and temperament of the Chinese people did not correspond to the Southern tradition, and, therefore, within a short period of time it faded away.然而，学院和气质中国人民不符合南部的传统，因此，在很短的时间内它消失。 The other eight schools, are all Mahayana: the T'ien T'ai (Tendai) School, the Avatamsaka School, the Madyamika (Three Treatises) School, the Mind-Only (Yogacara) School, the Vinaya (Discipline) School, the Zen School, the Esoteric School and the Pure Land School.其他8所学校，都是大乘：在天子台（坦达）学校，华严学校， Madyamika （三论文）学校，脑子里只有（瑜伽）学校，律（纪律）学校，禅宗学校，学校和密宗净土学校。 The vehicle for popularizing the Pure Land School is the Buddha Recitation method.车辆推广净土学校是佛背诵的方法。

Pure Land being a Mahayana teaching, if the practitioner, in addition, develops the Supreme Bodhi Mind , mind and method will be perfect. This leads to Buddhahood, which encompasses both "self-benefit" and "other benefit."净土是大乘教学，如果医生，此外，开发大菩提心 ，思想和方法将是完美的。这就导致成佛，其中既包括“自我受益”和“其他好处。 ” If he recites the Buddha's name seeking rebirth in the celestial or human realms, Buddha Recitation becomes a celestial or human method. A practitioner who develops such a mind will receive only the blessings of the celestial or human realms.如果他念的佛的名字寻求重生的天体或人类境界，佛背诵成为天体或人类的方法。修炼谁开发谁这样一个考虑将只能收到祝福的天体或人类境界。 When such blessings are exhausted, he will sink into a lower realm.当这种祝福已经用尽，他将陷入更低的境界。 If the practitioner is interested first and foremost in self-enlightenment, he will receive only the less exalted, incomplete fruits of the Sravakas and Pratyeka Buddhas.如果有兴趣的医生首先在自我启蒙，他将只能收到不到崇高的，不完整的成果Sravakas和Pratyeka佛像。

Therefore, when reciting the Buddha's name, we should develop the supreme Bodhi Mind.因此，当念到佛的名字，我们应该制定最高菩提心。 There is a saying, "if you are off by a thousandth of an inch, you are off by a thousand miles."有句俗话， “如果你关闭了千分之一英寸，你关闭了几千英里。 ” This being the case, Pure Land practitioners should pay particular attention to developing a proper Bodhi Mind.在这种情况下，净土从业人员应特别注意发展中国家适当的菩提心。

10) How to Develop the Bodhi Mind 10 ）如何培养菩提心
Awakening the Bodhi Mind, as indicated earlier can be summarized in the four Bodhisattva vows:觉醒的菩提心，如前所述可归纳为四个萨誓言：
Sentient beings are numberless, I vow to save them all;有无数众生，我发誓要拯救他们所有;
Afflictions are inexhaustible, I vow to end them all;苦难是取之不尽的，我发誓要结束所有;
Dharma doors are boundless, I vow to master them all;拉达尔马门是无限的，我发誓要掌握所有;
Buddhahood is unsurpassable, I vow to attain it.成佛是无法超越，我发誓要实现它。
However, it is not enough simply to say "I have developed the Bodhi Mind," or to recite the above verses every day.然而，它是不够的只是说： “我已经开发出了菩提心” ，或背诵经文以上每天。 To really develop the Bodhi Mind, the practitioner should, in his cultivation, meditate on and act in accordance with the essence of the vows.要真正发展菩提心，医生应在其种植，打坐，并按照实质的誓言。 There are cultivators, clergy and lay people alike, who, each day, after reciting the sutras and the Buddha's name, kneel down to read the transference verses: "I wish to rid myself of the three obstructions and sever afflictions ..."有耕耘，神职人员和非专业的人一样，谁，每一天，在背诵经文和佛像的名称，下跪阅读移情的诗句： “我想摆脱自己的三个障碍和严重苦难... ” However, their actual behavior is different: today they are greedy, tomorrow they become angry and bear grudges, the day after tomorrow it is delusion and laziness, the day after that it is belittling, criticizing and slandering others.然而，他们的实际行为是不同的：今天，他们是贪婪的，明天他们成为愤怒，并承担前嫌，后天是妄想和懒惰后的第二天，这是贬低，批评和诽谤他人。 The next day they are involved in arguments and disputes, leading to sadness and resentment on both sides.第二天，他们都参与了争论和纠纷，导致悲伤和怨恨双方。 Under these circumstances, how can they rid themselves of the three obstructions and sever afflictions?在这种情况下，他们怎么能摆脱三个障碍和严重苦难？
In general, most of us merely engage in external forms of cultivation, while paying lip service to "opening the mind."一般情况下，对我们大多数人只是从事外部形式的种植，而空谈“开放的思想。 ” Thus, the fires of greed, anger and delusion continue to flare up, preventing us from tasting the pure and cool flavor of emancipation as taught by the Buddhas.因此，火灾的贪婪，愤怒和妄想继续爆发，使我们无法品尝纯和凉爽的味道，解放作为教的活佛。 Therefore, we have to pose the question, "How can we awaken the Bodhi Mind?"因此，我们必须提出一个问题， “我们如何才能唤醒菩提心？ ”

In order to develop a true Bodhi Mind, we should ponder and meditate on the following six critical points:为了建立真正的菩提心，我们应该深思和反思以下六个关键点：

Point 1: the Enlightened Mind第1点：开明心灵
Sentient beings are used to grasping at this body as "me," at this discriminating mind-consciousness which is subject to sadness and anger, love and happiness, as "me."众生用于抓这个机构为“我” ，在这一歧视心态意识是受悲痛和愤怒，爱情和幸福，因为“我。 ” However, this flesh-and-blood body is illusory; tomorrow, when it dies, it will return to dust.然而，这血肉身体是虚幻的，明天，当死了，才将返回灰尘。 Therefore, this body -- a composite of the four elements (earth, water, fire and air) -- is not "me."因此，本机构-一个综合的四个要素（地球，水，火和空气） -是不是“我。 ” The same is true of our mind-consciousness, which is merely the synthesis of our perception of the six "Dusts" (form, sound, fragrance, taste, touch and dharmas).也是如此，我们的心态意识，这仅仅是我们的看法合成的6个“粉尘” （表格，声音，香味，口感，手感和dharmas ） 。
Take the case of a person who formerly could not read or write, but is now studying English or German.采取的情况下，人谁前不能读或写，但现在学习英语或德语。 When his studies are completed, he will have knowledge of English or German.当他的研究已经完成，他将掌握英语或德语。 Another example is a person who had not known Paris but who later on had the opportunity to visit France and absorb the sights and sounds of that city.另一个例子是一个人谁不知道谁巴黎，但后来有机会访问法国和吸收的景象和声音的城市。 Upon his return, if someone were to mention Paris, the sights of that metropolis would appear clearly in his mind.回来后，如果有人提到，巴黎的风景名胜的大都市，似乎在他心里清楚。 That knowledge formerly did not exist; when the sights and sounds entered his subconscious, they "existed."这些知识以前根本不存在;时的景象和声音进入他的潜意识，他们“的存在。 ” If these memories were not rekindled from time to time, they would gradually fade away and disappear, returning to the void.如果这些记忆并没有点燃时，他们会逐渐消失和消失，返回无效。

This knowledge of ours, sometimes existing, sometimes not existing, some images disappearing, other images arising, always changing following the outside world, is illusory, not real.这方面的知识的我们，有时存在，有时甚至不存在，某些图像消失，其他的图像出现，总是不断变化的外部世界后，是虚幻的，而不是真实的。 Therefore, the mind-consciousness is not "me."因此，考虑到意识不是“我。 ” The ancients have said:古人说：

The body is like a bubble, the mind is like the wind; they are illusions, without origin or True Nature.身体就像一个泡沫，心灵就像是风，他们的幻想，没有真正的原产地或性质。
If we truly realize that body and mind are illusory, and do not cling to them, we will gradually enter the realm of "no self" -- escaping the mark of self .如果我们真正认识到，身体和心灵是虚幻的，不坚持，我们将逐步进入该领域的“无我” -逃避自我的标志 。 The self of our self being thus void, the self of "others" is also void, and therefore, there is no mark of others .自我们的自我正在就此无效，自我的“其他”也是无效的，因此，没有任何标志等 。 Our self and the selves of others being void, the selves of countless sentient beings are also void, and therefore, there is no mark of sentient beings . The self being void, there is no lasting ego; there is really no one who has "attained Enlightenment."我们的自我和他人的自我被无效的，在自我的无数众生也无效，因此，没有任何标志的众生 。自被无效的，没有持久的自我;实在没有人谁也“得道。 “ This is also true of Nirvana, ever-dwelling, everlasting.这也是真正的涅槃，以往住宅，永恒的。 Therefore, there is no mark of lifespan . [15]因此，没有商标的寿命 。 [ 15 ]
Here we should clearly understand: it is not that the eternally dwelling "True Thusness" has no real nature or true self; it is because the sages have no attachment to that nature that it becomes void.在这里，我们应该清醒地认识：它是不是永远居住“真Thusness ”没有真正的性质或真实的自我，是因为圣贤没有重视这种性质，它成为无效。

Sentient beings being void, objects (dharmas) are also void, because objects always change, are born and die away, with no self-nature.众生是无效的，物体（ dharmas ）也无效，因为物体总是变化，出生和消失，无自性。 We should clearly realize that this is not because objects, upon disintegration, become void and non-existent; but, rather, because, being illusory, their True Nature is empty and void.我们应当清醒地认识到，这是不是因为物体后，解体，成为无效，不存在; ，而是因为，被虚幻的，其真正的本质是空的和无效的。 Sentient beings, too, are like that.众生，也都是这样。 Therefore, the ancients have said:因此，古人说：

Why wait until the flowers fall to understand that form is emptiness?为什么一定要等到秋天的花卉理解这种形式是空虚？
The practitioner, having clearly understood that beings and dharmas are empty, can proceed to recite the Buddha's name with a pure, clear and bright mind, free from all attachments.执业医师，有清楚地理解，并dharmas是空的，可以着手背诵佛的名字与一个纯粹的，明确的，光明的心，不受任何附件。 Only when he cultivates in such an enlightened frame of mind can he be said to have "developed the Bodhi Mind."只有当他培育的这种开明的心态，可以说有“发达的菩提心。 ”
Point 2: the Mind of Equanimity第2点：心灵的平静
In the sutras, Buddha Sakyamuni stated:在佛经，佛释迦牟尼说：
All sentient beings possess the Buddha Nature; they are our fathers and mothers of the past and the Buddhas of the future.众生具有佛性;他们是我们的父亲和母亲的过去和未来的佛像。
The Buddhas view sentient beings as Buddhas and therefore attempt, with equanimity and great compassion, to rescue them.佛像认为众生的活佛，因此尝试与镇定和巨大的同情心，去营救他们。 Sentient beings view Buddhas as sentient beings, engendering afflictions, discrimination, hatred and scorn. [16] The faculty of vision is the same; the difference lies in whether we are enlightened or not.众生认为佛像为众生，引起疾病，歧视，仇恨和蔑视。 [ 16 ]学院的目标是相同的;不同之处在于，我们是否开明与否。 As disciples of the Buddhas, we should follow their teachings and develop a mind of equanimity and respect towards sentient beings; they are the Buddhas of the future and are all endowed with the same Buddha Nature.作为弟子的佛像，我们应该遵循他们的教导和发展心态对待和尊重的众生，它们是佛陀的未来都具有相同的佛性。 When we cultivate with a mind of equanimity and respect, we rid ourselves of the afflictions of discrimination and scorn, and engender virtues.当我们培养的心态对待和尊重，我们摆脱苦难的歧视和蔑视，并产生美德。 To cultivate with such a mind is called "developing the Bodhi Mind."培养这种思想被称为“发展中国家的菩提心。 ”
Point 3: The Mind of Compassion第3点：心中同情
We ourselves and all sentient beings already possess the virtues, embellishments and wisdom of the Buddhas.我们自己和众生所具备的美德，装饰和智慧的佛像。 However, because we are deluded as to our True Nature and commit evil deeds, we revolve in Birth and Death, to our immense suffering.然而，因为我们是迷惑，以我们的真正性质和犯下恶行，我们围绕在生灭，我们的巨大痛苦。 Once we have understood this, we should rid ourselves of the mind of love-attachment, hate and discrimination, and develop the mind of repentance and compassion.一旦我们理解这一点，我们应该摆脱心中的爱，依恋，仇恨和歧视，并制定的心灵忏悔和同情。 We should seek expedient means to save ourselves and others, so that all are peaceful, happy and free of suffering.我们应当寻求适宜的手段来拯救自己和其他人，以便使所有的和平，幸福和自由的痛苦。 Let us be clear that compassion is different from love-attachment, that is, the mind of affection, attached to forms, which binds us with the ties of passion.让我们清楚地表明，同情不同于爱附着，就是心中的感情，重视形式，这使我们的关系的热情。 Compassion is the mind of benevolence, rescuing and liberating, detached from forms, without discrimination or attachment.同情心是心灵的善，拯救和解放，脱离形式，不加歧视或扣押。 This mind manifests itself in every respect, with the result that we are peaceful, happy and liberated, and possess increased merit and wisdom.这铭记体现在各个方面，因此，我们正在和平，幸福和解放，并拥有更多优点和智慧。
If we wish to expand the compassionate mind, we should, taking our own suffering as a starting point, sympathize with the even more unbearable misery of others.如果我们要扩大同情心一点，我们应该考虑我们自己的痛苦作为一个起点，同情更加难以忍受的痛苦的人。 A benevolent mind, eager to rescue and liberate, naturally develops; the compassionate thought of the Bodhi Mind arises from there. For instance, in a situation of war and famine, the young, who should be cared for by their parents, grow up orphans, helpless and forsaken.仁慈的心，渴望拯救和解放，自然发展;的同情心思想菩提心从那里产生。举例来说，在这种情况下战争和饥荒，年轻的，谁应该照顾他们的父母，长大的孤儿，无助和遗弃。 Likewise, the old, ideally, are supported by their children.同样，旧的，理想的情况下，支持自己的孩子。 However, their children having been killed prematurely, they are left to grieve and suffer alone. Witnessing these examples, our hearts are moved and we wish to come to their rescue.然而，他们的孩子过早地被杀害，他们不得不独自承受悲伤和。目睹这些例子，我们的心是感动，我们希望他们来救援。 The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.思想的同情心的菩提心，其中最多的时间尚未制定，将自发地产生。

Other examples: there are young men, endowed with intelligence and full of health, with a bright future, who are suddenly cut down by bullets and bombs.其他的例子：有青年男女，赋予充分的智力和健康，美好的未来，谁突然减少的子弹和炸弹。 There are also young women in their prime who suddenly lose the parents and family members upon whom they depend for support and therefore go astray, or they become orphans, their future livelihood and survival under a dark cloud.也有年轻的妇女在其总理谁突然失去了父母和家庭成员应取决于他们的支持，因此误入歧途，或者成为孤儿，他们的未来生活和生存下的一片乌云。 Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue.目睹这些事件，我们的心是深受感动，我们希望到他们的救援。 The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.思想的同情心的菩提心，其中最多的时间尚未制定，将自发地产生。

There are people who are sick but cannot afford the high cost of treatment and must therefore suffer needlessly for months or years, to the point where some even commit suicide.有些人谁生病，但无法负担高昂的治疗费用，因此必须遭受不必要的痛苦数月或数年，以至于有些人甚至自杀。 There are the poor and unemployed, whose wives and children are undernourished and sick, their clothing in rags; they wander aimlessly, pursued by creditors, enduring hunger and cold, day in and day out.有穷人和失业者，他们的妻子和孩子营养不良，生病了，他们的服装在碎布;他们游荡漫无目的，追求的债权人，长期饥饿和寒冷，每天。 They can neither live decently nor die in peace.他们既体面地生活，也没有死在和平。 There are people who face difficult mental problems, without family or friends to turn to for advice and solace.有些人面对困难的心理谁的问题，没有家人或朋友谈谈咨询和安慰。 There are those who are deluded and create bad karma, not knowing that in the future they will suffer retribution, unaware of the Dharma and thus ignorant of the way to emancipation.有那些谁是蒙骗和创造坏业，不知道，在今后他们将受到惩罚，不知道拉达尔马，从而忽视了道路解放。 Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue.目睹这些事件，我们的心是深受感动，我们希望到他们的救援。 The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.思想的同情心的菩提心，其中最多的时间尚未制定，将自发地产生。

In broader terms, as the Bodhisattva Samantabhadra taught in the Avatamsaka Sutra :在更广泛的术语，作为普贤菩萨教华严经中：

Great [Bodhisattvas develop] great compassion by ten kinds of observations of sentient beings: they see sentient beings have nothing to rely on for support; they see sentient beings are unruly; they see sentient beings lack virtues; they see sentient beings are asleep in ignorance; they see sentient beings do bad things; they see sentient beings are bound by desires; they see sentient beings drowning in the sea of Birth and Death; they see sentient beings chronically suffer from illness; they see sentient beings have no desire for goodness; they see sentient beings have lost the way to enlightenment.大[菩萨发展]伟大同情心的十种意见众生：他们看到众生没有依靠的支持;他们看到众生刁蛮;他们看到众生缺乏美德;他们看到众生睡觉的无知他们见众生做坏事;他们看到众生受欲望;他们看到众生溺死在海中的出生和死亡;他们看到众生长期遭受疾病;他们看到众生没有善良的愿望;他们认为众生已经失去了道路的启示。 [Bodhisattvas] always observe sentient beings with these awarenesses. [菩萨]始终遵守众生这些意识。 (Thomas Cleary, tr. The Flower Ornament Scripture [Avatamsaka Sutra]. Vol. II. p. 343.) （托马斯Cleary先生，文。 花卉饰品圣经[华严经] 。成交量。二。页343 。 ）
Having developed the great compassionate mind, we should naturally develop the great Bodhi Mind and vow to rescue and liberate.制订了伟大的同情心，我们自然应该发展的伟大菩提心和誓言拯救和解放。 Thus the great compassionate mind and the great Bodhi Mind interpenetrate freely.因此，非常富有同情心的思想和伟大的菩提心互相渗透自由。 That is why to develop the compassionate mind is to develop the Bodhi Mind.这就是为什么发展同情心铭记是发展菩提心。 Only when we cultivate with such great compassion can we be said to have "developed the Bodhi Mind."只有当我们培养了如此巨大的同情，我们才能说有“发达的菩提心。 ”
Point 4: The Mind of Joy第4点：心中喜悦
Having a benevolent mind, we should express it through a mind of joy.有一个仁慈的心，我们应该表示，它通过一个心灵的喜悦。 This mind is of two kinds: a rejoicing mind and a mind of "forgive and forget." A rejoicing mind means that we are glad to witness meritorious and virtuous acts, however insignificant, performed by anyone, from the Buddhas and saints to all the various sentient beings.这是考虑到两种：一种喜悦的思想和心灵“原谅和忘记的。 ”一个喜悦铭记意味着，我们高兴地看到立功和良性行为，但是无关紧要，由任何人，从佛和所有的圣人各种众生。 Also, whenever we see anyone receiving gain or merit, or prosperous, successful and at peace, we are happy as well, and rejoice with them.此外，每当我们看到有人接受利益或价值，或繁荣，成功与和平，我们感到高兴的同时，并与他们欢欣鼓舞。
A "forgive and forget" mind means that even if sentient beings commit nefarious deeds, show ingratitude, hold us in contempt and denigrate us, are wicked, causing harm to others or to ourselves, we calmly forbear, gladly forgiving and forgetting their transgressions.一个“原谅和忘记”铭记意味着，即使众生犯下罪恶的行为，显示忘恩负义，持有我们的蔑视和贬低我们，是邪恶的，造成伤害他人或自己，我们冷静克制，宽容和乐于忘记了自己的越轨。

This mind of joy and forbearance, if one dwells deeply on it, does not really exist, because there is in truth no mark of self , no mark of others , no mark of annoyance or harm .这铭记的喜悦和宽容，如果一个人居住深感上，实际上并不存在，是因为在真相没有标记的自我 ，没有任何其他标志 ，没有标志的烦扰或伤害 。 As stated in the Diamond Sutra :正如钻石经 ：

The Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience; such is merely a name.同样的如来教授认为，完善的耐心并非是完善的耐心;例如仅仅是一个名称。 (AF Price, tr., "The Diamond Sutra," p. 44. In The Diamond Sutra & The Sutra of Hui Neng.) （自动对焦报价，文。 “钻石经” ，第44页。 钻石经与该经的慧能。 ）
The rejoicing mind can destroy the affliction of mean jealousy.的喜悦铭记可以摧毁苦恼的平均嫉妒。 The "forgive and forget" mind can put an end to hatred, resentment, and revenge.该“念旧恶”心才能制止仇恨，怨恨和报复。 Because the mind of joy cannot manifest itself in the absence of Enlightenment, it is that very Bodhi Mind.因为心中喜悦无法体现在缺乏启示，那就是非常菩提心。 Only when we practice with such a mind, can we be said to have "developed the Bodhi Mind."只有当我们的做法这样一个考虑，我们可以说有“发达的菩提心。 ”
Point 5: The Mind of Repentance and Vows第5点：心灵忏悔和发誓
In the endless cycle of Birth and Death, all sentient beings are at one time or another related to one another.在无休止的循环生灭，众生是在同一时间或其他与另一种。 However, because of delusion and attachment to self, we have, for countless eons, harmed other sentient beings and created an immense amount of evil karma.然而，由于妄想和依恋自我，我们为无数eons ，伤害其他众生，并创造了大量的恶业。
The Buddhas and the sages appear in this world out of compassion, to teach and liberate sentient beings, of whom we are a part.佛像和圣人出现在这个世界的同情，传授和解放众生，我们是其中的一部分。 Even so, we engender a mind of ingratitude and destructiveness toward the Triple Jewel (Buddha, Dharma, Sangha).即使如此，我们头脑中产生忘恩负义和破坏对三重宝石（佛，法，僧伽） 。 Now that we know this, we should feel remorse and repent the three evil karmas.现在我们知道这一点，我们应该感到悔恨和忏悔三股恶势力karmas 。 Even the Bodhisattva Maitreya, who has attained non-retrogression, still practices repentance six times a day, in order to achieve Buddhahood swiftly.即使是萨弥勒，谁已经达到不倒退，仍然做法悔改一天的6倍，以实现迅速成佛。 We should use our bodies to pay respect to the Triple Jewel, our mouths to confess our transgressions and seek expiation, and our minds to repent sincerely and undertake not to repeat them.我们应该利用我们的身体支付尊重三重宝石，我们的嘴巴承认我们的越轨和寻求补偿，和我们的头脑，以真诚的忏悔和承诺不重复。 Once we have repented, we should put a complete stop to our evil mind and conduct, to the point where mind and objects are empty.一旦我们忏悔，我们应该彻底停止向我们邪恶的思想和行为，以至于头脑和物体是空的。 Only then will there be true repentance ...只有这样，才会有真正的忏悔... We should also vow to foster the Triple Jewel, rescue and liberate all sentient beings, atone for our past transgressions, and repay the "four great debts," which are the debt to the Triple Jewel, the debt to our parents and teachers, the debt to our spiritual friends, and finally, the debt we owe to all sentient beings.我们还应该誓言促进三重宝石，拯救和解放众生，弥补我们过去的越轨，并偿还“四个巨大的债务” ，这是债务三重宝石，债务对我们的家长和教师，债务对我们的精神的朋友，最后，债务，我们有责任向所有众生。

Through this repentant mind, our past transgressions will disappear, our virtues will increase with time, leading us to the stage of perfect merit and wisdom.通过这种忏悔记住，我们过去的越轨就会消失，我们的美德将增加随着时间的推移，领导我们的阶段完美的优点和智慧。 Only when we practice with such a repentant mind can we be said to have "developed the Bodhi Mind."只有当我们的做法这样一个忏悔铭记我们可以说有“发达的菩提心。 ”

Point 6: The Mind of no Retreat第6点：心中没有退却
Although a practitioner may have repented his past transgressions and vowed to cultivate, his habitual delusions and obstructions are not easy to eliminate, nor is the accumulation of merits and virtues through cultivation of the six paramitas and ten thousand conducts necessarily easy to achieve.虽然医生可能会后悔自己过去的越轨和发誓要培养，他的惯常的错觉和障碍是不容易消除的，也不是积累功德圆满通过种植6 paramitas和一点○万进行一定容易做到。 Moreover, the path of perfect Enlightenment and Buddhahood is long and arduous, full of hardship and obstructions over the course of untold eons.此外，完善的道路及启示成佛是漫长和艰难的，充满了困难和障碍的过程中无尽的eons 。 It is not the work of one or two life spans.这不是工作的一个或两个寿命。 For example, the Elder Sariputra [one of the main disciples of Buddha Sakyamuni] had reached the sixth "abode" of Bodhisattvahood in one of his previous incarnations and had developed the Bodhi Mind practicing the Paramita of Charity.例如，老Sariputra [一个主要罗汉释迦牟尼]已经达到了第六届“香港居留权”的Bodhisattvahood在他以前的化身，并已经开发出了菩提心实践波罗密的慈善机构。 However, when an externalist (non-Buddhist) asked him for one of his eyes and then, instead of using it, spat on it and crushed it with his foot, even Sariputra became angry and retreated from the Mahayana mind.然而，当一个外在（非佛教）问他，他的眼睛，然后，而不是使用它，吐口水，并粉碎它与他的脚，甚至Sariputra成为愤怒和退出大乘铭记。
We can see, therefore, that holding fast to our vows is not an easy thing!我们可以看到，因此，坚守我们的誓言是不是一件容易的事情！ For this reason, if the practitioner wishes to keep his Bodhi Mind from retrogressing, he should be strong and firm in his vows.出于这个原因，如果医生要保持他的菩提心的倒退，他应该是强有力的和坚定的誓言。 He should vow thus: "Although this body of mine may endure immense suffering and hardship, be beaten to death or even reduced to ashes, I shall not, in consequence, commit wicked deeds or retrogress in my cultivation."因此，他应该誓言： “虽然这个机构的地雷可能忍受巨大的痛苦和困难，是殴打致死，甚至化为灰烬，我不得，因此，承诺邪恶行为或倒退在我的栽培。 ” Practicing with such a non-retrogressing mind is called "developing the Bodhi Mind."实践这种非倒退到被称为“发展中国家的菩提心。 ”

The six cardinal points summarized above are sine qua non for those who aspire to develop the Bodhi Mind.这六个基本点概括上述先决条件是谁渴望发展的菩提心。 Those who do not earnestly practice on this basis will never attain Buddhahood.这些谁不认真实践在此基础上，将永远不会实现成佛。 There are only two roads before us: revolving in Birth and Death, or liberation.只有两条道路摆在我们面前：循环的出生和死亡， 或解放。 Although the way to liberation is full of difficulties and hardships, each step leads gradually to the place of light, freedom, peace and happiness.虽然解放的道路充满了困难和艰辛，每一步导致逐步取代轻，自由，和平和幸福。 The way of Birth and Death, while temporarily leading to blessings in the celestial and human realms, ultimately ends in the three Evil Paths, subjecting us to untold suffering, with no end in sight.道路生灭，而暂时领先，以祝福的天体和人类境界，最终目的，三股恶势力的道路，受到我们无尽的痛苦，没有结束的迹象。

Therefore, fellow cultivators, you should develop a mind of strong perseverance, marching forward toward the bright path of great Bodhi.因此，研究员种植者，你应该建立一个强有力的思想毅力，对前进道路上的光明伟大的菩提。 The scene of ten thousand flowers vying to bloom in the sky of liberation will be there to greet you!现场的1.00万花竞相盛开在天空的解放将在那里向你致意！

11) Teachings on the Bodhi Mind 11 ）教的菩提心
The sutras have expounded at length on the Bodhi Mind, as exemplified in the following excerpts from the Avatamsaka Sutra .在经典的阐述详尽的菩提心，如在以下摘录华严经 。
In such people arises the [Bodhi Mind] -- the mind of great compassion, for the salvation of all beings; the mind of great kindness, for unity with all beings; the mind of happiness, to stop the mass misery of all beings; the altruistic mind, to repulse all that is not good; the mind of mercy, to protect from all fears; the unobstructed mind, to get rid of all obstacles; the broad mind, to pervade all universes; the infinite mind, to pervade all spaces; the undefiled mind, to manifest the vision of all buddhas; the purified mind, to penetrate all knowledge of past, present, and future; the mind of knowledge, to remove all obstructive knowledge and enter the ocean of all-knowing knowledge.在这样的人出现了[菩提心] -心灵的巨大同情，拯救众生;心灵的厚爱，团结与众生;心灵的幸福，停止大规模苦难的众生;在利他主义的思想，击退所有这不是很好;心中怜悯，以保护所有的恐惧;的通畅一点，摆脱一切障碍;的广泛注意，贯穿所有宇宙;无限铭记，贯穿所有空间;的undefiled一点，表现出的远见，所有佛像;纯化记住，所有的知识渗透的过去，现在和未来;的头脑中的知识，以消除所有阻塞性知识和进入海洋的所有知道的知识。 (Thomas Cleary, tr., The Flower Ornament Scripture [Avatamsaka Sutra] , Vol. III, p. 59.) （托马斯Cleary先生，文。 花卉饰品圣经[华严经] ，第二卷。三，第59页。 ）
Just as someone in water is in no danger from fire, the [Bodhisattva] who is soaked in the virtue of the aspiration for enlightenment [Bodhi Mind] is in no danger from the fire of knowledge of individual liberation ...正如有人在水中没有任何危险，火灾， [萨]谁是浸泡的美德的愿望启示[菩提心]没有任何危险，消防知识的个人解放...

Just as a diamond, even if cracked, relieves poverty, in the same way the diamond of the [Bodhi Mind], even if split, relieves the poverty of the mundane whirl.正如钻石，即使破裂，减轻贫困，以同样的方式对钻石的[菩提心] ，即使分裂，缓解贫困的世俗的漩涡。

Just as a person who takes the elixir of life lives for a long time and does not grow weak, the [Bodhisattva] who uses the elixir of the [Bodhi Mind] goes around in the mundane whirl for countless eons without becoming exhausted and without being stained by the ills of the mundane whirl.正如一个人谁把仙丹生活了很长一段时间，不增加薄弱， [萨]谁使用药剂的[菩提心]围绕旋转的平凡的无数eons没有成为用尽，而染色的弊病的世俗漩涡。 (Ibid., p. 362, 364.) （同上，第362 ， 364 。 ）

We can see that in the Avatamsaka Sutra, the Buddhas and Bodhisattvas explained the virtues of the Bodhi Mind at length.我们可以看到，在华严经，佛像和菩萨解释的优点，菩提心的长度。 The above are merely a few major excerpts.上述只是几个主要摘录。 The sutras also state:也是国家的经典：
The principal door to the Way is development of the Bodhi Mind. The principal criterion of practice is the making of vows门的主要的方式是发展的菩提心。的主要标准的做法是作出誓言
If we do not develop the broad and lofty Bodhi Mind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come.如果我们不发展广泛和崇高的菩提心和不坚定和强有力的承诺，我们将继续像现在这样，在荒地的出生和死亡的无数eons来。 Even if we were to cultivate during that period, we would find it difficult to persevere and would only waste our efforts. [17] Therefore, we should realize that in following Buddhism, we should definitely develop the Bodhi Mind without delay.即使我们培养，在此期间，我们将很难坚持下去，只会浪费我们的努力。 [ 17 ]因此，我们应该认识到，在下面的佛教，我们一定要发展菩提心，不要拖延。
That is why Elder Zen Master Hsing An wrote the essay, "Developing the Bodhi Mind" to encourage the Fourfold Assembly.这就是为什么老禅师兴一个写的作文“ ，发展菩提心” ，以鼓励四大会。 In it, the Master described eight approaches to developing the Bodhi Mind, depending on sentient beings' vows: "erroneous/correct, true/false, great/small, imperfect/perfect." What follows is a summary of his main points.在这份备忘录中， 8个硕士描述方法来发展菩提心，视众生'发誓： “错误/正确，真/假，大/小，不完善/完美的。 ”以下是他总结的要点。

1) Some individuals cultivate without meditating on the Self-Nature. They just chase after externals or seek fame and profit, clinging to the fortunate circumstances of the present time, or they seek the fruits of future merits and blessings. 1 ）有些人不思考培养的自性。他们只是追求外表或追名逐利和利润，抱住幸运的情况下，本次，或他们所寻求的成果，今后的优点和祝福。 Such development of the Bodhi Mind is called "erroneous."这种发展的菩提心是所谓的“错误的” 。

2) Not seeking fame, profit, happiness, merit or blessings, but seeking only Buddhahood, to escape Birth and Death for the benefit of oneself and others -- such development of the Bodhi Mind is called "correct." 2 ）不谋求名利，利润的幸福，值得或祝福，但只寻求成佛，逃避生灭，以造福自己和他人-这种发展的菩提心是所谓的“正确的。 ”

3) Aiming with each thought to seek Buddhahood "above" and save sentient beings "below," without fearing the long, arduous Bodhi path or being discouraged by sentient beings who are difficult to save, with a mind as firm as the resolve to ascend a mountain to its peak -- such development of the Bodhi Mind is called "true." 3 ）针对每个思想寻求成佛“以上” ，并保存众生“下面， ”不担心长期，艰巨的菩提路径或正在气馁众生谁难以保存，并考虑公司的决心升天一个山区来的高峰-这种发展的菩提心是所谓的“真实的。 ”

4) Not repenting or renouncing our transgressions, appearing pure on the outside while remaining filthy on the inside, formerly full of vigor but now lazy and lax having good intentions intermingled with the desire for fame and profit, practicing good deeds tainted by defilements -- such development of the Bodhi Mind is called "false." 4 ）不思悔改或放弃我们的越轨，出现纯粹的外面，而其余的肮脏在里面，以前充满活力，但现在懒惰涣散了良好的意愿与各渴望名声和利润，实践善行受污秽-这种发展的菩提心是所谓的“假的。 ”

5) Only when the realm of sentient beings has ceased to exist, would one's vows come to an end; only when Buddhahood has been realized, would one's vows be achieved. 5 ）只有当境界众生已不复存在，将自己的誓言结束;只有当成佛已经实现，将自己的承诺得以实现。 Such development of the Bodhi Mind is called "great."这种发展的菩提心是被称为“伟大的。 ”

6) Viewing the Triple World as a prison and Birth and Death as enemies, hoping only for swift self-salvation and being reluctant to help others -- such development of the Bodhi Mind is called "small." 6 ）看世界的三监狱，出生和死亡的敌人，只希望迅速自救并不愿意帮助别人-这种发展的菩提心是所谓的“小” 。

7) Viewing sentient beings and Buddhahood as outside the Self-Nature while vowing to save sentient beings and achieve Buddhahood; engaging in cultivation while the mind is always discriminating [18] -- such development of the Bodhi Mind is called "imperfect" (biased). 7 ）看众生和成佛内外的自性，同时发誓要拯救众生和成佛;从事种植，而始终牢记歧视[ 18 ] -这种发展的菩提心是所谓的“不完善” （偏见） 。

8) Knowing that sentient beings and Buddhahood are the Self-Nature while vowing to save sentient beings and achieve Buddhahood; cultivating virtues without seeing oneself cultivating, saving sentient beings without seeing anyone being saved -- such development of the Bodhi Mind is called "perfect." [19] 8 ）明知众生和成佛是自性，同时发誓要拯救众生和成佛;培养美德没有看到自己的培养，从而节省了众生没有看到任何人被保存-这种发展的菩提心是所谓的“完美。 “ [ 19 ]

Among the eight ways described above, we should not follow the "erroneous," "false," "imperfect," or "small" ways.在上述8个方面，我们不应该按照“错误” ， “假” ， “完美”或“小”的方式。 We should instead follow the "true," "correct," "perfect," and "great" ways.我们应该遵循“真实” ， “正确的” ， “完美”和“伟大”的方式。 Such cultivation is called developing the Bodhi Mind in a proper way.这种种植被称为发展菩提心以适当方式。

In his commentary, Zen Master Hsing An also advised the Great Assembly to remember ten causes and conditions when developing the Bodhi Mind.在他的评注，禅师兴一个大还建议大会记住10原因和条件时，发展中国家的菩提心。 These are: our debt to the Buddhas, our parents, teachers, benefactors and other sentient beings; concern about the sufferings of Birth and Death; respect for our Self-Nature; repentance and elimination of evil karma; upholding the correct Dharma; and seeking rebirth in the Pure Land.这些国家是：我们的债务的佛像，我们的家长，教师，赞助和其他众生;关注的苦难生灭;尊重我们的自性;悔改和消除恶业;坚持正确的拉达尔马;并寻求重生的净土。

On the subject of rebirth, he stated, quoting the Amitabha Sutra :关于这个问题的重生，他指出，援引阿弥陀经 ：

You cannot hope to be reborn in the Pure Land with little merit and virtue and few causes and conditions or good roots.你不能希望重生的净土很少优点和美德和几个原因和条件或良好的根基。
Therefore, you should have numerous merits and virtues as well as good roots to qualify for rebirth in the Pure Land.因此，你应该有众多的优点和美德以及良好的根基资格重生净土。 However, there is no better way to plant numerous good roots than to develop the Bodhi Mind, while the best way to achieve numerous merits and virtues is to recite the name of Amitabha Buddha.然而，没有更好的办法来植物根系比许多良好的发展菩提心，而最好的方式，以实现众多优点和美德是背诵的名字阿弥陀佛。 A moment of singleminded recitation surpasses years of practicing charity; truly developing the Bodhi Mind surpasses eons of cultivation. [20] Holding firmly to these two causes and conditions assures rebirth in the Pure Land.片刻的singleminded背诵超过多年的实践慈善;真正发展菩提心超过eons种植。 [ 20 ]坚持这两个原因和条件，确保新生的净土。
Through these teachings of the Buddhas, Bodhisattvas and Patriarchs, we can see that the Bodhi Mind is essential for the practice of the Way.通过这些教义的佛像，菩萨和始祖，我们可以看到，菩提心是非常重要的实践途径。

12) The Path of Birth and Death is Full of Danger 12 ）时，该路径的出生和死亡是充满危险
There are many gates to the garden of Enlightenment.有许多盖茨花园的启示。 As long as the practitioner takes the great Bodhi Mind as his correct starting point, whatever Dharma door he chooses, in accordance with his capacities and preferences, will bring results.只要医生需要伟大的菩提心，他正确的出发点，不管他选择拉达尔马门，根据他的能力和偏好，将带来的结果。
If we consider "capacity," Pure Land embraces persons of all levels. Not only ordinary people but also Bodhisattvas (Manjusri, Samantabhadra) and Patriarchs (Asvaghosha, Nagarjuna) have all vowed to be reborn in the Pure Land.如果我们考虑“能力” ，包括人的净土各级。不仅普通百姓，而且还菩萨（文殊，普贤）和始祖（ Asvaghosha ， Nagarjuna ）都发誓要成为新生的净土。 If we take "timing" into consideration, we should realize that in this Dharma-Ending Age when sentient beings in general have scattered minds and heavy obstructions, Buddha Recitation is easy to practice and can help the practitioner achieve rebirth in the Pure Land in just one lifetime.如果我们考虑“时间”考虑，我们应该认识到，在这拉达尔马结束的时代，众生一般都分散在思想和沉重的障碍物，佛朗诵很容易实践，可以帮助医生实现重生净土在短短一个一生。 However, if we discuss "individual preferences," the Pure Land method alone cannot satisfy everyone; hence the need for many schools and methods.然而，如果我们讨论“个人偏好， ”净土方法不能仅仅满足每个人，因此必须对许多学校和方法。

In general, cultivators endowed with a sharp mind, seeking a direct, simple and clear approach, prefer Zen.一般情况下，种植者赋予敏锐的思考，寻求直接的，简单明了的方式，喜欢禅。 Those who are attracted to supernatural power, the mystical and the mysterious prefer the Esoteric School.那些谁被吸引到超自然的力量，神秘和神秘喜欢密宗学院。 Those who like reasoning and require a clear, genuine analysis of everything before they can believe and act, prefer the Mind-Only School...这些谁喜欢推理和要求明确，真正的分析，一切才可以相信和行为，更喜欢心灵唯一的学校... Each school has further subdivisions, so that adherents of the same school may have differing practices.每个学校有进一步的分支机构，因此，信奉同一所学校可能有不同的做法。

The cultivator who has developed the Bodhi Mind, vowing to save himself and others, may follow any of the schools mentioned earlier.谁的耕耘已开发的菩提心，发誓要拯救自己和其他人，可能后续任何学校前面提到的。 Nevertheless, in this Dharma-Ending Age, he should, at the same time, practice Buddha Recitation seeking rebirth in the Pure Land -- thus ensuring success without retrogression.然而，在这拉达尔马结束年龄，他应该在同一时间，实践佛陀背诵寻求重生的净土-从而确保成功倒退。 Why is this so?为什么会这样呢？ There are three cardinal points:有三个基本点：

In the wasteland of Birth and Death, there are many dangers and obstacles to cultivation.在荒地的出生，死亡，有许多危险和障碍种植。 In order to escape the dangerous cycle of Birth and Death and ensure that there is no retreat or loss of the Bodhi Mind, we should seek rebirth in the Pure Land.为了逃避危险的循环生灭，并确保没有退却或损失的菩提心，我们应该寻求重生的净土。 This is the first cardinal point the practitioner should keep in mind.这是第一个基本点的医生应该牢记。

The ancients often reminded us:古人经常提醒我们：

If we cultivate without striving for liberation, then our cultivation in this life is in fact an enemy during our third rebirth.如果我们培养的解放而奋斗，那么我们在这生命的种植实际上是敌人在我们的第三次重生。
This is because in the first lifetime, we endure suffering and bitterness in our practice and therefore, in the next life we enjoy wealth, intelligence and authority.这是因为在第一个周期，我们承受的痛苦和怨恨在我们的实践，因此，在今后的生活，我们享受的财富，智慧和权力。 In this second lifetime, it is easy to be deluded by power and wealth, "charming spouses and cute children," and other such worldly pleasures.在这第二个周期，很容易被蒙骗的权力和财富， “迷人的配偶和可爱的孩子， ”和其他这类世俗乐趣。 Having tasted lust and passion, it is easy to become attached, and the deeper the attachments, the closer we are to the dark place of perdition, as we resort to numerous evil deeds to strengthen our power, authority and ambitions.在品尝的欲望和激情，很容易成为重视和深入的附件，更接近我们的黑暗的地方的灭亡，因为我们诉诸许多恶行，以加强我们的权力，权威和野心。 Having generated such causes in our second lifetime, how can we fail to descend upon the three Evil Paths in our third lifetime?在产生的原因在我们第二次生命周期，我们怎能不下降的三股恶势力在我国第三个路径一生？
Some would ask: "If we have expended efforts to cultivate and sow good seeds in our previous life, how can we lose all our good roots and wisdom in the second lifetime, to the point of descending upon the Evil Paths in the third lifetime?"有些人会问： “如果我们花费努力培养和良好的种子播种在我们以前的生活，我们怎能失去所有我们的良好根基和智慧，在第二一生，到了降邪恶之路后，在第三一生？ “

Answer : Although good roots exist, the bad karma accumulated for eons past is not necessarily wiped out. 答 ：虽然好基层存在的，坏的缘份过去积累的eons不一定是消灭。 Furthermore, on this earth, good actions are as difficult to perform as climbing a high tree, while bad deeds are as easy to commit as sliding down a slope.此外，这个世界上，良好的行动是难以执行的攀登高树，而恶劣的行为是很容易犯的滑下山坡。 As the sages of old have said:正如先贤老说：

The good deeds performed all of one's life are still not enough; the bad deeds performed in just one day are already too many.善行进行所有的人的生命仍然不够;坏的事迹在刚刚完成的一天已经太多。
For example, people in positions of power and authority whom we meet today have all, to a greater or lesser extent, practiced charity and cultivated blessings and good karma in their previous lives.例如，人在阵地的权力和权威的人，我们今天开会都，在较大或较小的程度上，实行慈善和培育的祝福和良好的气质在其以往的生活。 However, few among them now lean toward the path of virtue, while those who are mired in fame and profit constitute the majority.然而，其中一些现在倾向于道路的美德，而谁是深陷于名利和利润占多数。 Let us ask ourselves, how many persons of high academic achievement, power and fame would agree to leave the secular life, opting for a frugal, austere existence directed toward the goal of lofty and pure liberation?让我们扪心自问，有多少人的学业成就，权力和名利同意离开世俗的生活，选择了节俭，朴素存在针对的目标，崇高和纯洁的解放？ Monks and nuns, too, may patiently cultivate when they have not yet reached high positions.僧侣和尼姑，也可能会耐心地培养他们还没有达到很高的位置。 However, with power and fame, and many disciples bowing to and serving them, even they may become easy prey to the trappings of the vain world.然而，随着权力和名利，许多弟子鞠躬和服务他们，即使他们可能很容易成为猎物的服饰世界的徒劳。 Nowadays, how many individuals, clergy or laymen, who were practicing vigorously in the past, have gradually grown lax and lazy, abandoning cultivation or leaving the Order entirely, retreating from the Way -- why even mention the next lifetime?如今，有多少个人，神职人员或外行人，谁是大力推行在过去，已逐渐成长松懈，懒惰，放弃种植或离开的命令完全撤退的方式-为什么甚至提到明年一生？
If such is the case in the human realm, how much more difficult it is to cultivate in the celestial realms, where the Five Pleasures are so much more subtle!如果是这样的人的境界，困难得多是培养领域中的天体，在五快乐是如此更为微妙！

We have been talking about those who enjoy blessings.我们一直在谈论这些谁享受祝福。 Those lacking in blessings and leading a life of deprivation also find it difficult to cultivate.那些缺乏的祝福和领先的生活剥夺也难以培养。 Even if they are middle class, in this life full of heterodox ways, they may find it difficult to meet true Dharma teachers or to discover the path to liberation.即使是中产阶级，在这生命充满了非正统的方式，他们可能发现难以满足真正拉达尔马教师或发现的路径解放。 Let us not even mention those treading the three Evil Paths, where cultivation is tens of thousands times more difficult, because they are deluded and suffering both in mind and body.让我们甚至没有提到这些踩三股邪恶之路，在那里种植的是成千上万倍更加困难，因为他们是迷惑和痛苦在身体和精神。

The cycle of Birth and Death is filled with such dangers and calamities. Thus, if we do not seek rebirth in the Pure Land, it is difficult to ensure non-retrogression of the Bodhi Mind.循环生灭充满这种危险和灾难。因此，如果我们不寻求重生的净土，这是很难保证不倒退的菩提心。

13) The Need to Seek Liberation in this Very Life 13 ）有必要寻求解放的生命在这
In this Dharma-Ending Age, if we practice other methods without following Pure Land at the same time, it is difficult to attain emancipation in this very lifetime.在这拉达尔马结束时代，如果我们的做法没有其他方法如下净土在同一时间，这是难以实现的解放在这个一生。 If emancipation is not achieved in this lifetime, deluded as we are on the path of Birth and Death, all of our crucial vows will become empty thoughts.如果解放是没有实现在这一辈子，迷惑，因为我们的道路上出生和死亡，我们所有的关键发誓将成为空的想法。 This is the second cardinal point which the cultivator should keep in mind.这是第二个基点的耕耘应该牢记。
Those practitioners who follow other schools, stressing only self-help and a firm, never-changing mind, believe that we should just pursue our cultivation life after life.这些从业人员谁后续其他学校，并强调只有自助和坚定的，从来没有变化的考虑，认为，我们应该只追求种植后的生活生活。 Even if we do not achieve emancipation in this life, we shall certainly do so in a future lifetime.即使我们不实现解放在这生活，我们就一定这样做，今后的一生。 However, there is one thing we should consider: Do we have any firm assurances that in the next lifetime, we will continue cultivating?然而，有一件事是我们应该考虑：我们是否有任何坚定的保证，在今后一生中，我们将继续培养？ For, if we have not yet attained Enlightenment, we are bound to be deluded upon rebirth, easily forgetting the vow to cultivate which we made in our previous lifetimes. Moreover, in this world conditions favoring progress in the Way are few, while the opportunities for retrogression are many.因为，如果我们尚未得道，我们一定会有受骗后重生，很容易忘记了誓言，培养我们在我们以前的寿命。此外，在这个世界上，有利于进展的条件的方式很少，而机会为倒退许多。 How many monks and nuns have failed to pursue their cultivation upon rebirth, as in the examples summarized in the first chapter?有多少僧尼未能实现其种植后重生，在例子中总结第一章？

The sutras state:国家的经典：

Even Bodhisattvas are deluded in the bardo stage,即使菩萨是蒙骗的阴阶段，
Even Sravakas are deluded at birth.即使是蛊惑Sravakas出生时。
Bardo is the intermediate stage between death and rebirth ...阴是中间阶段的死亡和重生... In the interval between the end of this current life and the beginning of the next life, even Bodhisattvas are subject to delusion, if they have not yet attained [a high degree of] Enlightenment.之间的间隔在本月底目前的生活，并开始下一个生命，即使菩萨受妄想，如果他们尚未实现[高度]启示。
Another passage in the sutras states:另一个通道中的经典国家：

Common mortals are confused and deluded when they enter the womb, reside in the womb, and exit from the womb.共同凡人的困惑和蒙骗当他们进入子宫，在子宫内居住，并退出子宫。 Celestial kings, thanks to their merits, are awake upon entering the womb, but are confused and deluded when residing in or exiting from the womb.天体国王，由于他们的优点，是醒着进入子宫，但混乱和迷惑时，居住在或离开的子宫。 Sravakas are awake when they enter and reside in the womb; however, they are confused and deluded when they exit from the womb. Sravakas是清醒的时候，他们进入和居住在子宫内;然而，他们感到困惑和蒙骗当他们退出子宫。 Only those Bodhisattvas who have attained the Tolerance of Non-Birth are always awake -- entering, residing in, and exiting from the womb.只有那些菩萨谁达到公差非出生总是清醒-进入，居住和出境的子宫。
In a few instances, ordinary people, because of special karmic conditions, are able to remember their previous lives, but these are very rare occurrences. Or else, they could be Bodhisattvas who took human form in order to demonstrate the existence of transmigration to sentient beings.在少数情况下，普通百姓，由于特殊业条件下，能够记住他们以前的生活，但这些都是非常罕见的现象。否则，他们可能是谁了菩萨人类为了证明存在轮回到众生人。 Otherwise, all sentient beings are deluded when they pass from one life to another.否则，所有众生的蛊惑时，从一个到另一个生命。 When they are in such a state, all their knowledge of the Dharma and their great vows from previous lives are hidden by delusion and often forgotten.当他们在这样一个国家，所有的知识和他们的伟大拉达尔马发誓从以往的生活隐藏的妄想和常常被遗忘。
This author recalls the story of a Dharma colleague.笔者回顾故事拉达尔马同事。 In his youth, each time he happened to be dreaming, he would see himself floating freely, high up in the air, traveling everywhere.在他的青年，每一次他正好是在做梦，他将看到自己自由浮动，高在空中，到处旅行。 As he grew older, he could only float lower and lower, until he could no longer float at all.随着年龄的增长，他只能浮动低，直到他再也不能浮在所有。 In the commentary Guide to Buddhism , there is the story of a layman who, at the age of four or five, could see everything by night as clearly as in the daytime. As the years went by, this faculty diminished.在评注指南佛教 ，有故事，一个门外汉谁，年龄在四，五年，可以看到所有的夜间明确在白天。随着岁月的流逝，此系减少。 From the age of ten onward, he could no longer see in the dark, except that from time to time, if he happened to wake up in the middle of the night, he might see clearly for a few seconds.从10岁起，他再也无法看到在黑暗中，但不时发生，如果他醒来在半夜，他可能会清楚地看到几秒钟。 After his seventeenth birthday, he could experience this special faculty only once every two or three years; however, his special sight would be merely a flash before dying out.在他17岁生日，他可以体验这一特殊教师只有每隔两年或三年，但他的特别视线将仅仅是一个闪光之前死去了。 Such persons had cultivated in their previous lives.这些人在他们以前种植的生命。 However, when they were reborn on this earth they became deluded, and then, as their attachments grew deeper, their special faculties diminished.然而，当他们重新在地球上，他们成为蛊惑，然后，因为他们的附件增长更深，其特殊的院系减少。

There are similar cases of persons who can see everything clearly for a few dozen miles around them.有类似情况的人谁可以看到的一切显然几十英里身边。 Others can see things underground, through walls, or in people's pockets.其他可以看到的东西地下，墙壁，或在人们的口袋里。 However, if they do not pursue cultivation, their special faculties diminish with time and, in the end, they become just like everyone else.但是，如果他们不追求种植，其特殊的院系削弱随着时间的推移，并在为此目的，他们成为其他人一样。 Some persons, having read a book once, can close it and recite every line without a single mistake.有些人，在阅读一本书后，可以关闭它，背诵每一行没有一个错误。 Others have a special gift for poetry, so that whatever they say or write turns poetic.其他具有特殊的礼物诗歌，所以，无论他们说或写轮流诗意。 However, if they do not pursue cultivation, they sometimes end by rejecting the Dharma.但是，如果他们不追求种植，他们有时会为此拒绝拉达尔马。

An eminent Master once commented that such persons had practiced meditation in their previous lives to a rather high level and reached a certain degree of attainment.一位著名的大师曾经评论说，这些人练习冥想在以前的生活了相当高的水平，并达成了一定程度的实现。 However, following the Zen tradition, they sought only immediate awakening to the True Nature, severing attachment to the concepts of Buddha and Dharma (ie, letting the mind be empty, recognizing no Buddha and no Dharma).然而，在禅宗的传统，他们只要求立即觉醒的真实性质，切断依附的概念和拉达尔马佛（即，让头脑是空白的，认识到没有佛像，也没有拉达尔马） 。 Therefore, those who failed to attain Enlightenment were bound to undergo rebirth in the Triple Realm, whereupon, relying on their mundane intelligence, they sometimes became critical of Buddhism.因此，那些未能实现谁的启示约束接受重生的三重境界，在这种情况下，依靠自己的平凡的情报，他们有时会成为重要的佛教。 Even true cultivators in the past were thus; how would today's practitioners fare compared to them?即使是真正的修炼者在过去的，因此，如何将今天的从业人员票价相比，他们呢？

As Buddha Sakyamuni predicted, "In the Dharma-Ending Age, cultivators are numerous, but those who can achieve Supreme Enlightenment are few."正如佛陀释迦牟尼预测说： “在拉达尔马结束年龄，种植者很多，但这些谁可以实现最高启示却很少。 ” And, not having achieved it, even with bad karma as light as a fine silk thread, they are subject to Birth and Death. ，并没有实现它，即使在恶劣业轻如细丝线，他们受到生灭。 Although there may be a few cultivators who have awakened to the Way, being awakened is different from attaining Supreme Enlightenment.虽然可能有一些种植者谁唤醒的方式，被惊醒不同于实现最高启示。 During rebirth, they are bound to be deluded and unfree.在重生，他们一定会迷惑和不自由。 In subsequent lifetimes, there may be few conditions for progress and many opportunities for retrogression, making it difficult to preserve the vow of liberation intact.在以后的一生，可能有几个条件的进展情况和许多机会倒退，因而难以维护誓言解放完好无损。

Concerning the retrogression of practitioners who have merely experienced Awakening, the ancients have provided three analogies:关于倒退从业人员谁仅仅经历觉醒，古人提供了三个类比：

1) When we crush prairie grass with a stone block, though the grass cannot grow, its roots are not yet rotten or destroyed. 1 ）当我们爱恋与草原草块石头，但基层不能增长，其根源尚未腐烂或销毁。 If conditions arise that cause the stone to be overturned, the grass will continue to grow as before.如果情况出现，造成该石被推翻，基层将继续增长前。

2) When we pour water into a jar, though the impurities are deposited at the very bottom, they are not yet filtered out. 2 ）当我们把水倒罐，但杂质已存放在最底层，他们还没有过滤掉。 If conditions change and the water is stirred up, the impurities will rise.如果条件变化和水是激起了，杂质会上升。

3) Take the case of clay which is molded into earthenware but not yet fired in a kiln. 3 ）将案件的粘土是塑造成陶器，但尚未发射窑。 If it should rain, the earthenware would certainly disintegrate.如果它要下雨，肯定会的陶器瓦解。

The strong probability that those who have merely experienced an Awakening will retrogress during transmigration is similar to the above examples.强劲的概率，这些谁仅仅经历了觉醒将倒退在轮回类似上面的例子。

Furthermore, in the Dharma-Ending Age, how many cultivators can claim to be awakened to the Way?此外，在拉达尔马结束年龄，有多少种植者能够自称是唤醒的方式？ Awakening to the Way is not easy.觉醒的道路是不容易的。 There was once a Zen Master who practiced with all his might for forty years before he succeeded.从前有个禅师谁练他的所有可能的四十年前，他成功了。 Another Great Master sat for so long that he wore out more than a dozen meditation cushions before he saw his Original Nature.另一位大师坐在了这么长时间，他穿了十多个打坐坐垫前，他看到他原来的性质。 As far as today's Zen practitioners are concerned (with the exception of a few saints who have taken human form to teach sentient beings), the majority only manage to achieve a temporary calming of the mind and body; at most they may witness a few auspicious realms!至于今天的Zen从业人员而言（除少数圣人谁采取人力形式教众生） ，大多数只管理，以实现暂时平静下来的身体和精神;最多可以看到几个吉祥境界！ Even if they have awakened to the Way, they can still encounter dangerous obstacles during transmigration, as previously described.即使他们惊醒的方式，他们仍然可以在遇到危险的障碍轮回，如前所述。 The path of Birth and Death, filled with fearful dangers for those who have not attained Enlightenment, is the same.道路的出生和死亡，充满了可怕的危险，这些谁没有得道，是相同的。 Therefore, to claim that we should not fear Birth and Death is a superficial point of view.因此，要求我们不应该害怕生灭是一种肤浅的观点。

Furthermore, over the centuries, the Dharma has met with difficulties in some parts of the world.此外，千百年来，在拉达尔马已遇到困难在世界的一些地区。 Wherever materialism has spread, Buddhism has come under criticism.无论物质已扩散，佛教受到批评。 There are places where temples and pagodas have been destroyed, sutras and commentaries burned, monks and nuns forcibly returned to lay life, and common citizens barred from practicing their faith.有些地方的寺庙和佛塔已被摧毁，佛经和评论烧毁，僧尼被迫返回奠定生活，普通公民禁止实践他们的信仰。

Even if Buddhism is revived later on, it will have undergone changes and possibly lost some of its vitality ...即使佛教是恢复后，将经历的变化，并可能失去了一些活力... For this reason, we should follow the Pure Land School, to ensure non-retrogression of the Bodhi Mind.出于这个原因，我们应该遵循净土学校，以确保不后退的菩提心。 Even if we follow other schools we should, at the same time, practice Buddha Recitation seeking rebirth in the Land of Ultimate Bliss.即使我们的后续其他学校，我们应该在同一时间，实践佛陀背诵寻求重生的土地极乐。

This is the common exhortation of such eminent sages as Masters Lien Ch'ih, Ou I, Chien Mi and Yin Kuang.这是共同的劝告这些杰出先贤的主人翁连战Ch'ih ，区一，简美和殷枯盎。

14) How to Perfect the Bodhi Mind 14 ）如何完善菩提心
Having developed the Bodhi Mind and considering our own capacities and circumstances, what expedients should we adopt to perfect that Mind?在发达的菩提心，并考虑我们自己的能力和情况下，什么权宜之计，我们应该通过完善的呢？ If we want both the self-centered and the altruistic aspects of the Bodhi Vow to be complete, there is no better way than to seek rebirth in the Pure Land.如果我们希望双方以自我为中心和利他方面的菩提誓言完整，有没有更好的办法，而不是寻求重生的净土。 This is the third cardinal point that the practitioner should keep in mind.这是第三个基本点，医生应该牢记。
A high-ranking monk of old, having expressed his determination to cultivate, penned the following verses:一位高层的老和尚后，表示决心培养，写下下面的诗句：

I have pondered this world, and the world beyond,我思索这个世界上，与外部世界，
Whose name would one recite if not Amitabha's?他的名字将一背诵如不阿弥陀佛的？
Truthfully, after reading these verses, pondering, and comparing Dharma methods, people's capacities and the current environment, this author is convinced that Pure Land is the safest and most complete path.坦白说，读这些经文，思考和比较法的方法，人的能力和目前的环境下，笔者相信，净土是最安全和最完整的路径。
Some may say that having awakened the Bodhi Mind, we should remain in the Saha World, because in this world there are many sentient beings in need of help.有些人可能会说，在唤醒了菩提心，我们应该继续留在萨哈世界，因为在这个世界上有许多众生需要帮助的。 Why seek rebirth in the Pure Land?为什么寻求重生净土？

Let me reverse the question: What are the conditions that would allow us to save sentient beings?让我改变了这样一个问题：需要哪些条件，使我们能够拯救众生？ They are, of course, merit, virtue, wisdom, eloquence, spiritual power and auspicious features and bearing.他们当然，优点，美德，智慧，雄辩的口才，精神动力和吉祥的特点和影响。 (Do we have these qualities to any degree?) Particularly, severing afflictions and delusions and developing wisdom, so that we are not led astray by mundane things, is no easy matter! （我们是否有这些品质在任何程度？ ） ，特别是切断苦难和错觉和发展的智慧，使我们不误入歧途的世俗的东西，绝不是一件轻而易举的事情！ The ancients have said, "Severing Delusions of Views is as difficult as preventing water from running down a mountain forty miles high."古人说， “切断错觉次数是一样困难防止水运行了山区四十○英里高。 ” If it is so difficult to rid ourselves of Delusions of Views, how much more difficult it is to sever Delusions of Thought, Delusions of "Dust and Sand," and ignorance.如果是如此难以摆脱妄想的意见，困难得多是切断错觉思想，妄想的“沙尘”和无知。

Delusions of Views, simply put, are the afflictions connected with seeing and grasping at the coarse level.妄想的意见，简单地说，是苦难与看到和把握在粗糙的水平。 Delusions of Thought are afflictions at the subtle level.错觉思想是痛苦的微妙水平。 For countless eons, the infectious filth of greed, anger and delusion, as well as countless other erroneous views, have been instilled in our mind-consciousness.为无数eons ，传染性肮脏的贪婪，愤怒和妄想，以及无数的其他错误看法，已被灌输在我们的思维意识。 Can we really manage, in the short span of this life, to do away with them all?我们能够真正管理，在短短的生命，要取消他们呢？ Today's cultivators, in general, have few blessings and shallow wisdom.今天的耕耘，一般来说，没有什么祝福和浅智慧。 Just reciting the words "Amitabha Buddha" in an accomplished manner is difficult enough.只是背诵改为“阿弥陀佛”在一个完成的方式是相当困难。 Why even mention such distant goals as saving sentient beings at will?为什么甚至避而不谈这些遥远的目标，节能众生在会？

For this reason, the immediate necessity is to seek rebirth in the Western Pure Land, first rescuing ourselves from the cycle of Birth and Death and then relying upon the auspicious environment of that Land to practice vigorously. We should wait until we have achieved Enlightenment and developed wisdom, eloquence, spiritual powers and auspicious features before returning to the Saha World to rescue sentient beings.为此，有必要立即寻求重生是在西方净土，首先从挽救自己的循环生灭然后依靠的有利环境的土地大力实践。我们应该等到我们已经取得的成就及启示开发的智慧，雄辩的口才，精神的权力和吉祥的特征，然后返回萨哈世界拯救众生。 Only then will we have some freedom of action.只有到那时，我们有一些的行动自由。

Nevertheless, considering the responsibility and the compassionate mind of the cultivator, we should not completely reject all attempts to save sentient beings in our current life.尽管如此，考虑到责任和同情心铭记的耕耘，我们不应完全拒绝一切企图拯救众生在我们目前的生活。 In truth, however, our present altruistic attempts can only be within the framework of "according to one's means and conditions."说实话，但是，我们目前的利他主义的企图只能是框架内的“根据自己的手段和条件。 ” This is not unlike the case of someone who, having fallen into the river of delusion, tries his best to reach the shore, all the while shouting to others, exhorting them to do likewise.这是不同于别人的情况下谁后，落入河的妄想，试图达到其最佳的海岸，同时高喊给他人，敦促他们这样做。

To speak more broadly, even if we have attained the stage of Non-Birth and must reside in the evil worlds in order to perfect the "paramitas," in reality we cannot be away from the various pure lands. [21] Why is this so?为了更广泛地讲，即使我们已经达到的阶段，非出生，而且必须住在世界上的邪恶，以完善“ paramitas ， ”在现实中我们不能远离各种纯净的土地。 [ 21 ]这是为什么呢这样呢？ As stated in the sutras, even Bodhisattvas of the First Stage cannot know the "comings and goings" of Bodhisattvas of the Second Stage, much less the realms of the Buddhas!正如佛经，即使菩萨的第一阶段可以不知道“往来和事”的菩萨的第二阶段，更是境界的活佛！ For this reason, in the Avatamsaka Sutra [one of the most grandiose texts of the Mahayana canon], after preaching the Ten Great Vows, the Bodhisattva Samantabhadra immediately admonished the Bodhisattvas at all fifty-two levels (ie, all Bodhisattvas) to seek rebirth in the Western Pure Land.出于这个原因，在华严经 [其中最宏伟的文本大乘佳能]后，鼓吹十大誓言，菩萨普贤菩萨立即告诫所有52级（即所有菩萨）寻求重生在西方净土。 This is because Amitabha Buddha is always teaching in that Land, and Bodhisattvas wishing to enter the lofty, esoteric realm of the Tathagatas should remain close to and study with Him.这是因为始终是阿弥陀佛教学中，土地，和菩萨欲进入崇高的，深奥的境界， Tathagatas应保持密切和研究他。

Thus, even the highest level Bodhisattvas should spiritually divide themselves -- on the one hand remaining in the various defiled worlds to accumulate good deeds and on the other, being present in the various pure lands to be close to and cultivate with the Buddhas.因此，即使是最高级别的菩萨应精神上鸿沟本身-一方面留在世界上的各种玷污积累善行另一方面，存在于各种纯土地接近和培育的佛像。 Rebirth in the Pure Land of Amitabha Buddha is, therefore, important for sentient beings -- from the lowest beings to the highest level Bodhisattvas.重生净土的阿弥陀佛，因此，重要的众生-从最低的人来的最高水平菩萨。

As seen above, there are many obstacles along the path of Birth and Death.如上文所示，有许多障碍沿着出生和死亡。 If we have not reached the stage of Non-Birth, it is easy to become deluded during transmigration and descend into evil realms.如果我们还没有达到的阶段，非出生，很容易成为蒙骗在轮回和陷入邪恶的境界。 For this reason, to ensure non-retrogression of the Great Bodhi Mind and fulfillment of the Bodhi Vow, common mortals such as ourselves -- who urgently need to resolve the issue of Birth and Death existing before our very eyes -- should seek rebirth in the Pure Land of Amitabha Buddha. [22] Even the highest Bodhisattvas cannot remain away from the Pure Land, if they wish to enter the lofty, esoteric realms of the Tathagatas and fulfill the Great Bodhi Vow.出于这一原因，以确保不后退的大菩提心，并圆满的菩提保证，共同凡人如自己-谁迫切需要解决的问题，生灭现有在我们的眼前-应寻求重生净土的阿弥陀佛。 [ 22 ]即使是最高菩萨不能继续远离净土，如果他们想要进入的崇高，深奥境界的Tathagatas ，完成大菩提四重奏。

15) The Importance of Faith 15 ）必须信仰
It is not easy for sentient beings in this Saha World to progress in their cultivation, living as they are in the realm of the Five Turbidities, subject to heavy afflictions and surrounded by violence.这是不容易的众生世界萨哈在这方面取得进展的种植，因为他们的生活领域中的五Turbidities ，遭受苦难和周围的暴力。 Moreover, they usually go astray and become deluded each time they die and are reborn, so that it is very difficult for them to attain Enlightenment.此外，他们通常会误入歧途，成为蛊惑每次死亡和重生，因此，很难为他们实现启示。 As the ancients often noted:正如古人常常指出：
Those who enter the clergy are as numerous as hairs on a water buffalo, but those who attain the Way are as scarce as rabbits' horns.这些谁进入神职人员是一样多毛水牛，但这些谁实现的途径是稀缺兔子'号角。
Our Master, Buddha Sakyamuni, experienced the Way to Buddhahood first hand, and knew full well which path was easy to tread and which was difficult. Therefore, with his compassionate, enlightened mind, he purposely taught the special method of Buddha Recitation.我们的主人，佛陀释迦牟尼，经验丰富的途径成佛的第一手资料，并完全知道哪个路径很容易胎面和这是困难的。因此，他的同情心，开明的思想，他特意告诉特别法佛背诵。 Followers of this method, even while not entirely rid of afflictions, may "bring their residual karma along" to the Pure Land.这种方法的追随者，即使不能完全消除痛苦，可能“将他们的剩余缘份沿”的净土。 Once reborn there, thanks to the highly favorable conditions of that Land, progress in cultivation and attainment of the Way are as easy as holding an object before one's eyes.一旦有新生，由于得天独厚的有利条件的土地，种植的进展和实现的途径是一样简单举行一个对象眼前。
Since Buddha Sakyamuni has such great compassion, one would think that all sentient beings would attain the Way through this method.因为释迦牟尼佛有这样伟大的同情，人们可能会认为众生将实现通过此方法。 Nevertheless, relatively few are reborn in the Pure Land.然而，相对较少的是重生的净土。 Why is this so?为什么会这样呢？ It is because sentient beings have little wisdom and heavy karma, or they doubt the Buddha's words and refuse to cultivate.这是因为众生没有智慧和沉重的缘份，否则他们怀疑佛的话，并拒绝培养。 Or else, they may cultivate but their Faith and Vows are not strong and earnest, or they may recite the Buddha's name but their practice is not in accord with Buddhist teachings.否则，他们可能培养，但他们的信仰和发誓不强，认真，也可能是背诵佛的名字，但他们的做法是不符合佛教的教义。 For these reasons, though they may cultivate, their practice will not lead to Enlightenment. The fault lies with the practitioner, not the method.由于这些原因，尽管它们可能培养，他们的做法将不会导致启示。过错在于医生，而不是方法。

The Avatamsaka Sutra teaches: 华严经的教导：

Faith is the basis of the Path, the mother of virtues Nourishing and growing all good ways...信仰是根据路径，母亲美德滋养和日益增加的所有的好办法... Faith can assure arrival at enlightenment.信仰可以保证到达启示。
(T. Cleary, tr. The Flower Ornament Scripture . Vol. I, p. 331.) （吨Cleary先生，文。 花卉饰品圣经 。成交量。一，第331页。 ）
Therefore, Faith is of great importance to the cultivator.因此，诚信是非常重要的耕耘。 If we lose Faith, not only will our base for progress in the Way crumble, but none of our liberating deeds will succeed.如果我们失去信心，不仅将我们的基础方面取得进展的方式崩溃，但我们的解放行动将取得成功。 This Faith is not blind faith, but is Faith grounded in wisdom, based entirely on the words of the Buddhas, Bodhisattvas and Patriarchs, as taught in the sutras.这种信念是不是迷信，而是信仰植根于智慧，完全基于字的佛像，菩萨和始祖，作为讲授佛经。
Why is it that after relying on wisdom, we should still put our complete Faith in the teachings of the sages?为什么在依靠智慧，我们仍然应该使我们完全相信的教义的圣贤？ It is because the Pure Land method, belonging as it does to the Mahayana tradition, is concerned with many transcendental realms beyond human knowledge or wisdom.这是因为净土方法，因为它不属于向大乘传统，关注的是许多超越境界超越人类知识或智慧。 Therefore, there are many realities that ordinary sentient beings cannot readily understand.因此，有许多现实的，普通众生不能容易理解。

Once, when Buddha Sakyamuni was lecturing on the Lotus Sutra at the Vulture Peak Assembly, five thousand great Sravakas (Hearers), many of whom were Arhats, did not believe His words and left the Assembly.一次，当佛祖释迦牟尼是讲授的妙法莲华经在秃鹰山顶大会， 5000伟大Sravakas （听） ，其中许多是罗汉，不相信他的话，离开了大会。 Even these venerable Sravakas endowed with transcendental wisdom had doubts about the Dharma preached by Buddha Sakyamuni Himself.即使是这些可敬的Sravakas赋予超越的智慧表示怀疑弘法所宣扬佛陀释迦牟尼本人。 We can see, then, that Mahayana teachings are not easy to understand and believe.我们可以看到，那么，大乘佛教的教义是不容易理解和相信。

For this reason, there are many passages in the Mahayana sutras in which Buddha Sakyamuni requested that such and such a teaching not be preached indiscriminately to those without Faith and with too many view-attachments, lest they develop slanderous thoughts and reap evil karma.出于这个原因，有许多段落中的大乘经典中，佛陀释迦牟尼要求某某教学不能不分青红皂白地鼓吹的那些没有信仰和太多的看法，附件，以免他们的想法和发展诽谤性获得邪恶的气质。 When the Mahayana doctrine began to spread widely, the ancient sages, too, admonished Buddhist followers to adopt the following approach to studying Mahayana sutras:当大乘学说开始广泛传播，古代圣贤，也告诫佛教信徒通过以下办法来学习大乘经典：

Understand with your mind those passages that you can.理解您的想法这些通道，您可以。 As for those passages which you cannot fully comprehend through reflection, just put your Faith entirely in the words of the Buddhas.至于那些通道你不能完全理解，通过反射，只要把你的信仰的话完全的佛像。 That is the only way to avoid the offense of vilifying the great Dharma and losing merits and virtues thereby.这是唯一的出路，以避免诽谤罪的伟大拉达尔马和失去功德圆满从而。
In the Amitabha Sutra , Buddha Sakyamuni reminded us about Faith several times, as in the following passage:在阿弥陀经 ，佛陀释迦牟尼提醒我们信仰几次，如下面的一段：
Sariputra, all of you should believe and accept my words and those of all Buddhas... Sariputra ，大家应该相信和接受我的话和所有佛像... Sariputra, just as I now praise the inconceivable merits and virtues of all Buddhas, all those Buddhas equally praise my inconceivable merits and virtues with the words "Sakyamuni Buddha can accomplish extremely rare and difficult deeds! In the Saha World, in the evil time of the Five Turbidities... he can attain Buddhahood for the sake of all living beings and preach this Pure Land method, which people the world over are inclined to doubt." Sariputra ，就像我现在赞扬不可思议功德圆满的所有佛像，所有这些佛像同样不可想象的赞美我的长处和优点改为“释迦牟尼佛能完成极为罕见和困难的事迹！萨哈在世界，在时间的邪恶五Turbidities ...他可以实现成佛为了所有生物和宣扬这一净土方法，世界各地的人们倾向于怀疑。 “
If Sakyamuni Buddha, in his wisdom, has spoken these words, we can see that the Pure Land Dharma door is indeed difficult to grasp, and that Faith is very important!如果释迦牟尼佛，在他的智慧，已经讲这些话，我们可以看到，净土拉达尔马大门确实是很难把握的，而且这种信心是非常重要的！ The ancients have likewise stated:古人也同样指出：
It is very difficult to believe deeply in the Pure Land method. Only sentient beings who have planted the good roots of Buddha Recitation or Bodhisattvas at the Equal Enlightenment stage can truly believe and accept it.这是非常困难深信净土方法。只有众生谁埋设好的根源背诵或佛菩萨的平等启蒙阶段才能真正相信和接受。 Other sentient beings, including even Arhats, Pratyeka Buddhas, and Bodhisattvas at the Expedient Stage, sometimes do not believe in or accept this method.其他众生，甚至包括罗汉， Pratyeka佛，菩萨和在适宜的阶段，有时甚至不相信或接受这种方法。
Reading such remarks, this writer was surprised at first and asked himself why Buddhist disciples did not believe Buddha Sakyamuni's words.阅读这样的话，笔者首先感到惊讶，并问自己为什么佛教弟子不相信佛陀释迦牟尼的话。 The sages of the Two Vehicles (Sravakas and Pratyeka Buddhas) and Bodhisattvas at the Expedient Stage have transcendental wisdom and their attainments are already high; why is it that they do not believe in the Pure Land method? Later on, however, upon observing that there are monks and nuns who can explain the Dharma in a thorough manner but do not believe in the Land of Ultimate Bliss and reject the idea of seeking rebirth there, he conceded that this observation was indeed true.圣贤的两部车辆（ Sravakas和Pratyeka佛像）和菩萨在适宜的阶段已经超越的智慧和他们的造诣已经很高;为什么他们不相信在净土方法？后来，但是，经指出，有僧尼谁可以解释拉达尔马在一个彻底的方式，但并不认为在土地极乐和拒绝的想法，寻求重生，他承认，这种看法确实是真的。 Looking for an explanation, he found it written in the sutras that...寻找一个解释，他发现写在经典的... the perception of the Arhats, Pratyeka Buddhas and beginning Bodhisattvas is limited; they cannot fully participate in what the Buddhas perceive and understand.观念的罗汉，并开始Pratyeka佛像菩萨是有限的;他们无法充分参与的佛像什么看法和理解。
The critical elements of the Pure Land method are Faith, Vows and Practice. These three conditions interact like the three legs of an incense burner; if one is lacking or broken, the incense burner cannot stand.的关键要素净土法是信仰，誓言与实践。这三个条件的互动，如三条腿的香炉;如果缺少或损坏，香炉不能袖手旁观。 Among these conditions, Faith is fundamental.在这些条件下，诚信是根本。 If this critical condition is missing, the mind of Vows and sincere Practice cannot truly develop.如果这一关键条件是失踪，头脑和真诚的誓言实践不能真正发展。

This element of Faith consists, in general, of three factors. First , we should believe in the words of the Buddhas, truly acknowledging that the Pure Land, from its inhabitants to the environment itself, does "exist." [23] Next , we should believe that the Lord Amitabha Buddha is always true to his Vows, and that however deep the evil karma of sentient beings may be, if they earnestly recite His name, they will be reborn in the Pure Land. Finally , we should believe that if we recite Amitabha Buddha's name and vow to be reborn in the Pure Land, we will certainly see the Buddha and be reborn there, as cause and effect cannot diverge.这一要素组成信仰，一般的三个因素。 首先 ，我们应该相信的话佛像，真正认识到净土，从居民对环境的本身，是“存在。 ” [ 23 ] 其次 ，我们应该相信，上帝阿弥陀佛永远是他真正的誓言，这不过深恶业的众生可能是，如果他们认真地背诵他的名字，他们将获得新生的净土。 最后 ，我们应该相信，如果我们念弥陀佛的名字和誓言是重生的净土，我们一定会看到佛像和重生那里，作为原因和后果不能偏离。 These three factors are, of course, only generalities.这三个因素，当然，只是泛泛。

The first factor encompasses faith in the words of the Buddhas and in the noumenal and phenomenal aspects of the Pure Land.第一个因素包括信仰的话佛像和本体和现象方面的净土。 The second encompasses faith in the great Vows of Amitabha Buddha and in his "other-power" to rescue us and lead us to rebirth in His Land.第二个包含信仰的伟大誓言的阿弥陀佛和他的“其他电源”拯救我们和使我们在他的土地获得重生。 The third factor encompasses faith in our own Self-Nature, our own vows, and the cause and effect of the practice of Buddha Recitation.第三个因素，包括我们自己的信仰自性，我们自己的誓言，以及其原因和后果的做法，佛背诵。 To recognize these three factors fully is to have deep Faith.认识到这三个因素是有充分的虔诚信仰。

Moreover, deep Faith is not a question of words or discriminating thought; it is a profound realization, it is the Pure Mind without a trace of doubt.此外，虔诚信仰问题不在于文字或歧视，认为它是一种深刻的认识，它是纯心无踪了疑问。 In this regard, a layman of old once asked a wise monk: "How can we fully ensure rebirth in the Pure Land?"在这方面，一个门外汉旧曾问一个明智的和尚： “我们怎样才能充分确保重生净土？ ” The monk replied, "You need only have a mind of deep and true Faith for rebirth in the Pure Land to be assured."和尚回答说： “您只需要有一个思想深刻而真正的信仰的重生净土得到保证。 ” Having been enlightened by this answer, the layman acted accordingly and later on did in fact achieve his aspiration.在被开明的这个答案，外行人采取相应的行动，后来就在事实上实现他的愿望。

Deep Faith is, therefore, of great benefit indeed.虔诚信仰，因此，确实大有裨益。


16) Actions that Reduce and Destroy Faith 16 ）采取行动，减少和破坏信仰
There are cultivators who teach Buddha Recitation, but do so according to the practices of externalists (non-Buddhists). [24] There are others who vilify Buddha Recitation because they lack deep knowledge or because they have an erroneous understanding of Pure Land.有耕耘谁教佛朗诵，但这样做的根据惯例外在（非佛教徒） 。 [ 24 ]还有其他谁丑化佛背诵，因为它们缺乏深刻的认识，或因为他们有一个错误的理解净土。 Thus, some clarification of the Pure Land method is required.因此，一些澄清净土法是必要的。
Let us leave aside, for the moment, those who do not believe in cause and effect or the Dharma and consider only those who are connected, at least on the surface, with Buddhism. [25]让我们撇开，目前，这些谁不相信的原因和后果或拉达尔马和只考虑那些谁连接，至少在表面上，与佛教。 [ 25 ]

There are some externalists who appear to be monks and nuns, residing in temples and pagodas.有一些外在谁似乎是僧侣和尼姑，住在寺庙和宝塔。 However, they neither study nor understand Buddhism and only follow the practices of externalist cults.然而，他们既没有研究，也不了解佛教，只有后续的做法，外在邪教。 These people are peddling a hodgepodge of other beliefs under the label of Buddhism.这些人正在兜售一大杂烩下的其他信仰佛教的标签。 They and their followers secretly transmit their beliefs to one another.他们和他们的追随者秘密转交他们的信仰彼此。 Many of them, while claiming to practice meditation, in fact specialize in exercises to balance energy currents, with little knowledge of what meditation is all about.他们中的许多人，而自称为实践冥想，实际上专业的运动，以平衡能源电流，几乎没有什么知识冥想的全部意义所在。 As far as the Pure Land method is concerned, they teach that one should visualize the Buddha's name "shooting" from the navel to the back of the body and up the spinal column, and then returning to the navel.至于净土方法而言，他们应该告诉我们，一个可视化佛的名字“拍摄”从肚脐的背脊及脊柱，然后回到肚脐。 This, they say, is "turning the Dharma wheel."这一点，他们说，是“把转法轮” 。 This is the practice of "releasing blockages in the energy system," according to certain non-Buddhist schools. [26] Such teaching is not consonant with Buddhism.这是实践“释放堵塞能源系统” ，根据某些非佛教学校。 [ 26 ]这样的教学是不符合佛教。

Other persons teach that we should stop breathing and recite the Buddha's name at one stretch, then rapidly swallow saliva.其他人的教导，我们应该停止呼吸和背诵佛的名字在一个延伸，然后迅速吞咽唾液。 This, they say, consolidates our "true source."这一点，他们说，巩固我们的“真正的来源。 ” Still others teach that we should figuratively distribute the words "taking refuge in Amitabha Buddha" all around our body.还有一些教授，我们应该比喻分发改为“躲藏在阿弥陀佛”一切围绕我们的机构。 Yet others explain the Shorter Amitabha Sutra in a non-Buddhist way, claiming that the seven jewel lotus pond represents the stomach, the seven rows of precious trees stand for the rib cage, the water of the eight virtues represents blood, marrow and other bodily fluids ...还有一些解释较短的阿弥陀经非佛教的方式，声称7宝石荷塘月色代表胃，七行的珍贵树木的肋骨，水的8个美德代表血液，骨髓和其他身体流体... Such persons who purport to practice the Dharma do not represent the correct Faith.这些人谁意图实践拉达尔马并不代表正确的信仰。 How, then, can they be reborn in the Pure Land and escape Birth and Death?那么，如何才能重生的净土和逃避生灭？

Apart from these externalists who hide in the shadow of the Dharma, we should mention true followers of the Buddhas.除了这些外在谁隐藏在阴影下拉达尔马，我们应当提到真正的追随者佛像。 Among them are some who believe in, understand and accept the teachings of the Buddhas with regard to Pure Land, but do not find Buddha Recitation consonant with their deep preferences.其中有一些谁相信，理解和接受的教诲佛像关于净土，但没有找到佛背诵符合深偏好。 They therefore follow other methods.因此，他们的后续其他方法。 These are, of course, genuine cultivators of the Dharma.这些当然，真正的大法修炼者。 However, there are other persons who do not understand Pure Land in depth, or who, because of their attachment to a particular school, not only do not believe in Buddha Recitation but even criticize it然而，还有其他的人谁不明白净土深入，或者谁，因为他们依附某一学校，不仅不相信佛背诵但即使批评

For example, we can think of some例如，我们能想到的一些 Zen followers with not much practice who object a priori to Buddha Recitation. Little do they realize that many high-ranking Zen Masters of the past, [27] having experienced Awakening and seen their True Nature through meditation, subsequently favored Pure Land.禅宗的追随者没有太多实践与谁对象先验地佛背诵。小，他们认识到，许多高层禅宗大师的过去， [ 27 ]有经验的觉醒，看到他们的真正本质，通过冥想，随后青睐净土。 Within the Zen tradition, these Masters were renowned spiritual advisors who taught meditation.在禅宗的传统，这些大师的著名精神顾问谁教冥想。 In the Pure Land tradition, they were Masters of great repute and virtue who taught Buddha Recitation.在净土的传统，他们是伟大的大师凭借声望和谁教佛背诵。 This shows that Zen and Pure Land are complementary.这表明，禅宗与净土是相辅相成的。

We also have the example of Zen Master Hsu Yun, a high-ranking Chinese monk who passed away not many years ago.我们也有例子禅师许运，高级汉语和尚圆寂没有谁多年前。 He was recognized by all as a transcendentally enlightened Master.他是大家公认的一个transcendentally开明硕士。 However, whenever he was in a Zen hall, he would preach meditation; in a Buddha Recitation hall, he would urge followers to recite the Buddha's name.然而，只要他是在大会堂禅，他将鼓吹冥想;在佛朗诵大厅，他将敦促追随者朗诵佛的名字。 Not only did he not oppose the Pure Land School, he in fact spoke highly of it.他不仅不反对净土学校，他实际上高度评价它。

There are also followers of the Mind-Only school, who, barely having taken up their studies, begin to oppose Buddha Recitation.也有追随者的心灵唯一的学校，谁，几乎已采取了他们的学业，开始反对佛背诵。 Little do they realize that the founder and first Patriarch of that school in China, the Great Master Hsuan Tsang, whose teachings they are now following, not only did not oppose Pure Land, but actually propagated it.几乎没有意识到，他们的创始人和第一主教，学校在中，大法师玄奘，他的教诲，他们现在正在以下，不仅不反对净土，但实际上它繁殖。 Indeed, when he brought Indian sutras back to China, he took along a copy of the Amitabha Sutra in Sanskrit, which he translated into Chinese.事实上，当他把印度佛经回到中国，他沿着一份阿弥陀佛梵文佛经中，他翻译成中文。 Even the Second Patriarch of the Mind-Only school, the Great Master K'uei Chi, authored two commentaries favorable to Pure Land.即使是第二宗的心灵唯一的学校，大法师K'uei迟浩田，撰写评论利于两国净土。

Furthermore, the Great Master T'ai Hsu, a high-ranking Chinese monk of recent times, is recognized by everyone as the foremost Master who revitalized the Mind-Only school; yet, whenever Pure Land followers requested his teaching, he would lecture on and explain Buddha Recitation.此外，台许大师，高级汉语和尚最近倍，是大家公认的作为首要的硕士谁振兴脑子唯一的学校，然而，每当净土要求他的追随者教学，他将讲座并解释佛背诵。 He wrote numerous books on the Pure Land method, containing thousands of fascicles, which are still being reprinted.他写了许多书籍净土方法，其中包含数千分册，其中现仍被转载。 This demonstrates that high-ranking Patriarchs of the Mind-Only school not only did not criticize or reject Pure Land, on the contrary, they spoke highly of it and disseminated its teaching.这表明高层始祖的心灵唯一的学校不仅没有批评或拒绝净土，相反，他们高度评价了它的教学和传播。

The first criterion of Pure Land is correct Faith and understanding. If Faith is lacking, how can we make vows, let alone practice?第一个标准的净土是正确的信仰和理解。如果缺乏诚信，我们怎样才能使发誓，更不用说实践？ As indicated earlier, there are generally three types of people who create misunderstanding of the Pure Land teaching.如前所述，有三种类型的一般人谁造成误解的净土教学。 First are those ordinary people who do not believe in cause and effect or the Dharma and therefore belittle the practice of Buddha Recitation.首先是那些普通百姓谁不相信的原因和后果或拉达尔马，因此贬低的做法，佛背诵。 Second are those externalists who hide behind the label and appearance of Buddhism to teach Buddha Recitation in a manner inconsistent with the Buddhas' teachings.二是那些外在谁躲在标签和外观佛教教佛背诵的方式不符合活佛'的教导。 Third are those within Buddhism proper who criticize Buddha Recitation because they have only an elementary understanding of it.第三是适当的范围内佛菩萨背诵谁批评，因为他们只是一个初级的理解。 Pure Land followers should be aware of these persons and their views, realize what is false and what is true, and firmly maintain their Faith in the Way.净土的追随者应该知道这些人及他们的意见，意识到发生了什么是假的，什么是真实的，并坚决维护他们的信仰的方式。

17) Ordinary, Everyday Doubts about Pure Land 17 ）普通的日常质疑净土
Above we were discussing the views of outsiders looking at the Pure Land school.以上我们讨论的意见，外人看净土学校。 Below we will take up the reservations of those who truly have the intention of cultivating or who have already started Pure Land practice.下面，我们将保留采取行动的人谁真正有意向的培养或谁已经开始净土做法。
There are some people who truly want to recite the Buddha's name or have already engaged in the practice; however, because their study and understanding of the Dharma are still wanting, they develop doubts as soon as they hear the criticisms of others.有一些人谁真正想读佛的名字或已经从事的做法，但是，因为他们的学习和理解拉达尔马仍然希望，他们开发的疑虑，尽快为他们听到别人的批评。 There are many such doubts; I shall only mention here three of the most common: 1) Pure Land is really just an expedient teaching; 2) the method is too easy; 3) sentient beings lack conditions and merit and therefore cannot achieve rebirth in the Pure Land. What follows is a summary explanation on these points.有许多这样的疑问，我只能在这里提到的三个最常见的： 1 ）净土其实只是权宜之计教学; 2 ）该方法是太容易了; 3 ）众生缺乏条件和优点，因此无法实现重生净土。以下是简要解释这些问题上。

1. 1 。 Seeing the Pure Land described in overly majestic terms in the sutras, some people suddenly develop the idea that the Pure Land is merely an expedient of the Buddhas.看到净土中所描述过于宏伟的条款中的经典，有些人突然发展的观念净土只是权宜之计的佛像。 How can there exist a world in which everything, from the ground to the trees and towers, is made of the seven jewels (gold, silver, lapis lazuli...)?怎样才能存在的世界中的一切，从地面到树木和塔楼，是由七个首饰（黄金，白银，青金石...)? Moreover, the inhabitants radiate health and tranquillity; they spring to life from lotus blossoms, free of old age, disease and death. Ethereal food and clothing appear before them according to their wishes. All these are far removed from the realities spread before our own eyes; how can we believe in them?此外，辐射的居民健康和安宁，他们的生活从春天到荷花盛开，自由的年老，疾病和死亡。仙乐温饱出庭并根据他们的愿望。所有这些都是远离现实之前，我们自己的蔓延眼睛，我们怎能相信他们？

In reply to this I will say: all these doubts derive from the limited sights and sounds perceived by the eyes and ears of common mortals.在回答这方面，我会说：所有这些疑问来自有限的目光和声音感知的眼睛和耳朵共同凡人。 Those who wish to study the Dharma should not assess the realms of the saints with the limited faculties of sentient beings.谁愿这些研究拉达尔马不应评估领域的圣人的有限系众生。

Let us not talk of faraway things.让我们不要谈论遥远的事情。 In Asia, in the last century, when a certain high-ranking official returned from Europe, he reported that over there, lamps required no fire to light them, while carriages and barges moved on their own, without horses or men to pull them.在亚洲，在过去的20世纪，当某些高级官员从欧洲回国后，他报告说，在那边，灯具不需要火烧光，同时车厢和驳船感动自己的，没有马匹或男子拉他们。 He then praised Europeans for their intelligence and skills, which in hundreds of instances rivaled those of God -- only life and death remaining within the purview of the Almighty.然后，他称赞欧洲人的智慧和技能，在数以百计的情况媲美的上帝-只有生命与死亡其余范围内的万能的。 His words were met with disbelief from the king on down to his entire court.他的话受到了难以置信的国王，以他的整个法院。 Even the official's closest friends smiled and thought that returning from far away, he was just exaggerating!连官方的最亲密的朋友笑了，并认为返回遥远，他只是夸大！

Let us ask ourselves: the king and his entire court were all erudite and worldly.让我们扪心自问：国王和他的整个法院都博学和世俗。 Therefore, they did not believe the official because "their ears had not heard, their eyes had not seen, their imagination could not conceive" of such occurrences.因此，他们不相信官方，因为“他们的耳朵没有听到，他们的眼睛还没有看到，他们的想象力无法想象”的这类事件。 However, can we in fact say that they did not exist?但是，事实上我们可以说，他们根本不存在？ Extrapolating from this small example, we can see that if we measure the realms of the saints with the fixed ideas gathered through our limited senses and imagination, everything is distorted.推断这个小例子，我们可以看到，如果我们衡量的圣人境界的固定观念，通过我们的收集有限的感官和想象力，一切都扭曲了。

Moreover, if there is no such thing as Amitabha Buddha "welcoming and escorting back" to the Pure Land, why is it that numerous people who practice Buddha Recitation know the time of their death in advance, and witness scenes of the Pure Land as well as of Amitabha Buddha and Bodhisattvas welcoming them?此外，如果没有这样的东西阿弥陀佛“欢迎和护送回”的净土，为什么许多人谁实践佛朗诵知道他们的死亡时间提前，和证人场面净土以及为阿弥陀佛和菩萨欢迎他们呢？ If the Pure Land is non-existent, why is it that there are Pure Land followers who in this very life suddenly experience an Awakening and clearly see the adorned Pure Land realm, exactly as explained in the sutras? [28] If we who are the followers of the Buddhas or wish to study Buddhism are not guided by the teaching of the Buddhas, upon whom else can we rely?如果净土是不存在的，它为什么有净土追随者谁生活在这个非常突然的觉醒和经验，清楚地看到点缀净土境界，正是中的解释经文？ [ 28 ]如果我们是谁信徒的佛像，或希望学习佛教没有遵循教学的佛像时，其中我们还能依赖？

Therefore, based on the "teachings of the Buddhas and sages" and on the "attainments of cultivators," we should believe that the adornments of the Pure Land all exist. [29]因此，根据“佛陀的教诲和圣人”和“造诣的耕耘， ”我们应该相信，饰物净土所有存在。 [ 29 ]

2. 2 。 Hearing that the Pure Land method is easy to practice but the results are speedy and lofty, some people develop this doubt: How can there be such an easy method leading to Buddhahood?听到净土方法简单，但实践的结果是迅速和崇高的，一些人发展这一疑问：怎么会有这样的一种简单的方法，导致成佛？ The usual way of Buddhist cultivation centers around concentration and contemplation.通常的方式种植的佛教中心，集中和沉思。 When we start cultivating, we practice first concentration (samatha) then contemplation (vipasyana), or we can begin first with contemplation and follow up with concentration. We then progress to the stage where "in contemplation there is concentration, in concentration there is contemplation."当我们开始培养，我们的做法首先浓度（止） ，然后沉思（ vipasyana ） ，或者我们可以开始第一次与沉思和后续的浓度。然后，我们取得的进展的阶段“的沉思有浓度，浓度有沉思。 “ Upon reaching the level of "non-dual concentration and contemplation, still-but-illuminating samadhi and wisdom," we have stepped into the realm of the Self-Nature.在达到一级的“非双浓度和沉思，仍然但发光定和智慧， ”我们已经跨进境界的自性。 From then on, if we vigorously keep up with our cultivation life after life, it will take ten thousand eons before we reach the level of non-retrogression, according to the sutras and commentaries.从那以后，如果我们大力跟上种植后的生活我们的生活，也需要万eons之前，我们达到的水平不后退，根据佛经和评注。 How is it that after only a few singleminded utterances of the Buddha's name, we can be reborn in the Pure Land in this very lifetime, at the stage of non-retrogression?如何，在只有少数singleminded话语佛的名字，我们可以重生的净土在这个一生中，在现阶段，不倒退？ Is it not really too easy?是不是真的太容易了？

When responding to this doubt, we should realize that most other methods involve complete reliance on "self-power," and are therefore bound to be difficult.在回答这个疑问，我们应该认识到，最让其他方法完全依赖“自我力量” ，因此注定是困难的。 The Pure Land method characteristically involves two factors, the power of one's own mind and Amitabha Buddha's power of "welcoming and escorting."净土法的特点是两个因素的力量自己的头脑和阿弥陀佛的力量， “欢迎和护送。 ” Therefore, obtaining results is extremely easy.因此，获得的结果是非常容易的。 For example, if someone with weak, hobbled feet wanted to climb a mountain unaided, it would be difficult indeed!例如，如果有人薄弱，一瘸一拐英尺想登山外援，就很难真的！ However, if he were assisted by a great athlete who took him by the arm and climbed the mountain along with him, head held high, the result would not be that difficult to achieve.但是，如果他的协助下一个伟大的运动员谁抓住他的手臂，爬上山和他一起，举行了高头，其结果不会是难以实现。

The same is true of Pure Land.也是如此净土。 As we earnestly recite the Buddha's name, our mind-power keeps developing.由于我们真诚地背诵佛的名字，我们的头脑功耗不断发展。 When one-pointedness of mind is achieved, the mind-power manifests itself perfectly.当一个pointedness的心态是取得，头脑功耗表现完美。 At that point the power of our karma is subdued and is no longer a hindrance.在这一点的力量，我们的缘份是制服和已不再是一个障碍。 If we add to that Amitabha Buddha's power to "welcome and escort," we will achieve rebirth in the Pure Land in spite of the fact that not all of our bad karma is extinguished. Once reborn, our lifespan extends over innumerable eons.如果我们补充阿弥陀佛的权力“欢迎和护送， ”我们将实现重生的净土，尽管事实是，并非所有的坏缘份是熄灭。一旦重生，我们的寿命延长了无数eons 。 Non-retrogression until complete Enlightenment and Buddhahood are attained is therefore an easily understandable occurrence.不倒退，直到完成启示和成佛的实现，因此很容易理解的现象。

3. 3 。 the Land of Ultimate Bliss is so extremely lofty and beautifully adorned that we cannot rely merely on "a few good roots, blessings, virtues, causes and conditions" to achieve rebirth in that Land.土地极乐是非常崇高和贲，我们不能仅仅依靠“少数良好根基，祝福，美德，原因和条件” ，以实现在该土地重生。 Reflecting upon ourselves, we see that our good roots, merits and virtues are indeed shallow, while our bad karma and obstructions are heavy; how can we expect to attain, in this very life, conditions favorable to rebirth in the Pure Land?反省自己，我们看到，我们的根，功德圆满，确实浅，而我们的坏业和障碍物是沉重的，我们怎么能够指望实现，在这个非常的生活，有利条件重生净土？

I respectfully beg of you, ten million times, not to have such doubts! For, if you can finger a rosary and recite the Buddha's name, you already have deep roots of merit and virtue.我恭敬地请你， 10万次，而不是有这种怀疑！因为，如果你能手指玫瑰园和背诵佛的名字，你已经深深扎根的优点和美德。 Do think again.这样你就大错特错了。 How many people are there on this very earth who lack the opportunity to hear the Buddha's name?有多少人有这个地球上谁没有机会听到佛的名字？ How many, even after hearing Amitabha Buddha's name, continue to seek fame and profit, chasing after mundane dusts and refusing to recite the Buddha's name?有多少，甚至在听取阿弥陀佛的名字，继续寻求名声和利润，追逐世俗的粉尘和拒绝背诵佛的名字？ You have now heard the Dharma and recited the Buddha's name in all sincerity.现在您已经听到了拉达尔马和背诵佛的名字在所有的诚意。 Is this not proof enough that you already have many good roots, merits and virtues?这难道不是足以证明您已经有许多很好的根源，功德圆满？

In the Longer Amitabha Sutra , Buddha Sakyamuni said to the Bodhisattva Maitreya:从更长远的阿弥陀经 ，佛陀释迦牟尼的萨说弥勒：

If any sentient being hears the name of Amitabha Buddha and is transported with delight even for a moment, you should know that he has received great benefit and has perfected supreme merit and virtue.如果被听到任何众生的名称阿弥陀佛和运输甚至高兴了一会儿，你应该知道，他已收到很大的好处，并完善最高法院优点和美德。
This quote should be proof enough: the very fact that a person practices Buddha Recitation shows that he already has many good roots, merits and virtues.这个报价应该足以证明：这一事实，一个人的做法佛朗诵表明他已经有许多很好的根源，功德圆满。 The book, Biographies of Pure Land Sages and Saints , records the life histories of individuals who committed extremely heavy transgressions, yet achieved rebirth in the Pure Land through singleminded recitation of the Buddha's name at the time of death.这本书， 传净土圣贤圣徒 ，记录个人生活的历史谁犯下极其沉重的越轨，尚未实现重生净土通过singleminded背诵的佛的名字时死亡。 Your good roots, merits and virtues far surpass those of the evil beings cited in these biographies.你的根源，功德远远超过那些罪恶中提到的这些人的传记。 Therefore, why should you have doubts about being reborn in the Pure Land in this very lifetime?因此，您为什么应该怀疑正在重生的净土在这个一生？
18) Doctrinal Doubts about Pure Land 18 ）理论质疑净土
Apart from the three common doubts discussed above, there are a number of doubts of a doctrinal nature, ranging from the shallow to the deep. I will indicate the important details in question and answer form.除了上述三种常见的怀疑上面所讨论的，有一些怀疑的理论性质，从浅到深。我将表明的重要细节的问题和答案形式。
Question I:问题一：
The Pure Land method is not for those of high capacities, who should follow the Zen or净土方法不是为那些高的能力，谁应按照禅宗或 Mind-Only school.心灵唯一的学校。 Moreover, people should have strong wills, be independent and rely on their own strength to become emancipated.此外，人民应该有坚强意志，是独立的，依靠自身力量，成为解放思想。 Is it not a sign of weakness to depend on the other-power of Amitabha Buddha?这难道不是软弱的迹象依靠其他功率的阿弥陀佛？
Answer:答：
I will answer this question by referring first to the capacities of sentient beings and then to the issue of self-power vs. other-power.我将回答这个问题的首先提到的能力，众生，然后自决问题的权力与其他功率。
1. 1 。 Pure Land embraces people of all capacities -- whether limited, moderate or high.净土包括各族人民的能力-无论是有限的，中度或高度。 Sentient beings of limited and moderate capacities who recite the Buddha's name can rid themselves of afflictions and karmic obstacles and develop merit, virtue and wisdom, leading in time to the state of samadhi. They will then be reborn within the nine "lotus grades" of the Land of Ultimate Bliss, the exact grade depending on the amount of effort they exert in cultivation.众生有限的和温和的能力谁背诵佛的名字可以摆脱痛苦和业发展的障碍和优点，美德和智慧，从而在时间的状态定。然后，他们将在9重生“莲花等级”的土地极乐，确切的等级而定的数额的努力，他们施加的种植。

Those of high capacities, on the other hand, enter deeply into the state of samadhi and wisdom as soon as they begin uttering the Buddha's name. Whether walking, standing, lying down or sitting, they are always in the "Buddha Recitation Samadhi."那些高的能力，另一方面，深入到国定和智慧，尽快为他们开始说出佛的名字。无论是步行，站立，躺下或坐，他们总是在“佛三摩地背诵。 ” After death they will be reborn in the highest lotus grade.去世后，他们就会重生的最高莲花级。 Some of the sages of old who entered this realm described it in the following terms:一些先贤旧谁进入这个领域的描述如下：

Holding the rosary, I am rid of worldly thoughts,控股玫瑰，我摆脱世俗的想法，
Suddenly, I already became a Buddha a long time ago.突然间，我已经成为佛陀在很久以前。
Thus, Pure Land embraces people of all levels.因此，净土包括各级人民。 For those of high capacities it is a sublime method; for those of limited capacities it turns into a simple method.对于那些高能力这是一个崇高的方法;对于那些能力有限，它变成一个简单的方法。
High-ranking masters of the Buddhist canon often commented:高级别名人佛教佳能往往评论：

The Buddha Recitation method encompasses the Zen, Sutra Studies, Discipline (Vinaya) and Esoteric (Tantric) Schools.佛陀背诵方法包括禅，经研究，学科（律）和密（密宗）学校。
Why is it that Buddha Recitation encompasses all four schools?为什么佛背诵涵盖所有四所学校？ It is because when reciting the Buddha's name, we rid ourselves of all deluded thoughts and attachments, which is Zen .这是因为当念到佛的名字，我们摆脱蒙骗的想法和所有附件，这是禅宗 。 The sacred words "Amitabha Buddha" contain innumerable sublime meanings, hidden in and springing forth from those words, which is the Sutra Studies School.神圣的“阿弥陀佛”包含无数的崇高意义，隐藏在和雨后春笋般穿梭，这些话，这是经研究学校。 Reciting the Buddha's name at the deepest level stills and purifies the three karmas (of mind, speech and body), which is the Discipline School.背诵佛的名字在最深层次剧照和净化三个karmas （心态，言语和身体） ，这是学校的纪律 。 The words "Amitabha Buddha" have the same effect as a mantra, eliminating grievances and wrongs, severing evil karma, granting wishes and subduing demons.改为“阿弥陀佛”具有同等效力的口头禅，消除不满和冤屈，断绝邪恶的气质，给予希望和征服魔鬼。 This is the Esoteric School.这是密宗学院。
For example, during a year of long, severe drought, the Great Master Lien Ch'ih, instead of reciting the "rain mantra," just walked around the countryside hitting his gong while reciting the Buddha's name.例如，在一年的长期，严重的旱灾，大法师连战Ch'ih ，而不是背诵“雨口头禅， ”刚才走在乡间击中他的功，同时背诵佛的名字。 It was reported that wherever he went, the rain would begin to fall.据报道，所到之处，大雨将开始下降。 There is also the case of the Elder Zen Master Yuan Chao Pen, who, rather than practice meditation, would just recite the sacred words "Amitabha Buddha."还有的情况下老禅师袁超笔，谁，而不是实践冥想，只是背诵的神圣的“阿弥陀佛。 ” In the process, he became enlightened to the Original Nature and attained the Buddha Recitation Samadhi.在这个过程中，他成为开明的原始自然，达到三摩地背诵佛陀。 Extrapolating from the above, the words "Amitabha Buddha" include the Five Periods and the Eight Teachings [ie, all the teachings of Buddha Sakyamuni] and encompass all the paramitas.从上述推断，将“阿弥陀佛”包括五段时间内和八教[即，所有的教诲，佛释迦牟尼]和包括所有paramitas 。

The那个 Meditation Sutra further teaches: 沉思经进一步教导：

A single wholehearted recitation of Buddha Amitabha's name will obliterate all the heavy karma committed in [eight billion eons] of Birth and Death.一个全心全意背诵佛阿弥陀佛的名字将消灭所有的重型业在[八十万点〇 〇万eons ]出生和死亡。 (JC Cleary, Pure Land, Pure Mind . Unpub. manuscript.) （巴埃纳Cleary先生， 净土，纯净心灵 。 Unpub 。手稿。 ）
If Pure Land followers can concentrate their minds, they are bound to develop wisdom, as with other methods.如果净土追随者可以集中思想，就必然要发展智慧，与其他方法。 In addition, since they recite the Buddha's name while in concentration, their evil karma and obstructions will easily be dissolved, and they will attain a high degree of merit and wisdom much sooner.此外，因为他们背诵佛的名字，而在浓度，其邪恶的气质和障碍物将很容易被解散，他们将实现高度的才干和智慧更快。 For this reason, Elder Master Lien Ch'ih lauded the Buddha Recitation method as "great samadhi" "great wisdom," "areas merit and virtue," and "great emancipation."出于这个原因，老法师连战称赞佛Ch'ih背诵方法为“伟大的三摩地” ， “大智慧” ， “地区的优点和美德， ”和“大解放。 ”
According to the据 Meditation Sutra , if anyone who has committed the "Five Grave Offenses" or "Ten Evil Deeds" sees evil omens appear as he is on the verge of death, he need only recite the Buddha's name one to ten times with all his heart, and Buddha Amitabha will descend to welcome and escort him to the Pure Land. 沉思经 ，如果有谁谁承诺“五严重犯罪”或“十大恶行”看到邪恶征兆出现，因为他接近死亡边缘，他只需要背诵佛的名字9点59分次与所有他的心，和佛阿弥陀佛将下降欢迎和护送他到净土。 For an extremely sinful person to be saved and reach the stage of non-retrogression with just a few recitations of Buddha Amitabha's name is quite an accomplishment. The Patriarch Yin Kuang has these words of praise:对于一个极其罪恶的人得到挽救和达到的阶段，不倒退，只需几个朗读佛像阿弥陀佛的名字是一项相当成就。宗尹哭肮有一句赞美：

Persons of the highest capacities can attain samadhi if they practice Buddha Recitation with an undisturbed mind.人的能力可以达到最高定实践佛，如果他们背诵的原始想法。 Those of the lowest capacities will still succeed with only ten utterances [as they may be reborn in the Pure Land and ultimately achieve samadhi and Buddhahood]. This is an outstanding feature not found in any other method.这些最低能力仍会取得成功，只有10话语[因为它们可能是重生的净土，并最终达到三摩地和成佛] 。这是一个显着特点没有发现任何其他方法。
2. 2 。 As far as the question of "self-power" vs. "other power" is concerned, it is wrong to understand the Pure Land method as exclusive reliance on Buddha Amitabha's power.至于问题“自我动力”与“其它权力”而言，它是错误的理解净土方法完全依赖佛阿弥陀佛的权力。 The Pure Land practitioner should use all his own power to rid himself of afflictions, while reciting to the point where his mind and the Mind of Amitabha Buddha are in unison. At that moment, in this very life, the Buddha will emit rays to silently gather him in and at his death, he will be welcomed and guided back to the Pure Land.净土医生应该使用所有他自己的力量摆脱自己的痛苦，而背诵，以致他的头脑和心灵的阿弥陀佛是异口同声。在那一刻，在这个非常的生活，佛陀将发出射线来默默收集他和他的死，他将受到欢迎，并引导回到净土。 The "welcoming and escorting" feature is really the principal manifestation of the "other-power."在“欢迎和护送”功能，是真正的主要表现形式的“其他功耗。 ”
As an analogy, for a student to exert his own efforts to the utmost is, of course, a laudable thing.作为类比，学生尽自己最大的努力，当然是一个值得称赞的事情。 If, in addition, he has the benefit of an excellent teacher who follows his progress and assists him, his level of achievement will be higher, resulting in assured success in his final examinations.此外，如果他的优点，谁如下优秀教师的进展，并协助他，他的成就会更高，从而保证圆满完成他的期末考试。

Adding other-power to self-power is similar.添加其他功率自我权力是相似的。 Therefore, how can it be considered weak or mistaken to exert all of our own efforts to cultivate and then seek additional help to achieve rapid success?因此，如何才能被视为软弱或错误尽我们自己的努力，培养，然后寻求额外的帮助，以实现快速成功？

The great and lofty Pure Land method is lauded by such great Bodhisattvas and Patriarchs as Manjusri, Samantabhadra, Asvaghosha, Nagarjuna as well as eminent Masters of various schools and traditions.伟大和崇高的净土方法称赞这种伟大的菩萨和始祖为文殊，普贤， Asvaghosha ， Nagarjuna以及著名大师的各种学校和传统。 To belittle Buddha Recitation is to belittle these very Bodhisattvas, Patriarchs and high-ranking Masters.贬低佛朗诵是贬低这些非常菩萨，始祖和高级别名人赛。 To claim that Buddha Recitation is low-level, relying only on other-power, is to lack a real understanding of the Pure Land method.声称佛背诵是低层次的，依靠其他功率，是缺乏真正了解净土方法。

Question II:问题二：
In the words of an ancient poem,在的话，一个古老的诗，
Cultivating to the point where the body is as light as a fairy crane,培养，以致身体轻如童话式起重机，
We return to the Pure Land in a horizontal line.我们回到净土在水平线。
Therefore, we should keep practicing meditation until such time as we develop spiritual powers.因此，我们应该保持练习冥想，直到我们发展的精神力量。 At that point, we can return to the Land of Ultimate Bliss or go to other pure lands at will. [30] Where then is the need to continuously recite the Buddha's name seeking rebirth in His Land.在这一点上，我们可以返回土地极乐或去其他纯净的土地上会。 [ 30 ]凡然后是需要不断朗诵佛的名字寻求重生在他的土地。 of Ultimate Bliss?极乐？
Answer:答：
The meaning of the above verse is that the realm of the practitioner's Self-Mind accords with the "gathering in" power of Amitabha Buddha.的含义是，上述诗句领域的从业者的自我心灵符合“聚集在”权力的阿弥陀佛。 It does not refer to the realm of mystical power.它没有提到领域的神秘力量。 I will discuss these subjects, beginning with mystical powers.我将讨论这些问题，首先是神秘的力量。
The sutras relate an instance where even the great Arhat Maudgalyayana (foremost in mystical powers among the disciples of Buddha Sakyamuni) had difficulty finding the Pure Land through his own strength.涉及的经典实例，甚至伟大的罗汉Maudgalyayana （是在神秘的力量之间的弟子释迦传）很难找到净土通过他自己的实力。 For ordinary people in the Dharma-Ending Age to seek the higher stages of Bodhisattvahood (and thus qualify to enter and reside in the Pure Land on their own merit) is sheer delusion.对普通人民的拉达尔马结束年龄寻求更高的阶段Bodhisattvahood （从而有资格进入和居住在净土自己的优点）完全是妄想。 Therefore, seeking the help of Amitabha Buddha is an essential factor for rebirth in the Pure Land.因此，寻求的帮助下，阿弥陀佛是一个必不可少的因素重生的净土。

What is meant by the realm of the Self-Mind harmonizing with the "gathering in" power of Amitabha Buddha?指的是什么领域的自我心灵统一的“聚集在”权力的阿弥陀佛？ The sutras state:国家的经典：

Amitabha Buddha constantly emits rays of light, gathering in all sentient beings in the ten directions who practice Buddha Recitation, without exception.阿弥陀佛不断放射出希望之光，聚集在众生中的10个方向谁实践佛朗诵，没有例外。
For this reason, when reciting the Buddha's name, the practitioner is immediately "gathered in," silently, by the Vow-power of Amitabha Buddha.出于这个原因，当念到佛的名字，医生立即“聚集在”悄悄地，由四重奏功率的阿弥陀佛。 As he singlemindedly recites, his bad karma is "sunk and deposited," his pure mind is revealed, and the light of his mind interacts with the light of Amitabha Buddha. This makes it possible for him to see the Pure Land, or the deities strolling there, before his very eyes.正如他singlemindedly叨念，他的坏业是“沉没和交存， ”他纯粹是考虑到透露，和根据他的思想互动关系鉴于阿弥陀佛。这使他看到净土，或神有散步的，在他的眼前。
The power of the cultivator's pure vows directed toward the Pure Land is called "self-power;" the power to emit light and to escort the cultivator back to the Pure Land is called the Buddhas' power or "other-power."权力的耕耘的纯誓言针对净土被称为“自我动力”的权力，发光和陪同耕耘回到净土被称为活佛的权力或“其他功耗。 ” Thanks to these two powers, the Pure Land cultivator, although not yet possessing extensive mystical powers, can still be reborn in the Pure Land.由于这两个权力，净土耕耘，但尚未具备丰富的神秘的力量，仍然可以重生的净土。 At the time of death, depending on his virtues, he will see Amitabha Buddha, the great Bodhisattvas, or members of the Pure Land Assembly reaching out to him, to welcome and escort him.死亡时，根据他的优点，他会看到阿弥陀佛，菩萨的伟大，或成员净土大会伸出他说，欢迎并护送他。 Some cultivators, while not witnessing anything, also achieve rebirth in the Pure Land thanks to the power of their vows and the power of Buddha Amitabha's guiding light. Therein lies the importance of "other-power."一些种植者，而没有看到任何东西，也实现重生净土感谢他们的力量，誓言和力量佛阿弥陀佛的指路明灯。于此的重要性， “其他功耗。 ”

Question III:问题三：
When practicing Pure Land, we need to attain the Buddha Recitation Samadhi, or at least reach the stage of one-pointedness of mind, in order to achieve rebirth in the Western Land.当练习净土，我们需要实现佛三摩地背诵，或至少达到的阶段，一个pointedness的心态，为了实现再生西部土地。 Those of limited capacities are not necessarily able to practice at such a level.那些能力有限，不一定能够在这样一个实践的水平。 Therefore, how can these sentient beings be reborn in the Land of Ultimate Bliss?因此，如何才能将这些众生重生的土地极乐？ And, if such persons cannot achieve rebirth there, how can Buddha Recitation be said to "gather in" all types of people?而且，如果这些人不能达到再生有，怎么能背诵佛陀说： “聚集在”所有类型的人吗？
Answer:答：
In truth, the capacities of people being what they are these days, even one-pointedness of mind is extremely difficult to achieve, not to mention the state of Buddha Recitation Samadhi!事实上，人的能力是被他们这些天来，甚至一个pointedness的心态是非常难以实现，更不用提国家的佛像背诵三昧！ However, according to the Meditation Sutra , if anyone who has committed the "Five Grave Offenses" or "Ten Evil Deeds" sees evil omens appear as he is on the verge of death, he need only recite the Buddha's name one to ten times with all his heart and Buddha Amitabha will descend to welcome him and guide him back to the Pure Land. Thus, one-pointedness of mind resulting in rebirth in the Pure Land refers to the time of death , not the present time.然而，根据经沉思 ，如果有谁谁承诺“五严重犯罪”或“十大恶行”看到邪恶征兆出现，因为他接近死亡边缘，他只需要背诵佛的名字9时59倍所有他的心和佛阿弥陀佛将下降到他表示欢迎，并指导他回到净土。因此，一pointedness的心态导致重生净土指的死亡时间 ，而不是现在。
However, in order to achieve such a state of mind at the time of death, the cultivator should practice Buddha Recitation in daily life to the point where it becomes second nature.然而，为了实现这样一种精神状态的时候，死亡，实践佛陀耕耘应在日常生活中背诵的地步，成为第二本性。 As he constantly recites the Buddha's name in daily life, even though one-pointedness of mind is not yet achieved, the seeds of Buddha Recitation are accumulated and stored away in great quantities.正如他不断叨念佛的名字在日常生活中，即使一个pointedness心态是尚未实现，种子的佛背诵是积累和储存了大量。 On his deathbed, the practitioner who begins to recite "activates" those seeds immediately and with great force, resulting in one-pointedness of mind.在他弥留之际，医生谁开始背诵“激活”这些种子立即与伟大力量，从而导致一个pointedness的心态。 Those of limited capacities who achieve rebirth in the Pure Land through Buddha Recitation usually fall into this category.那些能力有限，谁实现重生净土通过佛背诵通常属于这一类。

Question IV:问题四：
The purpose of Buddha Recitation is to sever the mind of delusion, put an end to afflictions and reach the state of No-Thought (No Recitation). This being the case, we need only keep the mind pure, and we will progress gradually toward the realm of No-Thought.佛陀的目的是切断背诵的头脑中的幻想，结束苦难，并达到国家无思想（无背诵） 。在这种情况下，我们只需要保持心灵纯洁，我们将逐步走向进步境界无思想。 Where is the need to expend time and effort in Buddha Recitation?如果是需要花费时间和精力在佛背诵？
Answer:答：
The aim of the Pure Land method is the Buddha Recitation Samadhi, achieving, in totality, our Self-Nature Amitabha -- the realm of the "Ever-Silent Illuminating Pure Land."的目的，方法是净土佛三摩地背诵，实现在整体，我们的自性弥陀-境界的“永远沉默的照明净土。 ” However, the most urgent and immediate aim is rebirth in the Pure Land.然而，最迫切和最直接的目的是复兴中的净土。 This ensures an end to transmigration, and then, through the excellent environment of the Land of Bliss, progress in cultivation and swift attainment of Buddhahood.这将确保结束轮回，然后，通过良好环境的土地贝利士，种植和进展迅速实现成佛。 For this reason, Pure Land cultivators should recite the name of Amitabha Buddha. This is the principal approach of Pure Land; it does not consist of rapidly reaching the realm of No-Thought and becoming enlightened to our Original Nature, as in Zen.出于这个原因，净土种植者应背诵的名称阿弥陀佛佛像。这是主要的办法净土，它不包括迅速达成的领域不开明的思想，成为我们的原件的性质，因为在禅。
However, while working toward that goal, the practitioner should recite until he reaches the state of one-pointedness of mind.然而，尽管工作实现这一目标，医生应该背诵，直到他达到了国家一pointedness的心态。 Thus, although he does not seek the realm of "No-Thought," that realm will nevertheless appear naturally.因此，尽管他并不寻求境界“没有思想” ，这一领域也将出现自然。 Moreover, it will appear that much sooner, thanks to the virtues accumulated through Buddha Recitation, which help to erase bad karma swiftly.此外，它会出现的更早，由于积累的美德通过佛朗诵，这有助于消除不良业迅速。 Here we can see a new ray of light, a new vista: to achieve "No-Thought" swiftly, to become enlightened to the Original Nature speedily, we should recite the Buddha's name all the more.在这里，我们可以看到一个新的光芒，一个新的境界：以实现“无思想”迅速，成为开明的原始自然迅速，我们应该读佛的名字，更。

Probing deeper, if we have the roots and the temperament of Mahayana followers, we should understand that the ultimate goal of Buddha Recitation is to achieve Buddhahood.更深入的探讨，如果我们的根源和气质大乘追随者，我们应该明白， 最终目标是背诵佛陀成佛。 If we understand that goal to be merely the elimination of deluded thoughts, we have already strayed into the "Five Meditations to calm the mind" approach of the Theravada tradition.如果我们的理解是，目标仅仅是消除思想迷惑，我们已经误入“五沉思冷静头脑”的做法的小乘传统。

Why is it that the goal of Buddha Recitation is to become a Buddha? It is because as soon as we begin reciting, the past, present and future have lost their distinctions, marks exist but they have been left behind, form is emptiness, thought is the same as No-Thought, the realm of the Original Nature "apart from thought" of the Tathagata has been penetrated. This state is Buddhahood.为什么它的目标是背诵佛陀成佛？这是因为一旦我们开始背诵，在过去，现在和未来都失去了他们的区别，标志存在，但他们已经被抛在后面，形式是空虚，思想是一样的没有思想，境界原始自然“除了思想”的如来已侵入。这种状况是成佛。 What else could it be?还有什么能呢？

If we were to think that to recite is to remain attached to the "conditioned" (mundane dharmas subject to Birth and Death), then, when Buddha Sakyamuni displayed such concrete marks as eating a meal, donning a robe, conversing, preaching the Dharma, walking, standing, lying down, or sitting up, was He not attached to the conditioned and therefore not a Tathagata?如果我们认为背诵是仍然坚持“条件” （世俗dharmas受生灭） ，然后，当佛陀释迦牟尼等具体标志显示为一餐吃，穿长袍，交谈，宣扬佛法，散步，站立，躺下，或者坐起来，他不重视的条件，因此不是一个如来？

Moreover, if we were to think that reciting the Buddha's name is not yet No-Thought, then, when high-ranking Zen masters are meditating on a koan, preaching the Dharma, or, at times, reciting sutras, genuflecting, seeking repentance, or circumambulating, (all actions having marks), are they therefore not practicing Zen?此外，如果我们认为背诵佛的名字还不是没有思想，那么，当高层禅宗大师沉思的公案，宣扬佛法，或者，有时背诵经文， genuflecting ，忏悔，或circumambulating ， （所有行动有商标） ，他们因此不练禅？

We should know that the essence of the "unconditioned" is to "practice all conditioned dharmas without seeing the mark of practice."我们应该知道的实质， “无条件地”是“的做法都没有看到空调dharmas的标志的做法。 ” The same is true of No-Thought.也是如此无思想。 It does not mean that entirely eliminating all actions and words is the unconditioned, the No-Thought!这并不意味着完全消除所有的行动和言辞是无条件，无思想！ Because they fail to understand this truth, some persons who are attached to the teaching of Emptiness think: Buddha Recitation is like a moving vehicle carrying an added heavy load, impure gold with traces of lead, rice mixed with sand, not light, pure and unmixed.因为他们不明白这个道理，一些人谁是重视教学中的虚想：佛朗诵就像一个移动的车辆进行了补充重载，不纯黄金与铅的痕迹，大米掺沙子，不轻，纯和粹。 How wrong can they be!如何错误的才能！

However, reciting to the point of "not reciting," is the sphere of those of the highest capacities.然而，背诵到了“不念” ，是这些领域的最高能力。 I merely raise the issue to reply to a point of doubt.我只是提出这个问题回答了他们的疑问。 As far as most of us are concerned, making the effort to recite the Buddha's name in an accomplished manner is already a very worthwhile thing!至于我们大多数人而言，决策的努力背诵佛的名字在一个完成的方式已经是一个非常有价值的东西！

Question V:问题五：
The nature of all dharmas is "emptiness," from time immemorial, ever non-arising, equal, serene and still.的性质，所有dharmas是“虚” ，从远古时代，永远不出现，平等，宁静和仍然。 When the mind is pure, though we may be living in an impure world, the mind is just as pure.当心灵是纯洁的，虽然我们可能会生活在一个不纯的世界，头脑一样纯洁。 On the other hand, if the mind is not pure, even if we are living in a "pure land," it will be full of afflictions and disturbances.另一方面，如果考虑到是不是纯粹的，即使我们生活在一个“纯粹的土地， ”这将是充满了痛苦和动荡。 If there is "arising," there is "extinction;" where there is birth, there is death.如果产生“ ， ”有“灭绝”那里出生，但死亡。 Thus, is it not contrary to the Dharma to leave the Saha World and seek rebirth in the Pure Land?因此，是不是违反了拉达尔马离开萨哈世界并寻求重生的净土？
Answer:答：
This question can be answered on two levels.这个问题可以回答两个层次上。 I will follow the explanations of the T'ien T'ai Patriarch Chih I in his treatise Ten Doubts about the Pure Land and add a few explanatory comments of my own, from the two viewpoints of generality and specificity.我将遵循解释天子之余台主教在他的论文10疑虑净土 ，并增加一些解释性评论我自己的，来自这两个观点的一般性和特殊性。
On the level of generality, if we consider that seeking rebirth in the Pure Land means "leaving here and going there," which is inconsistent with the principle of Equal True Thusness, then what about remaining in the Saha World and not seeking rebirth in the Pure Land?水平的概括性，如果我们认为寻求重生净土的意思是“离开这里，去那里， ”这不符合平等原则的真正Thusness ，那么留在萨哈世界，而不是寻求重生的净土？ Is that not also making the mistake of "leaving there and grasping here"?是不是也使错误的“离开这里，并把握” ？ Now, if we say that "I neither seek to go there nor am I attached to here," we are also caught in the error of nihilism.现在，如果我们说， “我既不寻求也不去那里，我附在这里， ”我们也陷入了错误的虚无主义。 For this reason, the Diamond Sutra states:为此， 钻石经国家：

Subhuti, do not think that to develop the Bodhi Mind is to annihilate all the marks of the dharmas.须菩提，不认为发展菩提心消灭所有商标的dharmas 。 Why is this so?为什么会这样呢？ It is because developing the Bodhi Mind with respect to phenomena is not the same as nihilism.这是因为发展中国家的菩提心方面的现象是不一样的虚无主义。
On the level of specificity , I will now explain the truth of No-Birth and the Pure Mind.水平的特殊性 ，我现在将解释的真理没有出生和纯心灵。
"No-Birth" is precisely the truth of No-Birth No-Death. “无产”的恰恰是真理无出生无死亡。 No-Birth means that dharmas are born of illusory combinations of causes and conditions, with no Self-Nature and thus, no true mark of birth.没有出生意味着dharmas出生的虚幻组合的原因和条件，没有自性，因此，没有真正的商标诞生。 Because they are illusory, they are not really born nor do they appear from anywhere.因为它们是虚幻的，它们不是真的出生也没有出现在任何地方。 Therefore, they are said to have No-Birth.因此，他们说没有出生。

"No-Death" means that when dharmas disintegrate, there is no Self-Nature remaining. “没有死亡”是指，当dharmas瓦解，没有自性剩余。 Since they have no true place of return, no place of extinction, they are said to be "undying."因为他们没有真正地返回，没有灭绝，他们说是“不朽的。 ” The truth of No-Birth, or neither Birth nor Death, cannot exist outside of conditioned dharmas.事实没有出生，或既没有出生或死亡，就无法生存的条件之外的dharmas 。 Thus, No-Birth does not mean not seeking rebirth in the Pure Land, or that being reborn in the Pure Land is to be subject to death and extinction (which is contrary to the truth of No-Birth).因此，没有出生并不意味着不寻求重生的净土，或者说是重生的净土是受到死亡和灭绝的（这是违反事实的不出生） 。 This is from the viewpoint of principle or noumenon.这是从原则的角度或本体。

On the level of phenomena, those who are reborn in the Pure Land have reached the stage of non-retrogression, with a life extending over innumerable eons.水平的现象，这些谁是重生的净土已经达到的阶段不后退，以延续生命的无数eons 。 During that period, they will have ample opportunity to progress toward the fruit of No-Birth.在此期间，他们将有足够的机会方面取得的进展的成果，没有出生。 Thus, the issue is moot: there is no arising, no extinction, no Birth and no Death to worry about!因此，问题是模拟：没有出现，没有灭绝，没有出生和无死亡担心！

The principle of the Pure Mind is similar.的原则，纯心相似。 Practicing with a Pure Mind in the Saha World, and "anchoring" the Pure Mind in the Pure Land to progress in cultivation are not contradictory.实践与纯心灵的萨哈世界， “锚定”纯心灵的净土中的进展种植并不矛盾。 The Vimalakirti Sutra states:在维摩诘经国家：

Although he knows that Buddha lands虽然他知道，佛的土地
Are void like living beings是无效众生像
He goes on practicing the Pure Land (Dharma)他接着练净土（拉达尔马）
To teach and convert men.传授和转换男子。
(Charles Luk, tr., p. 88.) （查尔斯泉，文。 ，第88页。 ）
Therefore, the wise, while diligently reciting the Buddha's name seeking rebirth in the Pure Land, do not grasp at the mark of Birth, because that mark does not really exist.因此，明智的，同时认真背诵佛的名字寻求重生的净土，不掌握在诞生的标志，因为这标志着并不真正存在。 Although they are clearly aware that dharmas from time immemorial are ever pure, empty and still, they do not hesitate to seek rebirth in the Pure Land.虽然他们也清醒地看到， dharmas从远古时代的人，纯粹的，空的，不过，他们毫不迟疑地寻求重生的净土。 This is because they rely on the supremely auspicious environment there to progress in their cultivation and to teach and enlighten others.这是因为它们依靠超级有利环境有进展，在其种植和教导和启发别人。 This is true No-Birth and also the true meaning of a Pure Mind in accord with a pure environment.这是真正的无出生，也是真正意义的纯心灵符合一个纯粹的环境。
On the other hand, those who lack knowledge and true understanding are caught up in the mark of Birth.另一方面，这些知识和谁缺乏真正的理解是陷入诞生的标志。 Hearing of Birth, they immediately think that it really exists, along with death and extinction.听证会的出生，他们就立即认为这确实存在，以及死亡和灭绝的危险。 Hearing of No-Birth, they immediately become attached to the notion that there is no rebirth anywhere.听证会没有出生，他们就立即成为重视的概念，没有任何新生。 Little do they realize that Birth is really No-Birth, No-Birth is not incompatible with Birth.几乎没有意识到，他们的诞生实在没有出生，没有出生不违背出生。 With a Pure Mind, where is the worry about seeking rebirth in the Pure Land?与纯心灵，哪里是担心寻求重生的净土？ Not understanding this truth, they develop a contentious and discriminatory Mind, belittling those who seek rebirth in the Pure Land.不理解这个道理，他们开发一个有争议的和歧视性的心理，谁轻视那些寻求重生的净土。 How mistaken and lost can they be?如何错误和损失，他们是什么？

19) Doubts Based on Misreading the Sutras 19 ）怀疑误读的基础上经
Apart from the above, there are numerous students of the Dharma who raise a number of issues based on the teachings in the sutras.除上述外，还有许多学生的拉达尔马谁引起了一些问题的基础上的教义中的经典。 I will follow the question and answer formula to reply to them.我会跟进的问题和答案公式答复他们。
Question I:问题一：
The Diamond Sutra states: 钻石经国家：
All mundane (conditioned) dharmas are like dreams, illusions' shadows and bubbles.所有世俗（空调） dharmas就像是梦想，幻想'阴影和泡沫。
Therefore, the Saha World being illusory, so is the Land of Ultimate Bliss. Why not enter directly into the True Original Mind instead of seeking rebirth in an illusory world?因此，萨哈被虚幻的世界，所以是土地极乐。为什么不直接进入到真正的原始思维不是寻求重生在一个虚幻的世界？
Answer:答：
In truth, all the pure and impure lands in the ten directions are like dreams and illusions; however, only when we have attained the "Illusion-like Samadhi" can we see them as illusory and false.事实上，所有的纯和不纯的土地在10方向就像梦想和幻想，但是，只有当我们有足够的“梦幻般三摩地” ，我们才能看到他们的幻想和错误的。 If we have not yet reached that stage, we still see them as real, we are still subject to their sway, we still know sorrow and happiness, we still feel uncomfortable during the summer heat and are even bothered by such small things as mosquito bites.如果我们还没有达到这个阶段，我们仍然看到他们真正的，我们仍然受到其影响力，我们仍然知道悲伤和幸福，但我们仍然感到不舒服，夏季热，甚至受到这样的小事情被蚊子叮咬。 Thus, how can we speak about things being illusory?因此，我们怎能谈论事情都是虚幻的？
We should realize that the Pure Land method is a wonderful expedient of the Buddhas -- borrowing an illusory realm of happiness to help sentient beings escape from an illusory realm of great suffering, full of obstructing conditions and dangers.我们应认识到，净土法是一种美好的合宜的佛像-借款一种虚幻的幸福境界，以帮助众生摆脱虚幻境界的巨大痛苦，阻碍充分条件和危险。 Then, in that happy, peaceful, illusory realm, cultivation progresses easily, and the ever-silent realm of the True Mind is swiftly attained.然后，在这幸福，和平的，虚幻的境界，很容易栽培的进展，并不断保持沉默境界的真实心态是迅速实现。

To take an example, in this Saha World of ours, the scenes of stifling family life and noisy downtown business districts are illusory, and so are the scenes of temples and pagodas or mountain wildernesses.采取的一个例子，在这个世界我们的萨哈，令人窒息的场面嘈杂的家庭生活和市中心商业区是虚幻的，也是如此的场面寺庙和佛塔或山区的广阔荒漠。 However, why is it that cultivators leave the noisy environment of the cities to seek the quiet, sparsely populated landscapes of temples and pagodas hidden in the mountains?但是，为什么农民离开噪声环境下的城市，寻求宁静，人口稀少景观寺庙和宝塔隐藏在山区？ Is it not because family life creates many binding ties and bustling urban intersections are not conducive to concentration, while temples, pagodas and mountain wildernesses facilitate cultivation?是不是因为家庭生活带来许多有约束力的关系，繁华的城市交叉口不利于集中，而寺庙，佛塔和山区的广阔荒漠促进种植？ For this reason, the circumstances of ordinary people are different from those of the saints.出于这个原因，这种情况下老百姓不同于圣人。 For common mortals to put themselves in the place of the saints is far-fetched and unrealistic.共同凡人把自己的位置上的圣人是牵强的和不现实的。 We who are still common mortals should follow the path of ordinary people, and cultivate gradually.我们谁仍然共同凡人应该遵循的道路，普通百姓，并逐渐培养。 We should not look with the eyes of saints and comment too far above our level, to avoid the transgression of false speech.我们不应该期待的目光和评论圣人也远远高于我们的水平，以避免侵虚假讲话。

There was once a Zen Master who thought that the Pure Land was illusory and that reciting the Buddha's name seeking rebirth there was useless. Upon hearing this, Elder Master Ch'e Wu said immediately:从前有个禅师谁认为是虚幻的净土，并背诵佛的名字寻求重生是无用的。听后，老法师Ch'e立即吴邦国说：

This is a mistake.这是一个错误。 Bodhisattvas of the Seventh Stage and below are all cultivating in a dream.菩萨第七级及以下都是培养一个梦想。 Even those Bodhisattvas who have reached the level of Equal Enlightenment are still fast asleep within the great dream of delusion.即使是那些菩萨谁已经达到同等水平的启示仍在熟睡的伟大梦想的妄想。 Only the Buddhas can be honored with the designation Great Enlightened, ie, those who have completely awakened.只有佛像可以荣获指定大开明，即谁拥有完全惊醒。 When our own body is in a dream, happiness and suffering are to be expected; we still experience happiness and still know suffering.当我们自己的身体是一个梦想，幸福和痛苦是可以预期，我们仍然还是知道的幸福和痛苦。 How can we consider ourselves awakened from a dream and our environment dreamlike?我们怎么能认为自己惊醒从梦想和我们的环境梦？
This being the case, how can remaining in the suffering dream of the Saha World compare with returning to the blissful dream of the Pure Land? Moreover, the Saha World dream goes from dream to dream, subject to the laws of karma, eternally revolving in the cycle of Birth and Death.在这种情况下，如何能留在痛苦梦想世界萨哈比较返回幸福梦想的净土？此外，萨哈的梦想将从世界的梦想，梦想，但须符合法律的气质，永远循环中循环的出生和死亡。 The Pure Land dream on the other hand, is from dream to Enlightenment and gradual awakening to the ultimate stage of Buddhahood.净土梦想另一方面，是从梦想启示和逐步觉醒的最终阶段成佛。 Although the illusory dreams are the same, the conditions of the dreaming state in the two instances are really different.虽然虚幻的梦想是相同的，条件的国家的梦想中的两个实例是真的不同。 Thus, it is truly necessary to recite the Buddha's name seeking rebirth in the Pure Land!因此，它确实是必要的朗诵佛的名字寻求重生的净土！

These explanations have clearly demonstrated the need to seek rebirth in the Pure Land.这些解释清楚地表明有必要寻求重生的净土。 However, the stanza from the Diamond Sutra quoted above is still an expedient explanation to help sentient beings abandon the common mortal's concept of attachment.然而，诗的钻石经上面引用仍是一个适宜的解释，以帮助众生放弃共同致命的概念附件。 Going one step further, as stated in the Great Prajna Paramita Sutra :前进了一大步进一步指出的那样， 大般若波罗密经 ：
Buddha Sakyamuni explained to those of dull capacities that all dharmas are dreamlike, silent, and still, lest they develop view-attachment. To those of sharp capacities He spoke of the embellishments of the Buddhas, because they are like lotus blossoms, untouched by worldly dusts.佛陀释迦牟尼的解释是枯燥的能力，所有dharmas是梦幻般的，沉默，但是，以免他们发展期附着。对于那些尖锐的能力他说，装饰的佛像，因为他们像莲花，不受世俗粉尘。
For this reason, Subhuti, who of all the Arhat disciples of Buddha Sakyamuni was foremost in the realization of the Truth of Emptiness (devoid of all names and marks), characteristically received a prediction that he would attain Buddhahood in the future under the title of "Name and Mark Buddha."出于这个原因，须菩提，谁所有罗汉罗汉释迦牟尼是首要实现的真理空（毫无名称和标志） ，特点收到了预测，他将实现在未来成佛的标题下“名称和标志佛。 ” Thus, the sublime truth of no name or mark is inseparable from name and mark -- all illusory dharmas are the Buddhas' dharmas, true and unchanging.因此，没有崇高的真理的名称或商标是分不开的名称和标志-所有虚幻dharmas是佛' dharmas ，真正的和不变的。
Going still deeper, to the ultimate and perfect stage, as the Sixth Patriarch has said:去仍然更深，最终和完善的阶段，作为第六主教说：

Sentient beings are originally Buddhas, afflictions are Bodhi (Enlightenment), all delusions are the perfect and illuminating state, truly enlightened, of the womb of the Tathagatas.众生原本是佛，苦难是菩提（启示） ，所有的幻想是完美的和有启发性的国家，真正开明，子宫的Tathagatas 。
Question II:问题二：
The Platform Sutra states:该平台经国家：
Recitation with no thought of recitation is true; recitation while [grasping at the thought of] recitation is wrong. [31]背诵，没有思想的背诵是真的;背诵而[抓思想]背诵是错误的。 [ 31 ]
Thus, is not Buddha Recitation deviant and false?因此，不是佛朗诵偏差和错误？
Answer:答：
The meaning of No-Birth, No-Thought of Recitation has been discussed earlier, but I will give a direct explanation here.的含义，没有出生，没有思想的背诵已经讨论过，但我会以直接解释这里。 "No-Thought of Recitation" does not mean no Buddha or Sutra Recitation, but rather habitual recitation of the Buddha's name and the sutras with a completely empty mind, neither seeing nor grasping at the thought that we are the ones doing the reciting. This is called No-Thought of Recitation. “没有思想的朗诵”并不意味着没有佛像或经背诵，而是惯常背诵佛陀的名字和经典完全空了一点，没有看到也没有把握在思想，我们正在做的是背诵。这是所谓的思想背诵。 On the other hand, though we may sit still and at peace, our minds completely empty, if we are still aware that we are sitting in meditation, this is still grasping at the thought of recitation.另一方面，尽管我们可能会坐下来与和平，我们的头脑完全空白的，如果我们仍然认识到，我们是打坐，这仍然是抓思想的朗诵。
If we think that No-Thought of Recitation is not to recite the Buddha's name or the sutras, not to lecture on the Dharma and not to reflect or meditate, then we have turned into wood and stone.如果我们认为，没有思想的背诵不是背诵佛的名字或念佛，而不是演讲的佛法，而不是反映或打坐，那么，我们已成为木材和石头。 While avoiding the error of grasping at forms, we have fallen into the error of grasping at emptiness -- thus going against the very meaning of the Platform Sutra .同时避免了错误的抓形式，我们已经落入错误的抓空虚-从而违背了非常意义上的平台佛经 。 For this reason, the Sixth Patriarch continued:为此，第六主教继续说：

He who is above "affirmative" and "negative"他谁首先是“肯定”和“消极”
Rides permanently in the white bullock cart (the vehicle of Buddha).游戏机永久在白宫布洛克车（车辆的佛） 。
(Wong Mou-Lam, tr. "The Sutra of Hui Neng," p. 65. In The Diamond Sutra & The Sutra of Hui Neng .) （王谋林，文。 “的佛经的慧能” ，第65页。 钻石经与该经的慧能 。 ）
High-ranking monks of old often practiced Buddha Recitation seeking rebirth in the Pure Land, but they were not attached to the mark of Buddha Recitation or seeking rebirth.高级僧侣老佛经常练习背诵寻求重生的净土，但他们不重视商标的佛像背诵或寻求重生。 Therefore, they left behind this stanza:因此，他们留下了这诗：
To recite is the same as not to recite,背诵是相同的，不要背诵，
No-Birth is precisely birth,没有出生正是出生，
Not bothering to move even half a step不打扰甚至移动半步
The body has reached the city of Great Enlightenment.该机构已达到城市大启示。
However, we have spoken so far of the practice of exceptional individuals.然而，我们迄今已经发言的做法，特殊个人。 Persons of limited or moderate capacities should strive to repeat the Buddha's name as many times as possible.人的能力有限或中度应努力重复佛的名字多次成为可能。 While they may still have attachments and see themselves as reciting the Buddha's name earnestly seeking rebirth in the Pure Land, it is still a good thing. This is because by so doing, they will assuredly achieve rebirth in the Pure Land at the time of death and ultimately enter the realm of No-Recitation, No-Birth.虽然他们可能仍然有附件，并认为自己是读佛的名字认真寻求重生的净土，但它仍然是一件好事。这是因为这样做，他们将肯定获得重生净土时死亡并最终进入的领域没有背诵，没有出生。 Where is the worry?哪里是担心？ Otherwise, seeking a direct and lofty way without gauging their own limitations and grasping at the teachings of Emptiness while incapable of following the truth of No-Recitation -- yet unwilling to practice at the level of seeking rebirth in the Pure Land through Buddha Recitation -- in the end they achieve nothing.否则，寻求直接和崇高的道路，衡量自己的局限性和把握上的教诲，而不能虚以下的真理无背诵-但不愿实践的层面上寻求重生在佛净土通过背诵- -他们最终一事无成。 They just remain common mortals in the painful cycle of Birth and Death!他们只是在保持共同凡人的痛苦循环生灭！
Question III:问题三：
In the Platform Sutra , the Sixth Patriarch stated:在这个平台佛经 ，第六宗说：
Those living in the East [ie, our world] who commit transgressions recite the Buddha's name seeking rebirth in the West [ie, Pure Land]. Where do those transgressors living in the West seek rebirth when they recite? [32]那些生活在东方[即，我们的世界]谁犯下的越轨朗诵佛的名字寻求重生在西方[即净土] 。哪儿这些违法生活在西方寻求重生时背诵？ [ 32 ]
Thus, we should only aim at eliminating transgressions.因此，我们只应着眼于消除越轨。 What need is there to recite the Buddha's name seeking rebirth in the Pure Land?有什么需要的是朗诵佛的名字寻求重生的净土？
Answer:答：
The Sixth Patriarch and high-ranking Zen Masters were intent on teaching the doctrine of Mind.第六主教和高层禅宗大师的意图教学的理论思维。 Thus, all of their words were based on these tenets, pointing directly to the Self-Nature, with the mind as the center.因此，所有的话是基于这些原则，并指出，直接向自治性质，头脑为中心。 What the Patriarch really meant was that if the mind is pure, even though we may be in the Saha World, we are emancipated and free.什么是真正的意思是主教，如果纯粹是考虑到，尽管我们可能会在萨哈的世界上，我们是解放和自由。 If the mind is impure, even though we may be in the Pure Land, we are still subject to the sufferings of Birth and Death.如果考虑到是不纯的，尽管我们可能会在净土，我们仍然受痛苦的出生和死亡。
In truth, for the Pure Land cultivator who understands the Dharma, the Patriarch's words serve only to urge him on, encouraging him to recite the Buddha's name to the level of purity of mind, devoid of all attachment to forms.事实上，为净土耕作谁理解拉达尔马，牧首的话，只能敦促他，鼓励他朗诵佛的名字的水平纯度的心态，毫无附件形式。 The Patriarch certainly did not reject the act of reciting the Buddha's name seeking rebirth in the Pure Land as Buddha Sakyamuni, the Buddhas of the ten directions, the great Bodhisattvas and the Patriarchs all recommended seeking rebirth there.宗当然没有拒绝的行为背诵佛的名字寻求重生净土为释迦牟尼佛像，佛像的10个方向，伟大的菩萨和始祖所有建议寻求重生的。 In fact, the two foremost Indian Zen Patriarchs, Asvaghosha and Nagarjuna, both recommended the Pure Land method.事实上，这两个最重要的印度禅宗始祖， Asvaghosha和Nagarjuna ，都建议净土方法。 Nagarjuna himself, according to the Lankavatara Sutra , was enlightened to the preliminary Bodhisattva ground of "extreme Joy," and was reborn in the Pure Land. Nagarjuna本人，根据楞伽经 ，是开明的初步萨地面“极乐” ，是重生的净土。

If the Sixth Patriarch had truly intended to reject Buddha Recitation, he would have been criticizing and rejecting Buddha Sakyamuni, the Buddhas of the ten directions, the Bodhisattvas and the Patriarchs, including the very precursors who established his own Zen School, the Patriarchs Asvaghosha and Nagarjuna.如果第六宗确实打算拒绝佛朗诵，他将一直批评和拒绝释迦牟尼佛像，佛像的10个方向，菩萨和始祖，包括非常前兆谁禅宗设立自己的学校，始祖Asvaghosha和Nagarjuna 。 How could that be?怎么可能？ Therefore, if we were to misunderstand the Sixth Patriarch's words and use those very words to deprecate Buddha Recitation, we would be slandering and sowing the seeds of injustice toward him.因此，如果我们要误解第六宗的话，使用那些话姗佛朗诵，我们将诽谤和播下种子的不公正对他。

Moreover, every method has two aspects noumenon (principle) and phenomena. The quotation from the Sixth Patriarch is at the level of principle.此外，每一个方法有两个方面本体（原则）和现象。报价从第六宗是一级的原则。 We must also consider the phenomenal aspect of the path to liberation.我们还必须考虑的惊人方面的路径解放。

Let us restate the question.让我们重申这一问题。 "Those who commit transgressions in the secular world seek refuge in temples and pagodas, where they cut their hair, become vegetarians, and keep the precepts, looking for a place of purity and tranquility in order to cultivate. Where do those living in temples and pagodas who transgress go to cultivate?" “谁犯下的越轨在俗世避难寺庙和佛塔，在那里他们将他们的头发，成为素食主义者，并保持戒律，寻找一个地方的纯度与安宁，以培养。哪里是生活在寺庙和宝塔谁逾越去培养？ “ If we base ourselves only at the level of noumenon and follow the above reasoning, then can such actions as entering the monastic life, being vegetarian, and keeping the precepts, including Buddha, Sutra and Mantra Recitation as well as meditation, all be mistakes?如果我们立足只有一级的本体，并按照上面的推理，那么这种行动可以进入寺院的生活，被素食主义者，并保持戒律，包括佛像，佛经和咒语背诵以及冥想，都是错误？

The Pure Land method is similar.净土方法是相似的。 In truth, people in the East do not recite the Buddha's name seeking rebirth in the West merely because they have committed transgressions; rather, they do so precisely to take advantage of the excellent conditions of that Land to cultivate and swiftly attain the level of No-Birth and liberation.事实上，人们在东方不背诵佛的名字寻求重生在西方仅仅因为他们所承诺的越轨，相反，他们这样做正是为了充分利用良好的条件的土地耕种，并迅速实现NO水平出生和解放。 This is also the goal pursued by those who have committed evil deeds but who now repent and recite the Buddha's name.这也是追求的目标是谁犯下恶行，但现在谁忏悔和背诵佛的名字。

Moreover, the inhabitants of the Western Pure Land cannot commit transgressions because once reborn there, they are surrounded by Buddha Amitabha, Bodhisattvas and "morally superior beings."此外，居民的西方净土不能承诺越轨，因为一旦重生，他们周围的阿弥陀佛，菩萨和“道德上的。 ” Around them are "birds singing the Dharma and music expounding the sutras," while they are free from such daily worries as food, clothing, disease, calamities, hatred and resentment.在他们周围是“鸟唱拉达尔马和音乐的经典论述， ”虽然他们都是免费的担忧等日常食品，衣着，疾病，灾难，仇恨和怨恨。 Thus, they can only progress along the path of cultivation.因此，他们只能进步的道路上种植。 Where are the causes and conditions for creating bad karma?在哪里的原因和条件创造坏缘份？

In conclusion, we should understand the Sixth Patriarch's words as an explanation and exhortation based exclusively on pure noumenon or essence. We should not misunderstand them and use them to reject phenomena and marks. This being the case, Pure Land cultivators should redouble their efforts and practice to the point of emptiness of mind.最后，我们应该理解第六宗的话作为解释和劝告完全基于纯本体或本质。我们不应该误解，并利用它们来反对现象和马克。在这种情况下，净土种植者应加倍努力，实践的角度空虚的心态。 Only then will they be in accord with the intent of the Patriarch.只有到那时，他们是符合的意图主教。

20) The Need to Sever Dualistic Attachments 20 ）必须断绝二元附件
Many similar doubts remain concerning the Pure Land method.许多类似的疑问仍然关于净土方法。 This is because most cultivators are still attached to "duality," and have not reconciled essence and marks, [33] existence and non-existence, noumenon and phenomena.这是因为大多数农民仍然重视“二元” ，并不甘心本质和标志， [ 33 ]存在和不存在，本体与现象。 That is why they embrace essence to reject marks, noumenon to reject phenomena, Emptiness to reject Existence, and vice versa -- thus creating disputes, doubts and perplexity.这就是为什么他们拒绝接受本质标志，本体拒绝的现象，空拒绝存在，反之亦然-从而造成纠纷，疑虑和困惑。
Little do they suspect that there is mutual identity between noumenon and phenomena -- phenomena are noumenon, noumenon is phenomena.几乎没有做，他们怀疑有相互之间的身份本体与现象-现象的本体，本体是现象。 If we divide them and consider them separately, phenomena are not true phenomena, noumenon is not true noumenon.如果我们分裂，并认为它们分开，是不正确的现象，现象，本体是不正确的本体。 This is true also of essence and marks, existence and non-existence and other dualistic dharmas.也是如此的本质和标志，存在和不存在与其他二元dharmas 。

For this reason, the出于这个原因， Vimalakirti Sutra speaks of the non-dual method to destroy this attachment. 维摩诘经讲的非双方法来破坏这种附件。 Non-dual means reconciling all things, penetrating into their very nature; it does not mean "one."非双调和一切手段，渗透到其本身的性质;这并不意味着“一个。 ” This is the true realm of "Mind-Only."这是真正的境界“心的。 ” Any other doctrine based on the Dharma Doors of Existence or Emptiness is merely an expedient for teaching purposes.任何其他理论的基础上拉达尔马门存在或虚只是权宜之计用于教学目的。

The sutras state:国家的经典：

To tire of and abandon "conditioned" virtues is the action of demons.在轮胎和放弃“条件”的优点是行动的恶魔。 Yet, to be greedy and attached to transcendental, unconditioned virtues is also demonic action.然而，被贪婪和重视超越，无条件美德也是恶魔的行动。
Ancient sages have also said:古代先哲也说：
Conditioned dharmas, while illusory, cannot be abandoned if we are to attain the Way.条件dharmas ，而虚幻的，不能放弃，如果我们要实现的途径。 Although unconditioned dharmas are true, if we become attached to them, our wisdom-nature will not be comprehensive.虽然无条件dharmas是真的，如果我们成为重视他们，我们的智慧与自然不会是全面的。
These words clearly show that on the path to Enlightenment, unconditioned and conditioned dharmas, noumenon and phenomena are inseparable.这些话清楚地表明，道路上的启示，无条件和有条件dharmas ，本体与现象是分不开的。
It is also stated in the Treatise on the Middle Way:这也是中所指出的论中间道路：

Because common sentient beings grasp at external forms, the sutras destroy this attachment with the truth of Emptiness.因为共同的众生把握外部形式，经本附件摧毁的真相空虚。 If as soon as they are free of the disease of attachment to Existence they fall into the error of grasping at Emptiness, there is no medicine that can help them.如果，尽快为他们在无口蹄疫的附件存在他们落入错误的抓空，没有任何药物，可以帮助他们。
As the Prajna Paramita Truth of Emptiness sounds lofty and miraculous, when educated people read this literature, they usually get caught up in the error of "speaking on the level of principle" about everything and look down on those who follow forms and marks in their practice. Thus, they create the karma of arrogance and self-importance.正如般若波罗密真理的崇高和空灵的声音奇迹，当受过教育的人阅读文学，他们通常被套牢在错误的“讲的水平原则”什么都和看不起那些谁后续形式和马克在其的做法。因此，他们创造业的傲慢和自我的重要性。 While they expound the Truth of Emptiness, their actions are entirely in the realm of Existence, as exemplified by the following couplet:虽然他们阐述真相的空，他们的行动是完全领域中存在，如下面的对联：
Above, their mouths speak about the totally wonderful,如上所述，嘴里谈论完全好，
Below, their feet do not part with even a mote of dust.下面，脚不部分甚至是远程的尘埃。
In the past, high-ranking spiritual teachers often used the Truth of Emptiness to cure the disease of attachment to Existence.在过去，高层精神教师常用真相虚治愈这种疾病的附件存在。 However, the achievements of these masters were genuine, and their teachings were adapted to the capacities and circumstances of the recipients, bringing them actual benefits. This can be seen from the following stories.然而，这些成就是真正的主人，他们的教义适应的能力和情况的人，使他们的实际利益。这可以从下面的故事。
There was once a Zen Master who cultivated with extreme diligence.从前有个禅师谁种植极端注意。 He usually slept in a sitting position rather than lying down, and hardly rested much at all.他通常睡在一个坐姿，而不是躺着，几乎没有多少休息的。 However, despite engaging in ascetic practices for many years, he still had not become enlightened to the Way.然而，尽管从事苦行做法多年来，他仍然没有成为开明的方式。 One day, a novice of unknown provenance sought permission to join the Order.一天，一位新手不明出处寻求许可加入订单。 This novice was habitually lazy, to the point where he would often remain in bed even after the bell announcing the early prayer session had been rung. Informed of this, the Master summoned him and scolded him in the following terms, "How is it that you have joined the Order but are still so lazy as to be always lying down? Don't you remember what the rules of discipline say: 'Remaining in bed and failing to arise after hearing the bell will bring the future retribution of rebirth as a snake?"'这是新手经常懒惰，以至于他将继续留在床上常常甚至盘后宣布早期祈祷会议已经敲响。得知这一点，主传唤他和骂他的下列术语， “怎么说你已经加入了订单，但仍然如此懒惰，以永远躺下？难道你不记得什么纪律规则的说： '留在床上，没有出现在听取了贝尔将使未来报应作为一个新生蛇？ “

The novice replied, "You said, Master, that I often lie down and therefore will become a snake. How about you, who are attached to the sitting posture? You will be reborn a toad. What can you ever hope to awaken to?"新手回答说： “你说的，法师，我常常躺下，因此将成为一条蛇。你呢，谁是附在坐姿？您将获得新生癞蛤蟆。你可以任何时候都希望能唤醒吗？ “

Immediately after this exchange, the novice disappeared.之后这种交流，新手消失。 However, the Master had been awakened.然而，硕士已经觉醒。 As the story goes, the novice was in fact a Bodhisattva, who had assumed the appearance of a novice in order to enlighten the Master.正如传说，新手，其实是菩萨，谁承担的外观新手以启发船长。

There is also a well-known story about a Zen master who sat astride the neck of a Buddha statue and split and burned wooden Buddhas in order to destroy the concept of attachment to the Buddhas.还有一个众所周知的讲述禅师谁坐跨在颈部的佛像和分裂并烧毁木佛像，以摧毁的概念，重视佛像。 Another anecdote, from the Platform Sutra, concerns Master Fa Ta, who, having recited the Lotus Sutra three thousand times, prostrated himself only half way and was then reprimanded by the Sixth Patriarch for not having severed his attachment to merit and virtue.另一个故事，从平台佛经，关注主发钽，谁，在背诵妙法莲华经 3000次，只有一半prostrated自己的方式，然后训斥第六主教对没有附了他优点和美德。 Yet another story concerns Master Pei T'a, who, upon achieving the Great Freedom Samadhi, wrote the names of the Bodhisattvas Manjusri and Samantabhadra on his underpants, to destroy the concept of attachment to transcendental beings. [34]还有一个故事关切法师裴T'a ，谁后，实现大自由三摩地，写的姓名，文殊菩萨和普贤菩萨，他的内裤，摧毁概念依恋先验的。 [ 34 ]

Enlightened Masters of the past, with their high level of practice and achievement, could teach the Dharma according to the times and conditions. Moreover, the practitioners of the time included individuals of the highest capacities, so that the teaching of Emptiness was often fruitful.开明的美国名人赛的过去，与他们的高层次的实践和成就，可以教拉达尔马根据时间和条件。此外，医生的时间包括个人最高的能力，使教学中的虚实往往是富有成果的。 Today, the majority are of limited and moderate capacity. [35] Therefore, in our teaching, we should harmonize theory and practice, nature and marks, so as not to engender doubts, and to keep the Bodhi Mind of the cultivators from retrogressing.今天，大多数是有限的和温和的能力。 [ 35 ]因此，在我们的教学，我们应该统一的理论与实践，性质和标志，以便不产生怀疑，并随时向菩提心的种植者从倒退。 Since the majority of practitioners cannot enter directly into the sphere of True Emptiness in one step, rejection of external forms would bring on the calamity of "prematurely destroying the boat before stepping onto the shore."由于大多数从业人员不能直接进入到真正的空领域的一个步骤，拒绝外部形式将有关的灾难“过早地破坏了船前踏上岸边。 ” How, then, could they escape drowning?那么，如何才能逃脱溺水？

One more point to bear in mind: if we speak about the Truth of Emptiness without having attained that stage or at least reached a certain level of achievement in our practice, we certainly cannot convert others, but will only end up in useless arguments and disputes.还有一点要记住：如果我们谈论真相虚而不达到这个阶段，或至少达到一定水平的成果，我们的实践中，我们当然不能转换成其他人，但只能在无用的争论和纠纷。

A few years ago, this author witnessed the following occurrence: a young monk versed in the Dharma was staying at a certain temple to lecture on the sutras.几年前，笔者看到下面的事件：一名年轻的僧人精通拉达尔马住在某寺庙的佛经讲座。 The abbot, who was advanced in age, was diligent in his daily recitation, but accustomed to traditional ways of worship.住持，谁是先进的年龄，是勤奋的日常背诵，但习惯于传统的崇拜。 He took a dislike to the young monk and his free, progressive ways and said to him, "You are teaching and urging people to follow the Way, yet you yourself have never been seen to recite a single sutra or the Buddha's name. Under these circumstances, how can you be a model of cultivation for the Four-Fold Assembly?"他不喜欢的年轻僧人和他的自由，进步的方式和对他说： “你是教学和敦促人们遵循的途径，但你从未有过的背诵一个佛经或佛的名字。根据这些情况下，你怎么能成为一个模式种植的4倍大会？ “

The young monk replied, "There are many ways to cultivate. It is not necessary to follow appearances, reciting the sutras and the Buddha's name day and night, as you do, Master, to qualify as a cultivator. The Diamond Sutra states:这位年轻的僧人回答说： “有许多方法可以培养。这是没有必要的后续表现，背诵经文和佛像的名称白天和黑夜，因为你这样做，硕士，有资格作为一个耕耘。 钻石经国家：

Who sees Me by form,谁可以看到我的表格，
Who sees Me in sound,谁可以看到我的声音，
Perverted are his footsteps upon the Way;扭曲的是他的脚步的方式;
For he cannot perceive the Tathagata.因为他无法感知如来。
(AF Price, tr. "The Diamond Sutra," p. 65. In The Diamond Sutra & The Sutra of Hui Neng .) （自动对焦报价，文。 “钻石经” ，第65页。 钻石经与该经的慧能 。 ）
"Take the Sixth Patriarch, who recited neither the sutras nor the Buddha's name, yet attained Enlightenment and became a Patriarch." “以第六主教，谁背诵经文，也无论是佛的名字，但得道成为主教。 ” The abbot at a loss for words, remained silent.住持失去了言语，保持沉默。
In truth, the abbot was guilty of attachment to appearances and forms; the young monk, on the other hand, while citing abstruse principles, actually practiced neither meditation nor recitation.事实上，艾博特犯了依恋和形式表现的年轻僧人，另一方面，同时援引深奥的原则，实行既不实际，也不朗诵默念。 Therefore, he not only failed to enlighten the abbot, he irritated him unnecessarily.因此，他不仅没有启发住持，他恼怒他不必要的。

Of the two types of attachments, to Existence and to Emptiness, the latter is the more dangerous.这两个类型的附件，存在和虚无，后者是更加危险。 Both the Lankavatara and the Esoteric Adornment Sutras warned:无论是楞伽和密宗装饰经警告：

It is better to be attached to Existence, though the attachment may be as great as Mount Sumeru, than to be attached to Emptiness, though the attachment may be as small mustard seed. [36]最好是附存在，但该附件可能是一样大山Sumeru ，比连接到空，但该附件可能是小芥籽。 [ 36 ]
Attachment to Existence leads to mindfulness of cause and effect, wariness of transgressions and fear of breaking the precepts, as well as to such practices as Buddha and Sutra Recitation and performance of good deeds. Although these actions are bound to forms and not liberated and empty, they are all conducive to merit, virtue and good roots.附件存在导致正念的原因和后果，谨慎的越轨和恐惧打破戒律，以及这种做法作为佛和佛经背诵和性能好事。虽然这些行动是必然的形式，而不是解放和空，它们都是有利于优点，美德和良好的根基。 On the other hand, if we are attached to Emptiness without having attained True Emptiness, but refuse to follow forms and cultivate merit and virtue, we will certainly sink into the cycle of Birth and Death.另一方面，如果我们重视虚而不实现真正的空，但拒绝遵循形式和培养价值和美德，我们一定会陷入循环的出生和死亡。
This author, knowing himself to be filled with karmic obstructions and being of limited capacity, has no desire to discuss lofty doctrinal questions, lest his practice not be in accord with his words, thus creating the karma of false speech.笔者知道自己是充满了业障碍物和福祉的能力有限，没有崇高的愿望，讨论理论问题，否则他的做法不符合他的话，从而造成他们的缘份，虚假讲话。 However, with a sincere mind, wishing people to eliminate doubts and believe in Buddha Recitation, he has reluctantly provided some explanations.然而，真诚的心，希望人们消除疑虑，并认为在佛朗诵，他很不情愿地提供了一些解释。 He always compares himself to a handicapped person sitting at the crossroads; although he himself cannot walk, he strives to show others the way, reminding passersby to avoid the dangerous paths and follow the wide, even and peaceful way.他总是比较自己残疾人坐的十字路口，虽然他自己不能走路，他努力向外界展示的方式，提醒行人，以避免危险的道路，并按照广泛，甚至与和平的方式。 He certainly would never entertain the ambition to engage in discussions designed to separate the important from the trivial or the true from the false.他当然不会受理的野心进行讨论，旨在单独的重要从小事或真伪。

4 。 Vows誓言
Earnest Vows: Main Force Behind Rebirth in the Pure Land认真誓言：主要力量重生净土
21) The Importance of Vows 21 ）必须誓言
22) Sutra Passages on the making of Vows 22 ）经通道上作出的誓言
23) A Brief Examination of the Vow for Rebirth 23 ）略考的四重奏的重生

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21) The Importance of Vows 21 ）必须誓言
As indicated earlier, the essential elements of the Pure Land method are Faith, Vows and Practice.如前所述，基本要素的净土方法是信仰，誓言与实践。
To practice this method, the cultivator should first believe that the Land of Ultimate Bliss does exist and that Amitabha Buddha always extends his protection, ready to welcome and guide all sentient beings who earnestly seek his help.为了实践这一方法，耕作者应当首先认为，土地极乐不存在，阿弥陀佛一直延伸他的保护，准备欢迎和引导众生谁认真寻求他的帮助。 Such belief is called Faith.这种信念是所谓的信仰。

Having developed a mind of Faith, the practitioner should eagerly seek escape from this Saha World full of suffering and obstructions, and rebirth in the peaceful Land of Ultimate Bliss, filled with countless pure adornments. Once there, he can progress in his Practice and achieve the goal of rescuing both himself and others.在制定了一个到信仰，应该在医生急切地寻求摆脱这一萨哈世界充满了痛苦和障碍，并重生和平土地极乐，充满了无数的纯饰物。一旦出现，他可以在他的实践取得的进展和实现目标是挽救他本人和其他人。 This is called Vows.这就是所谓的誓言。

Having made such Vows, he should earnestly recite the Buddha's name to the point where his mind and that of Amitabha Buddha are in unison -- thus achieving rebirth in the Pure Land.作出了这样的誓言，他要认真背诵佛的名字，以致他的心和阿弥陀佛是异口同声-从而实现复兴的净土。 This is called Practice.这就是所谓的实践。 The previous chapter dealt with Faith.上一章处理费。 This chapter covers Vows, while the following chapter will explain Practice.本章涵盖誓言，而下面的章节将解释实践。

Faith, Vows and Practice are called the "three provisions" of the Pure Land method.信仰，誓言与实践被称为“三规定”净土方法。 Just as travelers embarking on a distant journey must make provisions for medicine, food, clothing and funds sufficient to cover their needs en route, so, too, Pure Land practitioners require Faith to make firm Vows.正如旅客走上一个遥远的旅程必须作出规定，医药，食品，服装和足够的资金来满足他们的需要的途中，因此，也净土从业人员需要作出坚定的信仰宣誓。 However, Faith and Vows are hollow without Practice. Likewise, even if Practice is adequate, without Faith and Vows, that Practice will go astray, lacking criteria and direction.然而，信仰和誓言是空洞无实践。同样，即使实践是足够的，没有信仰和誓言，这种做法将走入歧途，缺乏标准和方向。 Therefore, Faith, Vows and Practice are the "provisions" of those returning to the Pure Land from afar. [37]因此，信仰，誓言与实践的“规定”对这些返回净土自远方来。 [ 37 ]

The eminent Pure Land master Ou-I once said:著名的净土主区，我曾经说过：

To be reborn in the Pure Land or not depends entirely upon Faith and Vows; the grade of rebirth (high or low) depends on whether one's Practice is deep or shallow.是重生的净土或不完全取决于各国信仰和誓言;年级新生（高或低） ，取决于一个人的实践是深或浅。
He further added:他还补充说：
Without Faith and Vows, you cannot be reborn in the Pure Land, even if you recite the Buddha's name to the point where neither the blowing wind nor the falling rain can penetrate and your recitation is as solid as a bronze wall or an iron gate.没有信仰和誓言，你不能重生的净土，即使你读佛的名字，以致无论是吹的风也能穿透雨和你的背诵是坚实的墙壁或铜牌的铁门。
Those who practice Buddha Recitation assiduously but lack Faith and Vows will merely obtain the merits and blessings of the human and celestial realms, according to their level of cultivation.这些做法佛谁背诵刻苦，但缺乏信仰和发誓将仅仅获得的优点和祝福的人力和天体领域，根据自己的种植水平。 When their blessings are exhausted, they are once again subject to Birth and Death, as exemplified in the following account.当他们的祝福已经用尽，他们再次受到生灭，如在下列帐户。
During the Later Le dynasty in Vietnam, there was a certain monk at the Temple of Light who diligently practiced Buddha Recitation, but had not vowed in earnest to achieve rebirth in the Pure Land.后期乐王朝在越南，有一定的僧人在寺轻谁勤奋练习佛朗诵，但没有誓言认真实现复兴的净土。 After his death, so the story goes, he was reborn as a prince in Ch'ing dynasty China.他去世后，这样的故事所说，他是重生为王子在清代中。 At his birth, he had certain red spots on his shoulders pointing to his previous incarnation.在他出生，他有一定的红点在他肩上指着他的前化身。 A hermit summoned to the palace prophesied that these spots would disappear only if they were washed away with water taken from a well at the Temple.隐士被召到故宫预言，这些景点将消失只有当他们被冲走水取自以及在寺。 Years later, while scrubbing the red spots with water taken from the well, the prince was moved to compose a poem with the following lines:年后的今天，同时擦洗红斑水取自以及王子移到撰写了一首诗的内容如下：

I was originally a disciple of Amitabha Buddha in the West,我原本是一个弟子阿弥陀佛在西方，
Why have I now strayed into a royal household?为什么我现在误入王室家庭？
["West" means Vietnam, west of China, and also the Pure Land.] [ “西”是指越南，西部地区，也净土。 ]
Although the prince was aware of his previous life as a novice practicing Buddha Recitation at the Temple of Light, in his high royal position, enjoying countless blessings and pleasures, he could not, in the end, pursue his cultivation.虽然公爵知道他以前的生活作为一个初学者练习背诵佛陀在寺的光，在他的高皇家地位，享有无数的祝福和快乐，他不能，到最后，继续种植。 Such are the unhappy results of reciting the Buddha's name while lacking Faith and Vows!这些都是不愉快的结果念到佛的名字，而缺乏信仰和誓言！
Thus, carefully re-examining the words of Elder Master Ou-I, we can see that the real issue is not the grade at which we will be reborn, but rather, whether we will be reborn in the Pure Land or not. To achieve rebirth there, both Faith and Vows are required, with Vows being the crucial factor.因此，仔细地重新审视的话，老法师区一，我们可以看到，真正的问题是不是年级时，我们就会重生，而是我们是否将重生的净土与否。为了实现重生那里，都信仰和发誓要求，正在与誓言的关键因素。 The Master insisted further:主坚持进一步：

If Faith and Vows are strong and firm, uttering the Buddha's name just ten times, or even only once, at the time of death, will ensure rebirth in the Pure Land.如果信仰和发誓强大和坚定的，发出的佛的名字只是10倍，甚至只有一次，死亡时，将确保重生净土。 On the other hand, though our Practice may be as solid as walls of bronze or gates of iron, if our Faith and Vows are weak, we will merely succeed in obtaining the merits and blessings of the human and celestial realms.另一方面，虽然我们的实践可作为坚实的墙壁青铜或铁大门，如果我们的信仰和发誓弱，我们将仅仅获得成功的优点和祝福的人力和天体境界。
This discussion makes it quite clear: it is preferable to have firm Faith and Vows, for even though our Practice may be deficient, we will still achieve rebirth in the Pure Land and emancipation.这次讨论使相当明确：最好是有坚定的信念和誓言，因为即使我们的做法可能有缺陷，我们仍然会实现复兴的净土和解放。 From this we can see how important true and firm Vows are!从这一点我们可以看到真正的和坚定的重要发誓！
22) Sutra Passages on the Making of Vows 22 ）经通道对作出誓言
The guiding force of the Vow for rebirth can be seen from the following excerpt from the "Vows of the Bodhisattva Samantabhadra":工作的指导力量的四重奏的新生可以看出以下摘录“誓言的普贤菩萨” ：
Further, when a [king] is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his Prime Minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasures of precious jewels can no longer accompany him, these [Great] Vows alone will stay with him.此外，当一个[金]是，濒临死亡边缘，在最后的即时的生活，当他的所有院系散射和他离开他的亲戚，当所有权力和地位的丧失，没有延续下来，当他的总理，伟大的官员，他的内院和外的城市，他的大象，马，车，和珍贵的珠宝珍品再也不能陪他，这些[大]誓言仅留他。 At all times they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss.在任何时候，他们会引导他前进，在一个瞬间，他将获得新生的土地极乐。 (Hsuan Hua, tr. Flower Adornment Sutra [Avatamsaka Sutra], Ch. 40, p. 125.) （玄华，文。 花卉装饰经[华严经] ，甲烷 。 40 ，第125页。 ）
The Amitabha Sutra repeatedly reiterates the importance of making Vows, as in the following passages:在阿弥陀经一再重申，必须使誓言，如下面的段落：
Moreover Shariputra, all those born in the Land of Utmost Happiness never fall back.此外Shariputra ，所有这些出生在土地极为幸福从来没有回落。 Among them are many whose next birth will be in Nirvana. The number of them is extremely large; there is no reckoning that can tell it.其中有许多的未来将是出生在涅槃。它们的数量是非常大的;没有算，它可以告诉它。 Only in measureless, unlimited, innumerable kalpas could it be told.只有在无量，无限的，无数kalpas难道说。
Shariputra, the beings who hear this ought to make a vow -- a vow to be born in that land. Shariputra ，谁的人听到这个应该许愿-许愿将出生在这片土地。 Why should they?他们为什么？ Having succeeded thus, all are then persons of the highest virtue; all are assembled in the same circumstances.成功地因此，所有的人都那么的最高美德;大家都聚集在同样的情况下。

Shariputra, I see this gain and therefore speak these words; if any beings hear them, they ought to make a vow to be born in that land. Shariputra ，我看到这个增益，因此，讲这些话，如果任何人听到他们的声音，他们应该许愿出生在这片土地。

Shariputra, if there are persons who have already made a vow, are presently making a vow, or shall in the future make a vow, desiring birth in Amida Buddha's land, all these persons obtain nonretrogression in Highest Perfect Knowledge in that land, whether already born, now being born, or yet to be born. Shariputra ，如果有什么人谁已经作出了承诺，目前正在作出的保证，或应在未来许愿，希望出生在阿弥陀佛的土地，所有这些人中获得最高nonretrogression完善知识在这片土地，无论是已经出生，目前正在出生的，或尚未出生的。 Therefore, Shariputra, all good men and good women, if they have faith, ought to make a vow to be born in that land.因此， Shariputra ，所有的好男人和良好的妇女，如果他们有信仰，应该许愿将出生在这片土地。 (Hozen Seki, tr. Buddha Tells of the Infinite: the ('Amida Kyo"), p. 47, 54, 69, respectively.) （ Hozen关，文。 佛讲述了无限：在（ '阿米达京“ ） ，第 47 页， 54 ， 69 ，分别。 ）

It can thus be seen that Buddha Sakyamuni repeatedly reminded us, in the most earnest terms, about the principle of making Vows.由此可以看出，佛陀释迦牟尼一再提醒我们，在最真诚的条款，有关的原则，使宣誓。 Even toward the very end of the Amitabha Sutra , he repeatedly enjoined us to make a Vow for rebirth in the Pure Land.即使是对非常结束阿弥陀经 ，他一再责成我们许愿的新生中的净土。 Why is this so?为什么会这样呢？ It is because if we are reborn in the Pure Land, we will be dwelling in a realm of infinite splendor and adornments, radiating vigor and health, replete with the thirty-two marks of greatness, completely rid of the sufferings of birth, old age, disease and death.这是因为如果我们重生的净土，我们将住在一个领域的无限辉煌和装饰品，焕发活力和健康，充满了三十二马克的伟大，彻底摆脱了痛苦的分娩，年老，疾病和死亡。 We will always be near Amitabha Buddha and various Bodhisattvas, in the company of "persons of the highest virtue" and endowed with spiritual powers and samadhi.我们将始终靠近阿弥陀佛和各种菩萨，在该公司的“人的最高德性”和精神赋予的权力和正定。 We will also be free from retrogression.我们也将免于倒退。 Sakyamuni Buddha, realizing in his wisdom the many benefits to be derived, compassionately enjoined sentient beings to seek rebirth in the Pure Land.释迦牟尼佛，在他的智慧实现了许多好处，同情责成众生寻求重生的净土。 His compassion is truly immense!他的同情心确实是巨大的！
23) A Brief Examination of the Vow for Rebirth 23 ）略考的四重奏的重生
In the Longer Amitabha Sutra , Buddha Sakyamuni succinctly listed the number of Bodhisattvas in various realms or lands (including our Saha World) who would be reborn in the Pure Land of Amitabha Buddha:从更长远的阿弥陀经 ，佛陀释迦牟尼地列出了一些菩萨在各个领域或土地（包括我们的萨哈世界）谁是重生的净土的阿弥陀佛：
Then Bodhisattva然后萨 Maitreya asked the Buddha, "World-Honored One, how many nonregressing Bodhisattvas in this Buddha-land will be born in the Land of Utmost Bliss?"弥勒佛问， “世界悠久的一个，有多少nonregressing佛菩萨在这个土地将诞生在土地极为贝利士？ ”
The Buddha told Maitreya, "In this Buddha-land, seven billion two hundred million Bodhisattvas, who have planted good roots in incalculable hundreds of thousands of [millions of] billions of myriads of Buddha-lands and have become nonregressing, will be born in [the Pure Land]. The Bodhlsattvas who will be born in that Buddha-land [the Pure Land] because of fewer roots of virtue are countless ...佛陀告诉弥勒佛， “在这个佛的土地，七十〇万点〇 〇 〇万二点零亿菩萨，谁埋设好的根无法估量的数以十万计的[百万]十亿无数佛的土地，并已成为nonregressing ，将出生于[净土] 。该Bodhlsattvas谁将诞生在这佛地[净土]因为少根凭借无数...

"Ajita [Maitreya], if I enumerate the names of the Bodhisattvas in other lands who have been, are being, and will be born in the Land of Ultimate Bliss to make offerings to, pay homage to, and worship [Amitabha] Buddha, I will not be able to finish doing so even if I spend an entire kalpa." (Garma CC Chang, general editor. A Treasury of Mahayana Sutras , p. 357.) “ Ajita [弥勒] ，如果我要列举的名称在其他土地菩萨谁已经，正在和将出生在土地极乐，使产品，表示敬意，并崇拜[阿弥陀佛]佛，我将无法完成这样即使我花了整个劫。 “ （嘎玛消委会长，一般编辑器。 宝库大乘佛经 ，第357页。 ）

As seen above, countless sentient beings will be reborn in the Pure Land, their numbers exceeding even the innumerable raindrops.如上文所示，无数众生将重生的净土，他们的人数甚至超过了无数雨滴。 However, they can be divided into three categories, according to the nature of their Vows.然而，他们可以分为三类，根据其性质的誓言。
The First category , comprises ordinary beings who are of limited capacities but true and sincere. 第一类 ，包括谁是常人的能力有限，但真正和真诚的。 They may not understand what constitutes the virtues or adornments of Buddha lands; nevertheless, realizing that life is full of hardship and suffering, and that the Saha World abounds in worries and troubles, they vow to be reborn in a pure and happy land.他们可能不明白什么是美德或饰物的佛像土地;然而，认识到人生是一个困难和痛苦，而萨哈在世界比比皆是忧虑和烦恼，他们发誓要重生的纯和幸福的土地。

The Second category is composed of individuals who, although ordinary beings, possess great aspirations and a certain degree of wisdom. They seek rebirth in the Pure Land to ensure escape from transmigration, swift attainment of Buddhahood and Fulfillment of their Vows to rescue themselves and others. 第二类是谁的个人组成，但普通的人，拥有巨大的愿望和一定程度的智慧。他们寻求重生的净土，以确保摆脱轮回，迅速实现成佛和履行其誓言拯救自己和他人。

The Third category ranges from the lesser saints who have escaped Birth and Death to the greatest Bodhisattvas (those at the Equal Enlightenment stage). 第三类范围从较低圣人谁逃脱生灭的最大菩萨（那些在平等启蒙阶段） 。 They vow to be reborn in the Pure Land in order to progress swiftly to the ultimate "Bodhisattva ground" and study the wonderful Dharma leading to Buddhahood.他们发誓要重生的净土，以便迅速取得进展的最终“萨地” ，并研究了精彩拉达尔马导致成佛。

Thus, we can see that seeking rebirth in the Pure Land is not limited to those weary of the sufferings in the realm of the Five Turbidities (first category).因此，我们可以看到，寻求重生净土并不限于那些厌倦了痛苦的境界，五Turbidities （第一类） 。 It also includes those who compassionately wish to save sentient beings in the Saha World (second category).它也包括那些谁同情要储存众生在世界萨哈（第二类） 。 Rebirth in the Pure Land is also for the sages and Bodhlsattvas who look "upward" to the goal of Buddhahood and "downward" to the salvation of deluded sentient beings throughout the worlds of the ten directions (third category).重生净土也为圣贤Bodhlsattvas谁看“向上”的目标成佛和“向下” ，以拯救众生迷惑世界各地的10个方向（第三类） 。 Whether their Vows and aspirations are low or high, once they are reborn in the Pure Land, all derive the same benefits; none will ever retrogress and all will ultimately achieve Buddhahood and help sentient beings.是否誓言和愿望是高或低，一旦重生的净土，所有获得同样的好处;没有将以往任何时候都倒退和所有最终将成佛，帮助众生。

An ancient master once said:一个古老的主人曾经说过：

The Pure Land method is extremely lofty, profound and wonderful; only the Buddhas can really fathom its depth.净土方法是非常崇高的，深刻和美好的，只有佛才能真正噚其深度。 This is why even those great Bodhisattvas who have reached the level of Equal Enlightenment still vow to be reborn there.这就是为什么即使是那些伟大的菩萨谁已经达到同等水平的启示仍誓言重生存在。 Even "One-life Bodhisattvas" (those who will become Buddhas in their next lifetime) must remain there to study and practice. Such Mahayana texts as the Avatamsaka Sutra, the Lotus Sutra, the Maharatnakuta Sutra, etc.即使是“一个生活菩萨” （那些谁将会成为下一个佛像在其一生）必须保持有学习和实践。这种大乘文本作为华严经的妙法莲华经，佛经的Maharatnakuta等 all extol the Pure Land and discuss rebirth there.所有歌颂净土和讨论重生的。
Furthermore, to demonstrate the supreme value of the Pure Land method, Buddha Sakyamuni stated in the Longer Amitabha Sutra :此外，表现出最高的价值净土法，佛陀释迦牟尼在较长阿弥陀佛经 ：
Ajita [Maitreya], if Bodhisattva-Mahasattvas wish to cause numerous sentient beings to be rapidly and securely established in nonregression from [the pursuit of] supreme Enlightenment, and wish to see the magnificent adornments of that superb Buddha land and to embrace its perfect merits, then they should strive vigorously to learn this Dharma-door. Ajita [弥勒] ，如果萨- Mahasattvas希望引起无数众生是快速，安全地建立在nonregression从[追求]最高的启示，并希望看到这一宏伟的饰物高超佛的土地，并接受其完美的优点，那么他们应该努力大力学习这一拉达尔马门。 They should not back away or become pretentious in seeking the Dharma, even if they have to go through a raging fire that fills a whole billion-world universe. They should read, recite, accept, retain, and copy this sutra, and make use of every moment to explain it to others and persuade them to listen to it without worry or annoyance.他们不应该放弃或成为自命不凡，寻求拉达尔马，即使他们已经经过烈火填满整个亿世界的宇宙。他们应该阅读，背诵，接受，保留，并复制本佛经，并利用每一刻的解释给他人，并说服他们听不担心或烦扰。 Even if they are thrown into a fire for doing so, they should entertain no doubt or regret.即使它们扔进火这样做，他们应该受理毫无疑问或遗憾。 Why?为什么？ Countless billions of Bodhisattvas seek, esteem, learn, and obey this subtle teaching.无数寻求数十亿菩萨，自尊，学习和遵守这一微妙教学。 Therefore, all of you should seek this teaching too.因此，大家应寻求这一教学太。 (Garma CC Chang, general editor. A Treasury of Mahayana Sutras, p. 358.) （嘎玛消委会长，一般编辑器。 宝库大乘佛经，第358页。 ）
Given the value and beneficial nature-of the Pure Land method, Buddha Sakyamuni repeatedly warned His followers against developing doubts about Pure Land teachings after His demise.鉴于价值和有益的自然净土法，佛陀释迦牟尼一再警告他的追随者对发展中国家怀疑净土教义后消亡。 Alas, however, a number of Buddhists who are not thoroughly conversant with the Dharma find it difficult to believe Him.唉，但是，一些佛教徒谁不彻底熟悉拉达尔马很难相信他。 Attempting to explain this Sutra, they become unduly attached to noumenon and ignore phenomena, thus misrepresenting the Dharma.试图解释这一佛经，他们过于重视本体和忽视的现象，从而歪曲拉达尔马。 What a pity!真可惜！
An ancient master once said:一个古老的主人曾经说过：

Only two types of people can benefit from the Pure Land method. First are those completely ignorant and deluded but truthful and sincere individuals who, upon hearing the teaching, wholeheartedly believe, accept and begin to practice it.只有两种人能够受益于净土方法。首先是那些完全无知和迷惑，但真实和真诚的个人谁，根据听证会的教学，全心全意地相信，接受并开始实践。 Second are those persons with deep wisdom and good roots in the Pure Land method who clearly understand noumenon and phenomena and the virtues achieved through Buddha Recitation and who therefore resolve to believe and practice it.二是这些人深的智慧和良好的根源在于净土法谁清楚地了解本体与现象和美德通过佛背诵和决心，因此，谁相信和实践。 On the other hand, those with ordinary intelligence can neither understand profoundly, nor do they have the simple belief of the completely deluded.另一方面，那些普通的情报既不能深刻理解，也没有简单的信念，完全迷惑住了。 Therefore, it is difficult for them to receive benefits.因此，他们很难得到好处。
However, everything stems from causes and conditions.然而，一切都源于原因和条件。 I only hope that reading these explanations will help those with affinities for the Pure Land method to strengthen their Faith and Vows.我只希望阅读这些说明将帮助那些有亲和力的净土方法，以加强他们的信仰和誓言。

24 ）四重奏的重生净土
In each Buddha Recitation session, after the recitation itself, the practitioner immediately pays respect to Amitabha Buddha, seeking His guidance.在每一个佛朗诵会，朗诵本身后，医生立即支付对阿弥陀佛，寻求他的指导。 He then kneels down and recites verses of repentance, Vows and dedication (transference) of merit.然后，他跪了和叨念经文忏悔，誓言和奉献（转移）的优点。 This last part is very important, because it is the time when he concentrates his mind to direct merits and virtues toward the desired goal.这最后一部分是非常重要的，因为它是集中的时候，他考虑到他的长处和优点直接向预定的目标。 This is similar to a boat which moves by human strength or engine power but whose direction is determined by the person at the rudder.这是类似于船的行动，人类的力量或发动机功率，但其方向是由人在舵。 The Vow for rebirth is the part of Pure Land cultivation in which the practitioner uses his mind to steer the boat of Buddha Recitation toward the Western Pure Land.为新生的四重奏一部分是纯土地耕种，其中医生使用了主意指导船佛像背诵对西方净土。
However, many cultivators, missing this point, recite compositions which exhort cultivation rather than repentance and Vows.然而，许多种植者，失踪的这一点上，背诵成分的告诫种植，而不是忏悔和发誓。 I am referring to the compositions beginning with such lines as "the thatched hut is a place of peace to nurture our Self-Nature ..."我指的是成分等线开始为“茨是一个和平，培养我们的自性... ” or "the universe of dust is spinning out of control; this ephemeral life comes together and dissolves itself hundreds of times ..." Such recitation is not in line with Pure Land practice.或“宇宙的尘埃是失去控制，这是一起短暂的生命和溶解本身数百次... ” 这样的背诵，不符合净土做法。

As far as the form of the Vow for rebirth is concerned, some cultivators prefer long compositions through which they can develop an earnest mind. Others prefer a shorter version that includes the desire to achieve rebirth in the Pure Land.至于形式四重奏的新生而言，一些种植者倾向于长期成分，通过它们可以制定一个认真考虑。其他人则倾向于较短的版本，其中包括希望实现复兴的净土。 These ideas are succinctly expressed in the "Prayer to Amita[bha] Buddha," as follows:这些思想是简明扼要地表达了“祈祷阿米塔[钻具组合]佛” ，如下：

Of Buddhas in all places and at all times, Amita[bha] Buddha is the foremost.佛祖在所有地方，在任何时候，阿米塔[钻具组合]佛是最重要的。 He delivers sentient beings of all nine grades.他提供众生的所有9个等级。 His glory and power are unlimited.他的荣誉和权力是无限的。 We now are taking complete refuge in him, and repent our physical, oral and mental sins.我们现在正在完成避难的他，和忏悔我们的身体，口头和心理的罪过。 If there is any blessing or good action, we sincerely apply it as parinamana [transference of merit]. May we, as fellow Amidists, enjoy miraculous manifestations from time to time.如果有任何的祝福和良好的行动，我们真诚地适用于它作为parinamana [移情的优点] 。 5月，我们作为同胞Amidists ，享受神奇的表现不时。 At the end of our lives, the scene of the Western Paradise will manifest clearly in front of our eyes.在结束我们的生活，现场的西方极乐将清楚地表明在我们眼前。 What we see and hear will contribute to our good progress toward rebirth in Paradise.我们所看到和听到的将有助于我们良好进展重生在天堂。 We shall see the Buddha and end further births and deaths, just like Buddhas who deliver all beings.我们将看到佛陀和结束进一步出生和死亡，就像佛谁提供众生。 May boundless klesas [afflictions] be severed. 5月无限klesas [疾病]切断。 May countless approaches be practiced.可无数的办法实行。 We vow that we wish to deliver all sentient beings and that all may achieve Buddhahood.我们发誓，我们愿提供一切众生，所有可成佛。 Even if the Void is finite, our wish, however, is infinite ...即使是有限的空白，我们希望，然而，是无限的... (Sutra Translation Committee of the United States and Canada, tr., The Buddhist Liturgy , p. 271-273.) （佛经翻译委员会的美国和加拿大，文。 佛教礼仪 ，第271-273 。 ）
25) Vows Should be Made in Earnest 25 ）誓言要在认真
In addition to the above composition, there is another text, which is considered quite effective.除上述成分，还有另一种文字，认为这是相当有效。 It has been reported that when reciting it, some cultivators see auspicious marks while others, in their dreams, view Amitabha Buddha emitting illuminating rays.据报道，当背诵它，有些种植者看到吉祥标志，而其他人，在他们的梦想，认为阿弥陀佛发光照明射线。 Such responses are too numerous to be recounted here.这种反应是罄竹难书的回忆在这里。 Excerpts from the composition follow below:摘录后续的组成如下：
I vow that at the moment of death, there will be no obstacles,本人发誓，目前死亡的，将不会有障碍，
The Lord Amitabha Buddha will welcome me from afar,主阿弥陀佛会欢迎我从远处看去，
Avalokitesvara will shower sweet dew upon my head,千手观音将淋浴后甜露水我的头，
Mahasthamaprapta will bring a lotus blossom [for my feet]. Mahasthamaprapta将莲花盛开[为我的脚] 。
In a split second, I will leave the turbid world,在一瞬间，我将离开混浊的世界，
Reaching the Pure Land in the time it takes to extend my arms;到达净土中所花费的时间延长我的武器;
When the lotus blossom opens, I will see Amitabha Buddha, the Compassionate,当菡打开，我会看到阿弥陀佛的同情心，
Hearing the profound Dharma, I will be enlightened and reach Tolerance of No-Birth.听证会的深刻拉达尔马，我将达到开明和宽容的没有出生。
I will then return to the Saha World, without leaving the Pure Land,然后，我将返回到萨哈世界，而无需离开净土，
Through all kinds of expedients, I will benefit sentient beings,通过各种权宜之计，我将有利于众生，
Always taking earthly toil as Buddha-work.始终考虑人间辛苦的佛工作。
This is my Vow, please accept it and help me fulfill it in the future.这是我的保证，请接受并帮助我完成它的未来。
If the cultivator is of limited capacity or failing memory and is unable to recall long involved sentences, he should simply memorize the following short form of the Vow for rebirth in the Pure Land:如果种植的是能力有限或没有记忆，无法回收长期参与判决，他应该简单地背诵以下短期形式四重奏的重生净土：
On ....论.... (date), this disciple, (name) ... （日期） ，这门徒， （姓名） ... vows that through the virtues just accumulated, he will, at the time of death, be welcomed and guided by Amitabha Buddha to the Land of Ultimate Bliss, so that he may achieve Buddhahood and save sentient beings.誓言，通过公正的美德积累，他将在死亡时，受到欢迎并遵循阿弥陀佛土地极乐，这样他可以成佛，节省众生。
This short Vow, accompanied by its exact date, has the effect of strongly focussing the practitioner's mind at all times on the Pure Land and on rebirth there.这个简短的保证，伴随着它的确切日期，具有强烈的影响集中在医生的思想在任何时候净土和重生的。 This small detail is an expedient that renders the Vow that much more powerful and firm.这个小细节是一种权宜之计，使该四重奏更加强大和坚定。
When making the Vow for rebirth in the Pure Land, we should do so from the depth of our earnest mind.当使四重奏的重生的净土，我们应该这样做的深入，我们认真考虑。 If we merely recite pro forma at our convenience, without earnestness, our practice of Buddha Recitation will not be true and sincere.如果我们只是背诵走形式我们方便，但语重心长，我们的做法，佛背诵不会真正和真诚的。 Elder Master Yin Kuang has said:老法师尹枯肮说：

Deep sincerity is a major element that leads to one-pointedness of mind.深诚意的一个重要因素，导致一pointedness的心态。 One part of deep sincerity destroys one part of bad karma and yields one part of merit and wisdom.一个组成部分深诚意摧毁一个部分不良业和产量的一个部分优点和智慧。 Ten parts of deep sincerity destroy ten parts of bad karma and yield ten parts of merit and wisdom. 10个地区的深诚意销毁10部分不良业和产量10部分奖金和智慧。
The ancients have also said:古人还说过：
The power of deep sincerity focussed in any direction can explode mountains and melt gold in that direction.权力集中的深诚意可以在任何方向爆炸山区和熔体黄金这个方向努力。
Determination has great power indeed!测定确实有很大的权力！
This author remembers the story of a French physician.笔者记得的故事，一个法国医生。 Young and widowed, he travelled to the countryside to allay his sorrow.杨和丧偶，他前往乡村减轻他的痛苦。 One day, when he was staying at a blacksmith's house, he was touched by the beauty of his host's daughter.有一天，当他住在一个铁匠家里，他的美丽所感动，他所在的女儿。 He told her about his widowhood and, seeking her hand in marriage, obtained the consent of her parents. However, before the wedding could take place, he began to co-habit with her.他告诉她他守寡，并寻求她的手在婚姻中，获得了她的父母同意的情况。然而，在婚礼前可能发生的，他开始联合习惯她。 Shortly thereafter, he left for the city.此后不久，他离开的城市。 Seeing his daughter pregnant and growing heavier and heavier by the day, with the culprit no more in sight than the wings of a redbird in flight, the blacksmith reflected on the fact that he was too poor and isolated to sue successfully.看到自己的女儿怀孕和日益沉重的一天，与贼人没有比看到一个redbird翅膀在飞行中，铁匠反映的事实是：他太贫穷和孤立的起诉成功。 He therefore tried to relieve his anger and frustration by striking his hammer against its iron stand each evening, while shouting the name of the physician, wishing to blow his head apart.因此，他试图减轻他的愤怒和失望的罢工对他锤铁站每天晚上，而呼喊的名字，医生，希望他的头部除了打击。 Unbeknownst to him, in the faraway city, each evening at five o'clock, the physician would grab his head and scream in pain.不知情的他，在遥远的城市，每天晚上五点钟，医生会抓住他的头部和尖叫的疼痛。 He tried every known remedy without success.他千方百计称为补救没有成功。

Some time afterward, a friend of the doctor, on a visit to the countryside, happened to pass the blacksmith's shop one evening and overheard the striking hammer and the swearing.一段时间之后，一个朋友的医生，前往农村地区，发生通过铁匠店和一个晚上偷听的突出锤子和宣誓就职。 He went in to inquire and having understood the whole story, deduced the cause of his friend's predicament.他在询问和了解了整个故事，推导的原因他的朋友的困境。 Upon returning to the city, he urged the physician to make amends by marrying the blacksmith's daughter.回国后的城市，他敦促医生弥补结婚的铁匠的女儿。 As might be expected, after the wedding, the physician's strange symptoms disappeared.这种情况是可以预想，婚礼后，医生的奇怪症状消失。

Thus, we can see the unseen power of the mind.因此，我们可以看到看不见的力量的想法。 If we realize the significance of the above story and sincerely vow to recite Amitabha Buddha's name, why worry about failing to get a response?如果我们实现上述意义的故事，并真诚地发誓要背诵弥陀佛的名字，为什么担心未能得到回应？

In short, Faith and Vows are "wisdom practice," while Buddha Recitation is "action practice."总之，信仰和发誓“实践智慧” ，而佛背诵是“行动的做法。 ” "Wisdom practice" is like the two eyes, "action practice" is like the two feet. “智慧的做法”就像是两个眼睛， “行动的做法”就像是两只脚。 Feet and eyes should complement one another, Vows and Practice must be in earnest.脚和眼睛应相互补充，誓言与实践必须认真。 Only then can we achieve rebirth in the Land of Ultimate Bliss.只有这样，我们才能实现复兴的土地极乐。

26) Intensive Practice is Indispensable 26 ）强化实践是必不可少的
As indicated above, a cardinal element of Buddha Recitation is the Vow for rebirth in the Pure Land.如上所述，一个基本要素，佛背诵是四重奏的重生净土。
Some people may think, "As long as I keep reciting the sacred name and the myriad virtues of Amitabha Buddha over and over, I will naturally accumulate countless virtues. Even if I do not achieve rebirth in the Pure Land, those merits and virtues will not be lost."一些人可能认为， “只要我继续念的神圣名称和各种美德的阿弥陀佛，多，我自然会积累了无数的美德。即使我没有实现复兴的净土，这些优点和美德将不能丢失。 “

Such thoughts are not only erroneous and dangerous, they show a lack of wisdom.这种想法不仅是错误和危险的，他们表现出缺乏智慧。 This is because the virtues accumulated through cultivation without a Vow for rebirth in the Pure Land will become merits and blessings in the next life.这是因为积累的美德，通过种植没有许愿的重生净土将成为长处和祝福在今后的生活。 In that next life, while enjoying these delusive blessings, [38] we are likely to create bad karma; in the following (third) lifetime we will surely sink and be lost along the three Evil Paths.在这未来的生活，同时享受这些迷惑的祝福， [ 38 ]我们有可能创造坏业;在以下（三）终身我们就一定能够吸收和失去沿线的三股恶势力的道路。 Failing to seek rebirth in the Pure Land is therefore a dangerous mistake!如果不寻求重生净土是一个危险的错误！ For this reason, Faith and Vows were referred to earlier as "wisdom practices."出于这个原因，信仰和誓言是前面提到的是“智慧的做法。 ”

Still, Faith and Vows without Practice are like a boat with a rudder but no oars; they cannot result in rebirth in the Pure Land. [39] Some people, hearing that "only earnest Faith and Vows are necessary, for at the time of death ten utterances or even one will ensure rebirth in the Pure Land," may immediately think: "If this is so, there is no need to hurry -- reciting the Buddha's name on our deathbed is good enough." Such thinking is also erroneous and trivializes the practice of Buddha Recitation.尽管如此，信仰和发誓不实践就像是船的舵，但没有桨;他们不能导致重生的净土。 [ 39 ]有些人，听证会， “只有真诚信仰和誓言是必要的，为的时候，死亡10的言论，甚至将确保新生的净土“ ，可能会立即想到： ”如果是这样，就没有必要急于-背诵佛的名字在我们的临终是不够好。 “这种想法也是错误的和trivializes的做法，佛背诵。 We should be aware that the main condition for rebirth in the Pure Land, according to the Amitabha Sutra , is that a person on his deathbed have an undisturbed mind. If the cultivator truly has no aberrant, topsy-turvy thoughts at the time of death, then one thought or ten thoughts of Amitabha Buddha will ensure rebirth in the Pure Land.我们应该认识到，主要的条件重生净土，根据阿弥陀经 ，是一个人在他临终有一个不受干扰的。如果真正的耕耘没有异常，乱七八糟的想法时死亡，然后一个思想或10思考阿弥陀佛佛将确保新生的净土。

However, who among us can be certain that he will not have disturbed thoughts at the time of death?然而，我们中间谁可以肯定，他将不会有不安的想法的时候，死亡？ If we do not concentrate on recitation in our daily lives, at the time of death the four constituents of the body (earth, water, wind, fire) will come apart, the power of karma will intensify, our bodies and minds, gripped by suffering, will be overwhelmed by fear and dementia -- at that time, even one thought of Amitabha Buddha will be impossible, let alone ten thoughts!如果我们不集中精力背诵在我们的日常生活中，在死亡时的4个成分的机构（地球，水，风，火）会松脱，缘份的力量会加强，我们的身体和头脑，陷入痛苦，将所压倒恐惧和老年痴呆症-在那个时候，即使是思想的阿弥陀佛将是不可能的，更不用说10思考！

If we want some assurance at the time of death, we should practice Buddha Recitation assiduously in our daily lives, striving for "one-pointedness of mind."如果我们希望某种保证死亡时，我们应该刻苦练习背诵佛陀在我们的日常生活中，争取“一个pointedness的心态。 ” While it is possible in theory to wait for the time of death to recite the Buddha's name, in practice this is not a simple matter.虽然它在理论上是有可能要等待死亡时朗诵佛的名字，但在实践中，这不是一件简单的事。 Therefore, Pure Land cultivators should strive to practice steadily and should not be indifferent to or contemptuous of Practice -- lest they fail to achieve rebirth in the Pure Land.因此，净土种植者应努力实践稳步不应该漠视或蔑视的实践-以免他们无法实现再生的净土。

27) Buddha Recitation and the Four Realizations 27 ）佛背诵和四个体会
Reciting the Buddha's name seeking rebirth in the Pure Land is a "perfect sudden" method in the Mahayana tradition, because the cultivator takes Enlightenment in the "effect stage" as his point of departure for awakening the mind in the "causal stage."背诵佛的名字寻求重生净土是一个“完美的突然”法在大乘传统，因为需要耕作的启示“效应阶段” ，他的出发点，唤醒心灵的“因果关系的阶段。 ” If it were not taught by Buddha Sakyamuni Himself, who would believe that a common mortal of the "Four Ways of Birth and Six Paths" could reach the stage of non-retrogression, equal to the higher level Bodhisattvas, thanks to Amitabha Buddha's power of "welcoming and escorting"?如果不是教佛释迦牟尼自己，谁相信，一个共同的致命的“四种方式出生六路”可达到的阶段，不倒退，等于较高水平菩萨，由于阿弥陀佛的权力“欢迎和护送” ？ After all, cultivators following other methods would have to spend ten thousand eons in diligent, continuous cultivation to obtain such results.毕竟，种植者下列其他方法将不得不花费1.00万eons在勤政，连续种植取得这样的成果。 With the Pure Land method, since the cultivator has put his faith in "other-power" in addition to using all his "self-power," every single cultivator will be reborn in the Land of Ultimate Bliss, escape the cycle of Birth and Death and achieve non-retrogression.随着净土方法，因为耕耘使他的信仰在“其他电源”除了使用所有的“自我力量， ”每一个耕耘就会重生在土地极乐，逃脱的恶性循环和出生死亡和实现非倒退。
If we were to use Buddha Recitation to discover the Mind-Ground and awaken to our Original Nature, the Pure Land method would be no different from other methods. 如果我们要使用佛背诵发现脑子地面和唤醒，以我们原来的性质，净土方法不会有别于其他方法。 However, when we rely on Buddha Recitation to seek rebirth in the Pure Land, this method has unique characteristics. 然而，当我们依靠佛朗诵寻求重生的净土，该方法具有独特的特点。

Ancient masters have said:古代名人说过：

Birth [in the Pure Land] is definitely birth; however, return [to the Pure Land] is, in truth, no return.出生[在净土]绝对是出生，但是，返回到[净土]是，说实话，不归路。 This is True Realization of realms, not of beings.这是真的实现的领域，而不是人。
Return is definitely return; however, birth is, in truth, No-Birth. This is True Realization of beings, not of realms.返回绝对回报，但出生，说实话，没有出生。这是真的实现，而不是的境界。

Return is, in reality, no return; birth is also, in truth, no birth. This is True Realization of both realms and beings.回报是，在现实生活中，没有任何回报;出生也是，说实话，没有出生。这是真的实现这两个领域和人。

Return is definitely return; birth is definitely birth.返回绝对回报;诞生无疑是出生。 This is not True Realization of realms and beings.这是不正确的实现和人的领域。

These four statements explain the Four True Realizations of Pure Land teachings. True Realization means thorough comprehension of essence, or noumenon. Since the whole Dharma Realm (cosmos) is only Mind, sentient beings and realms are illusory [see Glossary, "Illusion"].这四个报表解释四真实体会净土教义。 真正实现意味着彻底理解的本质，或本体。由于整个拉达尔马境界（宇宙）只有解放思想，众生和境界是虚幻[见词汇， “幻影” ] 。 If we conceive that there are sentient beings achieving rebirth in the Pure Land and that there are realms to go back to, we are still attached to beings and dharmas and are still making a distinction between here and there.如果我们设想，有众生实现重生的净土和有境界回去，我们仍然重视，并dharmas并仍在之间作出区别，在这里和那里。 This is not True Realization, ie, not a complete understanding of essence and noumenon.这是不正确的实现，即不是一个完整的理解本质和本体。 The reverse is called True Realization.相反的是所谓的真正实现。 The ancients have summarized the idea in the following stanza:古人的思想，总结了下列诗：
Recitation is equal to non-recitation, No-Birth is Birth,背诵等于不背诵，没有出生出生，
[Having reached that stage] do not bother to move even half a step, [在达到这一阶段]不打扰移动甚至半步，
You have arrived at the Enlightened capital city.您已到达开明的首府城市。
True Realization of beings and realms [No.真正实现人与境界[第 3] is the ultimate goal of Pure Land practitioners. 3 ]是最终目标净土从业人员。 Nevertheless, the doctrine taught in the Three Pure Land sutras and the Commentary on Rebirth is No.然而，理论讲授三峡净土念佛和评述重生是第 4 ( "not True Realization of realms and beings"), which is consonant with seeking rebirth in the Pure Land. 4 （ “不正确的实现境界和人” ） ，这是符合寻求重生的净土。 This is because Buddha Sakyamuni knew that common mortals in this world of the Five Turbidities, especially in this Dharma-Ending Age, would have heavy and deep karmic obstructions; establishing a realm of marks [the Pure Land], enabling them to anchor their minds and cultivate, would be difficult enough -- not to mention abandoning all marks!这是因为佛祖释迦牟尼共同凡人知道在这个世界上的五大Turbidities ，尤其是在这个拉达尔马结束年龄，将沉重和深业障碍物;建立一个境界的标志[净土] ，使他们能够锚头脑和培育，将是相当困难-更不用说放弃一切商标！
If common human beings of this Dharma-Ending Age cultivate while grasping at marks (ie, the Pure Land), their Practice and Vows will be more earnest and the final result of rebirth in the Pure land easier to achieve.如果共同的人类这一拉达尔马结束年龄培养，同时抓马克（即净土） ，它们的做法和发誓将更加认真和最后结果重生净土更容易地实现。 Once reborn in the Pure Land, why worry about not attaining the state of No-Birth and No-Mark?一旦重生的净土，为什么担心不能达到国家无出生和无马克？

For those who are not of the highest capacity or endowed with a sharp mind, hastening to achieve lofty goals and engaging in cultivation without marks leaves the mind with no anchor.对于那些谁不是最高的能力或拥有敏锐的思考，加快实现崇高的目标和从事种植未经商标离开铭记没有锚。 Earnestness and sincerity are then difficult to develop.认真和诚意，然后难以制定。 If their Vows are not earnest, how can they achieve rebirth in the Pure Land, and without rebirth in that Land, how can they escape Birth and Death?如果他们发誓不认真的，他们怎么能实现重生的净土，并在新生中，土地，他们怎么能逃脱生灭？ This is an instance of "haste makes waste," climbing high but landing low, wanting to be clever and ending up clumsy and awkward!这是一个实例， “欲速则不达” ，攀登高，但着陆低，想要成为聪明，结束了笨拙和尴尬！

Many who like to voice lofty principles frequently reject the Pure Land method in these terms: "To recite the Buddha's name seeking rebirth in the Pure Land is to grasp at marks, seeking the Dharma outside the Mind, failing to understand that all dharmas are Mind-Only."许多谁愿语音崇高原则经常拒绝净土法在这些条款： “朗诵佛的名字寻求重生净土是抓紧标志，寻求拉达尔马以外的心灵，不明白，所有的心灵dharmas的。 “ These individuals, seeking the subtle and the lofty, are in reality shallow and superficial! This is because they do not understand that if the Saha World is Mind-Only, then the Western Pure Land is also Mind-Only, and nothing can be found outside the True Mind.这些个人，寻求微妙和崇高的，是在现实中浅层和肤浅！这是因为他们不明白，如果萨哈世界是心灵只有那么西方净土也是心灵而已，没有什么可以发现以外的真实心态。 Thus, to recite Amitabha Buddha's name is to recite the Buddha of our own Nature and Mind; to be reborn in the Pure Land is to return to the realm of our own Mind -- not to an outside realm!因此，背诵弥陀佛的名字背诵佛陀我们自己的自然和精神;是重生的净土是返回到我们自己的境界心灵-而不是外部的境界！ Since neither the Saha World nor the Pure Land is outside the Mind, how can remaining in the Saha World, enduring samsara, scorched and burned by the fire of the Five Turbidities, be compared with returning to the tranquil and blissful Pure Land -- the pure and cool realm of freedom?因为无论是萨哈世界也不是净土以外的心灵，怎么能留在世界萨哈，持久的轮回，烧焦和烧毁消防五Turbidities ，比较回归宁静和幸福的净土-的纯和冷静自由王国？

We should realize that the ones truly in a position to honor the Mind-Only Pure Land are those who have attained the Dharma-Nature-Body, always free and at ease in all circumstances.我们应认识到，那些真正有能力的荣誉脑子只有净土是谁达到拉达尔马，自然的身体，总是自由和轻松的所有情况。 At that time, whether in the Saha World or in the Land of Ultimate Bliss, they are in a "pure land," in the state of Mind-Only -- in the state of liberation.在那个时候，无论是在萨哈世界或土地极乐，他们正处于一个“净土” ，在精神状态，唯一的-在该国的解放。 Otherwise, though they may discourse endlessly on the mystery and loftiness of the Pure Land, they cannot escape bewilderment and delusion in the "bardo stage," and, following their karma, revolving in the cycle of Birth and Death!否则，尽管他们可能无休止的话语充满了神秘感和崇高的净土，他们无法逃避困惑和错觉中的“中阴阶段， ”和之后，他们的缘份，循环周期中的出生和死亡！

28) Buddha Recitation and the Four Practices 28 ）佛背诵和四个实践
Sentient beings usually differ in preferences and innate capacities.众生通常不同的偏好和天生的能力。 Therefore, although they may engage in the common practice of Buddha Recitation, they are bound to differ somewhat in their practice.因此，虽然他们可能参与共同实践佛朗诵，他们必然要有所不同的做法。 For this reason, ancient masters have summarized four types of practice: Zen-Pure Land; Sutra Recitation-Pure Land; Esotericism-Pure Land; Exclusive Pure Land Practice.出于这个原因，古代名人赛有四种类型的总结实践：禅宗，净土;经背诵，净土;密教，净土;独家净土实践。
The first category of cultivators comprises those who engage primarily in Buddha Recitation but practice Zen as well.第一类包括那些谁种植者进行主要是在背诵，但佛参禅以及。 They are said to practice Zen-Pure Land also called dual practice of Zen and Pure Land. Here, rebirth in the Pure Land is the principal goal, while seeing the True Nature and becoming enlightened to the Way is a secondary matter which depends on the individual practitioner's good roots and conditions.据说他们参禅，净土也称为双实践禅宗与净土。在这里，重生净土是主要目标，而看到的真实性质，并成为开明的方式是次要的问题，取决于个别医生的良好的根基和条件。
The second category comprises those whose main practice is Buddha Recitation with Sutra Recitation as an ancillary practice.第二类包括那些其主要做法是与佛经佛朗读背诵作为一种辅助性的做法。 They are said to practice Sutra Recitation-Pure Land.据说他们的做法经背诵-净土。 As for the sutras chanted, some prefer the Diamond Sutra or the Amitabha Sutra, while others prefer the Avatamsaka Sutra or Lotus Sutra, or else individual chapters, such as the "Avalokitesvara Chapter" (Lotus Sutra, ch. 25) or the Chapter on "Samantabhadra's Practices and Vows" (Avatamsaka Sutra, ch. 40).至于佛经高喊，一些喜欢的钻石经或阿弥陀佛经，而另一些喜欢华严经或妙法莲华经，否则个别章节，如“千手观音章” （妙法莲华经，甲烷 。 25 ）或一章“普贤菩萨的做法，并誓言” （华严经，甲烷 。 40 ） 。

The third category is composed of those who engage in Buddha Recitation as their primary practice and Mantra Recital as an ancillary one.第三类是那些组成的谁从事佛背诵作为他们的主要做法和咒语演奏作为一种辅助性的。 They follow the practice of Esotericism-Pure Land.他们按照惯例密教，净土。 The mantras vary with the practitioner and include such dharani as the Great Compassion Mantra, the Thousand-Armed Avalokitesvara Dharani, the Rebirth Dharani, etc.不同的咒语的医生和包括陀罗尼作为充满怜悯咒语，千年武装部队观世音陀罗尼，重生陀罗尼等

The fourth category of cultivators comprises those who practice Buddha Recitation diligently and exclusively without cultivating other methods. Within this group, those of high capacities practice the Sixteen Meditations as taught in the第四类种植者包括那些实践佛背诵谁勤奋和完全没有培养其他方法。在这一组，是实践能力的高16个沉思的讲授 Meditation Sutra, while the great majority only practice oral recitation of the Buddha's name. 沉思经，而绝大多数只有实践口头背诵的佛的名字。

The Pure Land Patriarch Shan Tao and Zen Master Yung Ming are traditionally believed to be transformation bodies of Amitabha Buddha.净土宗主教单套和禅师咏明历来认为是转变机关弥陀佛。 However, Master Shan Tao taught diligent Buddha Recitation alone; Zen Master Yung Ming, on the other hand, in addition to reciting the Buddha's name one hundred thousand times each day also engaged in other practices, totaling 108 in all. [40] The Patriarch Yin Kuang once commented in this regard:然而，主单涛教授勤奋佛背诵仅禅师咏明，另一方面，除了背诵佛的名字十点零零万每天还从事其他的做法，共108个。 [ 40 ]主教尹枯肮一旦在这方面的评论：
They both teach rebirth in the Pure Land, but the method followed by Master Shan Tao is designed to help those of limited or moderate capacities and belongs to the exclusive Pure Land practice.他们都教重生净土，但所采用的方法大师单桃的目的是帮助那些能力有限或中度和属于独家净土做法。 Master Yung Ming's method, on the other hand, aims specifically to encourage those of the highest capacity, and belongs to the perfect practice.硕士容明的方法，另一方面，目标明确，鼓励那些具有最高能力， 属于完美的做法。
People in the Dharma-Ending Age are generally of limited or moderate capacities. For this reason, among the four methods discussed above, they should, perhaps, choose Exclusive Pure Land practice, in order to ensure rebirth in the Land of Ultimate Bliss.人民拉达尔马结束年龄一般是有限的或温和的能力。出于这一原因，在上文所讨论的四种方法，他们应该，也许，选择独家净土做法，以确保新生在土地极乐。 However, each person is different in preferences and innate capacity and cannot be coerced.然而，每个人都是不同的偏好和天生的能力，不能强迫。 Therefore, while he may practice several methods concurrently, the Pure Land practitioner must be attentive and clear in his mind as to the two aspects of Practice: principal and subsidiary.因此，尽管他可能实践几种方法同时，净土医生必须注意和明确的，他考虑到两个方面的实践：主要及附属。 The emphasis should always be on the principal aspect, ie, Buddha Recitation.重点应始终的主要方面，即佛背诵。 Only in this way will he follow the path of cultivation without obstacles and without missing the goal of rebirth in the Pure Land.只有这样，他走的种植不受阻碍和失踪的目标重生的净土。