压码听懂训练总汇(初次压码注音标准答案待修改）

5. 5 。 Practice实践
29) Four Methods of Buddha Recitation 29 ）四种方法佛背诵
Buddha Recitation does not consist of oral recitation alone, but also includes contemplation and meditation.佛背诵不包括口头背诵，而且还包括沉思和冥想。 Therefore, within the Pure Land School, there are, in addition to Oral Recitation, three other methods, namely: Real Mark, Contemplation by Thought and Contemplation of an Image.因此，在净土学校，还有，除了口腔朗诵，其他三个方法，即：实时马克，沉思的思想和沉思的图像。
1. 1 。 Real Mark [Self-Nature] Buddha Recitation真正马克[自性]佛背诵
This entails penetrating the Mind's foremost meaning -- reciting our own original Buddha Nature.这就需要穿透心灵的最重要的意义-读我们自己的原始佛性。 It is to contemplate the Real Mark Dharma Body of the Buddhas, resulting in attainment of True Thusness Samadhi. [41]这是考虑到皇马马克拉达尔马机构的佛像，从而实现真正的Thusness三摩地。 [ 41 ]
This method is really a Zen practice; however, since the realm revealed by the meditational mind is the Pure Land, it also qualifies as a Pure Land practice.这种方法的确是一个禅宗做法;然而，由于境界揭示了meditational心净土，但它也有资格作为一个净土做法。 This method is not for those of limited or moderate capacities -- if the practitioner is not of the highest capacity, he cannot "become enlightened and enter" into it.这种方法不是为那些有限的或温和的能力-如果不是医生的最高能力，他不能“成为开明，然后输入”进去。 For this reason, few Pure Land teachers promote it and the proponents of the method are found chiefly within the Zen tradition.出于这个原因，一些教师净土推动和建议的方法，发现主要是在禅宗的传统。

Incidentally, I would venture to say here that while we are still treading the path of Practice, not having reached the stage of Perfect Enlightenment, all Dharma methods are expedients; Buddha Recitation is an expedient and so is Zen.顺便说一句，我冒昧地在这里说，虽然我们仍然踩实践的道路上，没有达到完美的启蒙阶段，所有拉达尔马方法权宜之计;佛背诵是一种权宜之计，因此禅。 According to the Three Pure Land sutras, Buddha Sakyamuni provided the expedient teaching of the Western Pure Land, and urged sentient beings to recite Amitabha Buddha's name seeking rebirth there.据三峡净土念佛，佛释迦牟尼教学提供了适宜的西方净土，并敦促众生念弥陀佛的名字寻求重生的。 With this method, they can escape Birth and Death, avail themselves of that wonderful, lofty realm to pursue cultivation, and swiftly attain Buddhahood.用此方法，就可以逃脱生灭，利用这一奇妙的，崇高的境界追求种植，并迅速实现成佛。 Diligent Buddha Recitation also leads to Awakening, as in Zen; however, the principal goal of the Pure Land School is rebirth in the Land of Ultimate Bliss, while the degree of Awakening achieved is a secondary consideration.勤奋佛背诵也导致觉醒，如禅宗，但主要目标净土学校新生在土地极乐，而达到一定程度的觉醒是一个次要的考虑。

Thus, the goal of Real Mark Buddha Recitation falls within Pure Land teachings.因此，皇马的目标马克佛背诵属于净土教义。 However, from the standpoint of an expedient leading to rebirth in the Land of Ultimate Bliss, it does not truly qualify as a Pure Land method within the meaning of the Three Pure Land sutras taught by Buddha Sakyamuni.然而，从角度权宜之计导致新生在土地极乐，这并不真正符合净土法含义之内的三净土经教佛释迦牟尼。 This is, perhaps, the reason why Pure Land Patriarchs merely referred to it to broaden the meaning of Buddha Recitation, but did not expound it widely.这或许是为什么净土始祖只是提交给它的含义扩大佛像朗诵，但没有阐述广泛。

2. 2 。 Contemplation by Thought Recitation沉思的思想背诵
This entails meditation on the features of Buddha Amitabha and His Land of Ultimate Bliss, in accordance with the Meditation Sutra .这就需要思考的特点，佛阿弥陀佛和他的土地极乐，按照默思佛经 。 (The Sutra teaches a total of sixteen contemplations.) If this practice is perfected, the cultivator will always visualize the Pure Land before him. （在经教共16 contemplations 。 ）如果这种做法是完善的，将永远的耕耘形象化净土在他面前。 Whether his eyes are open or closed, his mind and thoughts are always coursing through the Pure Land.无论是他的眼睛是开启或关闭的，他的思想和想法总是coursing通过净土。 At the time of death, he is assured of rebirth there.死亡时，他是有保证的重生。
The virtues obtained through this method are immense and beyond imagination, but since the object of meditation is too profound and subtle, few practitioners can achieve it.美德通过这种方式获得的是巨大的和无法想象的，但对象的冥想太深刻和微妙，很少有医生可以实现这一目标。 This is because, in general, the method presents five difficulties: i) with dull capacities, one cannot easily succeed; ii) with a crude mind, one cannot easily succeed; iii) without knowing how to use expedients skillfully and flexibly during actual practice, one cannot easily succeed; iv) without the ability to remember images clearly, one cannot easily succeed; v) with low energy, one cannot easily succeed.这是因为，一般来说，该方法提出了5个困难：一）与沉闷的能力，不能轻易地获得成功;二）与原油记住，一个不容易取得成功;三）不知道如何使用熟练和灵活的权宜之计在实际做法，一个不容易取得成功;四）无能力的图像清楚地记得，一个不容易取得成功;五）与低能量，不能轻易得逞。

Very few can avoid all five pitfalls.极少数可避免所有五个陷阱。 Thus, upon reflection, this method also belongs to the category of difficult Dharma doors.因此，经过考虑，这种方法也属于这一类困难拉达尔马门。

3. 3 。 Contemplation of an Image Recitation沉思的图像背诵
In this method, the practitioner faces a statue of Amitabha Buddha and impresses all the features of that statue in his memory -- contemplating to the point where, even in the absence of a statue, and whether his eyes are open or closed, he clearly sees the image of Amitabha Buddha.在此方法中，医生面临的阿弥陀佛雕像，并留下深刻印象的全部功能和塑像在他的记忆-考虑到的地方，即使没有的雕像，以及是否他的眼睛是开启或关闭的，他清楚地看到的形象，阿弥陀佛。
This method is also difficult, because it requires a great deal of energy, a faithful memory and skillful use of expedients.这种方法也很困难，因为它需要大量的能源，忠实地记忆和熟练使用权宜之计。 There are cases of individuals who have practiced it in an inflexible way and have developed headaches difficult to cure.在有些情况下的个人谁也练了灵活的方式，并制订头痛难以治愈。 Moreover, upon examination, this method of seeking rebirth in the Pure Land is not mentioned in the sutras.此外，经审查，此方法寻求重生净土中没有提到经典。 It is merely a technique to assist in the practice of Buddha Recitation, so that the practitioner can harness his mind and achieve right thought.它仅仅是一种技术，以协助在实践中佛朗诵，使医生可以利用他的头脑和正确的思想实现。 Still, if we practice this method in a pure, devoted frame of mind, we can obtain a response, eradicate our bad karma, develop virtue and wisdom, and, through an "illusory" statue of Amitabha Buddha, awaken to His True Marks and achieve rebirth in the Pure Land.尽管如此，如果我们的做法此方法在纯，专门的心情，我们能够获得的反应，消除我们的坏业，发展美德和智慧，并通过了“虚幻的”阿弥陀佛雕像，唤醒，以他的真实标志和实现复兴的净土。

4. 4 。 Oral Recitation口头背诵
In this method, the practitioner recites, aloud or silently, either "Nam Mo Amitabha Buddha or "Amitabha Buddha." The short form (Amitabha Buddha) has the advantage of easily focusing the cultivator's mind, while the longer version facilitates development of a truly earnest, respectful mind conducive to a response.在此方法中，医生念，大声地或悄悄地，无论是“阿弥陀佛南钼或”阿弥陀佛。 “简短的形式（弥陀佛）的优点是很容易集中种植的想法，而不再版本利于发展的一个真正的真诚，尊重铭记利于反应。
This method, taught by Sakyamuni Buddha in the Shorter Amitabha Sutra , is the dominant form of Pure Land practice at the present time.这种方法，所教释迦牟尼佛在较短的阿弥陀经 ，是主导形式的净土做法目前。

A brief examination of the four methods of Buddha Recitation shows that the Real Mark [No.简要审查四种方法佛朗诵表明，真正的马克[第 1] and Contemplation of an Image [No. 1 ]和沉思的图像[第 3] methods are not mentioned in the Three Pure Land sutras. 3 ]的方法中没有提到三个净土念佛。 They are referred to only in the Buddha Recitation Samadhi Sutra and a few other sutras or commentaries.他们被称为只在佛三摩地背诵佛经和其他一些经典或评论。 Both of these methods are secondary expedients to expand on the true meaning of Buddha Recitation; they are not recognized methods traditionally taught by Pure Land Patriarchs.这两种方法是次要的权宜之计扩大的真正意义上的佛像背诵;他们没有认识到传统的方法教净土始祖。

The Real Mark method has the unique advantage of teaching the profound and exalted meaning of Buddha Recitation.真实的马克方法具有独特优势的教学和崇高的深刻含义，佛背诵。 However, it is too lofty to embrace people of all capacities and "strays" in the direction of Zen.然而，它太崇高接受各族人民的能力和“流浪”的方向发展禅。 The Contemplation of an Image method is merely a subsidiary technique and is not easy to practice.在沉思的图像的方法仅仅是一个附属技术是不容易的做法。 These two methods, therefore, are not recommended for Pure Land practitioners.这两种方法，因此不建议净土从业人员。 Likewise, the Contemplation by Thought method [No.同样的，沉思的思维方法[第 2], although expounded by Buddha Sakyamuni and leading to immense virtue, is reserved for those of high capacities. 2 ] ，但所阐述佛祖释迦牟尼并导致巨大的美德，是保留给那些高能力。 In the present Dharma-Ending Age, few can practice it.在本拉达尔马结束年龄，很少有人能够实践。

In conclusion, only Oral Recitation [No.总之，只有口头背诵[第 4] embraces people of all capacities, leads to swift results and is easy enough for anyone to practice. 4 ]包括各族人民的能力，导致的结果，并迅速很容易对任何人的做法。 Oral Recitation, practiced earnestly and correctly, will bring a response; in this very life, we can immediately see the features of Amitabha Buddha and the adornments of the Western Pure Land and awaken to the Original Mind.口头背诵，练习认真，正确，将响应;在这个非常的生活，我们可以立即看到的特点，阿弥陀佛和饰物西方净土和唤醒原来的心灵。 Even if we cannot attain True Mark in this life, we will certainly attain it after rebirth in the Pure Land.即使我们不能达到真正的马克在此生活，我们一定会实现后重生的净土。 For this reason, the Thirteenth Pure Land Patriarch, Master Yin Kuang, wrote the following words of praise:出于这个原因，第十三净土宗，硕士尹哭盎，写了如下的话赞美：

Exclusively reciting the Name will bring attainment of True Mark,只念到姓名将实现真正的标志，
Without contemplation we will still see the Land of Ultimate Bliss.没有沉思我们仍会看到土地极乐。
Ancient masters have also commented:古代名人也评论说：
Among Dharma methods, Pure Land is the short cut for attaining the Way.在拉达尔马方法，净土是捷径实现的途径。
Within Pure Land, Oral Recitation is the short cut.在净土，口头背诵是捷径。
Nowadays, this method is the most popular form of Buddha Recitation.如今，这个方法是最流行的形式佛背诵。
30) Ten Variants of Oral Recitation 30 ） 10个变量的口头背诵
As indicated above, Oral Recitation is the most common Pure Land method at the present time.如上所述，口腔背诵是最常见的净土方法目前。 However, this method has many variants, to accommodate the circumstances and capacities of the individual.然而，这种方法有许多变异，以适应当时的情况和能力的个人。 A few of these variants are summarized below.其中的一些变种归纳如下。
1. 1 。 Reflecting the Name Recitation这反映了名称背诵
With this technique, the ear catches the sound as the mouth recites, examining each individual word and each individual phrase, to make sure they are clear and distinct, phrase after phrase.这一技术，耳朵捕捉声音的嘴巴叨念，检查每个字和每个短语，以确保它们是明确的，独特的，后一句短语。 There are two ways of hearing, with the ears or with the mind.有两种方法的聆讯中，与耳朵或心灵。 Although the ears "hear deep inside," the sounds do not reside anywhere.虽然耳朵“听到深处”的声音不居住的地方。 The practitioner gradually forgets everything inside and out -- even body, mind, realm, time and space -- with only the Buddha's name remaining.医生逐渐忘记一切内外-即使身，心，领域，时间和空间-只有佛的名字剩余。
This technique of "reflecting the name," makes it easy for the cultivator to filter out deluded thoughts and swiftly achieve one-pointedness of mind.这种技术的“反映了名字， ”更容易的耕耘，以筛选出蛊惑思想和迅速实现一个pointedness的心态。 The Surangama Sutra expresses this very idea when it states, in the words of the Bodhisattva Manjusri:在楞严经表示这个想法时，它国的话来说，是文殊菩萨：

This common method of concentrating the mind on its sense of hearing, turning it inward ...这一共同的方法，集中到其听觉，把它抵港... is most feasible and wise.是最可行的和明智的。 (Wai-tao, tr. "The Surangama Sutra," in D. Goddard, ea., A Buddhist Bible , p. 260.) （围涛，文者。 “楞严经” ，在4戈达德，电子艺界。 ， 佛教圣经 ，第260页。 ）
2. 2 。 Counting Rosary Beads Recitation计数玫瑰珠背诵
In this method, as the mouth recites, the hand fingers the rosary.在此方法中，作为口念，手手指玫瑰。 At first, thoughts are tied to the rosary beads, but later on they gradually move away from the beads, leading to the state of one-pointedness of mind.首先，思想是联系在一起的玫瑰念珠，但后来他们逐渐摆脱珠，导致该国的一pointedness的心态。 This technique increases the power of recitation in the same way that a cane enables a mountain climber with weak legs to ascend higher and higher.这种技术提高了电源的背诵以同样的方式，一个甘蔗使登山弱腿攀登更高。
With this technique, we should write down the number of recitations per session or per day.这一技术，我们应该写下一些朗读每次会议或每天。 This has the advantage of forcing us to keep an exact count, eliminating the affliction of laziness.这做的好处是迫使我们保持精确计数，从而消除了痛苦的懒惰。 However, we should take care not to be too ambitious, attempting to achieve too much too soon, or our recitation will not be clear and distinct.然而，我们应小心不要过于雄心勃勃，试图实现太多太快，或者我们背诵不会明确和独特的。 The ancients, while reciting the Buddha's name over and over, did so in a clear, distinct manner thanks to two factors: "correct understanding" and "correct concentration of mind." Elder Master Ou-I, the Ninth Patriarch of Pure Land once taught:古人，而背诵佛的名字重复，这样做是一个明确的，独特的方式感谢两个因素： “正确认识”和“集中正确的心态。 ”老法师区一，第九届主教净土一次教：

There is no better or loftier way to reach the state of one-pointedness of mind.有没有更好的或崇高的方式，达到国家一pointedness的心态。 At first the practitioner should finger the rosary, keeping an exact count, while reciting the Buddha's name over and over in a clear, distinct manner, 30,000, 50,000 up to 100,000 times each day, maintaining that number without fail, determined to remain constant throughout his life.起初，医生应该手指玫瑰，保持精确计数，而背诵佛的名字，多在一个明确的，独特的方式， 30000 ， 50000高达100000次，每天保持这个数字没有失败，决心保持不变，在整个他的生命。 Such recitation will, in time, become second nature -- not reciting being reciting.这种朗诵会，假以时日，成为第二本性-不是背诵正在背诵。 At that time, recording or not recording no longer matters. If such recitation, accompanied by earnest Faith and Vows, did not lead to rebirth in the Pure Land, the Buddhas of the Three Periods (past, present and future) would all be guilty of false speech.在那个时候，录音或没有记录不再事项。如朗诵，伴随着真诚信仰和誓言，并没有导致新生的净土，佛像的三个时期（过去，现在和将来）将所有属虚假讲话。 Once we are reborn in the Pure Land, all Dharma methods will appear before our eyes. [42]一旦我们重生的净土，所有拉达尔马方法将会出现在我们眼前。 [ 42 ]
If at the outset we seek too high a goal, are over-confident and eager to show that we are not attached to forms and marks, preferring to study according to the free and perfect method, we reveal a lack of stability and depth in our Faith and Vows as well as perfunctoriness in our Practice. Even if we were to lecture exhaustively on the Twelve Divisions of the Dharma [all the teachings of Buddha Sakyamuni] and become enlightened to the 1,700 Zen koans, these would merely be activities on the fringes of life and death.如果在一开始我们所寻求的目标过高，是过分自信和渴望，表明我们不重视形式和马克，宁愿根据研究的自由和完善的方法，我们揭示了缺乏稳定性和深入的信仰和誓言以及perfunctoriness在我们的实践。即使我们讲的12个详尽司拉达尔马[所有的教诲，佛释迦牟尼] ，并成为开明到1700年禅koans ，这些仅仅是活动的边缘对生命和死亡。

This advice is indeed a compass for the Pure Land practitioner.这个建议确实是一个指南针净土医生。
3. 3 。 Breath-by-Breath Recitation呼吸由呼吸背诵
This technique consists of reciting silently or softly, with each breath, inhaling or exhaling, accompanied by one recitation of the Buddha's name. Since life is linked to breath, if we take advantage of breath while practicing Buddha Recitation, we will not be apart from Buddha Amitabha in life and at the time of death, when breath has stopped, we will be immediately reborn in the Pure Land.这项技术由默默背诵或温柔，每个呼吸，吸入或呼出的陪同下，一背诵的佛的名字。由于生活是与呼吸，如果我们充分利用呼吸而练佛朗诵，我们将不除佛阿弥陀佛在生命和死亡时，当呼吸已经停止，我们将立即重生的净土。 The practitioner should remember, however that once he has mastered this technique, he should recite aloud as well as silently. In this way, the power of recitation will be strengthened and the will to be reborn in the Pure Land more easily developed.医生应该记住，但是，一旦他掌握了这一技术，他应该背诵朗读以及静默。通过这种方式，背诵的权力将得到加强和将要重生的净土更容易发展。 Otherwise, his resolve will not be earnest and he might "stray" into the practice of the "Five Meditations to calm the mind" of the Theravada tradition.否则，他决心将不会认真和他可能“流浪”到实践的“五沉思冷静头脑”的小乘传统。
4. 4 。 Continuously Linked Recitation不断挂钩背诵
With this technique, the practitioner recites softly, each word following the one immediately before, each phrase closely following the previous phrase ...这种技术，医生念轻声，每个字下面一个前夕，每个短语密切注视前词组...
During this practice, through discretion and patience, there are no empty time frames and therefore "sundry thoughts" cannot intrude.在这一实践中，通过自由裁量权和耐心，有没有空的时间框架，因此， “杂思考”不能打扰。 The cultivator's feelings and thoughts are intense, his mind and mouth move boldly forward reciting the Buddha's name; the power of right thought embraces everything, temporarily subduing ignorance and delusive thought.在耕耘的感情和想法是激烈的，他的头脑和嘴巴移动大胆背诵佛的名字;的力量，包括一切权利思想，暂时制服无知和迷惑的思想。 Thus, the light of transcendental samadhi breaks through and shines forth.因此，根据先验三摩地突破和闪耀等等。

From early times, Pure Land practitioners would avail themselves of this method when their emotions and thoughts wandered or were in a state of confusion.从早期时代，净土从业人员将利用这一方法时，他们的情感和思绪，或是正处在一个国家的混乱。

5. 5 。 Enlightened, Illuminating Recitation开明，照明背诵
With this technique, the practitioner on the one hand recites the Buddha's name and on the other, "returns the light" and illumines his True Nature. He thus enters into the realm of ultimate transcendental emptiness; what remains is only the consciousness that his body-mind and the True Mind of the Buddha have become one -- all-illuminating and all-encompassing. At that time, meditation rooms, cushions, gongs and all else have disappeared. Even the illusory, "composite body" is nowhere to be found.这种技术，医生一方面叨念佛的名字和其他， “返回轻”和illumines他的真实性质。因此，他进入的领域最终超越的空虚;仍然是唯一的意识，他的尸体心理和真正的心灵的佛像已成为-所有照明和包罗万象的。当时，冥想室，靠垫，锣鼓及所有其他已经消失。即使是虚幻的， “复合体”是无处可创立。
With this practice, even while our present "retribution body" is not yet dead, silent illumination is attained.这一做法，甚至在我们目前的“报复团体”还不是死了，沉默的照明实现。 Uttering the Buddha's name, the practitioner immediately achieves the state of samadhi.一声佛的名字，医生立即实现国家的陵墓。 There is no swifter method for common mortals to enter the realm of the saints.没有任何快捷方式共同凡人进入境界的圣人。

Unfortunately, we cannot understand or practice this method unless we are of the highest capacity.不幸的是，我们无法理解或实践这种方法，除非我们的最高容量。 Therefore, its scope is rather modest and limited.因此，它的范围是相当适度和有限的。

6. 6 。 Bowing to the Buddha Recitation迫于佛陀背诵
This technique consists of making bows as we recite the Buddha's name. Either we recite once before each bow or we bow as we recite, regardless of the number of recitations.这项技术包括决策弓箭，因为我们背诵佛的名字。要么我们背诵过，或者我们每个弓弓我们背诵，不论数量的朗读。 The bowing should be supple yet deliberate, complementing recitation, bowing and reciting perfectly synchronized.在鞠躬应柔软尚未故意，补充朗诵，鞠躬和背诵完全同步。 If we add a sincere and earnest mind, body, speech and mind are gathered together. Except for the words Amitabha Buddha, there is not the slightest deluded thought. [43]如果我们把真诚和认真的思想，身体，语言和思想都聚集在一起。除阿弥陀佛的话，没有丝毫的蛊惑思想。 [ 43 ]
This method has the ability to destroy the karma of drowsiness.这种方法有能力摧毁缘份的睡意。 Its benefits are very great, because the practitioner engages in recitation with his body, speech and mind.其好处是非常巨大的，因为医生从事背诵与他的身体，言语和思想。 A lay practitioner of old used to follow this method, and each day and night, he would bow and recite an average of one thousand times.一个世俗的老医生使用这种方法后，每个白天和黑夜，他将弓和背诵平均1000次。

However, this practice is the particular domain of those with strong mind-power.但是，这一做法是特定域的强大精神力量。 Lacking this quality, it is difficult to persevere, because with extended bowing, the body easily grows weary, leading to discouragement. Therefore, this method is normally used in conjunction with other methods and is not practiced in exclusivity.缺乏这种品质，就很难坚持，因为延长了鞠躬，身体越来越容易疲倦，导致沮丧。因此，这种方法通常是用于配合其他方法，而不是实行排他性。

7. 7 。 Decimal Recording Recitation小数记录背诵
This is the inscription technique of Buddha Recitation, taking each ten utterances of the Buddha's name as a unit.这是佛陀的题词技术朗诵，考虑每个10话语的佛的名字作为一个单位。 Individuals with short breath spans can divide the ten utterances into two subunits (five utterances each) or three smaller subunits (two three-utterance units and one four-utterance unit).个人气短横跨可以划分为两个10话语亚基（五话语每个）或三个小亚基（ 2个单元和一个话语四话语股） 。 One rosary bead is fingered after each group of ten utterances is completed.其中玫瑰园珠是指在每一组10话语完成。
With this practice, the mind must not only recite, it must also remember the number of utterances.这一做法，不仅要考虑到背诵，但也必须记住的一些话语。 In this way, if we are not diligent we must become so; otherwise, it will be impossible to avoid mistakes.这样，如果我们不认真，我们必须变得如此，否则将无法避免的错误。

This technique, in general, is an excellent expedient forcing the cultivator to concentrate his mind and is very effective with those subject to many errant thoughts.这种技术，一般情况下，是一个极好的权宜之计迫使耕耘集中主意，是非常有效的与那些受到许多错误的想法。 Elder Master Yin Kuang used to recommend it to Pure Land practitioners.老法师尹枯肮用来推荐给净土从业人员。

8. 8 。 Lotus Blossom Recitation菡背诵
As he recites, the practitioner contemplates the four colors of the lotus blossom (blue, yellow, red and white), one color after another without interruption.正如他叨念，医生考虑了四种颜色的菡（蓝色，黄色，红色和白色） ，一种颜色又没有中断。 With his first utterance of the Buddha's name, he visualizes a huge, blue lotus blossom before his eyes, emitting a blue light.他的第一话语佛的名字，他可视化一个巨大的，蓝色菡在他眼前，散发出蓝光。 With the second utterance, he visualizes a yellow lotus blossom, emitting a yellow light.第二话语，视觉化，他的黄色荷花盛开，散发出黄色的光。 The third and fourth utterances are accompanied, respectively, by visualization of red and white lotus flowers, each color emitting its own light.第三次和第四次言论的同时，分别由可视化中的红色和白色荷花，每种颜色发光自己的光。 He then repeats the visualization in the same sequence.然后，他重复了可视化在相同的序列。 As the flowers appear, he imagines a vague, lingering touch of pure, soft lotus fragrance.随着花卉出现，他想象的一个模糊的，挥之不去的触摸纯，软莲花香味。
Ancient masters devised this method because many practitioners in the T'ien T'ai School, despite using all available techniques, found it difficult to stem their errant thoughts.古代名人制订这种方法，因为许多从业人员天子台学校，尽管利用一切现有的技术，发现很难干的错误想法。 This method uses various forms and colors to focus mind and thought.该方法利用各种形式和颜色集中到与思考。 These forms and colors take the marks of lotus blossoms in the Seven-Jewel Pond of the Pure Land ("one utterance of the Buddha's name, one jeweled lotus blossom"), because the lotus blossoms appearing in the Pure Land are inseparable from the lotus blossoms created by the virtues of the reciting mind.这些形式和颜色的标志莲花盛开在七个宝石池塘净土（ “一个话语的佛的名字，一个宝石菡” ） ，因为出现在荷花盛开的净土是分不开的莲花樱花所创造的优点，背诵牢记。 At the time of death, the mind-consciousness of the practitioner relies on these jeweled lotus blossoms to achieve rebirth in the Western Pure Land.死亡时，头脑意识的医生依靠这些宝石莲花实现复兴的西方净土。

If the Pure Land cultivator should discover that he has an affinity with this technique, he should apply it and quickly enter the Wonderful Lotus Blossom Buddha Recitation Samadhi.如果净土耕作应该发现，他有一个亲这一技术，他就应该适用于它，并迅速进入美丽的莲花佛三摩地背诵。

9. 9 。 Recitation Amidst Light背诵烟雨轻
This method was specially designed for certain practitioners who, as soon as they close their eyes to recite, suddenly see filthy forms and marks (ugly grimacing faces, for example), or dark forms and colors swirling around.这种方法是专门为某些从业人员谁，只要他们关闭自己的眼睛背诵，突然看到肮脏的形式和马克（丑陋grimacing的面孔，例如） ，或暗的形式和颜色周围。
With this technique, the practitioner, while reciting the Buddha's name, visualizes himself seated in the middle of an immense, brilliant zone of light.这种技术，医生，而背诵佛的名字，视觉化自己坐在中间的一个巨大的，辉煌的光带。 Within that zone of light, when his mind has quieted down, the practitioner feels bright and refreshed.在这个区的光，在他心里已经quieted下来，医生认为光明和刷新。 At that time, not only have deluded thoughts been annihilated, filthy, evil forms have also disappeared.在那个时候，不仅有被消灭的思想迷惑，肮脏，邪恶的形式也消失了。 After that, right thought is reinforced and samadhi is, in time, achieved.在此之后，正确思想是加强和三摩地是，假以时日，成就。

Although this is a special expedient to destroy evil deluded marks, even the practitioner who is not in this predicament can apply this method to clear his mind and enter deeply into the Buddha Recitation Samadhi.虽然这是一个特殊的权宜之计摧毁邪恶蛊惑标志，甚至是医生谁不是在这种困境可以套用这个方法，明确了主意，并输入深入佛三摩地背诵。

10. 10 。 "Contemplation of the Buddha" Recitation “沉思的佛”背诵
The methods of contemplation taught in the Meditation Sutra are very important and lead to immense virtue, but they are not a popular expedient for sentient beings in the Dharma-Ending Age.该方法的沉思冥想教的佛经是非常重要的，并导致巨大的美德，但他们不是一个受欢迎的适宜众生的拉达尔马结束年龄。 Nevertheless, since the ancient masters did not wish to see the special benefits of the meditation method go unused, they selected the easiest of the Sixteen Contemplations (Contemplation of Amitabha Buddha) and combined it with Oral Recitation to form the Contemplation of the Buddha-Oral Recitation technique.不过，由于古代大师不希望看到的特殊利益的冥想方法去使用，他们选择了最简单的16 Contemplations （沉思的阿弥陀佛） ，并结合与口腔背诵形成沉思的佛口腔朗读技术。 (Recitation is predominant, with contemplation of the Buddha occupying a subsidiary position.) （背诵为主，与沉思的佛占领的一个附属的地位。 ）
Each day, after reciting the Buddha's name, the practitioner reserves a special period of time for concentrating his mind and contemplating the Embellishments and Light of Amitabha Buddha.每一天，在背诵佛的名字，医生准备一个特别的时间内集中他的思想和考虑的装饰和轻的阿弥陀佛。 This method is derived from Contemplation Number Thirteen in the Meditation Sutra , in which Buddha Amitabha is visualized as some sixteen feet tall and of golden hue, standing at the edge of the Seven-Jewel Pond.这种方法来自沉思编号13的沉思佛经 ，其中佛阿弥陀佛是可视化的一些十六英尺高大的金色色调，站在边缘的七宝石池塘。 If the practitioner cannot yet visualize the Seven-Jewel Pond, he can picture Amitabha Buddha standing before his eyes in a zone of light, in open space, the left hand held at chest level and forming the auspicious mudra, the right arm extending downward in the position of "welcoming and guiding."如果医生还不能想象七宝石池塘，他可以图片弥陀佛面前，他的眼睛在一个区的光，在开放空间，左手在胸部水平和形成的吉祥mudra ，右臂向下延伸的立场， “欢迎和指导。 ”

To be successful in this meditation, it is necessary, at the outset, to visualize the body of Amitabha Buddha in general, then concentrate on the urna (white mark between the eyebrows).要取得成功在此打坐，这是必要的，首先，可视化人体的阿弥陀佛一般，然后集中精力urna （白眉毛之间的商标） 。 This mark is empty and transparent, like a white gem with eight facets ...该商标是空的，透明的，像一个白色的宝石与八个方面... The urna is the basic mark among the thirty-two auspicious marks of the Buddhas.该urna的基本标志是在32吉祥标志的佛像。 When this visualization is successful, thanks to the affinity thus created between Amitabha Buddha and the practitioner, other marks will appear clearly, one after another. However, to ensure success, the practitioner should read through the Meditation Sutra memorizing the thirty-two auspicious marks of Buddha Amitabha before commencing his practice.当这种可视化是成功的，由于亲和由此产生的阿弥陀佛和医生，其他标志将出现显然，一个接一个。然而，为了确保成功，医生应改为通过冥想经背32吉祥标志佛像阿弥陀佛之前他的做法。

With this method, Buddha Recitation should be primary, because if the practitioner does not succeed at visualization, he can still fall back on recitation to ensure rebirth in the Pure Land.使用此方法，应佛背诵小学，因为如果医生没有成功的可视化，他仍可以回落的朗诵，以确保新生的净土。 In truth, however, recitation aids visualization and visualization complements recitation, so that these two aspects work in parallel, leading the practitioner toward the desired goal.说实话，但是，背诵艾滋病可视化和可视化辅助背诵，因此，这两个方面的工作平行，从而导致医生对所预定的目标。

Although this technique is somewhat more difficult than the others, if it can be accomplished successfully, immeasurable benefits are achieved. It is therefore described here at the very end, to foster diligent practice.虽然该技术是较为困难的一些比别人，如果能够顺利完成，取得了不可估量的好处。因此，它是在这里所描述的目的，促进勤政做法。

As stated earlier, these ten variants of Oral Recitation are also the ten basic techniques to combat the various mental hindrances faced by Buddha Recitation practitioners.如前所述，这10个变种，口腔背诵也是10基本技术以打击各种心理障碍所面临佛背诵从业人员。 Pure Land books discuss several dozen variants. However, they are merely techniques using, inter alia , a loud voice or a low voice at busy moments or at times of leisure.净土书籍讨论了几十个变种。但是，它们只是技术使用， 除其他外 ，还大声或低声在繁忙的时刻，或在闲暇的时候。 They cannot as such qualify as methods of recitation.他们不能因为这种方法的资格背诵。 For this reason, the author has singled out these ten basic variants of Oral Recitation to combat the obstructions of drowsiness and mind-scattering.出于这个原因，作者挑出这10个基本类型的口腔背诵打击的障碍嗜睡和精神散射。 They are the methods best suited to the majority of today's practitioners.他们是最适合的办法对大多数今天的从业人员。 The cultivator can try them out and select the one that fits his particular case.可以尝试的耕耘出来，然后选择一个适合他的具体情况。

31) The Four Types of Samadhi 31 ）四种三摩地
When Pure Land practitioners reach the highest stage, they all attain one state, called the Buddha Recitation Samadhi.当净土从业人员达到的最高阶段，他们都实现一个国家，称为佛三摩地背诵。 This is the realm of all-illuminating still-emptiness, where deluded consciousness has disappeared and only the practitioner's mind continues to dwell on the auspicious features or the sacred name of Amitabha Buddha.这是该领域的所有照明仍然空虚，在蛊惑的意识已经消失，只有医生的头脑继续谈吉祥功能或神圣的名字阿弥陀佛。 However, although the mind is said to "dwell," it is really "non-dwelling," because sounds, forms and marks are illusory by their very nature -- they are really empty.然而，尽管心说“住” ，这确实是“非住宅” ，因为声音，形式和标志都是虚幻由于其本身的性质-它们确实是空的。
What are the marks of this samadhi?什么是商标的陵墓？ According to Elder Master Liu Yu, when the practitioner assiduously recites the Buddha's name with one-pointedness of mind, oblivious to body, mind and the external world, transcending time and space, and when he has exerted the utmost effort and reached the goal, right in the midst of present thought, worldly delusions suddenly disappear -- the mind experiences sudden Awakening, attaining the realm of "No-Thought, no No-Thought."据上古硕士刘虞，当医生刻苦叨念佛的名字与一个pointedness的心态，忘记了身，心和外部世界，超越时间和空间，当他已经尽了最大努力，并达成目标，权利处于本思想，世俗的妄想突然消失-心灵的经验突然觉醒，实现境界“没有思想，没有任何思想。 ” That realm is like empty space, all clouds have dissipated, the sky is all blue, reciting is not reciting, not reciting is reciting, not seeing and knowing is truly seeing and knowing -- to see and to know is to stray towards worldly dusts.这一领域是像空洞的空间，所有的乌云都消散，天空是蓝色的，不是背诵背诵，而不是背诵是背诵，没有看到和知道是真正看到和知道-地看到和了解是对世俗的粉尘杂散。 At this stage, the silver water and green mountains are all Ultimate Truth, the babbling brooks and singing birds all express the wonderful Dharma.在这一阶段，银水和绿色的山，都是终极真理，在潺潺小溪和唱歌鸟类所有表示美好的拉达尔马。 The light of the Mind encompasses ten thousand phenomena but does not dwell on any single dharma, still-but-illuminating, illuminating-but-still, existing and lost at the same time -- all is perfect.鉴于包括10000心理现象，但没有谈任何单一拉达尔马，仍然但是，照明，照明，但是，尽管如此，现有的和失去在同一时间-一切都完美。

The realm of samadhi is, in general, as just described.领域的三摩地是，一般来说，作为刚才所描述的。 It is difficult to express in words, and only when we attain it do we experience it.这是难以表达的话，只有当我们实现它，我们的经验。 Buddha Recitation Samadhi is always the same state.佛三摩地背诵总是相同的国家。 However, the ancients distinguished four variants, based on the sutras and on different ways of cultivation. These variants are described below.然而，古人杰出的4个变种的基础上，经与不同的方式种植。这些变种介绍如下。

1. 1 。 Pratyutpanna Samadhi Pratyutpanna三摩地
When practicing this samadhi, the cultivator has three powers to assist him: the power of Amitabha Buddha, the power of the samadhi and the power of his own virtues.当练习本三摩地，在种植有三个权力协助他：权力的阿弥陀佛，权力的陵墓和他自己的权力美德。
The unit of practice of this samadhi should be ninety days.该单位的做法，这定应九十天。 In that span of time, day and night the practitioner just stands or walks around, visualizing Amitabha Buddha appearing as a body standing on the practitioner's crown, replete with the thirty-two auspicious marks and the eighty beautiful characteristics.在这短短的时间，白天和黑夜的医生只是停留或行走周围，形象化阿弥陀佛佛出现作为一个常设机构的执业皇冠，充满了32吉祥标志和80美丽的特点。 He may also recite Amitabha Buddha's name continuously, while constantly visualizing Him.他还可以念弥陀佛的名字不断，同时不断地形象化他。 When practice is perfected, the cultivator, in samadhi, can see Amitabha Buddha and the Buddhas of the ten directions standing in front of him, praising and encouraging him.在实践中完善，在耕耘，在三摩地，可以看到阿弥陀佛和佛的10个方向站立在他面前，赞扬和鼓励他。

Pratyutpanna is also called the "Constantly Walking Samadhi." Pratyutpanna也被称为“经常散步三摩地。 ” As the practitioner walks, each step, each word is inseparable from the name of Amitabha Buddha.作为医生散步，每个步骤，每个字是分不开的名字阿弥陀佛。 His body, speech and mind are always practicing Buddha Recitation without interruption, like a continuous flow of water.他的身体，言语和思想总是练佛背诵而不中断，就像一个不断流动的水。

This method brings very lofty benefits, but only those of high capacity have the endurance to practice it.这种方法带来了十分崇高的好处，但只有那些具有高能力的耐力练习。 Those of limited or moderate capacities or lacking in energy cannot pursue this difficult practice.这些有限的或温和的能力或缺乏能源无法实现这一困难的做法。

2. 2 。 Single Practice Samadhi单实践三摩
"Single Practice" means specializing in one practice. “单实践”是指在一个专门的做法。 When cultivating this samadhi, the practitioner customarily sits and concentrates either on visualizing Amitabha Buddha or on reciting His name.当培养这个三摩地，医生通常坐在集中无论是可视化的阿弥陀佛或朗诵他的名字。 Although he actually cultivates only one practice, in effect, he achieves proficiency in all other practices; consequently Single Practice is also called "Perfect Practice."虽然他只有一个实际培养的做法，实际上，他实现了熟练的所有其他做法;因此单实践也被称为“完美的实践。 ”
This samadhi, as well as the following two samadhis, can be put into practice by people of all capacities.这陵墓，以及以下两个samadhis ，可以付诸实践的人的所有能力。

3. 3 。 Lotus Blossom Samadhi菡三摩
This is one of sixteen samadhis explained in Chapter 24 of the Lotus ("Dharma Blossom") Sutra .这是一个16 samadhis解释的第24章莲花（ “拉达尔马花” ）经 。 According to the T'ien T'ai School, the "three truths" (emptiness, conditional existence, the Middle Way) [44] perfectly fused, are "Dharma," while the Expedient and the True, being non-dual, are "blossoms."据天子台学校， “三真理” （空虚，有条件的存在，中间道路） [ 44 ]完美融合，是“护法” ，而适宜的和真正的，被非双，是“樱花” 。 For example, when the petals (the Expedient) of the lotus blossom are not yet opened, its seeds (the True) are already formed: the seeds and the petals exist simultaneously.例如，当花瓣（权宜之计）的菡尚未开幕，其种子（真）已经形成：种子和花瓣同时存在。 Thus, in a single flower, the full meaning of the True and the Expedient is exemplified.因此，在一个单一的花卉，充分意义上的真正的和适宜的例子。
In Pure Land terminology, we would say, "recitation is Buddha," "form is Mind," and one utterance of the Buddha's name includes the "three truths," encompassing the True and the Expedient.在净土的术语，我们会说： “背诵是佛” ， “形式的心灵” ，一个话语的佛的名字包括“三真理” ，包括真实与权宜之计。 If we recite the Buddha's name while understanding this principle, we are practicing the Lotus Blossom Samadhi.如果我们背诵佛的名字，而这一原则的理解，我们正在实践菡三摩地。 In cultivating this samadhi, the practitioner alternates between sitting and walking while visualizing Amitabha Buddha or reciting His name, to the point where he enters samadhi.在培养这种定，医生坐在之间候补委员和步行，而可视化阿弥陀佛佛像或背诵他的名字，以至于他进入三摩地。 This technique is somewhat easier than the Single Practice Samadhi described above.这种技术容易一些比单实践三摩上文所述。

4. 4 。 Following One's Inclinations Samadhi下一个的倾向三摩
With this technique, we walk or stand, lie down or sit up as we wish, constantly focusing our thoughts and never abandoning the sacred name of Amitabha Buddha, attaining samadhi in the process.这一技术，我们步行或站立，躺下或坐起来，因为我们希望，不断集中我们的思想和从未放弃神圣的名字阿弥陀佛，达到三摩地参与这一进程。 This practice is also called "Flowing Water Buddha Recitation."这种做法也被称为“流水佛背诵。 ” It is like water continuously flowing in a river; if it encounters an obstacle such as a rock or a tree, it simply bounces back and continues to flow around it.这就像水不断流入河流，如果它遇到一个障碍，如石头或一棵树，它只是反弹，并继续绕流它。
Normally, the practitioner of this method, early each morning, bows forty-eight times to Amitabha Buddha, and seven times each to the Bodhisattva Avalokitesvara, the Bodhisattva Mahasthamaprapta and the Ocean-Wide Assembly. He then kneels down to seek repentance.通常情况下，医生的这种方法，早期每天早上，弓箭48倍，阿弥陀佛，和7次向观世音菩萨，菩萨Mahasthamaprapta和印度洋全大会。然后，他跪了寻求忏悔。 From then on until nightfall, whether walking, standing, Lying down, or sitting up, he recites the Buddha's name, either fingering the rosary or simply reciting.从那时起，直到夜幕降临，无论是走路，站立，躺下，或者坐起来，他念的佛的名字，无论是指法玫瑰或只是背诵。 Before going to bed, he bows once more to Buddha Amitabha and dedicates the merits of the whole day's practice toward rebirth in the Pure Land.睡觉前，他的弓箭再次佛阿弥陀佛和专心致志的优点整天的实践中走向重生的净土。 If he is distracted during practice, he should resume recitation as soon as the circumstances of the distraction have passed.如果他是分散在实践中，他应该尽快恢复背诵的情况已经过去了分心。

This method is flexible and easy, but the cultivator should minimize distracting conditions and have a good deal of perseverance.这种方法是灵活的，很简单，但应尽量减少分散耕作条件和有很好的处理的毅力。

32) The Three Parts of the Pure Land Ceremony 32 ）三部分的净土典礼
The actual Pure Land ceremony consists of three parts:实际净土仪式由三部分组成：
a) praise giving;一）给予表扬;
b) recitation proper;二）背诵适当;
c) Vows and dedication of merit.三）誓言和奉献精神值得。
The "praise giving" ceremony recommended for the majority of today's practitioners consists of bowing three times to Amitabha Buddha and once each to the Bodhisattva Avalokitesvara, the Bodhisattva Mahasthamaprapta and the Ocean-Wide Assembly, at the beginning and end of each session.在“赞美让”仪式建议对大多数今天的从业人员组成的行三鞠躬礼，以阿弥陀佛和一次向观世音菩萨，菩萨Mahasthamaprapta和印度洋全大会，开始和结束时，在每届会议。 This is the ideal practice for those very busy with everyday, mundane work or the aged and those in failing health.这是理想的做法是非常繁忙的日常，平凡的工作或老年人和那些在没有健康。 Alternatively, practitioners of limited capacities can just earnestly make three bows at the beginning and three more bows at the very end of the session, before retiring.另外，从业者的能力有限，只要认真进行三次鞠躬年初三鞠躬，并在非常会议结束时，退休之前。
With respect to "recitation proper," the practitioner can select, according to his inclinations and preferences, one of the ten variants of Oral Recitation described in section 30.关于“背诵正确， ”医生可以选择，根据他的倾向和偏好，其中10个变种，口腔朗诵节所述30 。 If he is also reciting mantras and sutras, he should do so before the Buddha Recitation part.如果他还念咒语和经文，他就应该这样做之前，佛背诵部分。

For "Vows and dedications," the short form of the Vow described in section 25 (with date and name of the practitioner) is recommended.对于“誓言和奉献， ”短期的形式中所描述的四重奏第25 （与日期和名称的医生）的建议。

33) How to Combat Drowsiness and Mind-Scattering 33 ）如何消除睡意和心灵散射
The cultivator at times drifts into a dark, heavy mental state, akin to sleep; this is the delusive obstruction of drowsiness.在耕作时漂移到一个黑暗，沉重的精神状态，类似于睡眠，这是迷惑的阻挠昏昏欲睡。 At other times, while he recites the Buddha's name, his mind wanders and is filled with sundry thoughts.在其他时候，他念的佛的名字，他心里徘徊，并充满了各种各样的想法。 This is the delusive condition of "mind-scattering."这是迷惑的条件“铭记散射。 ” Drowsiness and mind-scattering are two very dangerous obstacles because they hinder cultivation and prevent the practitioner from entering samadhi.嗜睡和精神散射有两个非常危险的障碍，因为它们阻碍了种植和防止医生进入三摩地。
As the cultivator practices, his delusive thoughts may suddenly be submerged and stilled.随着种植的做法，他迷惑的想法可能会突然被淹没和stilled 。 He recites the Buddha's name in an even monotone, with calm mind and thought, oblivious even to the weather and insect bites.他念了佛的名字甚至单调，以冷静的头脑和思想，无视甚至天气和昆虫叮咬。 This state usually lasts from one-half to one hour.这种状况通常是从一个半至一小时。 Sometimes sweat soaks his clothing without his knowledge, and only when he suddenly awakens does he perceive an uncomfortable sensation of extreme heat.有时，汗水浸泡的衣服在他不知情，只有当他突然醒来，他认为一个不舒服的感觉酷热。 Experiencing this, he should not hasten to rejoice, thinking that his mind has settled, or that his practice is bearing some results.遇到此，他不应该赶紧欢欣鼓舞，认为他心里已经解决，或者说他的做法是考虑了一些成果。 In reality, this is only the state of drowsiness in its subtle, mild form.在现实中，这只是一个国家的昏睡在其微妙的，温和的形式。 The ancients have said:古人说：

Gently, gently, if drowsiness is not exposed, the demons will have their fill all day.轻轻地，轻轻地，如果不暴露嗜睡，恶魔将其补了一整天。
In this situation, the cultivator should take steps to practice steadfastly, with increased diligence and vigor.在这种情况下，种植应采取措施，坚定不移地实践，更加勤奋和活力。 As he recites, he should "turn the light around," to subdue and destroy drowsiness.当他念，他就应该“把轻周围， ”征服和摧毁昏昏欲睡。
In general, according to the author's experience, as drowsiness approaches, it is preceded by delusive, scattered thoughts.一般情况下，根据作者的经验，昏睡的办法，它是先迷惑的，分散的想法。 There are, of course, times when drowsiness and delusive thoughts arise at the same time.当然，有时昏睡和迷惑的想法出现在同一时间。 However, this is a gross manifestation, easily detectable.然而，这是一个严重的表现，容易探测。 When subtle drowsiness approaches, at first subtle errant thoughts arise.当微妙昏睡的办法，在第一次出现微妙的错误想法。 The practitioner feels that a dim spot is climbing from the back of his neck to the top of his head, then descending to the eyes, ending somewhere deep in the Alaya consciousness. Wherever drowsiness goes, that part of the body is affected.医生认为，黯淡，现场是攀登从他的脖子后面的头顶，然后降眼睛，结束某处深Alaya意识。只要嗜睡所说，这一部分的身体受到影响。 If it reaches the head, the head droops slightly; if it reaches the eyes, the eyes close; if it reaches the mind, the mind becomes clouded.如果到达的头部，头部droops略有;如果到达的眼睛，眼睛密切;如果达到记住，头脑变得明朗。 The practitioner should possess a very keen, discerning mind to detect this subtle form of torpor.执业医师应具备非常敏锐，察觉到这微妙的检测形式的麻木。

Delusive thoughts, as well, have two manifestations: gross and subtle. Everyone can detect gross delusive thoughts, because their manifestations are very clear.迷惑的想法，也有两种表现：严重和微妙。每个人都可以侦测思想总值迷惑，因为他们的表现是非常清楚的。 The ancients had a saying:古人有一种说法：

In the early stage of cultivation, be afraid of delusive thoughts; with time, beware of drowsiness!早期种植，怕迷惑的思想;随着时间的推移，提防昏睡！
This saying, while partly correct, is not entirely true, as it refers only to the "scattering" aspect of "gross" delusive thoughts.这句话，而部分正确的，并非完全如此，因为它仅提及“散射”方面的“严重”迷惑的想法。 Even seasoned cultivators, however, should be wary of "subtle" delusive thoughts.即使是经验丰富的农民，但是，应该警惕的“微妙”迷惑的想法。 When the practitioner puts all his efforts into reciting the Buddha's name, gross delusive thoughts will certainly be stilled and submerged but it is very difficult to detect the comings and goings of subtle delusive thoughts.当医生把他的所有努力背诵佛的名字，总迷惑的想法一定会stilled和淹没，但很难检测往来和来往的微妙迷惑的想法。
For example, when the froth rises to the surface of a muddy pond, we can see it easily.例如，当泡沫上升到表面的泥池，我们可以看到它很容易。 However, we would need a very limpid pond to see the tiny bubbles arising from the bottom, breaking on the surface or reaching only halfway to the surface.然而，我们需要一个非常清澈池塘看到的微小气泡产生的底部，突破表面上或达到只有一半的表面。 Likewise, only seasoned practitioners (who have reached the stage where the waters of the mind are calm and still) can detect subtle delusive thoughts.同样，只有经验丰富的从业人员（谁已达到的阶段的水域头脑冷静，仍然是）可以检测到细微的迷惑的想法。

One morning, a well-known Elder Master, in the short span of three seconds, from the time he left his bed to the time he sat on his chair, detected several dozen delusive thoughts arising in his mind. Only then could he verify the teaching of the sutras:一天早上，一个众所周知的老法师，在短短的三秒钟，从他离开了床，当时他坐在他的椅子上，发现了几十个迷惑的思想中产生了主意。只有这样，他确认教学中的经典：

One thought lasts 90 ksana (instants), one ksana has 900 births and deaths.想到持续90 ksana （ instants ） ， 1名ksana有900名出生和死亡。
This refers to delusive thoughts in their subtle manifestations.这是指迷惑的思想在其微妙的表现。
In this regard, I would like to recount a well-known story about subtle delusive thoughts, to increase the awareness of fellow-cultivators.在这方面，我想重新一个众所周知的故事巧妙迷惑的思想，提高认识的同胞种植者。 Once there were two famous Zen Masters who had been awakened to the Way.一旦有两个著名的禅宗大师谁觉醒了的方式。 One day, as they sat in meditation together, the young master had a thought of lust and desire, which he immediately severed.有一天，他们坐在一起打坐，年轻的主人有一个思想的欲望和愿望，他立即中断。 However, the Elder Master, seated opposite, already knew of the occurrence.然而，老法师，坐在对面，已经知道的发生。 After emerging from meditation, the Elder Master composed a poem, intending to tease his friend.在摆脱冥想，老法师组成了一首诗，有意捉弄他的朋友。 The latter, sad and ashamed, immediately "gathered up his vital energy," and expired on the spot.后者，悲伤和羞愧，立即“收集了他的元气， ”和过期现场。 The Elder Master, filled with remorse, called his disciples together and followed his friend in death, leaving these parting words: `'My friend, while in meditation, had a false thought of lust and desire and will therefore certainly be entangled in love relationships in his next life.老法师，充满了悔恨，于是叫他的弟子一起，随后他的朋友死亡，使这些离别的话： ` '我的朋友，而在静坐，有虚假思想的欲望和愿望，因此将肯定会纠缠在爱情关系在他的下一次生命。 He died while unhappy with me, and therefore, upon rebirth, will cause havoc to the community of monks.他去世时我不满，因此，在新生，将造成严重破坏国际社会的僧侣。 I am partly responsible for all of this, so if I do not follow and guide him, I will not escape the consequences ..."我是负责所有这一切，所以如果我不遵守，并指导他，我不会逃避的后果... “

The Elder Master went on to be reborn as a distinguished Zen Master, while the former young master had by then become the famous Chinese poet Su Tung-P'o (T'ang dynasty).老法师接着重生作为一位杰出的禅师，而前者的小主人已经成为著名的中国诗人苏东坡P'o （唐朝） 。 Because of his previous cultivation, Tung-P'o was a mandarin, endowed with intelligence and wisdom.因为他以前种植，东P'o是普通话，赋予情报和智慧。 However, being amorous in nature, he was entangled in the conflicting demands of seven wives and concubines.然而，正在恋爱中的性质，他被卷入冲突的需求的7个妻子和小妾。 Moreover, with his learning and intelligence, he often challenged the Zen Masters of his day.此外，他的学习和智力，他常常质疑禅宗大师，他一天。 Only after he was vanquished by his former friend did he return to Buddhist practice.只有在他被打败的前的朋友，他回到佛教的做法。

This story shows that subtle delusive thoughts should be feared even by seasoned cultivators.这个故事表明，微妙的迷惑的想法应该担心甚至老练的种植者。 The ancients had a verse:古人有诗：

Though one's cultivation has reached the stage of no excess or want,虽然一个人的种植已经达到的阶段，没有任何多余的或希望，
It is not easy to destroy ten thousand eons of greed and delusion.这不是一件容易摧毁一点零零万eons贪婪和妄想。
Therefore, when the practitioner has experienced a glimpse of some auspicious realms, he should not hasten to show off or grow vain.因此，当医生经历了瞥见一些吉祥的境界，他不应该急于炫耀或增长白费。 He should beware of the example of the younger master.他应该提防的榜样，年轻的主人。 Nor should he grow pretentious and denigrate others, but should take the example of the Elder Master to heart.也不应他成长狂妄和贬低别人，而应采取的例子，老法师在心里。
Cultivators who have practiced a long time know themselves how to eliminate drowsiness and subtle delusive thoughts.种植者谁，练了很长时间知道自己如何消除睡意和微妙的迷惑的想法。 I shall merely indicate the way to counteract their gross manifestations.我只想说明的方式来抵消其总收入的表现。

Normally, when afflicted with numerous scattered thoughts, the practitioner should sit still and gather his mind together to recite the Buddha's name. When drowsiness sets in, he should stand up and recite while circumambulating the altar.通常，当患有许多分散的想法，医生应该坐下来，并收集了主意一起朗诵佛的名字。当昏睡台，他就应该站起来，背诵，而circumambulating的祭坛。 Alternating between these two techniques will in time eliminate the two hindrances.轮流在这两个技术将在两年时间消除障碍。 In my experience, listening and clearly recording each and every utterance of Amitabha Buddha's name, following the Reflecting the Name technique (section 30-1), is probably the most effective way to counteract scattered thought, while Bowing to the Buddha is the supreme method for overcoming the obstruction of heavy drowsiness (section 30-6).根据我的经验，听取并清楚地记录每一个话语的阿弥陀佛的名字，下面的反映姓名技术（第30-1 ） ，或许是最有效的方式来抵消分散认为，虽然迫于佛是最高的方法为克服阻碍沉重昏睡（第30-6 ） 。

Nevertheless, each practitioner has his own personal experience and knows what is most appropriate to his particular situation.然而，每个医生都有自己的个人经验，知道什么是最适合他的特殊情况。 I have merely made some observations to assist him in his practice.我只是提出了一些意见，协助他的做法。

34) Opening up the Mind 34 ）开放的心灵
As common mortals, by necessity we remain within the cycle of afflictions, subject to its delusive imperatives.作为共同凡人，必然我们仍然在痛苦的循环，受其迷惑的需要。 Many times we cannot control ourselves. "Afflictions" means "being stirred up and burning," which is unsettling to mind and thought, an obstacle to the practice of the Way.很多时候我们无法控制自己。 “苦难”是指“被激起和燃烧， ”这是令人不安的脑海和思想，阻碍了实践途径。 For this reason, afflictions are considered obstructive.出于这个原因，被认为是阻塞性疾病。 Moreover, as our Wisdom-Life Dharma-Body is disturbed by afflictions, they are also termed "demonic."此外，正如我们的智慧生命拉达尔马，身体不安的苦难，他们也被称为“恶魔” 。
Some Buddhists keep the precepts against killing, practice charity, and recite the sutras and the Buddha's name; however, they concentrate mainly on the external aspects of worship and do not pay attention to eliminating delusive conditioning and afflictions. We should realize that if afflictions increase by one notch, the Bodhi Mind retrogresses by one notch; therefore, although we may recite the sutras and the Buddha's name, we cannot achieve calmness and purity.一些佛教戒律保持对杀人，实践慈善和背诵经文和佛像的名称;但是，它们主要集中于外部方面的崇拜和不重视消除迷惑的空调和苦难。我们应该认识到，如果疾病增加由一个缺口，在菩提心retrogresses一个缺口，因此，虽然我们会背诵经文和佛像的名称，我们无法实现冷静和纯洁性。 For this reason, the Sixth Patriarch, Hui Neng, stated in the Platform Sutra:为此，第六宗，慧能，在该平台经：

The deluded cultivate merit and forget about the Way,值得培养的蛊惑和忘记的途径，
Thinking that cultivating merit is the Way;值得思考的培养是这样;
They practice charity and make offerings, gathering immense merit,他们的做法，使慈善产品，收集巨大成绩，
While continually creating greed, anger and delusion. [45]同时不断创造贪婪，愤怒和妄想。 [ 45 ]
The word "Way," as used by the Sixth Patriarch, represents the pure True Mind.改为“途径” ，所用的第六主教，代表了纯粹的真实心态。 All methods of practice are expedients to return to that True Mind. To attain the True Mind is to recover the Self-Nature and escape the sufferings of Birth and Death.各种方法的做法是权宜之计返回的真实心态。为了实现真正的心灵是恢复自性和逃避痛苦的出生和死亡。 The basic criterion for practice and attainment of the Way is to get rid of delusive thoughts and afflictions.的基本标准的做法和实现的方式就是摆脱困惑的想法和苦难。
In the Sutra in Forty-Two Sections, Buddha Sakyamuni also taught:在佛经中有42个科，佛陀释迦牟尼还教：

A novice who practices the way should not be like a buffalo pulling a rotating grain mill; he should practice the Way not with his body, but with his mind.新手谁惯例的方式不应像水牛拉旋转粮食轧机;他应该实践的途径而不是他的身体，但他的思想。 If the Way of the mind is cultivated, where is the need to cultivate the body? [46]如果路的心灵是耕地，哪里是需要培养的身体？ [ 46 ]
Reciting the Buddha's name, engaging in acts of repentance, sitting m meditation worshipping and circumambulating are all expedients to eliminate delusive karma and open up the True Mind.背诵佛的名字，从事的忏悔，坐在米冥想崇拜和circumambulating都是权宜之计，以消除迷惑业开放的真实心态。 If the body and mouth practice these external forms of cultivation but the mind is still full of the karma of greed, hatred and delusion, how can this be called practicing the Way?如果身体和嘴巴实践这些外在形式的种植，但头脑仍然是充满了他们的缘份，贪婪，仇恨和错觉，这怎么叫做实践呢？
On the other hand, even if a person does not engage in these external forms, as long as his mind is always clear and bright, "like the moon reflected in a lake in summertime,' this is true practice.另一方面，即使一个人不参与这些外在形式，只要他心里总是清晰明亮， “像月亮反映在湖中的夏季，这是真正的实践。

A king once asked the twenty-seventh Indian Patriarch of Zen, "Other cultivators all recite the sutras; why is it that you do not?"阿金曾经要求第二十七印度主教陈日君， “其他种植者所有背诵经文;为什么你没有？ ”

The Patriarch replied, "This humble monk, when exhaling, is not in contact with mundane conditions, and when inhaling, does not dwell in the 'conditioned world' of the Five Skandas. He has recited that sutra over and over millions of times."东正教会回答说： “这一谦卑和尚时，呼出，是不是在与世俗的条件，吸气时，不睡在'空调世界'五Skandas 。背诵他的经，多数百万次。 “

The Patriarch meant that he habitually recited the "牧首意味着他经常背诵“ Wordless Sutra of the Mind." [47] This "sutra" means, externally not relying on or clinging to the multitude of conditions and, internally, remaining silent and still, unperturbed by the Five Skandas (Aggregates) and the Eighteen Elements. Even all marks, internal, external and in-between, are eliminated forever. This is the meaning of "mind cultivation."无字经的心灵。 “ [ 47 ]这种”经“是指，不依赖于外部或抱住众多的条件，并在国内，并且仍然保持沉默，不受干扰五Skandas （骨料）和18个元素。即使所有商标，内部，外部和关系，是永远消除。此的含义是“心的种植。 ”

Nevertheless, we should not be so attached to the above that we reject vegetarianism, charity, repentance, Buddha and sutra recitation.然而，我们不应该过于重视上述，我们反对素食，慈善，忏悔，佛像和佛经背诵。 This is because all of these practices, from the standpoint of wisdom, help the practitioner swiftly eliminate karmic obstacles and become enlightened to his Self-Nature; from the standpoint of blessings and merit, they enable him to attain favorable karma and rebirth in auspicious lands or the Western Pure Land, where he may pursue his practice without retrogression.这是因为所有这些做法，从角度的智慧，帮助医生迅速消除业障碍，并成为他的开明自性;的角度来看祝福和才干，他们使他能够实现良好的情感氛围和重生的吉祥地或西方净土，在那里他可以继续他的做法没有倒退。 Only when he has perfected both merit and wisdom can he achieve Buddhahood.只有当他已经完善和智慧这两个优点可成佛。

For this reason, the great Bodhisattvas, completely enlightened as they are to the source of the mind, still practice the ten thousand merits to adorn the pure lands.出于这个原因，大菩萨，完全明智的，因为它们的来源的考虑，仍然实行一点零万优点来装饰纯土地。 For example, even though the Bodhisattva Maitreya is in his last rebirth before Buddhahood, he still practices repentance continually to rid himself of subtle obstacles and swiftly achieve Supreme Enlightenment.例如，尽管萨弥勒是他最后一次重生在成佛之前，他仍然做法悔改不断摆脱自己的微妙的障碍，迅速地实现最高启示。 We should realize that the teaching in the Sutra in Forty-Two Sections and the words of the twenty-seventh Zen Patriarch are deliberately one-sided in character, partial examples designed to eliminate attachment to form -- that is, cultivation bereft of the mind.我们应该认识到教学中的佛经中有42个部门和的话第二十七陈日君主教是故意偏袒一方的性质，部分例子旨在消除附件形式-即种植失去了头脑。

In summary, in addition to reciting the Buddha's name, mantras and sutras and conducting repentance ceremonies, the Pure Land cultivator should also devote attention to "opening up the mind."总之，除了背诵佛的名字，咒语和经文，并进行忏悔仪式，净土耕作也应重视“开放的思想。 ” For the mind to be awakened, so that Buddha Recitation can lead to swift rebirth in the Pure Land, he must rid himself of afflictions.为铭记必须觉醒，使佛朗诵会导致迅速重生的净土，他必须放弃自己的苦难。

Going deeper, while uttering the Buddha's name is "form," it is also "essence," because noumenon does not exist outside of phenomena -- to recite is Buddha, to recite is Mind. That is why merit and wisdom are fully encompassed in the sacred words "Amitabha Buddha," perfectly fusing noumenon and phenomena, and swiftly leading the practitioner both to the state of Perfectly Enlightened Wondrous Mind and to the pure karma of rebirth in the realm of Amitabha Buddha.不断深入，而发出的佛的名字是“形式” ，这也是“本质上说， ”因为不存在本体之外的现象- 背诵是佛，背诵是心灵。这就是为什么值得和智慧是完全包含在神圣的“阿弥陀佛” ，完美融合本体与现象，并迅速带领医生都对国家的完全开明的心态和魔幻的纯业的复兴领域的阿弥陀佛。

35) How to Combat and Subdue Lust and Desire 35 ）如何打击和征服欲望和欲望
Afflictions stemming from greed, while numerous, are all included within the defilements of the "five desires" and the "six Dusts."苦难源于贪婪，而众多的，都包括在污秽的“五个希望”和“六个粉尘。 ” From the root of greed stem other evil afflictions, such as stinginess, envy, hate, fraud, deceit ...从根本上干其他的贪婪邪恶的苦难，如吝啬，嫉妒，仇恨，欺诈，欺骗... known as secondary afflictions.被称为二次痛苦。 The "five desires" refers to the five defilements, that is, the desire for beautiful forms (sexual desire ...), wealth and money, fame and power, exquisite food and elegant attire, [excessive] rest and sleep. [48] The "six Dusts" are form, sound, scent, taste, touch and dharmas [ie, external opinions and views]. “五欲望”是指五个污秽，这就是美丽的愿望形式（性欲...),财富和金钱，名利和权力，精美的食品和优雅的服饰， [过度]休息和睡眠。 [ 48 ] “六粉尘”的形式，声音，气味，味道，触摸和dharmas [即外部的意见和看法] 。
The six Dusts encompass the five desires; however, the term "five desires was created as a separate expression to stress the five heavy defilements of human beings in the realm of the "six Dusts." The concept "six Dusts" is used when speaking in general, while the expression "five desires" refers to specific afflictions. I employ the term "six Dusts" here to cover other defilements not included in the five desires, such as excessive fondness for music and songs as well as infatuation with romances, novels, etc ...六粉尘包括五个愿望，但是，长期“五欲望已创建作为一个单独的表达强调五重污秽的人是在”六粉尘。 “概念”六粉尘“发言时使用一般而言，虽然表达“五欲望”是指具体的苦难。我雇用的“六个粉尘”这里包括其他污秽不包括在五年的欲望，如过度喜爱的音乐和歌曲以及迷恋与爱情，小说等...

When the five desires and six Dusts flare up, the general way to counteract them is through skillful visualization of four truths: Impurity, Suffering, Impermanence, and No-Self.当五年的愿望和六个粉尘爆发，一般的方式来抵消他们是通过巧妙的可视化四个真理：杂质，痛苦，无常，没有自治。

1. 1 。 Impurity杂质
This means that the body is impure, the mind is impure and the realm is impure.这意味着该机构的不纯，思想不纯和境界不纯。 Impurity of the body means that we should reflect on the fact that beneath the covering layers of skin, our bodies and those of others are composed entirely of filthy, smelly substances such as meat, bones, blood, pus, phlegm, saliva, excrement, urine, etc. Not only that, body fluids are excreted through nine apertures (mouth, ears, nose, anus, etc.).杂质的身体意味着，我们应该反思的是，下方的皮肤覆盖层，我们的机构和其他人的是完全由脏，臭的物质，如肉，骨，血，脓，痰，唾液，粪便，尿液等不仅如此，排泄体液是通过9孔（嘴，耳朵，鼻子，肛门等） 。 If we stop to think carefully, the physical body of sentient beings is hardly worth cherishing.如果我们停下来仔细思考，肉体的众生很难值得珍惜。
Impurity of the mind means that once the mind develops thoughts of greed, it has already become evil and defiled, not unlike a limpid pond that has been polluted with dirt and sludge.杂质的思想意味着，一旦开发的思想思想贪婪，它已经成为邪恶和玷污，而不是不同清澈池塘已被污染的泥土和污泥。 The dirty pond cannot reflect the images of trees, mountains, sky, clouds; likewise, a polluted mind has lost all spiritual powers and wisdom.肮脏的池塘不能反映图像的树木，山，天空，云彩;同样，受污染的心已经失去了所有的精神力量和智慧。 Thus, we have the saying:因此，我们的话说：

One who knows how to cultivate does not waste his efforts; peaceful, still mind will bring spiritual powers and wisdom.一个谁知道如何培养没有浪费他的努力;和平，仍然铭记将精神力量和智慧。
Those who are determined to tread the Way should endeavor gradually to sever the mind of afflictions, polluted by greed in its gross and subtle aspects.这些谁决心胎面的途径应努力逐步割断的心灵痛苦，受污染的贪婪在其严重和微妙的问题。
The impure realm is the world of the Five Turbidities, full of dirt and mud, rocks and stones, spikes and thorns, which harbors countless sentient beings defiled in body and mind.该不纯境界是世界五Turbidities ，充满了灰尘和泥土，岩石和石块，峰值和荆棘，其中港口无数众生玷污的身体和心灵。 Therefore, this impure world is not worth craving or clinging to.因此，这不纯世界是不值得渴求或抱住。

2. 2 。 Suffering痛苦
This refers to the fact that the body undergoes suffering, the mind endures suffering and the environment is one of suffering.这是指这样一个事实，即身体经历的痛苦，忍受心灵的痛苦和对环境是一种痛苦。 The suffering of the body means that our body is not only impure, it is subject to birth, old age, disease and death, as well as to heat and cold, hunger and thirst and other hardships that cause us to suffer, preventing us from being free and happy. [49]痛苦的身体，意味着我们的身体不仅是不纯的，它是受生育，年老，疾病和死亡，以及热，冷，饥饿和干渴和其他困难使我们受苦，阻止我们正在自由和快乐。 [ 49 ]
The suffering of the mind means that when the mind is afflicted, it is necessarily consumed by the fire of afflictions, bound by the ropes of afflictions, struck, pursued and ordered about by the whip of afflictions, defiled and obscured by the smoke and dust of afflictions.痛苦的思想意味着，当受影响的思想是，它一定是火灾所消耗的痛苦，受绳索的痛苦，深刻，追求，并下令由鞭子的苦难，污损和模糊烟尘的痛苦。 Thus, whoever develops afflictions is lacking in wisdom, because the first person he has caused to suffer is himself.因此，谁开发苦难是缺乏智慧，因为他的第一人造成了受害是他自己。

The suffering of the environment means that this earth is subject to the vagaries of the weather, scorching heat, frigid cold and pouring rain, while sentient beings must toil and suffer day in and day out to earn a living.苦难的环境意味着，这个地球是受天气多变的影响，酷暑，严寒和瓢泼大雨，而众生必须辛劳和容受每天谋生。 Tragedies occur every day, before our very eyes.悲剧发生的每一天，在我们的眼前。

3. 3 。 Impermanence无常
This means impermanence of the body, the mind and the environment.这意味着无常的身体，心理和环境。 Impermanence of the body means that the body withers rapidly, soon grows old and debilitated, ending in death.无常的身体意味着身体威瑟斯迅速，很快成长岁和虚弱，最后死亡。 The ancients have lamented:古人有感叹：
Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, In the twinkling of an eye, our hair is now spotted with the color of frost.哦，当时我们还年轻，将乘坐竹棍，假装他们是马，在刹那间，我们现在发现头发的颜色霜冻。
What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days?发生了什么事向所有那些勇敢和智慧的年轻人和那些美丽和迷人的妇女往日？ They ended as in the following poem:他们结束在下列诗句：
Rosy cheeks have faded, heroes have passed away, Young students' eyes, too, are weary and sad.玫瑰色的脸颊已经消退，英雄已经去世了，青年学生的眼睛，也感到厌倦和难过。
Impermanence of the mind means that the mind and thoughts of sentient beings are always changing -- at times filled with love or anger, at times happy or sad.无常的思想意味着，考虑到与思考众生总是不断变化的-有时是充满爱或愤怒，有时高兴或悲伤。 Those thoughts, upon close scrutiny, are illusory and false, like water bubbles.这些想法，经仔细检查，是一种假象，是虚假的，像水泡。
Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermanent.无常的环境意味着，不仅我们的环境总是变化和波动，但幸福的，也是永恒的。 Succulent food, once swallowed, loses all taste; an emotional reunion, however sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of the past; a good book, too, gradually reaches the last page. [50]多汁食物，一旦吞食，失去所有的味道;情感团聚，但是甜和快乐，最终目的分离;一个愉快的党很快成为过去的事情;一本好书，也逐渐达到的最后一页。 [ 50 ]

4. 4 。 No-Self没有自治
This means that there is no self, no permanent nature per se and that we are not true masters of ourselves.这意味着，没有自我，没有常设性质本身 ，我们没有自己真正的主人。 This point, too, is divided into the no-self body, the no-self mind and the no-self environment.这一点，也分为没有自治机构，没有自我心灵的没有自我的环境。
The "no-self body" means that this body is illusory, not its own master. [51] It cannot be kept eternally young or prevented from decaying and dying. Even gods and "Immortals" can only postpone death for a certain period of time. “无自体”是指该机构是虚幻的，而不是自己的主人。 [ 51 ]它不能永远保持年轻或阻止腐烂，甚至死亡。即使神和“八仙”只能推迟死刑一定时期内时间。

The "no-self mind" refers to the deluded mind of sentient beings, which has no permanent nature. “无自我的思想” ，指的是心灵迷惑众生，而没有永久性质。 For example, the mind of greed, thoughts of sadness, anger, love and happiness suddenly arise and then disappear; there is nothing real.举例来说，贪婪的思想，思想的悲伤，愤怒，爱情和幸福的突然出现，然后消失了;没有什么实际。

The "no-self environment" means that our surroundings are illusory, passive and subject to birth and decay. “无自我的环境” ，意味着我们的环境是虚幻的，被动的，受出生和腐烂。 Cities and towns are in time replaced by abandoned mounds, mulberry fields soon give way to the open seas, every single thing changes and fluctuates by the second, one landscape disappears and another takes its place.城镇时间改为废弃土堆，桑园尽快让位于公海，每一个事情的变化和波动的第二，一个景观消失，另一个考虑它的位置。

Visualizing that everything, from body and mind to the environment, is impure, subject to suffering, impermanent and without self, the practitioner can rid himself of the mind of greed.可视化的一切，从身体和精神环境，是不纯的，但痛苦，永恒的，没有自我，医生可以摆脱自己心灵的贪婪。 Sentient beings, lacking wisdom, always live upside down; they mistake the impure for the pure, suffering for happiness, impermanence for permanence, no-self for self. [52] They then develop delusions and become degraded and defiled.众生，缺乏智慧，永远活头朝下，他们错误的纯不纯的，痛苦的幸福，无常的持久性，没有自我的自我。 [ 52 ]随后，他们制定妄想和出现退化和败坏。 Therefore, Buddha Sakyamuni taught sentient beings the Four Truths, to sever their delusions.因此，佛祖释迦牟尼教导众生四真理，切断他们的幻想。

For example, the human excrement that we consider fetid and dirty is regarded as fragrant, clean and succulent by animals such as insects, dogs and pigs -- because of their deluded karma.例如，人的粪便，我们认为恶臭和肮脏被视为香，清洁及肉质的动物，如昆虫，狗和猪-因为他们的蛊惑气质。 They therefore compete and struggle to gobble it up.因此，他们的竞争和斗争蚕食了。 The defiled desires of this world are considered by humans as lovely and clean.愿望的亵渎这个世界被认为是人类的可爱和清洁。 However, the gods and Immortals see them as foul-smelling, dirty and unclean, not unlike the way human beings regard dogs and pigs eating filthy substances.然而，神，仙见他们恶臭，肮脏，不干净的，而不是与人的方式方面，狗和猪吃不洁物质。 The various desires of sentient beings, defiled and upside down, are generally thus.各种愿望众生，污损和倒，一般是这样。 The practitioner should strive gradually to destroy them.执业医师应努力逐步销毁这些武器。

36) How to Subdue Greed in its Subtle Form 36 ）如何征服贪婪的微妙表格
As indicated briefly above, the five desires in their gross forms are easy to detect.正如简要上述情况，希望在五年总值形式很容易被检测到。 The practitioner should, additionally, pay attention to the deep-seated, subtle manifestations of greed.执业医师应此外，要注意的深层次，微妙的表现贪婪。 For example, a hundred thousand dollars might not necessarily excite a person's greed, but an amount in the millions could move his mind; ordinary beauty can easily be resisted but heavenly charm has the power to lure people down the path of transgression. Even monks and nuns can be infatuated with exquisitely carved rosaries, beautiful statues or auspicious, peaceful realms; these too are in the category of defiled greed.例如，一个十万美元并不一定会激发一个人的贪婪，但数额可能在数百万移动主意;普通美容可以很容易地予以抵制，但天上的魅力有权力诱惑人的道路上侵。即使僧侣和修女可以迷恋精致雕刻念珠，美丽的雕像或吉祥，和平的领域，这些也都在类败坏贪婪。 We should see them as expedients, illusory causes and conditions, and not develop defiled greed.我们应该看到他们作为权宜之计，虚幻的原因和条件，而不是开发败坏贪婪。 To shed light on this state of mind, I shall cite three stories, as examples ranging from the gross to the subtle.揭露这种心态，我将列举三个故事，作为例子，从总的微妙。
Once upon a time there was an official who was well-known for his honesty. He would sternly reprimand those who attempted to bribe him with money and gold.很久以前，有一个官方谁是众所周知的，他的诚实。他严厉谴责那些谁企图贿赂他的钱和黄金。 One day, however, a rich and powerful person, seeking the resolution of a private matter, offered him the equivalent of a hundred thousand dollars. The official immediately accepted the bribe.有一天，但是，有钱有势的人，寻求解决私人问题，给他提供了相当于100万美元。这位官员立即接受了贿赂。 Later on, when a friend asked him why, he replied, "A hundred thousand in cash can sway the gods."之后，当一位朋友问他为什么，他回答说： “十万现金可支配的神。 ” Thus, this official could only be honest with small bribes, but could not resist huge ones.因此，这个官方只能诚实小贿赂，但无法抗拒巨大的。 This is a case of deep-seated greed.这是一个案件的深层次贪婪。

Another story dates from the Ming dynasty.另一个故事追溯到明朝。 One day, an Elder Master was conversing with a visiting monk.有一天，一个老主人交谈了来访的和尚。 The guest lamented, "The majority of today's monks and nuns are defiled by the desire for fame and profit." The Master replied, "I notice that you are pure and clean, because thus far you have always rejected fame and profit."住客感叹， “大多数今天的僧侣和尼姑是败坏了名声的愿望和利益。 ”师父回答说： “我注意到，你是清净的，因为迄今为止，您一直拒绝名利和利润。 ” When the visiting monk heard this, his face brightened for a fleeting moment.当来访的和尚听到这，他的脸明亮的一瞬间。 This monk, while disliking ordinary fame, was attached to a lofty reputation.这和尚，虽然不喜欢普通名利，重视崇高的声誉。 This is a case of profound subtle greed.这是一个微妙的情况下深刻的贪婪。

There is another story [which forms the basis of a well-known koan]. Once there was a devoted old woman who built a place of retreat for a monk, arranging that he would not lack for anything, so that he could concentrate upon his meditation and practice.还有一个故事[构成的基础上一个众所周知的公案] 。一旦有一个专门岁女子是谁打造的地方撤退的僧人，安排，他将不会缺少的东西，以便他能集中精力在他的冥想和实践。 One day, after twenty years, she instructed her daughter: "Today, after serving the Master his meal, take advantage of the situation to embrace him tightly, asking him at the same time, 'how does it feel to be hugged these days?'有一天，二十年后，她指示她的女儿： “今天，在他担任主餐，利用情况，紧紧拥抱他，要求他在同一时间，它是如何感觉是拥抱这些日子？ ' Come back and let me know his answer as faithfully as you can."回来，让我知道他的回答是忠实的，您可以。 “

The daughter dutifully did as she was told, putting her arms around the Master and asking the question.忠实的女儿也因为她被告知，把她的武器在硕士和要求的问题。 The Master replied, "I am not moved in the very least by sexual desire, no different from a dried up tree leaning against a cold mass of rocks in the middle of winter, when not even a drop of warmth can be found."大师回答说： “我不感动，至少在性愿望，没有什么不同从干涸树靠在冷大规模的岩石在隆冬时节，当甚至没有一滴温暖可以找到。 ” The young girl repeated the answer to her mother, who said unhappily, "I have really wasted my time and effort during the last twenty years. Little did I know that I was only supporting a common mortal!"年轻姑娘的答案重复她的母亲，谁表示遗憾， “我真的浪费我的时间和精力，在过去的二十年。没想到，我知道，我只是支持一个共同的致命的！ ” Having said this, she went out, evicted the monk, lit a fire and burned the meditation hut to the ground.话虽如此，她走了出去，驱逐僧人，点燃了大火，烧毁了沉思小屋地上。

In truth, it is rare enough these days for anyone to cultivate to the level of that monk.事实上，这是罕见的足够这些天，任何人都可以培养的水平，这和尚。 As far as the old woman is concerned, she is said to be a Bodhisattva in disguise.至于岁女子而言，她说是菩萨的化身。 Her action of burning down the hut was to "enlighten" the Master.她的行动烧毁的小屋是“启发”师父。 Why is this so?为什么会这样呢？ It is because, while not moved by sexual desire, he still saw himself as pure and was still attached to the empty and still aspects of samadhi. Thus, he had not attained true and complete Awakening. [53]这是因为，虽然没有性欲感动了， 他仍然认为自己是纯粹的，并且仍然重视，仍然空方面的三摩地。因此，他没有实现真正和彻底觉醒。 [ 53 ]

To further clarify the matter, Zen practice requires the cultivator to pass through three "narrow gates."为了进一步澄清此事，禅实践需要耕耘通过三个“狭隘的大门。 ” The practitioner who meditates on his koan until he has destroyed "the Great Doubt" [see Glossary under "Zen"], become fully enlightened to the significance of Patriarch Bodhidharma's arrival from the West [ie, India], and clearly seen his Original Face before birth, has effectively passed the first gate. At this stage, although he has transcended the ordinary mind, deluded from time immemorial, he is still in the realm of subject-object, the realm of opposites of the contemplative mind and has not completely severed forms or transcended feelings.医生谁冥想他公案，直到他已经摧毁了“大疑问” [见术语下的“禅” ] ，成为完全开明的重要性主教达摩到达西方[即，印度] ，并清楚地看到他原来的脸在出生之前，已经有效地通过了第一门。在这一阶段，尽管他已经超越了普通铭记，蛊惑从远古时代，他仍然是在主客，境界的对立统一的沉思铭记，并没有完全切断形式或超越感情。 Therefore, while he has reached the state of No-Mind [non-discrimination, non-grasping] in everyday life, he is still separated from the Great Path of Enlightenment by an endless series of doors (degrees of delusion).因此，尽管他已经达到了国家无心灵[不歧视，非抓]在日常生活中，他仍然是分开的大径的启示无休止的一系列门（度的错觉） 。 The ancients have said, in this regard:古人曾说过，在这方面：

Do not say that No-Mind is inherently the True Path, No-Mind is still separated from Buddhahood by an endless series of doors.不要说，没有想到本来正确道路，没有想到仍然分开成佛了无休止的一系列大门。
Although this Master had reached a fairly high level of attainment, he was still attached to the mark of purity.虽然这已达到硕士较高水平的实现，他仍然重视商标的纯洁性。 This is another instance of subtle greed, which the practitioner should sever. [54]这是另一个实例微妙的贪婪，这是医生应该切断。 [ 54 ]
The same is true for the Pure Land practitioner.这同样适用于净土医生。 He should know that all forms and marks are illusory.他应该知道的一切形式和标志是虚幻的。 Even though he may have reached the level of one-pointedness of mind and seen precious lotus blossoms, other auspicious marks, or transformation bodies of Buddhas and Bodhisattvas, he should realize that these are merely instances of good causes leading to auspicious results.尽管他可能已经达到了一级一pointedness的心态和阅读珍贵荷花盛开，其他吉祥标志，或转化机构佛像和菩萨，他就应该认识到，这些仅仅是良好的情况下导致吉祥结果。 He should be calm and still and not greedy for them -- nor should he deny their occurrence.他应该保持冷静和仍然不贪婪他们-也不应否认其发生。 Only then will he understand and be awakened to the principle of Truth-like No-Void of the Mind-ground.只有到那时，他的理解和被唤醒的原则，真不一样空心灵地面。

37) How to Combat and Subdue Anger 37 ）如何打击和制服愤怒
Among the various afflictions, only anger manifests itself in a very crude manner, destroying the practitioner in a most effective way.在各种不同的痛苦，只有愤怒的表现是在一个非常粗略的方式，破坏了医生的最有效途径。 Therefore the ancients said:因此，古人说：
When we allow an angry thought to arise, we open the door to millions of obstructions. [55]当我们让一个愤怒的思想出现，我们敞开大门数以百万计的障碍物。 [ 55 ]
For example, while reciting the Buddha's name, a practitioner may suddenly think of a wicked, ungrateful, stern and evil person who has treated him cruelly; or, he may remember close relatives who are troublesome and unreliable and have caused him grief.例如，当念到佛的名字，医生可能会突然想到一个邪恶的，忘恩负义，斯特恩和邪恶的人谁残酷地对待他，或者，他可能还记得近亲谁是麻烦和不可靠的，并造成了他的悲痛。 He therefore becomes sad and angry, fidgety and uneasy.因此，他成为令人伤心和愤怒，淘气和不安。 In that state of mind, his mouth recites the Buddha's name while his mind is saddened and full of delusive thoughts.在该国的心态，他的嘴里叨念佛的名字，同时他心里感到悲哀，充满迷惑的想法。 Some practitioners drop their rosaries and stop reciting; lying down, they put their arms on their foreheads and let their minds wander aimlessly.一些练习者放下念珠和停止背诵;躺下，他们把他们的武器对他们的额头，让他们的心灵流浪等闲。 Others are so afflicted and saddened that they forget about eating and sleeping in their desire to confront the culprit and shout at him; or they look for ways to take revenge and get even.其他人，使受灾和悲痛，他们忘记了吃饭和睡觉，他们的愿望来对付匪徒，并大喊他或他们寻求新的方式来进行报复，并获得甚至。 The angry mind can harm the practitioner to that extent.愤怒的心可以伤害医生的程度。
To combat and subdue anger and resentment, we must develop a compassionate mind.打击和制服愤怒和怨恨，我们必须建立一个富有同情心的主意。 The Lotus Sutra teaches: 妙法莲华经的教导：

We should take the mind of great compassion as our house, forbearance as our armor, the Truth of Emptiness as our throne.我们应采取的心目中伟大的同情心作为我们的房子，忍我们盔甲，真相虚我们王位。
We should think: we ourselves and all other sentient beings are common mortals drowning in the sea of Birth and Death, all because of karma and afflictions.我们应该想想：我们自己和其他一切众生的共同凡人淹死在大海的出生和死亡，都是因为缘份和苦难。 However, afflictions by their very nature are illusory and unreal.然而，苦难由于其本身的性质是一种假象，是不现实的。 For example, where does an angry thought come from before it arises?举例来说，如果没有一个愤怒的思想来自面前出现？ Where does it return to when it dissipates?如果它返回时，消散？ When we are angry and resentful, we are the first to suffer, because we have ignited the fire of afflictions, which will consume us.当我们感到愤怒和不满，我们首当其冲，因为我们已经引发了火灾的苦难，这将消耗我们。 Anger, moreover, can neither convert nor bring a single benefit to anyone.愤怒，此外，也不能转换带来一个好处给任何人。 Is it not then a useless case of delusion?是不是那么无用的情况下妄想？
We should think further: those who have harmed us by their wrongful actions have, through delusion, planted evil seeds; they will necessarily suffer retribution.我们应该进一步思考：这些谁伤害了我们自己的错误行为已通过妄想，罪恶的种子种植，他们一定会受到惩罚。 They should therefore be the objects of pity, not anger. This is because, if they were clear-minded and understood the causes of merit and retribution, they would never dare do such things.因此，他们应该被怜悯的对象，而不是愤怒。这是因为，如果他们清醒地看到和理解的原因，值得和报复，他们将不敢做这种事情。 We are offspring of the Buddhas and should apply their teachings to dissolve our own afflictions -- because the goal of cultivation is to seek liberation and happiness, not to descend upon the path of suffering.我们的后代的佛像，并应适用于他们的教导解散自己的苦恼-因为种植的目标是寻求解放和幸福，而不是下降的道路苦难。 We should feel compassionate and forgiving of injurious actions and practice forbearance, understanding that everything is illusory and void.我们应该感到同情和宽恕伤害的行动和实践忍的理解是，一切都是虚幻的和无效的。 We should remember the words of the ancient masters:我们应该记住的话古代名人：

The fire of the three poisons, greed, anger and delusion,消防三个毒药，贪婪，愤怒和妄想，
Burns up all the forests of virtue;伯恩斯的所有森林的美德;
Those who would tread the Bodhisattva Path,这些谁将胎面的萨路径，
Should be forbearing in mind and body.应忍的身体和精神。
Compassion is the pure and refreshing water that can extinguish the fire of afflictions; forbearance is the enduring armor that can block all poisoned arrows; the Dharma of the Void is the light that can completely destroy the somber smoke of delusion.同情心是纯净和清新的水可以灭火的苦难;忍是持久的盔甲，可以阻止所有中毒箭头;弘法的空隙是轻，可以完全摧毁阴沉烟雾的妄想。 Knowing these three things and relying on them to rid ourselves of anger and resentment is to have "entered the house of the Buddhas, worn the armor of the Buddhas and sat on the Buddhas' throne."知道这三件事，并依靠他们摆脱愤怒和怨恨是有“进入家中的佛像，身穿铠甲的佛像，并坐在佛像'王位。 ”
38) How to Do Away with the Judgemental Mind 38 ）如何消除心灵的判断
We ordinary people, not having attained the mind of true equanimity, and still making the distinction between ourselves and others, count life's successes and failures, rights and wrongs, praise and blame, in the tens of millions; no one can escape this condition.我们普通百姓，没有达到真正的平和心态，仍然区分自己和他人，伯爵生活的成功与失败，对与错，赞美和指责，在数以千万计;任何人都无法摆脱这种状况。 Even the Buddhas and Bodhisattvas, who in their compassion appear in this world to save sentient beings, must endure criticism, affection and distaste.即使是佛，菩萨，谁在其同情出现在这个世界上拯救众生，必须忍受批评，感情和厌恶。
The ancients have said:古人说：

No one is immune from criticism and blame,任何人都不能幸免于批评和指责，
It is just that people refrain from speaking openly.这只是人们不要公开讲话。
This is an accurate observation born out of experience.这是一个准确的观察非婚生的经验。
If the practitioner is not clear-minded and calm, criticism can sometimes upset him, giving rise to afflictions, and greatly obstructing his cultivation. I therefore raise this question in an attempt to find a cure.如果医生不清醒头脑和平静，有时批评他破坏，从而引起疾病，并极大地阻碍了耕种。因此，我提出这个问题，试图找到治疗。

To avoid being judgemental, we should follow three principles.为了避免被判断，我们应该遵循三个原则。

First principle: we should examine and correct our own mistakes, not watch or discuss the transgressions of others. 第一项原则：我们应检查和纠正自己的错误，不看或讨论越轨他人。 Take the case of a black buffalo which allows a white heron to perch on his back, but uses his horns to chase away a crow trying to do the same.采取的情况下，黑色水牛使白色苍鹭到鲈鱼，背部，但利用他的喇叭赶走乌鸦试图这样做。 Little does the buffalo realize that it is much darker than the crow!几乎没有水牛认识到，这是无比黑暗的比乌鸦！

Ordinary people, too, are similar, fond of praise, loathing criticism, delighting in exposing other people's mistakes while not realizing that they themselves have many more failings and are nothing to be proud of! For this reason, the main principle followed by practitioners is to reverse the light, observing and correcting themselves, not watching or discussing other people's transgressions.普通百姓，也有类似的，喜欢赞美，厌恶批评，送揭露其他人的错误而没有认识到自己有更多的失败，是没有什么值得骄傲的地方！出于这个原因，遵循的主要原则是从业人员扭转轻，观察和纠正自己，而不是看或讨论其他人的越轨。 Examining and correcting our own mistakes will develop our wisdom, while watching and discussing the failings of others will certainly create karmic debts and injustice.审查和纠正自己的错误将开发我们的智慧，同时观看和讨论的失败他人必将创造业债务和不公正。

Second principle: When we are the object of slander or blame, we should remain calm and forbearing and not necessarily seek ways to justify ourselves. 第二项原则：当我们的对象，诽谤或指责，我们应该保持冷静，忍，不一定寻求各种方式来证明自己。 For example, if a sheet of white paper is stained by a spot of black ink, left alone it will be smudged in only one place and the spot will gradually fade away.例如，如果一张白皮书染色位置的黑色墨水，独自将污迹中，只有一个地方，并当场将逐渐消失。 If, on the other hand, we try to erase the blot, the whole sheet can become dirty.如果，另一方面，我们试图抹掉印迹，整个工作表可以变得肮脏。

A well-known commentary states:一个著名的评论指出：

Being the object of injustice, do not always seek to justify yourself, because to do so will create more rancor .的标的不公正，并不总是设法证明自己，因为这样做将创造更多的积怨。
This is because when someone has set his mind upon speaking ill of another, if the latter tries to justify himself, he is in effect saying that the speaker is wrong.这是因为当有人已成立后，他心里又讲坏话，如果是后者试图证明自己，他实际上是说，一位发言者是错误的。 Naturally, this leads to hatred, resentment and conflict, and unintentionally makes the dispute known to everyone around, who then begin to harbor doubts about the very person attempting to justify himself.当然，这会导致仇恨，怨恨和冲突，并无意使争端让每一个人都知道周围，谁然后开始港疑虑非常人试图证明他的实力。
In general, those who have just begun to cultivate see themselves in the right and others in the wrong.一般情况下，这些谁才刚刚开始，培养自己的权利和其他方面的错误。 Those who have cultivated for a while see themselves and others as sometimes right and sometimes wrong.谁拥有这些耕地的同时看到自己和他人的权利，有时甚至有时是错误的。 Seasoned cultivators only see themselves as being in the wrong.老练的种植者只认为自己是在错误的。 Why is this so? It is because, if those of us who are the object of slander are not wrong in this life, we may have committed transgressions in a previous life for which we must now endure retribution.为什么会这样呢？这是因为，如果我们这些谁是诽谤的对象是没有错在这生活，我们可能有越轨在以前的生活，我们现在必须忍受报复。 Even if we have not created "personal karma" by directly committing a transgression, it must have been due to "common karma" that we were born in this world of the Five Turbidities. [56]即使我们还没有建立“个人气质”直接犯有罪过，但必须是由于“共同忘不了”我们出生在这个世界上的五大Turbidities 。 [ 56 ]

Having created adverse karma, let us not blame Heaven for being near or far.创造了不利的缘份，让我们不要责怪上天正在接近或远。
These words by the well-known Vietnamese poet Nguyen-Du are indeed quietly consonant with the teaching of the Way.这些话由著名的越南诗人阮，都的确是悄悄地符合教学的途径。
Third principle: The practitioner should be steadfast in his determination, believe firmly in the law of cause and effect, and not be moved by words of praise and blame from outside. 第三项原则：应在医生在他的决心坚定，坚信在法的原因和后果，并不能移动的话，赞扬和责备来自外部。 The Dhammapada Sutra teaches:该Dhammapada经教导：

A high mountain stands immovable in the midst of a raging storm. The upright man is calm and at peace within the swirl of criticism and gossip.高山站不动产处于风暴肆虐。垂直男子是平静与和平的漩涡内的批评和流言。
No amount of praise or ridicule from outside can make us good or bad, free from suffering or mired in suffering; everything depends on ourselves. If we create good karma, even though we are despised as evil and full of transgressions, we will still be reborn in the higher realms.再多的赞美或嘲笑从外面可以使我们的好消息还是坏消息，免于痛苦或陷入痛苦;一切都取决于我们自己。如果我们创造良好的气质，尽管我们鄙视邪恶和充分的越轨，我们仍将重生的更高境界。 On the other hand, if we create bad karma, although we may be honored and praised, we will still be reborn in the lower realms.另一方面，如果我们创造坏业，尽管我们可能是荣幸和赞扬，我们仍然会重生在较低的境界。
A Vietnamese Zen Master once wrote a refreshing stanza along these lines:越南禅师曾经写道清新诗沿着这些路线：

Let us not concern ourselves with fame or fortune, right or wrong; Let them drop with the morning flowers, freeze with the midnight rain and gradually fade away.让我们不要担心自己的名誉或财产，权利或错误;让他们放弃与上午鲜花，冻结与午夜大雨，并逐步消失。 There, a bird's song, springtime has passed. Why not concentrate on practicing the Way?在那里，一只鸟的歌，春天已经过去了。为什么不集中于实践呢？
39) Some advice on Fault-Finding 39 ）有些意见故障调查
An ancient proverb states:国家一个古老的谚语：
If even what we see before our eyes is sometimes untrue, how can we possibly believe what is said behind people's backs?如果连我们看到在我们面前有时是不真实的，我们怎么可能相信什么是背后说人的支持？ Therefore, while our ears may hear talk of right and wrong, our mouths should not repeat it.因此，虽然我们的耳朵会听到谈论是非，我们的嘴不应重复。
Criticism and issues of right and wrong often originate in unfounded doubts, misunderstanding and misinterpretation.批评和问题的正确和错误往往来自于没有根据的怀疑，误解和曲解。 What in the house is merely a mouse, past the gate takes the shape of a goat, and outside in the street is transformed into a buffalo.什么样的房子只是一个鼠标，过去的大门需要的形状，山羊，和外面的街道变成了一头水牛。 While originally there may have been very little substance to a rumor, by the time it reaches the tenth person, even the one who actually started it may receive quite a shock!虽然最初有可能已经很少物质的传言，当它到达十人，甚至是一个谁实际开始它可能会出现相当大的震动！
Frequently, disparaging words spring from a contentious or jealous frame of mind, the determination to settle accounts, or the desire to denigrate those who have more advantages or qualities than ourselves.通常情况下，诋毁的话春天从一个有争议或嫉妒的心态，决心结算，或贬低这些愿望谁拥有更多的优势或品质超过自己。 Women, and many men as well, seem prone to this habit of gossip, jealousy and criticism. When they like and respect someone, he is depicted as an Immortal or a Buddha; when they despise or resent him, he easily becomes a demon or a ghost.妇女，和许多男人也似乎容易发生这种习惯的闲话，嫉妒和批评。当他们喜欢和尊重的人，他描绘成一个不朽的或佛;当他们鄙视或怨恨他，他很容易成为一个恶魔或一个幽灵。 A respected master once observed, "women tend to have stronger faith than men and are usually diligent and assiduous in their practice. However, the virtues they reap from cultivation often go up in smoke because of their mouths!"一位受人尊敬的船长曾经指出， “妇女往往比男子更强大的信念，而不是通常的勤奋和刻苦的练习。然而，他们收获的美德从种植往往化为乌有，因为他们的嘴！ ”

To avoid such mistakes and ensure that virtues are not lost, I will relate, for our common edification, the teachings of the Patriarchs and Buddha Sakyamuni Himself.为了避免这种错误，并确保不会丢失美德，我将涉及，为我们的共同熏陶，教诲的始祖和佛陀释迦牟尼本人。

One leisurely evening, a king asked a certain courtier, "You appear to be a man of integrity. Why is it that you are the target of so much criticism, slander and hatred?"一个悠闲的晚上，国王要求一定朝臣， “你似乎是一个人的完整性。为什么你的目标，如此多的批评，诽谤和仇恨？ ” The official replied, "Your Majesty, when the torrential rains of spring arrive, farmers are elated because their fields are well-irrigated. Pedestrians, on the other hand, are unhappy because the streets are muddy and slippery. When the summer moon is as clear and bright as a mirror, poets and writers rejoice at the opportunity to travel and compose couplets and poems, while thieves and felons are distressed at the brightness of the moonlight! If even the impartial heaven and earth are the object of blame and resentment, love and hate, how can this subject of yours, imperfect and full of blemishes, escape denigration and criticism?这位官员回答说： “陛下，当暴雨的春季到来，农民们兴高采烈，因为他们的领域以及灌溉。行人，另一方面，有过不愉快的，因为街道泥泞和湿滑。当夏天月亮是作为清晰明亮如镜，诗人和作家感到高兴有机会旅行和撰写对联和诗歌，而小偷和罪犯感到不安的亮度月光！如果连公正天地对象的指责和不满，爱与恨，如何才能对你的这一主题，完善和充分的污点，逃避诋毁和批评？

"Thus, I venture to think, we should remain calm in the face of praise or criticism, think it over, and not rush to believe it. If a king believes gossip, his subjects lose their lives; if parents believe gossip, their children are hurt; if brothers and sisters, husbands and wives, believe words of gossip, they experience separation; if relatives, friends and neighbors believe gossip, they sever relations with one another. Fault-finding is really more noxious that snakes and serpents, sharper than swords and knives, killing without spilling a single drop of blood." “因此，我冒昧地认为，我们应该保持冷静，面对表扬或批评，认为它，而不是急于相信。如果国王认为闲话，他的臣民中丧失了生命;如果家长认为闲话，他们的孩子受伤;如兄弟姐妹，丈夫和妻子，相信的话闲聊，他们的经验分离;如果亲戚，朋友和邻居认为闲话，断绝外交关系，他们彼此之间。故障调查确实是更有害的是蛇，蛇，清晰比刀剑和刀，造成没有一个单一的蔓延一滴血。 “

According to the judgement of history, this courtier was a disloyal official; however, his answer was sound and reasonable, and a worthy example for later generations.根据历史的审判，这是一个不忠朝臣官员，但是，他的回答是健全的，合理的，值得后人的榜样。 It is therefore still quoted today.因此，今天仍然引用。

The Lotus Sutra states:在妙法莲华经国家：

Then the Bodhisattva Universal Virtue said to the Buddha [Sakyamuni]: "World Honored One! In the latter five hundred years of the corrupt and evil age, whoever receives and keeps this sutra, I will guard and protect him, eliminate his anxieties and give him ease of mind ... If anyone sees those who receive and keep this sutra and proclaims their errors and sins , whether true or false, such a person [will receive all kinds of evil karma]." [57] (Bunno Kato, et.al., tr. The Three-fold Lotus Sutra , p. 340-343.)然后萨世界德治说佛陀[释迦牟尼] ： “世界荣获一个！在后者五百年的腐败和邪恶的时代，谁接收和保存本佛经，我将警卫和保护他，消除他的焦虑，让他心情舒畅...如果有人认为那些谁接收和保存本佛经，并宣布他们的错误和罪恶 ，不管是真或假，这样的人[将收到各种邪恶缘份] 。 “ [ 57 ] （ Bunno加藤et.al. ，文。 三重妙法莲华经 ，第340-343段。 ）
As Buddha Sakyamuni said, slandering and harming those who recite the Lotus Sutra constitutes a heavy transgression.正如佛陀释迦牟尼说，诽谤，损害了这些谁背诵妙法莲华经构成沉重侵。 So does slandering and harming those who recite the Buddha's name, mantras and other Mahayana texts.因此，不诽谤，损害了这些谁背诵佛的名字，咒语和其他大乘文本。
As stated also in the Brahma Net Sutra:正如也梵净经：

A disciple of the Buddha[s] must not himself discuss the offenses of any Bodhisattva sanghan, Bodhisattva lay person, bhikshu, bhikshuni, nor may he encourage others to do so, or involve himself in the causes, conditions, methods, or karma of speaking of the offenses of the Four Assemblies ...弟子佛陀[西]绝不能讨论自己的罪行的任何萨sanghan ，萨非法律界人士， bhikshu ， bhikshuni ，也可能他鼓励别人这样做，或涉及本人的原因，条件，方法，或因果报应的谈到犯罪的四个组件... If instead, a Bodhisattva discusses the faults of those within the Buddha Dharma, he thereby commits a Bodhisattva Parajika [major] offense.如果相反，萨讨论了故障内的佛拉达尔马，他因此犯有萨Parajika [主要]进攻。
A disciple of the Buddha[s] must not praise himself and disparage others, encourage others to do so, or involve himself in the causes, conditions, methods or karma of praising himself and disparaging others ...弟子佛陀[西]绝不能赞美自己，贬低他人，鼓励别人这样做，或涉及本人的原因，条件，方法或人缘的称赞自己和贬低别人... Otherwise, he commits a Bodhisattva Parajika [major] offense.否则，他犯有萨Parajika [主要]进攻。 (Hui Seng, Brahma Net Sutra. Part I, p. 97 and 100, respectively.) （惠生， 梵净佛经。第一部分，第97和100 ，分别为。 ）

Buddha Sakyamuni, in his compassion, clearly indicated the paths of transgression and merit, but we Buddhists are so deluded that many of us have forgotten all about them.释迦牟尼佛，在他的同情，明确指出的道路侵和优点，但我们佛教徒如此蛊惑说，我们许多人已经忘记了所有这些问题。 Because of our minds filled with jealousy and criticism, we create immeasurable evil karma of speech!由于我们的脑海中充满了嫉妒和批评，我们创造不可估量的恶业的言论！
In the Great Heap Sutra, Buddha Sakyamuni said:在大堆佛经，佛释迦牟尼说：

If kings and officials beat and scold monks and nuns, whether the latter keep the precepts or not, the bad karma of the kings and officials is as great as if they had shed the blood of millions of Buddhas.如果国王和官员殴打和训斥僧尼，后者是否继续戒律与否，坏业的国王和官员是一样大，如果他们流血的数以百万计的佛像。 If we see someone wearing the yellow robe, whether he keeps the precepts or not, we should consider him a Buddha.如果我们看到有人身穿黄色长袍，他是否继续戒律或不，我们应该考虑他的佛像。
As the Great Heap Sutra clearly teaches, if monks, nuns or laymen have committed transgressions, they will suffer retribution.作为大堆经明确教导，如果僧侣，修女或外行人有越轨，他们将受到惩罚。 We should feel only compassion for them, rather than disdain or scorn.我们应该感到不仅同情他们，而不是轻视或蔑视。 Respectful and compassionate thoughts increase our good karma; scornful and deprecating thoughts, and looking for the failings of others, can only reduce our stock of merit and virtue, bringing suffering and tears!尊重和富有同情心的思想增加我们良好气质;轻蔑和自嘲的想法，并寻求其他国家的失败，我们只能减少库存的优点和美德，把痛苦和眼泪！ For this reason, the true cultivator is always concerned with self-examination and self-improvement. On the other hand, if we still have many faults but do not examine ourselves, spending our time unmasking and denigrating others, we cannot be said to have a true understanding of cultivation.出于这个原因，真正的耕耘始终是关注的自我检查和自我改善。另一方面，如果我们仍然有许多缺陷，但不审视自己，我们的时间花费揭露和诋毁他人，我们不能说有一个真正的了解种植。
The ancients used to say:古人曰：

Harming others brings misfortune; to be harmed is to receive merit.损人带来不幸;是对受到伤害获得好处。
When the cultivator is subjected to criticism and slander, he should think: "that person is bringing me merit."当耕作受到批评和诽谤，他应该想： “这个人使我值得。 ” Why is this so?为什么会这样呢？ It is because, from time immemorial, we have committed obstructive transgressions.这是因为，从远古时代，我们已承诺阻塞越轨。 If we are the object of one word of scorn and belittlement, our bad karma has been lightened by one part.如果我们的对象，一个字的蔑视和belittlement ，我们一直不好缘份减轻的一个部分。 Are we not then receiving merit and benefit?难道我们不应该再接受并从中受益？ Those who engage in scornful speech and slander will certainly suffer retribution; through delusion, they bring calamity upon themselves.这些谁从事轻蔑言论和诽谤必将受到惩罚;通过妄想，他们带来灾难本身。
In order to demonstrate clearly what true cultivation and the personality of the true cultivator are, I will quote a passage from the No-Mark Stanza of the Platform Sutra, by the Sixth Patriarch:为了明确表明什么真正的培养和人格的真实耕耘是，我要引用一段由无马克诗纲要佛经，第六宗：

He who treads the Path in earnest Sees not the mistakes of the world;他谁胎面中的路径不认真看的错误，世界;
If we find fault with others如果我们发现与其他故障
We ourselves are also in the wrong.我们自己也错了。
When other people are in the wrong, we should ignore it,当其他人都错了，我们应该忽视它，
For it is wrong for us to find fault.因为这是错误的，我们能够找到故障。
By getting rid of the habit of fault-finding由摆脱习惯的故障调查
We cut off a source of defilement.我们切断来源的污辱。
When neither hatred nor love disturbs our mind当没有仇恨，也不爱扰乱我们的头脑
Serenely we sleep.安详我们的睡眠。
(Wong Mou-Lam, tr. "The Sutra of Hui Neng," p. 34.in The Diamond Sutra & The Sutra of Hui Neng.) （王谋林，文。 “的佛经的慧能， ”山口34.in 钻石经与该经的慧能。 ）
Buddhist adherents, whether clergy or laymen, all consider themselves cultivators, concerned with the Way.佛教信徒，无论是神职人员或外行人，都认为自己耕种，关注的方式。 However, how can we tell the genuine from the sham cultivator?然而，我们怎样才能知道真正的深水耕耘？ On this issue, the Sixth Patriarch has advanced a simple criterion. He said:在这个问题上，拥有先进的第六主教一个简单的标准。他说：
He who treads the Path in earnest sees not the mistakes of the world.他谁胎面中的路径真诚认为不是错误的世界。
In effect, the genuine cultivator always looks at himself to correct his own mistakes and dwells in empty, still meditation.实际上，真正的耕耘总是着眼于自己，纠正自己的错误和居住在空，仍然默念。 Having severed the mind of discrimination between himself and others, how can he think about the good and bad points of others?在中断的心灵之间的歧视自己和他人，如何他想好的和坏的点呢？ With the sham cultivator on the other hand, the mind of self and others, right and wrong, jealousy and hate runs rampant; as soon as he opens his mouth, he criticizes others and speaks of the good and bad points of the world.与假耕耘在另一方面，考虑到自己和他人的，正确和错误，嫉妒和仇恨运行猖獗;一旦他打开他的嘴，他批评别人，说的好的和坏的点的世界。 This is very far from the Way.这是从很远的路。
Therefore, when we continue to see the mistakes of others, denigrating and slandering them, we demonstrate that we are the most awkward and wanting of all, because our minds are still deluded, full of discrimination, lacking in wisdom and compassion.因此，当我们继续看到别人的错误，诋毁和诽谤，我们证明我们是最尴尬的和想要的一切，因为我们的脑海中仍痴迷，全面的歧视，缺乏智慧和同情心。 We thus bring retribution upon ourselves in the future.因此，我们将根据自己的报复未来。 Regardless of whether or not others are in the wrong, let us strive not to be in the wrong ourselves.不论是在别人的错误，让我们努力不要在错误的自己。 We should learn from great men and let our minds be as clear and bright as a mirror.我们要学习伟人，让我们的头脑是清晰明亮如镜。 Without anticipating or hedging about future events, without regretting or dreaming about things of the past, with the mind filled with brightness and equanimity, we will surely receive a wonderful response!没有预见或对冲对未来事件，但遗憾的事情或梦想的过去，心灵充满了亮度和镇定，我们就一定能够收到一份美好的反应！

If we have distracting thoughts of envy and hate and speak words of scorn and blame, then, internally our True Nature becomes defiled and externally we bring rancor and disputes upon ourselves.如果我们有杂念的嫉妒和仇恨，讲的话嘲笑和指责，那么， 国内自然成为我们真正的玷污和外部我们把积怨和争端应自己。 This results in further errors and transgressions.这就造成了进一步的错误和越轨。 For this reason, to achieve peace of mind and be free of afflictions, we should not comment on people's shortcomings.出于这个原因，实现和平的胸襟和自由的痛苦，我们不应该对人的缺点。

The phrase "by getting rid of the habit of fault-finding" also has the deeper meaning of eliminating the Four Propositions and eradicating the One Hundred Errors. [58] “一语所摆脱的习惯，故障调查”还具有更深的意义，消除四个命题和消除一百错误。 [ 58 ]

"When neither hatred nor love disturbs our mind, serenely we sleep" ("reclining with both legs stretched out and resting") describes the state of great liberation, all eagerness for study gone, eating when hungry, sleeping when tired. [59] “当没有仇恨，也不爱扰乱我们的头脑，安详，我们的睡眠” （ “斜倚的双腿伸出和休息” ）介绍了国家大解放，都渴望学习了，饿了吃的时候，睡觉时，累了。 [ 59 ]

True cultivators always have a clear and solid position and viewpoint, and pay no attention to the praise and criticism, likes and dislikes of the outside world.真正的修炼者始终有一个明确的和坚实的立场和观点，以及所支付的费用不会注意表扬和批评，好恶对外面的世界。 As an example, it once happened that a well known Zen Master, having awakened to the Way under Elder Master Fu Shan, went to reside in a famous monastery.作为一个例子，它一旦发生，一个众所周知的禅师，在觉醒的方式下老年人硕士富山，前往居住在一个著名的寺院。 Although living among the Great Assembly, he did not practice meditation or seek guidance in the Dharma; all he did all day was lay sleeping.虽然生活在大大会，他并没有实践冥想或寻求指导拉达尔马;所有他没有一天是奠定睡觉。

Upon hearing this, the abbot arrived at the meditation hall, a big staff in hand.听到这话，住持来到禅堂，一个大的工作人员的手。 Seeing the guest master reclining with eyes closed, he admonished: "This place does not have surplus rice to allow you to do nothing but eat and rest!" Reply: "What would you, High Master, advise me to do?" The abbot said: "Why don't you sit in meditation?" Answer: "Succulent food cannot tempt those who have eaten their fill."看到客户主斜倚闭眼，他告诫： “这地方没有剩余大米，让您可以什么也不做，但吃饭和休息！ ” 回答： “你会怎样，高级法师，告诉我该怎么办呢？ ”住持说： “你为什么不坐禅？ ” 答： “多汁食物不能吸引那些谁吃他们填写。 ” The abbot continued, "A great many people are unhappy with you." Answer: "If they were happy, what would I gain?"住持继续说， “很多人有过不愉快的你。 ” 答： “如果他们很高兴，我会得到什么？ ” Hearing these unusual replies, the abbot inquired further, "Who was your master?" Answer: "I arrived here after having studied under the eminent Master Fu Shan."听到这些不同寻常的答复，艾博特进一步询问， “谁是你的主人？ ” 答： “我来到这里后，根据知名研究硕士傅纱嗯。 ” The abbot said, "No wonder you are so headstrong!"住持说： “难怪你这么固执！ ” They then clasped hands, laughing aloud, and headed toward the abbot's quarters.然后，他们紧握的手，大声地笑着，并走向住持的四分之三。

One day, many years later, the guest Zen Master, having washed himself, ascended the Dharma seat, bid farewell to the great assembly, wrote a parting stanza, immediately dropped the pen and expired in a seated position.有一天，许多年之后，客户禅师，在洗自己，登上拉达尔马座位，告别了伟大的大会，写了离别诗，立即取消了笔和过期的座位位置。 The guest master, as we can see, conducted himself easily and freely, having mastered life and death.住客主人，我们可以看到，他很容易地进行和自由，在掌握了生命与死亡。 Is it not because he had truly internalized the meaning of the passage "when neither hatred nor love disturbs our mind, serenely we sleep?"是不是因为他真正的内在的含义通道“时，既没有仇恨，也不爱扰乱我们的头脑，安详我们睡觉？ ”

40) General Outline of the Karma of Delusion 40 ）一般纲要噶玛的妄想
When the practitioner cannot thoroughly grasp the noumenal and phenomenal aspects of various events, all kinds of errors and misunderstandings arise, agitating his mind and thought.当医生不能彻底把握本体和现象方面的各种活动，各种错误和误解的出现，搅了主意和思想。 This is the beginning of the karma of delusion. For example, in the middle of a recitation session, he suddenly remembers that one should recite with one-pointedness of mind to achieve rebirth in the Pure Land.这是他们的缘份开始的妄想。例如，在中东的朗诵会，他突然记得，应该背诵的一pointedness的心态，以实现复兴的净土。 Realizing that he cannot easily reach that level and may be wasting his efforts, he grows perplexed.认识到他不能轻易地达到这一水平，可能是在浪费他的努力，他成长困惑。 This is a manifestation of the karma of delusion.这是一个体现了缘份的妄想。
Delusion (ignorance) is the source of all afflictions.妄想（无知）的来源是所有苦难。 Greed and anger stem from delusion, as do pride, doubts and wrong views.贪婪和愤怒源于妄想一样，骄傲，疑虑和错误的看法。 For example, when we have such thoughts as: "I have few equals in hard and assiduous cultivation, even among the ranks of monks and nuns" -- this is the affliction of pride and self-love.例如，当我们有这样的想法： “我有几个等于硬和刻苦种植，即使在队伍的僧侣和尼姑” -这是痛苦的自豪感和自爱。 If, on the other hand, we develop such thoughts as: "the Land of Ultimate Bliss is so well-adorned, while I have heavy karma and few merits; how do I know I will achieve rebirth there?"如果，另一方面，我们制定这样的想法是： “土地极乐如此良好的点缀，而我有沉重的气质和几个优点;我怎么知道我会获得重生吗？ ” -- this is the affliction of doubt. -这是痛苦的疑问。

Wrong views consist of seeing and understanding in a wicked and grasping manner.错误观点包括看到和理解的邪恶和把握的方式。 They include five types: Wrong Views of the Body, One-Sided Views, Wrong Views Not Consistent with the Dharma, Wrong Views Caused by Attachment to one's own Erroneous Understandings and Wrong Views (understanding) of the Precepts.其中包括五种类型：错误观点的机构，片面的次数，错误的意见不符合拉达尔马，错误观点造成的依恋自己的错误认识和错误观点（理解）的戒律。

For example, during cultivation a thought suddenly arises: "my health has always been poor, and today I feel tired, worn out; if I continue to recite the Buddha's name, I may fall ill."例如，在种植的想法突然出现： “我的身体一直很差，今天我感觉累了，累坏了，如果我继续背诵佛的名字，我可能生病。 ” This is an example of a Wrong View of the Body.这是一个例子，一个错误的观身体。

Or else, we think: "death is like a candle which has been extinguished; if there was a previous life, how come I cannot remember it? It is better for me to follow Taoism, to prolong my life and avoid death."否则，我们认为： “死亡就像是一支蜡烛已经熄灭;如果有以前的生活，为什么我不记得吗？这是我最好的后续道教，以延长我的生命，并避免死亡。 ” This is an instance of a One-Sided View.这是的一个实例片面。

Or else, we wonder why someone who had performed only good deeds had a short life and met a violent death, while others who had committed numerous transgressions lived long lives and died peacefully; thus, cultivation brings no benefit whatsoever!否则，我们不知道为什么有人谁做了好事只进行了短暂的生命，并会见了暴力致死，而另一些谁犯下无数越轨生活长期生活和平静去世，因此，种植不会带来什么好处！ These are instances of Wrong Views Not Consistent with the Dharma, and failure to understand that the law of cause and effect spans many lifetimes.这些情况的错误观点不符合拉达尔马，和不理解，该法的原因及影响跨越许多寿命。

Or else, someone might think, "I used to follow the externalist practice of circulating energy currents, and was achieving results in barely a few months. How is it that I have been reciting the Buddha's name for a long time, but have not yet seen any change?"否则，有人可能会认为， “我曾经按照外在实践循环能源电流，并取得成果几乎几个月。如何，我一直在读佛的名字很长一段时间，但尚未看到任何变化？ “ This is an instance of Attachment to one's own Erroneous Understandings.这是一个实例依恋自己的错误理解。

Or else, we may think: "In other religions, people who hurt and kill other sentient beings can still be reborn in paradise; therefore, in seeking rebirth in the Pure Land, there is no need to keep the precept against killing."否则，我们可能会认为： “在其他宗教，人谁伤害和杀害其他众生仍然可以重生的天堂，因此，在寻求重生的净土，因此没有必要继续对杀害的戒律。 ” This is an instance of a Wrong View of the Precepts.这是一个实例，一个错误的观戒律。

The karma of delusion takes numerous forms.气质的妄想采取多种形式。 The Pure Land practitioner should, first and foremost, follow the sutras and put his entire faith in them.净土执业应当首先，按照经典，把他们整个的信念。 If he fails to understand certain passages, he should seek out good spiritual advisors for an explanation.如果他不理解某些段落，他应该寻求良好的精神顾问解释。 Delusion can easily lead the practitioner astray when he is challenged by other teachings and ideologies. This is a particularly important point, as the Pure Land method is profound and lofty, difficult to understand and believe in.妄想可以很容易地导致医生误入歧途的挑战时，他的其他教义和意识形态。这是一个特别重要的一点，作为净土方法是深刻的和高尚的，很难理解和相信英寸

According to the sutras and commentaries, the Pure Land practitioner should follow three guidelines to consolidate his faith.据佛经和评注，净土练习者应遵循三个准则，以巩固自己的信仰。

1. 1 。 The Guideline of Reason的方针原因
This is the reasoning and understanding of human logic.这是推理和理解人类的逻辑。 For example, we may reflect: All realms are created from the mind.例如，我们可能会反映：创建各个领域的想法。 If there is a world such as ours, where good karma and bad karma are about equal, there must exist other worlds such as the three Evil Paths, with a preponderance of evil karma, as well as celestial realms, where good karma prevails.如果有一个像我们这样的世界，而良好的情感氛围和坏的业即将平等，就必须存在其他的世界，如三股恶势力的道路，以优势的邪恶气质，以及天体境界，在良好的人缘占上风。 It therefore stands to reason that the Western Pure Land exists, as a result of the pure, good Vows of Amitabha Buddha as well as the virtues of the Bodhisattvas and other morally superior beings.因此，合乎道理，西方净土存在，由于纯粹的，良好的誓言的阿弥陀佛，以及美德菩萨和其他道德上的。
2. 2 。 The Guideline of the Teachings of the Sages方针的教诲，圣贤
These are the words of the Buddhas and Bodhisattvas in sutras and commentaries. Buddha Sakyamuni, with his pure vision, clearly saw the auspicious environment and superior beings of the Western Pure Land and described them in the Pure Land sutras.这些话，佛祖和菩萨的经典和评注。佛陀释迦牟尼，他的纯远见，清楚地看到了有利环境和优越的人的西方净土，并形容他们在净土念佛。 The great Bodhisattvas, such as Manjusri and Samantabhadra, all extolled the Land of Ultimate Bliss and enjoined sentient beings to seek rebirth there.伟大的菩萨，如文殊菩萨和普贤菩萨，所有的赞美土地极乐和责成众生寻求重生的。 If Buddhists are not guided by the words of the Buddhas and Bodhisattvas, whom then should they believe?如果佛教徒不遵循的话，佛和菩萨，他就应该相信？
3. 3 。 The Guideline of Actual Seeing and Understanding的方针，实际看到和理解
This is a method of reasoning based on actual occurrences, verifiable through our eyes and understanding.这是一个方法的推理根据实际发生的，可核查的，通过我们的眼睛和理解。 The commentary, Biographies of Pure Land Sages and Saints, has amply documented the stories of individuals who have achieved rebirth in the Land of Ultimate Bliss through Buddha Recitation ...评注， 传记净土圣贤圣徒，已充分证明个人的故事谁取得了重生的土地极乐通过佛朗诵... Moreover, those who have practiced Buddha Recitation with a pure mind have been known to witness scenes of the Pure Land during their current lifetimes.此外，这些谁也练佛背诵与一个纯粹的心已经知道证人场面净土在其目前的寿命。
I have described above three guidelines that Pure Land practitioners should follow to consolidate their faith.我所描述的上述三个准则，净土从业人员应遵循以巩固他们的信仰。 Moreover, according to Elder Master Yin Kuang, Pure Land followers should not seek guidance on Pure Land matters from Zen Masters.此外，根据老法师尹哭盎，净土宗信徒不应寻求指导净土事项禅宗大师。 This is because the answers of Zen Masters are all directed towards principle and essence, while the Pure Land approach is based on phenomena and marks.这是因为答案的禅宗大师，都是针对的原则和精神实质，而净土的办法是基于现象和标志。 This being the case, and considering the different areas of emphasis, beginning Pure Land practitioners who do not yet fully understand essence and marks, noumenon and phenomena, will not only fail to benefit from the answers of Zen Masters, they may develop even greater doubts, perplexity and inconsistent views.在这种情况下，并考虑到不同的重点领域，从净土从业人员谁还不完全了解本质和标志，本体与现象，不但不能受益于答案的禅宗大师，他们可能发展更大的怀疑，困惑和不一致的意见。

41) Sadness and Discouragement Should Be Eradicated 41 ）悲情和气馁如果根除
One minor affliction in Buddhism, caused by the karma of delusion, is a pitfall for many practitioners.一个小苦恼的佛教，业所造成的妄想，是一个陷阱，许多从业人员。 I will elaborate on it, to strengthen the resolve of cultivators.我将详细阐述它，以加强解决的种植者。
Compassionate individuals, or those who have the interests of the Dharma at heart, generally go through three stages: in the first, they are eager and enthusiastic; in the second, they grow sad and discouraged; in the third and last stage, they achieve the mind of compassion and wisdom, adapted to circumstances.富有同情心的个人，或谁的利益拉达尔马于心，一般经过三个阶段：第一，他们都渴望和热情;第二，他们成长伤心和取缔;在第三个也是最后一个阶段，他们实现心灵的同情心和智慧，适应情况。 Unfortunately, however, these good and eager individuals usually give up and lose their determination during the second stage; very few reach the third stage.然而不幸的是，这些良好的，并渴望个人通常放弃和失去他们决心在第二阶段，只有极少数进入第三阶段。 To get past the second stage and reach the third, we must have a mind of great compassion and wisdom, like the mythical dragon which can soar to the blue yonder or hide in the ocean depths.让过去的第二阶段，达到第三，我们必须有一个思想伟大的同情心和智慧，就像神话中的龙，可上升到蓝那边或隐藏在海洋深处。

Confucian followers express this idea as follows: "The true scholar teaches the Way if the world is receptive; if the time is not right, he retreats and lives in seclusion."孔子的追随者表达这一想法如下： “真正的学者任教的途径如果世界接受;如果时间是不正确的，他务虚会和住在与世隔绝。 ” Confucius himself, at one point in his career, saw his teachings rejected by the local rulers.孔子本人，一度在职业生涯中，他看到他的教诲拒绝了当地的统治者。 At that time, he retreated to write books and teach his disciples, his determination to help the world intact.当时，他退回到写书，并教导他的弟子，他决心帮助世界完好无损。 Those who do not understand this principle of timing and conditions are usually discouraged and stricken with sadness!这些谁不懂得这个原则的时机和条件通常劝阻和受灾痛心！

Let us look at the issue from an everyday point of view.让我们来看看这个问题从我们的日常生活中的观点。

We meet numerous individuals in their prime, endowed with good health, seeing life as a flower in a dream, full of enthusiasm and zeal, determined to build an ideal, bright, beautiful life, if not for all humanity, at least for those around them, or for themselves personally.我们满足了许多人在其总理，拥有良好的健康，看到生活的花朵在梦中，饱满的热情和热情，决心建立一个理想的，光明的，美好的生活，如果不是为全人类，至少在周围的人他们或亲自。 However, after a few ups and downs and some sour, cruel setbacks, having penetrated deeply into real life and witnessed the ingratitude of human nature, they become despondent.但是，经过几次波折，有些酸，残酷的挫折后，深入到实际生活中并目睹了忘恩负义的人的本性，他们成为沮丧。 The more enthusiastic and eager they were, the more distant and cautious they become!更热情和渴望他们，在更遥远的和谨慎的，他们成为！ Some even wish to go into seclusion, shunning all contacts and avoiding everything.有些人甚至要进入隔离，避免接触，并避免所有的一切。 This state of mind is described in the following couplets:这种心境中所描述的下列对联：

It is better not to know,最好是不知道，
The more we know, the more heartrending it becomes!我们知道的更多，更令人心碎成为！
The ways of the world are such, we know this;的方法是这样的世界，我们知道这一点;
Better live in seclusion in the mountains, neither hearing nor knowing!更好地生活在与世隔绝的山区，无论是听证会，也不知道！

In general, human resolve is easily shaken and we easily retreat!一般情况下，人类的决心很容易动摇，我们很容易退却！
We find the same state of mind among monks and nuns.我们发现同样的精神状态之间的僧侣和尼姑。 The ancients accurately observed:古人准确地指出：

In general, practitioners are assiduous in the beginning; later on, they usually grow lazy and tardy.一般情况下，从业人员的刻苦在开始;后来，他们通常增长懒惰和拖拉。
The fervent resolve that some possess when first developing the Bodhi Mind resembles that of the great Bodhisattvas.热切地解决，一些拥有当第一个发展中国家的菩提心相似的伟大菩萨。 However, with time, because of karmic obstructions within and adverse conditions without , they grow lazy and arrogant.然而，随着时间的推移，由于内业障碍物和不利的条件下 ，他们成长懒惰和傲慢。 Their thoughts are then no different from those of ordinary people.他们的想法，然后没有不同于一般人。
These practitioners, in general, do not yet understand the world of the Five Turbidities; therefore, they easily regress when faced with reality. For this reason, many monks and nuns, witnessing errors within their own ranks or seeing the many afflictions and attachments of the laity, develop retrogressive thoughts.这些从业者，一般来说，目前还不了解世界五Turbidities ;因此，他们很容易倒退面对现实。为此，许多僧侣和尼姑，看到在自己的错误队伍或看到许多的苦难和附件在俗人，发展倒退的想法。 From there, they either abandon the Order and return to lay life, or they lose their altruistic determination preferring to live in seclusion, practicing by themselves, unwilling to teach and save others.从那里，他们要么放弃订单，并返回奠定生活，或失去了利他主义的决心宁愿隐居，修炼自己，不愿传授和拯救他人。

Likewise, many lay Buddhists, discouraged at the number of monks and nuns who commit transgressions, abandon Buddhism and cut off relations with the clergy; or else, they grow scornful and decide to take refuge only in the Buddha and the Dharma, but not in the Sangha.同样，许多奠定佛教徒，劝阻在一些僧尼越轨谁承诺，放弃佛教和切断与神职人员;否则，他们成长轻蔑和决定采取避难只在佛陀和佛法，而不是在的僧伽。 Still others, hearing rumors that their teacher has committed certain transgressions, hastily abandon all practice, without even taking time to investigate the matter.还有一些人，听到传闻说，他们的老师已经承诺某些越轨，匆匆放弃所有的做法，甚至抽出时间对此事进行调查。 These people have only a shallow grasp of the Dharma, failing to realize that we cultivate for ourselves not for our teachers and that to abandon practice is detrimental to ourselves alone, not to others.这些人只有浅层把握拉达尔马，未能认识到，我们没有为自己培养为我们的教师，并放弃的做法是不利于自己独立，不给他人。

As a general comment, the states of sadness and discouragement described above are all misguided and wrong.作为一般性意见，国家的悲伤和沮丧上文所述，都是错误的和错误的。 This is because, in life, as within the Order, genuine and honest practitioners, while rare, do indeed exist. "Sugar cane is eaten by worms only in certain spots; a roof leaks only in certain places."这是因为，在生活，在该命令，真正的和诚实的从业人员，而稀有的，确实存在。 “甘蔗是吃蠕虫只能在某些点;屋顶漏水只有在某些地方。 ” Just because certain individuals transgress, let us not generalize and think that everyone is bad and wrong.仅仅因为某些个人的超越，让我们不要一概而论，认为每个人是坏的和错误的。 Moreover,而且，

Human beings are bad and false; the Way is neither bad nor false.人是不好的和虚假的;方式既不是坏，也不假。
Even if everyone were in the wrong, the Dharma would still be the shining, enlightened Way that leads us to liberation.即使大家都在错误的，该法仍然是光辉的，开明的方式，使我们解放。
Furthermore, before criticizing others, let us look at ourselves to see whether we are already perfect, or whether, in truth, we are not worse than the person we are criticizing.此外，在批评别人，让我们审视自己，看看我们是否已经完善，还是在实际上，我们并不比我们的人批评。 We should feel compassion and forgiveness, blaming ourselves instead of others, forgiving others as much as we forgive ourselves.我们应该感到同情和宽恕，责怪自己不是别人，宽容别人正如我们原谅自己。 Let us not throw stones at others while we ourselves are still full of transgressions.让我们不要扔石头，而在另一些我们自己仍然充满了越轨。

Again, the goal of cultivation is first of all to save ourselves, finding the way to self-emancipation.再次，培养的目标首先是保存自己，找到办法自我解放。 If because of some external factors we forget even ourselves, is this not delusion?如果因为一些外部因素，我们甚至忘了自己，难道这不是幻觉？ Therefore, the practitioner who has deep and thorough understanding should always fulfill his duties and obligations. He should develop a loyal, truthful, compassionate and forgiving mind, be ashamed of his many remaining karmic obstacles, take pity on sentient beings revolving in the cycle of afflictions, hold fast to his resolve and vows, and earnestly search for a way to save himself and others.因此，谁拥有丰富的医生和透彻的理解要始终履行其职责和义务。他应该制定一个忠诚，诚实，富有同情心和宽容心，他感到羞愧其余业许多障碍，怜悯众生的循环周期中苦难，坚守自己的决心和誓言，认真寻找一种方式拯救自己和他人。

Loving-kindness, compassion, joy and equanimity are the house; wisdom and expedients are the windows.仁爱，同情，欢乐和镇定的房子;智慧和权宜之计的窗口。
We should not let our Bodhi Mind regress just because sentient beings have many afflictions, or because the Way is full of obstacles and difficulties. To come to such a realization is to overcome the obstacles of the second stage and reach the peaceful state of the third stage.我们不应让我们的菩提心倒退，因为众生有许多疾病，或因道路充满了障碍和困难。得出这样的认识是，以克服这些障碍的第二阶段，达到和平的国家的第三次阶段。
42) General Guidelines for Countering Afflictations 42 ）一般准则打击Afflictations
The karmas of greed, anger and delusion manifest themselves in many forms, which are impossible to describe fully.该karmas贪婪，愤怒和妄想表现为许多形式，这是不可能的描述完全。 I will discuss, in general, four basic ways to subdue them.我将讨论，一般来说， 4个基本的方法来制服他们。
1. 1 。 Suppressing Afflictions with the Mind抑制痛苦的心灵
There are only two points of divergence between the deluded and the enlightened (ie, Buddhas and Bodhisattvas ...): purity is Buddhahood, defilement is the state of sentient beings.只有两个点之间的分歧蒙蔽和开明（即佛祖和菩萨...):纯度成佛，污辱，是国家的众生。 Because the Buddhas are in accord with the Pure Mind, they are enlightened, fully endowed with spiritual powers and wisdom.由于佛像是符合纯粹的心灵，他们是开明，充分赋予的权力和智慧的精神。 Because sentient beings are attached to worldly Dusts, they are deluded and revolve in the cycle of Birth and Death.因为众生的重视世俗的尘埃，它们蛊惑和旋转的周期的出生和死亡。 To practice Pure Land is to go deep into the Buddha Recitation Samadhi, awakening to the Original Mind and attaining Buddhahood.实践净土是深入佛背诵三摩地，觉醒到原始思维和实现成佛。 Therefore, if any deluded, agitated thought develops during Buddha Recitation, it should be severed immediately, allowing us to return to the state of the Pure Mind.因此，如果任何蛊惑，煽动思想的发展过程中佛背诵，应该立即切断，使我们能够恢复状态的纯粹心灵。 This is the method of counteracting afflictions with the mind.这是对抗疾病的方法与想法。
2. 2 。 Suppressing Afflictions with Noumenon苦难与本体抑制
When deluded thoughts arise which cannot be suppressed with the mind, we should move to the second stage and "visualize principles."当受骗的想法产生不能抑制的考虑，我们应该转移到第二阶段和“可视化的原则。 ” For example, whenever the affliction of greed develops, we should visualize the principles of impurity, suffering, impermanence, No-Self.例如，每当痛苦的贪婪的发展，我们应该形象化原则杂质，痛苦，无常，没有自我。 Whenever the affliction of anger arises, we should visualize the principles of compassion, forgiveness and emptiness of all dharmas.每当痛苦的愤怒时，我们应该形象化原则同情，宽恕和空虚的所有dharmas 。
3. 3 。 Suppressing Afflictions with Phenomena苦难与抑制现象
Persons with heavy karma who cannot suppress their afflictions by visualizing principles alone, should use "phenomena," that is, external forms.业者重谁不能制止他们的苦难的可视化的原则，仅应使用“现象” ，也就是外部形式。
For example, individuals who are prone to anger and delusion and are aware of their shortcomings, should, when they are on the verge of bursting into a quarrel, immediately leave the scene and slowly sip a glass of cold water.例如，个人谁容易愤怒和妄想和了解自己的缺点，应，当他们即将爆破成争吵，立即离开现场，并慢慢地喝上一杯冷水。 Those heavily afflicted with the karma of lust-attachment who cannot suppress their afflictions through "visualization of principle," should arrange to be near virtuous Elders and concentrate on Buddhist activities or distant travel, to overcome lust and memories gradually.那些重患气质欲望附着谁不能制止他们的苦难，通过“可视化的原则， ”应作出安排，将是近良性长老和集中于遥远的佛教活动或旅行，克服欲望和记忆逐渐。 The saying "absence makes the heart grow fonder," should really read "out of sight, out of mind."俗话说： “没有让喜欢成长的核心， ”应该改为“了眼不见心不烦。 ” This is because sentient beings' minds closely parallel their surroundings and environment.这是因为众生的头脑密切平行及其周围地区和环境。 If the surroundings disappear, the mind loses its anchor, and, gradually, all memories fade away.如果环境消失，头脑失去了锚，并渐渐地，所有的记忆消失。

4. 4 。 Suppressing Afflictions with Repentance and Recitation抑制痛苦与忏悔和背诵
In addition to the above three methods, which range from the subtle to the gross, there is also a fourth: repentance and the recitation of sutras, mantras and the Buddha's name.除了上述的三种方法，其中包括隐蔽的严重，也有四分之一：忏悔和背诵经文，咒语和佛的名字。 If performed regularly, repentance and recitation eradicate bad karma and generate merit and wisdom.如果进行定期，忏悔和背诵消除坏业和创造才干和智慧。
For this reason, many cultivators in times past, before receiving the precepts of embarking upon some great Dharma work such as building a temple or translating a sutra, would vow to recite the Great Compassion Mantra tens of thousand of times, or to recite the entire Larger Prajna Paramita Sutra , the longest sutra in the Buddhist canon.为此，许多种植者在过去的时代，在接收的戒律着手进行一些大法的工作，如建立一个寺庙或翻译佛经，将誓言背诵大慈悲咒语数万倍，或背诵整个大般若波罗密经 ，时间最长的佛教经典中的经典。

In the past, during lay retreats, if a practitioner had heavy karmic obstructions and could not recite the Buddha's name with a pure mind or clearly visualize Amitabha Buddha, the presiding Dharma Master would usually advise him to follow the practice of "bowing repentance with incense." This method consists of lighting a long incense stick and respectfully bowing in repentance while uttering the Buddha's name, until the stick is burnt out.在过去，奠定务虚会期间，如果医生已经沉重业障碍物，不能背诵佛的名字与一个纯粹的思想或清楚地形象化阿弥陀佛佛像，主持拉达尔马法师通常会建议他采取的做法， “低头忏悔香。 “这种方法包括照明长期炷和恭敬地鞠躬的忏悔而发出的佛的名字，直到坚持是烧坏。 There are cases of individuals with heavy karma who would spend the entire seven or twenty-one-day retreat doing nothing but "bowing with incense."在有些情况下的个人气质与沉重谁将花费整个7或21天的务虚会什么都不做，而是“鞠躬香。 ”

Depending on circumstances, the practitioner can use any of these four methods to counteract the karma of greed, anger and delusion in a general way.根据的情况下，医生可以使用任何上述四个方法来对付他们的缘份，贪婪，愤怒和妄想在一般道路。 If these methods are practiced patiently and in earnest, there is nothing that cannot be accomplished.如果这些方法都练耐心和真诚，没有什么不能完成。

43) The Great Issue of Birth and Death 43 ）大问题生灭
Only Buddhism discusses and offers a thorough solution to the religious truth "swift is the wave of impermanence, great is the issue of Birth and Death."只有佛教讨论并提供了一个彻底解决的宗教真理“ SWIFT是无常的浪潮中，大的问题是出生和死亡。 ” Philosophers merely deal with the questions of everyday life -- after birth and before death.哲学家只是处理问题的日常生活-前出生后死亡。 They do not thoroughly investigate the issue of Birth and Death -- before birth and after death.他们没有彻底调查这一问题的出生和死亡-在出生之前和之后死亡。 Confucius did comment on the after-life, but he did so with the goal of fulfilling filial obligations and conducting rites and ceremonies according to the motto "worship the dead as if they were still alive."孔子没有评论后的生活，但他这样做，目的是履行义务，并进行孝道的仪式和礼节根据座右铭“崇拜死仿佛他们依然活着。 ” Once, when one of Confucius' disciples asked him about death, he replied "You who do not even know about life, how can you know about death?"一次，当一个孔子的弟子问他死刑，他回答： “你谁也不知道的生命，你怎么能知道死吗？ ” The Taoist solution to the problem of death is to lengthen the lifespan, attempting to achieve immortality.道教问题的解决办法是延长人的寿命，试图实现永生。
However, while we may live longer, we cannot escape death, because all conditioned dharmas are within the cycle of Birth and Death.然而，虽然我们可能活得更长，但我们不能逃过一死，因为所有的条件dharmas内循环的出生和死亡。 In the truth of the Twelve Links of Dependent Origination, Buddha Sakyamuni identified the source, demonstrating clearly that "birth, old age, disease, death, worry, love-attachment and unhappiness" are caused by a single, original thought called delusion (ignorance). [60] To destroy delusion and return to the Original Nature is to completely eliminate the source of Birth and Death Yet, this is only severing attachment to self and others we should also sever attachment to self and dharmas to attain the stage of complete Enlightenment Nevertheless, to be free of attachment to self and others and dwell in Nirvana without Remainder -- escaping the sufferings of the Triple Realm -- is still a very difficult step which is rarely achieved.真相十二链接缘起，佛陀释迦牟尼查明来源，清楚地表明这“出生，年老，疾病，死亡，担心，爱附着和沮丧”是由一个单一的，原来以为所谓的妄想（无知） 。 [ 60 ]为了摧毁妄想和返回到原来的自然是完全消除来源生灭然而，这仅仅是切断重视自己和他人 ，我们也应重视自我断绝和dharmas实现阶段完成启示然而，是免费的重视自己和他人，并住在涅槃没有剩余-逃避痛苦的三重境界-仍然是一个非常困难的一步是很少实现。 It is also the first stage for cultivators.这也是第一阶段的种植者。

As Sakyamuni Buddha predicted, in the Dharma-Ending Age, those who have awakened to the Way are rare enough, not to speak of those who have attained Enlightenment. And, if we have not attained Enlightenment, we are, by necessity, subject to Birth and Death.由于释迦牟尼佛预测，在拉达尔马结束年龄，这些谁唤醒的方式是罕见不够，更不用说那些谁也得道。而且，如果我们还没有得道，我们根据需要，但以出生率和死亡率。 Therefore, to solve the problem of Birth and Death in this very life, in the middle of the Dharma-Ending Age, there is only one expedient, ie, "to take our karma along to the Western Pure Land."因此，要解决这个问题的出生和死亡在这个非常的生活，在中东的拉达尔马结束时代，只有一个权宜之计，即“以我们的缘份沿着西方净土。 ” Why is this so?为什么会这样呢？ It is because, if we have neither attained Enlightenment nor achieved rebirth in the Pure Land, we are necessarily mired in Birth and Death.这是因为，如果我们既没有得道，也不是重生的净土，我们一定陷于生灭。 As we revolve in the realm of the Five Turbidities, deep in the Dharma-Ending Age, morality and virtue keep declining, bad karma is easy to commit and good conditions are difficult to create.正如我们围绕领域中的五Turbidities ，深拉达尔马结束时代，道德和美德不断下降，很容易坏业承诺和良好的条件难以创造。 In the end, we cannot escape from the three Evil Paths.最后，我们不能回避的三股恶势力的道路。 Thus, Birth and Death is the big issue.因此，出生和死亡是大问题。 Practitioners seeking rebirth in the Pure Land should bear it in mind day in and day out.从业人员寻求重生净土应承担这一点每天。

A famous Chinese Master of recent times, when still a young boy at home, saw the flowers wither and die in front of his parents' house and began to ponder and shed tears ...著名的中文硕士最近，当仍然是一个小男孩在家里，看到了鲜花枯萎和死亡前，他父母的房子，开始思考并流下了眼泪... This monk, full of wisdom, had when still young, deeply realized the truth of Birth and Death as the common fate of all sentient beings! [61]这和尚，充满智慧，但还很年轻的时候，深切认识到真理的出生和死亡的共同命运众生！ [ 61 ]

44) The Meaning of Conducting a Retreat 44 ）的意义进行了一次务虚
As indicated above, if we have not attained Enlightenment, we should recite the Buddha's name seeking rebirth in the Pure Land.如上所述，如果我们没有得道，我们应该背诵佛的名字寻求重生的净土。 To ensure that this occurs, we should recite to the level of one-pointedness of mind.为了确保发生这种情况，我们应该背诵的水平一pointedness的心态。 And, in order to practice to that level, we should conduct periodic retreats. To be "in retreat" is to retire to a small house, meditation hut or small room, cut off all outside activities and conditions and concentrate on reciting the Buddha's name for a period of seven days. ，为了实践这一层面，我们应定期进行务虚。是“撤退”是退休，以一个小房子，打坐小屋或小室，切断所有的外界活动和条件，集中精力背诵佛的名字期限为7天。 Why seven days and not six or eight?为什么要7天，而不是6个或8个？ The Amitabha Sutra states:在阿弥陀经国家：
Sariputra: if a good man or a good woman hears Amida Buddha preach and firmly holds the Name wholeheartedly and singlemindedly, be it for one day, two days, three days, four days, five days, six days, or seven days, Amida Buddha, together with all the holy multitudes, will appear before that person as the end of life draws near. Sariputra ：如果一个好人或好女人听到阿弥陀佛传教和坚决持有名称全心全意和singlemindedly ，无论是一天，两天，三天，四天，五天，六天或七天，阿弥陀佛，连同所有的神圣众多，会出现在此之前，人的寿命结束的临近。 When death arrives, that person, with mind undisturbed, at once gains rebirth in Amida Buddha's Land of Utmost Happiness.当死亡来临之际，该人，并考虑到原状，一次获得新生的阿弥陀佛的土地最幸福。 (Hozen Seki, Buddha Tells of the Infinite: the "Amida Kyo," p. 53.) （ Hozen关， 佛讲述了无限：在“阿弥陀京” ，第53页。 ）
Since the Sutra does not refer to six days only, nor does it speak of eight days, Pure Land practitioners, basing themselves on the words of Buddha Sakyamuni, have traditionally taken the period of retreat as seven days.由于佛经没有提及六天只，它也不谈论八天 ，净土从业人员，立足的话，佛祖释迦牟尼，历来采取的务虚会期间为7天。
According to the Esoteric School, the number seven is the ultimate number in the cycle of Birth and Death.根据密宗学校，排名第七的是最终的数字循环的出生和死亡。 Therefore, in the bardo stage, the "soul" must undergo changes every seven days, and to be efficacious, mantras should be recited at least seven times.因此，在中阴阶段， “灵魂”必须经历的变化每隔七天，并应有效，咒语应该背诵至少7次。 Buddhist texts note this with the words "the Dharma is thus," ie, according to the law of nature it has to be that way and cannot be explained, just as it is difficult to explain why fire is hot and ice is cold.佛典注意到这个改为“拉达尔马因此， ”也就是说，根据法律的性质必须是这样，也不能解释，只是因为这是很难解释为什么火是热的和冰是冷。 Starting with the number seven and multiplying it by three or seven, we have twenty-one or forty-nine.首先是7号和乘以三，七，我们已经01年或49 。 Therefore, the Esoteric School teaches that mantras should be recited [at least] seven times to be effective, twenty-one or forty-nine times if the mind is weak and agitated.因此，密教的咒语学校应背诵[至少] 7次是有效的， 01年或49倍，如果考虑到薄弱和激动。 Thus, basing themselves on this teaching, practitioners arrange retreat periods of seven, twenty-one or forty-nine days.因此，立足本教学，从业人员安排务虚会期7年， 01年或四九天。

What does it mean to have "one-pointedness of mind"?是什么意思有“一个pointedness的心态” ？ It means to concentrate the mind on recitation, without sundry thoughts. "One-pointedness" means the mind is devoid of all distractions, thinking about no other realm except the realm of Buddha Recitation.这意味着集中态度朗诵，没有各种各样的想法。 “一个pointedness ”是指心毫无分心，思考的领域，除非没有其他领域的佛背诵。 Individuals of high capacities may reach such a state in, perhaps, one day, those of moderate capacities in three or four days, those of limited capacities in seven days.个人的能力可能会达到这样一个国家中，或许有一天，那些温和的能力在3或4天，是能力有限，在7天。 Looking at it from another point of view, individuals of high capacities, ideally, achieve one-pointedness of mind during the entire seven-day period, those of moderate capacities only do so for three or four days, while those of limited capacities may only do so for one day during the whole period of retreat.看着它从另一个角度来看，个人的能力，理想的情况下，实现一个pointedness的心态在整个7天时间，这些温和的能力，只有这样做了三四天，而能力有限，可能只这样做一天整个期间的务虚会。

However, why did Buddha Sakyamuni estimate that we could achieve one-pointedness of mind within a week, when in fact, some of us may recite for two or three or even many years without ever reaching that state?然而，为什么佛陀释迦牟尼的估计，我们可以实现一个pointedness的心态在一个星期内，而事实上，我们中一些人可能会背诵的两个或三个，甚至多年，从未达到这一状态？ This situation results from three causes.这种情况从三个原因。

1. 1 。 From the viewpoint of "marks" (phenomena), we fail to follow Buddha Sakyamuni's admonition to conduct periodic retreats for cultivation.的观点“马克” （现象） ，我们不遵循佛陀释迦牟尼的训诫定期进行务虚种植。 When we do so, we engage in several practices at the same time (sundry practices).当我们这样做，我们从事一些做法在同一时间（杂的做法） 。 We should realize that if we would like to achieve one-pointedness of mind, we should practice Oral Recitation exclusively during the retreat period, and not engage in Mantra or Sutra Recitation or meditation as well.我们应该认识到，如果我们想实现一个pointedness的心态，我们应该实践口语朗读完全在务虚期间，不得从事咒语或经背诵或默念以及。

2. 2 。 There are various reasons why some practitioners cannot avoid sundry conditions and thoughts or concentrate on cultivation for seven days.有各种原因，一些从业人员不能避免各种各样的条件和想法或集中种植了7天。 These reasons range from lack of external support (the need to prepare their own meals and attend to other miscellaneous activities) to lack of earnestness.这些原因包括缺乏外部支持（需要准备自己的膳食和参加其他杂项活动） ，缺乏认真。

3. 3 。 The three capacities mentioned above are a rough estimation.在上述三个能力是一个粗略估计。 For example, within the category of high capacity cultivators, we have "supremely high," "moderately high," and "low high" capacities.例如，在一类高容量耕耘，我们已“超级高” ， “中等”和“低高”的能力。 Moderate and limited capacities may likewise be subdivided.中度和能力有限，可能同样细分。 There are thus a total of nine categories, which may in turn be divided into many more categories.故总共有九个类别，这可能反过来又分成许多类别。

We should also realize that Buddha Sakyamuni's words are only generalities. For example, the sutras state that individuals of high capacities can achieve one-pointedness of mind for seven days, not eight or nine.我们还应该认识到，佛陀释迦牟尼的话只是泛泛。举例说，经国家，个人的能力，可以实现一个pointedness的心态七天，而不是8个或9个。 In reality, these sages are not only undisturbed for eight or nine days; conceivably, their minds can remain empty and still during their entire lives.实际上，这些先贤不仅干扰了8或9天;可以想象，他们的思想可以是空的，仍然在他们的整个生活。 Conversely, those of limited capacities, weighed down by heavy karmic obstructions, not only may fail to reach one-pointedness of mind after seven days, they may even recite during their whole lifetime without ever reaching that state.相反，那些能力有限，体重下降了沉重业障碍物，不仅可能无法达到一个pointedness心态七天后，他们甚至可以背诵在其整个一生中从未达到这一状态。 Thus, we should interpret the words and meaning of the sutras flexibly, without being attached to the words and betraying the phrase, or grasping at the phrase and doing injustice to the meaning.因此，我们应该一词解释和含义的经文灵活，而不重视和背叛的话一语，或抓这样的短语和不公正的含义。

45) How to Conduct a Seven-Day Retreat 45 ）如何进行为期7天的静养
In conducting a seven-day retreat, one can either practice alone, to attain purity more easily, or with many other cultivators.在开展为期7天的务虚会，一个可以选择的做法，仅达到纯度更容易，或与其他许多种植者。 In either case, three types of good spiritual advisors are required.在任何情况下，三种类型的良好的精神顾问是必需的。
1. 1 。 Teaching Spiritual Advisor教学精神顾问
This is someone conversant with the Dharma and experienced in cultivation. The retreat members can have him follow their progress, guiding them throughout the retreat, or they can simply seek his guidance before and after the retreat.这是某人的拉达尔马精通，经验丰富的种植。务虚会的成员可以有他跟随他们的进步，引导他们在整个退却，也可以简单地寻求他的指导之前和之后的务虚会。 When several persons hold a retreat together, they should ask a spiritual advisor to lead the retreat and give a daily fifteen-to-thirty-minute inspirational talk.当几个人一起召开务虚会，他们应该问的精神顾问，导致撤退并给予每天15到30分钟的鼓舞人心的讲话。
2. 2 。 Caretaking Spiritual Advisors照料精神顾问
This refers to one or several persons assisting with outside daily chores such as preparing meals or cleaning up, so that those on retreat can cultivate peacefully without distraction.这是指一个或几个人的帮助与外界日常事务，如准备餐或清理，以使那些在务虚可以培养和平没有分心。 Such persons are called "retreat assistants."这些人被称为“务虚会的助手。 ”
3. 3 。 Common Practice Spiritual Advisors常见的做法精神顾问
These are persons who practice the same method as the individual(s) on retreat.这些人谁实践同样的方法为（这些）个人的务虚会。 They keep an eye on one another, encouraging and urging each other on.他们密切关注彼此，鼓励和敦促对方。 These cultivators can either be participants in the same retreat or cultivators living nearby.这些种植者可以是参与者在同一退却或种植者附近居住。 In addition to keeping an eye out and urging the practitioners on, they can exchange ideas or experiences for the common good.除了密切关注，并敦促从业人员，他们可以交流思想或经验的共同利益。 This concept has been captured in a proverb:这一概念已被抓获的一句谚语：
Rice should be eaten with soup, Practice should be conducted with friends.赖斯应该吃汤，做法应该是与朋友进行。
An Elder Master of great virtue in the Zen tradition once taught:长老法师非常凭借在禅宗传统一旦教：
The practitioner should take the ten directions as his perfect Enlightenment seat, and not set a limit to the length of retreats.医生应采取的10个方向，他完美的启示席位，而不是规定一个限度的长度务虚。 If one year is not sufficient to become enlightened, he should meditate for ten years.如果一年不足以成为开明，他应该打坐的十年。 If ten years are not enough, then he should meditate for twenty or thirty years, or up to his whole lifetime, always unwavering in his determination.如果十年是不够的，那么他应该打坐为20或30年，或者他的整个一生中，始终坚定不移地在他的决心。
Pure Land followers should do likewise.净土的追随者应该这样做。 Attending a seven-day retreat is the best expedient to reach one-pointedness of mind.参加为期7天的务虚会是最好的权宜之计，达到一个pointedness的心态。 If one retreat is not sufficient, then he should cultivate during many retreats, never wavering in his determination.如果一个务虚会是不够的，那么他应该培养许多务虚会期间，从来没有动摇他的决心。
Some might ask, "To achieve rebirth in the Pure Land, we should recite to the level of one-pointedness of mind. However, since few practitioners can reach that level today, are we not wasting our efforts?"有些人可能会问： “要实现复兴的净土，我们应该背诵的水平一pointedness的心态。然而，由于少数练习者可以达到今天这个水平，我们不能浪费我们的努力？ ”

Answer: I briefly answered that question earlier and will repeat the answer here for emphasis. 答：我简要地回答了这个问题，并会重复先前的答案这里强调。 The goal of Buddha Recitation is one-pointedness of mind or samadhi.佛像的目标是背诵一pointedness的想法或三摩地。 However, the Pure Land method has one particular characteristic, namely:然而，净土方法具有一个特别的特征，即：

Those "above" should reach the state of undisturbed mind; for those "below," only ten thoughts will bring success.这些“以上”应达到的状态不受干扰铭记;这些“以下” ，只有10思考会带来成功。
In other words, those of high capacities who recite to the level of one-pointedness of mind in this very life will be assured of rebirth in the Pure Land.换言之，这些高谁背诵能力的水平，一个pointedness的心态在这个非常生活将得到保证新生的净土。 On the other hand, those of limited capacities who can have ten undisturbed thoughts at the time of death will also achieve rebirth there.另一方面，这些有限的能力，谁可以有10不受干扰思考死亡时也将获得重生的。 Therefore, the question of an "undisturbed mind achieving rebirth in the Pure Land" applies at the time of death, not during this current life.因此，问题的“打扰到实现重生净土”适用时的死亡，而不是在目前的生活。 Moreover, even if we achieve one-pointedness of mind in our usual practice, should we, on our deathbed, change course and practice other methods, we will not achieve rebirth in the Pure Land.此外，即使我们实现一个pointedness铭记在我们的惯常做法，我们应该对我们的弥留之际，改变路线和实践等方法，我们将无法实现再生的净土。
To have ten undisturbed thoughts at the moment of death is, in truth, no easy thing.十不受干扰的想法的时候，死亡是，说实话，不是一件容易的事情。 This is because at that time, we are faced with a karma-power, caused by current and past transgressions, called "near death karma."这是因为在那个时候，我们面对的是一个气质功率，所造成的当前和过去的越轨，所谓的“濒临死亡缘份。 ” If we do not practice Buddha Recitation diligently in our daily lives, that near death karma will overpower the mind.如果我们不认真实践佛背诵在我们的日常生活中，即接近死亡业将压倒头脑。 Right thoughts cannot then arise and the mind-consciousness will be disturbed at the time of death.正确的思想不能再出现与精神意识的将是不安的死亡时间。 Under these circumstances, how can we achieve rebirth in the Pure Land?在这种情况下，我们怎样才能实现复兴的净土？

There was once a lay Pure Land practitioner who liked to perform Buddhist works, but his daily recitation was only perfunctory.从前有个医生奠定净土谁喜欢以执行佛教的作品，但他每天背诵只是敷衍。 At the time of death, he developed an aversion to hearing the Buddha's name and refused to follow the admonitions of fellow practitioners.死亡时，他开发了一种厌恶听到佛的名字，并拒绝按照告诫同胞从业人员。 Elder Master Yin Kuang concluded:老法师尹枯肮结论是：

This was due to bad karma accrued from time immemorial, in particular the karma of stinginess in giving advice, seeing people headed toward death but not warning them.这是因为坏业累计从远古时代，特别是缘份的吝啬在提供咨询意见，看到人民走向死亡，但没有警告他们。 These inauspicious signs are indications of impending rebirth among hungry ghosts.这些不祥的迹象表明即将重生中饿鬼。
Buddha Sakyamuni once said to his disciple, Ananda, "Some people perform good deeds all their lives, but at the time of death are reborn in the hells; others create bad karma all their lives, yet at the time of death are reborn in the heavens. Do you know the reason why?"佛陀释迦牟尼曾说，他的弟子，阿难， “有些人执行善行所有他们的生活，但死亡时间是在地狱重生;其他不良业创造的所有生命，但在死亡时间是重生的诸天。你知道为什么？ “ Ananda said, "Great Master, please teach us the causes."阿南达表示： “大师，请告诉我们原因。 ” The Lord Buddha said, "When those who perform good deeds are reborn in the hells, it is because their good karma in this life has not matured, while their bad karma from time immemorial has come to fruition. Conversely, when those who create bad karma in this lifetime are reborn in the heavens, it is because their bad karma in this life has not reached maturity, while their good karma from past lives has borne fruit. Good and bad karma interact for many lifetimes before emerging. As with debts, the most important is repaid first. Therefore the cultivator should be diligent in daily life, and not indifferent or lazy."对佛祖说： “当这些谁执行善行重生在地狱，那是因为其良好的气质在这生活还没有成熟，而他们的坏业从远古时代已取得成果。相反，当这些坏谁创造业在这一辈子是重生的天空，那是因为他们的坏业在这生活还没有达到成熟，而他们的好人缘从过去的生活已经结出了硕果。好的和坏的业互动之前许多新兴的寿命。正如债务，最重要的是第一次偿还。因此，勤奋耕耘应在日常生活中，而不是漠不关心或者懒惰。 “
Thus, upon reflection, we can see that the practitioner seeking rebirth in the Pure Land should, in daily life, diligently apply himself to recitation. This will facilitate the development of one-pointedness of mind at the time of death.因此，经过考虑，我们可以看到，医生寻求重生净土应在日常生活中，努力运用自己的背诵。这将有利于发展的一个pointedness心态上的死亡时间。 For this reason, if we do not routinely achieve pure recitation, we should make it a point to attend many retreats.出于这个原因，如果我们不经常实现纯朗诵，我们应该使它成为一个指向出席许多务虚。

46 ）现象和原理
"Noumenon" (principle) is truth, reason, the realm of understanding and Awakening and belongs to the sphere of "essence." “本体” （原则）是事实，理由，领域的理解和觉醒和属于领域的“本质” 。 "Phenomena" are expedients, practices, deeds, "form," and fall under the heading of "marks." “现象”是权宜之计，实践，事迹， “形式”和秋季的标题下的“标志” 。 However, at the ultimate level, phenomena are noumenon, essence is mark, and both belong to the same truth-like state, all-illuminating, all-pervading.然而，在最终水平，现象是本体，实质是商标，两者属于同一真理样的国家，所有照明，全普遍存在。 In cultivation, noumenon and phenomena are the two sides of a coin, interacting with one another and helping one another.在种植，本体与现象是双方的硬币，相互作用和相互帮助对方。 With noumenon, we have a basis, a direction, a goal to develop into action.随着本体，我们有一个基础，一个方向，一个目标，发展转变为行动。 With phenomena, we are able to actualize what we think, demonstrate our understanding, reach our goal and, ultimately, achieve results.与现象，我们能够实现我们认为，表明我们的理解，实现我们的目标，并最终取得成果。
Noumenon is like the eyes that watch the road.本体就像眼睛看路。 Phenomena are like the feet that set out to walk.现象，如英尺的规定行走。 Without eyes, or with glassy, dim eyes, it is easy to get lost.如果没有眼睛，或与玻璃，暗淡的眼睛，很容易丢失。 Without feet, however sharp our eyes, there is no way to reach our destination.没有脚，但是我们的眼睛锐利，就没有办法达到我们的目的地。 To "have" noumenon but not phenomena is like having a map and knowing the way, but refusing to proceed.以“有”本体但不一样的现象是有地图和了解的方式，但拒绝进行。 To "have" phenomena but not noumenon is like setting out on a journey with neither a guide nor a clear itinerary.以“有”的现象，但没有本体就像列明的旅程，没有指导，也没有一个明确的路线。 To have both noumenon and phenomena is not only to know the way perfectly but also to proceed to walk.有两个本体与现象不仅知道完美的方式，而且还着手步行。 We cannot fail to reach the City of Lights.我们不能不到达市区的灯。

Noumenon and phenomena, essence and marks are thus interdependent.本体与现象，本质和商标，因此相互依存的。 If one factor is missing, success is illusory.如果其中一个因素是失踪，成功只是幻想。 However, even though the practitioner may not have experienced Awakening, if he follows the itinerary taught by the sages and cultivates, he, too, can reach the goal and succeed.不过，即使医生可能没有经验的觉醒，如果他的行程如下所教的圣贤和培养，他也可以达到的目标和取得成功。 Sutras, commentaries, biographies, as well as the writings of ancient masters and advice from today's good spiritual advisors -- these constitute the itinerary. If we follow these teachings and put them into practice, we will surely achieve results.佛经，评论，传记，以及古代的著作和咨询大师从今天的良好的精神顾问-这些构成了行程。如果我们按照这些教义和付诸实践，我们就一定能够取得成果。 Therefore, practice without theory is not necessarily a cause for alarm.因此，没有理论的实践不一定是令人震惊。 Of more concern are those who understand theory but fail to put it into practice.更令人关注的是，谁知道这些理论，但未能付诸实践。 Verbalizing incessantly, they discourse without end about the mysterious and the wonderful, but they do not progress one step during their entire lives.不断描述，他们没有话语结束的神秘和美好的，但他们并不在一个步骤的进展他们的整个生活。

In truth, however, those who lack practice are not really in possession of theory either.说实话，但是，这些谁缺乏实践并没有真正掌握理论的。 Why is this so?为什么会这样呢？ As an analogy, if a person knows his house is on fire, yet remains inside without trying to escape, is he any different from someone who is not aware of the fire?作为一个比喻，如果一个人知道他的房子着火，但里面仍然没有他们试图逃跑时，他是任何不同的人谁不知道火警？ Therefore, the Dharma can help those who are of limited capacity and understanding, but cannot save those who possess mundane intelligence and eloquence but are lacking in practice.因此，可以帮助那些拉达尔马谁是有限的能力和理解，但无法拯救那些谁拥有世俗的智慧和雄辩的口才，但缺乏实践。

It once happened that a particularly dull-witted disciple of the Buddha named Suddipanthaka was taught only two words, "broom" and "sweep," and was asked to meditate on them.它再次发生，一个特别痴呆的佛弟子命名Suddipanthaka只有两个教授的话来说， “扫”和“扫荡” ，并要求对他们打坐。 He was so stupid that when he remembered one of the words, he would immediately forget the other.他是如此愚蠢的，当他想起一个字，他将立即忘记了其他。 However, thanks to his power of perseverance, never neglecting his cultivation even for a single moment, he ultimately became an Arhat.然而，由于他的权力的毅力，他从来没有忽视种植即使某一时刻，他最终成为一个罗汉。 On the other hand, although Devadatta was more intelligent than most, fully conversant with the Dharma and possessing the five spiritual powers, he ultimately descended to the hells because of his greed for fame and fortune and his lack of true cultivation.另一方面，虽然Devadatta是更聪明比大多数，完全熟悉拉达尔马和拥有五个精神的权力，他最终堕落到地狱，因为他的贪婪的名声和财富和他缺乏真正的种植。

Thus, we can see that even though we may be versed in the Tripitaka, without actual practice, our knowledge and understanding are useless.因此，我们可以看到，尽管我们可能是精通三藏，没有实际的做法，我们的知识和理解是毫无用处的。 This is because our karmic obstacles from time immemorial are still intact, not reduced in the slightest.这是因为我们的业障碍，从远古时代仍完好无损，没有丝毫的减少。 How, then, can we hope to compare with an old, dull-witted kitchen helper, her face covered with soot, who diligently practices Buddha Recitation?那么，我们才能希望比较旧，痴呆厨房助手，她的脸上布满烟尘，谁勤奋做法佛背诵？ One day she will reach one-pointedness of mind and be at peace, ending up seated on a lotus blossom!有一天她会达到一个pointedness的心态，并在和平，结束了坐在莲花盛开！

Therefore, individuals who spend their entire lives seeking understanding based on reasoning grounded in forms and marks -- hoping to become Buddhist scholars while not truly cultivating -- are surely in the same position as those who can list succulent dishes but must endure hunger pangs, or those who count other people's money while remaining poor and destitute themselves.因此，个人谁度过整个生命寻求谅解的基础上推理植根于形式和马克-希望成为佛教学者，而没有真正培养-当然在相同的立场是谁可以列出多汁菜肴，但必须忍受饥饿的痛苦，或那些谁指望别人的金钱，而其余的穷人和赤贫本身。 Buddha Sakyamuni compared those persons to deaf musicians playing violins for the multitude or merchants peddling all kinds of wonderful drugs while forgetting that they themselves are afflicted with many diseases.佛陀释迦牟尼的人相比，这些聋人小提琴演奏比赛的众多或商人兜售各种奇妙的药物，而忘记了自己是患多种疾病。

Those who are determined to study the Dharma should pay heed to this point.这些谁决心研究拉达尔马应注意这一点。

47) Buddha Recitation -- Essence and Practice 47 ）佛背诵-本质与实践
There are two aspects to Buddha Recitation -- essence and practice.有两个方面佛背诵-本质和实践。 According to Elder Master Ou-I:根据老年人主区一：
"Buddha Recitation-practice" means believing that there is a Western Pure Land and a Lord Buddha named Amitabha, but not yet realizing that "this Mind makes Buddha, this Mind is Buddha." “佛背诵做法”是指认为是西方净土和佛祖命名阿弥陀佛，但尚未实现， “这使佛心，这是佛心。 ” It consists of resolutely seeking rebirth in the Pure Land and reciting as earnestly as a lost child longing for his mother, never forgetting her for a single moment.它包括坚决寻求重生净土和背诵作为切实为失去孩子渴望他的母亲，永远不会忘记她为一个单一的时刻。
"Buddha Recitation-essence," on the other hand, means believing and understanding that Lord Amitabha Buddha of the West inherently exists in full within our mind, is created by our mind, and making this sacred name -- inherently existing in full within our mind and created by our mind -- the focus of our recitation, without a moment of neglect." “佛背诵，本质上说， ”另一方面，意味着相信和理解是，主阿弥陀佛西本质存在于完全在我们看来，是由我们的心灵，使这一神圣的名字-内在现有全部在我们的记住，创造了我们的心-我们的重点背诵，没有一刻的疏忽。 “

In other words, "Buddha Recitation-practice" is the method of those who do not understand anything about meaning or essence, who just believe that there is a Land of Ultimate Bliss and a Buddha named Amitabha, and who fervently and earnestly recite the Buddha's name seeking rebirth there.换句话说， “佛朗读练习”的方法是那些谁不明白什么含义或本质上说，谁只是认为，土地极乐和名为阿弥陀佛，谁热切和认真背诵佛陀名称寻求重生的。
"Buddha Recitation-essence" is the method of those who practice in an identical manner, but who also deeply realize that the Pure Land and Lord Amitabha Buddha are all in the True Mind, manifested by the pure virtues of the True Mind. “佛背诵本质”是谁对这些方法的做法相同的方式，但谁也深深认识到，净土和主阿弥陀佛，都是在真正的心，所表现出纯粹的美德的真实心态。

This being so, is there a difference between Buddha Recitation-practice and Buddha Recitation-essence?既然如此，是否有区别佛朗读的实践与佛背诵本质？ Of course there is.当然有。 Those who follow Buddha Recitation-practice see Amitabha Buddha as outside the Mind; therefore, opposing marks of subject-object still exist.这些后续佛谁背诵做法见阿弥陀佛内外的心灵，因此，反对标志主客仍然存在。 Thus, such practice is not yet all-encompassing and complete.因此，这种做法还不是包罗万象的，完整。 Those who practice Buddha Recitation-essence thoroughly understand the True Mind and therefore sever all marks of subject-object -- to recite is Buddha, to recite is Mind, reconciling Mind and Realm. [62]这些谁实践佛背诵本质彻底了解真实心态，因此，切断所有标志主客-背诵是佛，背诵有鉴于此，调和心态和境界。 [ 62 ]

Let me relate an anecdote.让我涉及的轶事。 One night, a Master who is a friend of this author dreamed that a yellow-robed monk came to ask him, "You practice Buddha Recitation, but what is Buddha?" Answer "Buddha is Mind." The monk continued, "How about explaining to me what you mean by Buddha is Mind?"一天晚上，主谁是我的朋友此作者的梦想，一个黄色长袍和尚来问他， “你的做法佛朗诵，但什么是佛？ ” 答 ： “佛是心。 ”和尚继续说： “怎么样解释给我你的意思是由佛心？ “ In his dream, the author's friend improvised the following stanzas:在他的梦想，作者的朋友简易如下一段内容： ：

Each utterance of the Buddha's name following the rosary is Mind,每个话语佛的名字下面的玫瑰有鉴于此，
Buddha is clearly Mind, why waste time searching for Him?佛显然是心灵，为什么浪费时间寻找他吗？
The Buddha's sea of wisdom reconciles Mind and Realm!佛陀的智慧海核对心灵和境界！
Mind and Buddha are born equal.铭记和佛人生而平等。
To abandon Mind and follow the Buddha is to be still in a dream,放弃思想，并按照佛仍然在梦中，
To be attached to the Buddha as Mind is not yet perfect comprehension;要重视佛像心智尚未完全成熟的理解;
Mind and Buddha are both originally illusory and dreamlike,铭记和佛像都是最初幻想和梦，
To transcend both Buddha and Mind is to arrive at the perfect City of Lights.超越既佛和心灵是达成完美的城市灯光。

The Master understood the essence of Buddha Recitation, reconciling the Buddha's name with the realm of the Mind.主理解的本质佛朗诵，调和佛的名字与境界的心灵。
There is one erroneous idea, prevalent among those who lean toward the subtle and the mysterious, which requires clarification.有一个错误的概念，普遍倾向于那些谁的微妙和神秘的，这需要加以澄清。 Many of them, emphasizing theory over practice, tend to be attached to the concept of "Amitabha as the Self-Nature, Pure Land as Mind-Only," and reject the existence of the Western Pure Land or rebirth there.他们中的许多人，强调理论的实践中，往往重视的概念， “阿弥陀佛的自性，净土脑部只有” ，并拒绝存在的西方净土，或再生的。 These individuals explain the sutra teachings on Pure Land from the viewpoint of principle or essence, saying "Amitabha is our Buddha Nature, the Pure Land is the pure realm of the Mind, why seek it on the outside?"这些人解释佛经教义的净土的观点原则或实质上，说： “阿弥陀佛是我们的佛性，净土是纯粹的心灵境界，为什么要求它在外面？ ” This is the great mistake of those who emphasize mundane, conventional reasoning.这是大错的人谁强调世俗的，传统的推理。

They cling to theory (essence) while neglecting practice, prefer essence to marks, and rely on Ultimate Truth to reject the manifestations of mundane truth -- failing to realize that the two are inseparable. [63]他们坚持理论（本质）而忽略了实践，更本质的商标，并依靠终极真理，拒绝各种形式的平凡的真理-没有认识到这两个是分不开的。 [ 63 ]

According to the Treatise on the Awakening of the Faith, the True Mind has two aspects: essence and marks.根据论的觉醒信仰，真正的心有两个方面：本质和标志。 The aspect of essence is called the Door of True Thusness, the aspect of marks is the Door of Birth and Death.方面的本质被称为门真Thusness ，标志着方面是门生灭。 True Thusness is inseparable from Birth and Death; Birth and Death are True Thusness.真正Thusness是分不开的出生和死亡;生灭是真正的 Thusness 。 This is why the Patriarch Asvaghosha called True Thusness the "truth-like Emptiness treasury" and Birth and Death the "truth-like Non-Emptiness treasury."这就是为什么牧Asvaghosha真Thusness所谓的“真理样空库”和出生，死亡的“真相样非虚库。 ” True Thusness and Birth and death have the same truth-like nature.真正Thusness和出生率和死亡率有相同的真相样的性质。

Take the great ocean as an example.采取大洋作为一个例子。 We cannot accept sea water but not waves.我们不能接受海水但不波。 If we were to do so, we would be wrong about the manifestations of the ocean and fail to understand truly what the ocean is.如果我们这样做，我们将是错误的表现海洋和不明白什么真正的海洋。 Therefore, when we abandon phenomena, noumenon cannot stand by itself; when we reject marks, essence cannot remain stable.因此，当我们放弃的现象，本体不能袖手旁观本身;当我们拒绝标志，本质上不能保持稳定。

A great many individuals, educated in mundane ways, become afflicted with the disease of grasping at the "Truth of Emptiness" when they study Mahayana sutras, particularly those that expound the Prajna Paramita truth, which they do not fully understand.伟大的许多人，在平凡的教育方式，成为患有这种疾病的把握在“真理虚”当他们研究大乘经典，特别是那些阐述般若波罗密真理，他们并不完全理解。 Thus, they explain sutras which elucidate phenomena and marks, such as the Pure Land Sutras or the Ksitigarbha (Earth Store Bodhisattva) Sutra, from the viewpoint of noumenon and principle.因此，他们的解释经文阐明现象和标志，如净土经或Ksitigarbha （地球店铺萨）经，从本体论的观点和原则。 They mistake these "marks" sutras as expedients to guide those of limited capacities.他们的错误这些“标记”经文作为权宜之计，以指导那些能力有限。 However, in truth, they are the mistaken ones!不过，说实话，他们是错的！ In this connection, I will quote a few passages from the sutras, to destroy this attachment to Emptiness.在这方面，我将引用几段从佛经，摧毁这个附件空虚。

As stated in the Heart Sutra:如心经：

There is no wisdom, and there is no attainment whatsoever. Because there is nothing to be attained, a Bodhisattva relying on Prajnaparamita has no obstruction in his mind.没有智慧，也没有实现的。由于没有任何要达到的萨依靠般若没有妨碍他的主意。 Because there is no obstruction he has no fear, and he passes far beyond all confused imaginations and reaches ultimate Nirvana.因为没有妨碍他没有恐惧，他传球远远超出所有混淆的想象力，达到最终涅槃。 The Buddhas in the past, present and future, also, by relying on the Prajnaparamita, "have" attained Supreme Enlightenment.佛像在过去，现在和未来，也依靠般若， “有”达到最高的启示。 (Sutra Translation Committee of the United States and Canada, The Buddhist Liturgy p. 47) （佛经翻译委员会的美国和加拿大，佛教礼仪第47页）
At first, Buddha Sakyamuni, in accord with Ultimate Truth, said "there is no attainment whatsoever."首先，佛陀释迦牟尼，符合终极真理，说： “没有实现的。 ” Then, in accord with conventional truth, He said "the Buddhas in the past, present and future have attained Supreme Enlightenment."然后，在符合常规真相，他说： “佛在过去，现在和将来达到最高启示。 ” Seeing "attainment" is attachment to existence.看到“目标”是重视的存在。 Seeing "non-attainment" is to err in the direction of attachment to emptiness. Therefore, cultivators should thoroughly understand the deep meaning behind the sutras and enter the Middle Way.看到“不实现”是错误的方向附件空虚。因此，种植者要深刻理解背后的深层意义的经典，并输入中间道路。
In the Diamond Sutra, Sakyamuni Buddha stated:在钻石经，释迦牟尼佛指出：

Who sees Me by form,谁可以看到我的表格，
Who seeks Me in sound,谁要求我的声音，
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。 ）
However, the Lord Buddha then continued:然而，佛陀然后继续说：
Subhuti, do not think the opposite either that when the Tathagata attained Supreme Enlightenment it was not by means of his possession of the thirty-two marks of physical excellence.须菩提，不认为任何相反，当达到最高如来启示它不是通过他身上的三二马克物理卓越。 Do not think that.不要认为。 Should you think that, then when you begin the practice of seeking to attain supreme enlightenment you would think that all systems of phenomena and all conceptions about phenomena are to be cut off and rejected [thus falling into nihilism]. Do not think that.如果你认为，那么当您开始的做法，谋求实现大启示你可能会认为，所有系统的现象，所有的概念有关的现象将被切断，并拒绝[从而落入虚无主义] 。不要认为。 And why?为什么？ Because when a disciple practices seeking to attain supreme enlightenment, he should neither grasp after such arbitrary conceptions of phenomena nor reject them.因为当弟子做法谋求实现最高的启示，他既不应把握的概念后，这种任意的现象，也没有拒绝他们。 (Wai-tao, tr., "The Diamond Sutra," in Goddard, ea., A Buddhist Bible , p. 103-4.) （围涛文。 “钻石经” ，在戈达德，电子艺界。 ，佛教圣经页103-4 。 ）

First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way.首先，佛陀释迦牟尼告诉我们，我们不应该遵循的声音，形式和马克在寻求出路。 After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas.在此之后，他提醒我们，在同一时间，我们不应该放弃的声音，形式和标志，我们也不应该销毁所有dharmas 。 Thus, we can see that the Way belongs neither to "forms" nor to "emptiness."因此，我们可以看到的方式既不属于“形式” ，也不“虚” 。 Clinging to either aspect is misguided.不放任何方面是错误的。 A famous著名的 Zen monk once said:禅宗和尚曾说：
Thirty years ago, when this old monk had not yet entered the Order, he perceived rivers as rivers and mountains as mountains. 30年前，当这个老和尚还没有进入该命令，但他认为河流的河流和山脉的山区。 After meeting good spiritual advisors who taught him how to cultivate, he saw rivers as not-rivers and mountains as not-mountains.会晤后良好的精神顾问谁教他如何培养，他认为没有河流，河流，山不山。 Now that he has seen the Way and reached the state of still emptiness, he realizes that rivers have always been rivers and mountains have always been mountains.现在，他已经看到了出路，并达成国仍然空虚，他认识到，河流一直河山一直山区。
A Zen poet, Su Tung P'o, expressed the same idea:禅宗诗人，蔌突嗯P'o ，表达了同样的想法：
The sound of the stream is the Buddhas' vast long tongue,的声音流佛像'广大长期舌头，
The shape of the mountain is intrinsically the pure Dharma body.形状的山区本质上是纯拉达尔马机构。
The meaning of the poem is that forms, marks and sounds are intrinsically the Great Way.的含义是，这首诗的形式，商标和声音有着内在的好方法。 We should understand them with a non-discriminating mind, neither clinging to them nor rejecting them to seek Enlightenment in the realm of hollow emptiness [which is contrary to True Emptiness].我们应该了解他们的非歧视性的考虑，既没有抱住他们，也没有拒绝他们寻求启示领域的空心空虚[这是违反真空] 。 Therefore, the phrase, "Self-Nature Amitabha, Mind-Only Pure Land" is not a denial of the Pure Land or Amitabha Buddha, but is rather an expression that gathers marks toward essence, brings "function" toward nature, to manifest the ultimate truth of the Void.因此，词组， “自性弥陀，心灵只有净土”不是否定或阿弥陀净土佛，而是一个表达集标志着走向实质，把“功能”的性质，体现了终极真理的无效。 In this ultimate truth, even Buddhas do not exist, let alone other dharmas.在这终极真理，甚至根本不存在佛像，更不用说其他dharmas 。
The ancients have said:古人说：

Although theory can be understood in a flash, practice should be carried out step by step.虽然理论上是可以理解的一个闪光灯，做法应当逐步实施。
Even in Zen, which is said to be a "direct method," as long as we have to sit in meditation, or gather our mind, or meditate on a koan or enter and exit samadhi, we are still within the sphere of expedients.即使在禅宗，这被认为是一种“直接的方法， ”只要我们必须坐禅，或收集的头脑，或沉思的公案或进入和退出三摩地，我们仍然范围内的权宜之计。 Moreover, in the metaphysical realm, there are many levels of attainment.此外，在形而上的领域，有许多层次的实现。 Not until we have reached the stage of non-cultivation can we dispense with expedients and really proclaim that all dharmas are empty. If we have not reached that stage , even a small thing like a mote of dust is real; we still feel warm near a fire or cold in the midst of frost and we still feel pain when a small thorn pricks our body -- how, then, can we say that all dharmas are non-existent and void?直到我们已经达到的阶段，非种植，才能免除权宜之计，真正宣布，所有dharmas是空的。 如果我们还没有达到这个阶段 ，即使是小东西就像一个远程的尘埃是真实的;我们仍然感到温暖附近发生火警或冷战处于霜冻，我们仍然感到疼痛时，一个小刺pricks我们的身体-如何，那么，我们可以说，所有dharmas是不存在的和无效的？
Therefore, those who like to advance lofty and wonderful propositions, such as "Amitabha is the Self-Nature, the Pure Land is Mind Only," and go on to reject the actual practice of Buddha Recitation will find themselves in the predicament of "destroying the boat before stepping ashore."因此，那些谁愿意推动崇高和美好的主张，如“阿弥陀是自性，净土是只有心灵” ，并继续拒绝的实际做法佛朗诵会发现自己处于困境的“摧毁该船台前上岸。 “ There is no way such persons can avoid drowning.有没有办法能避免这些人溺死。 On the contrary, since ancient times, those who have thoroughly understood essence have always paid particular attention to practice -- because practice symbolizes essence.与此相反，自古以来，这些谁彻底理解本质一直特别重视实践-因为实际上象征着本质。

The ancients have said:古人说：

Only those endowed with wisdom can reconcile the essence and marks of Buddha Recitation and truly understand it in an exhaustive manner. Otherwise, we had better grasp at marks in our cultivation; the more we do so, the more effective our practice will be.只有那些拥有智慧可以调和的本质和标志佛背诵和真正了解它在一份详尽的方式进行。否则，我们已经更好地掌握在我们的种植马克;我们越是这样做，更有效地将我们的做法。
This is because the more we cling to forms, the more earnest is our determination to achieve rebirth in the Pure Land.这是因为更多的检测形式，更是我们的真诚决心实现复兴的净土。 Once reborn there, we will surely be awakened to the True Mark.一旦有新生，我们一定会醒来的真正标志。 The subject of phenomena and noumenon, essence and marks can be discussed ad infinitum .问题的现象和本体，本质和商标都可以谈无止境 。 However, if we can understand it, we understand everything.然而，如果我们能理解，我们明白一切。 I sincerely hope that fellow cultivators will skillfully reflect on this question to avoid being misled while treading the Way.我真诚地希望，研究员种植者将巧妙地反映了关于这个问题，以避免被误导，而踩了。
When the author had reached this point in the manuscript, a visiting lay Buddhist asked, "I have heard a number of fairly accomplished Zen Masters say, 'The intelligent should just concentrate their minds and have pure thoughts, without wasting their time and effort to follow the illusion of Buddha Recitation. Let us leave the vehicle empty so that it can run light, not weigh it down with excess baggage!'当作者已经达到这一点的时间，访问居士问： “我已经听到了一些相当成就禅大师说， '智能应该集中自己的思想和单纯的想法，而不浪费他们的时间和精力去后续的幻想佛背诵。让我们离开车辆空，以便它能够运行轻，而不是它的重量与行李超重！ I have heard such reasoning but do not know how to reply. I wish you could elucidate the matter."我听到这种理由，但不知道如何答复。我希望你能澄清此事。 “

Answer: The aim of Zen is True Thusness Samadhi. 答：禅宗的目的是真Thusness三摩地。 The goal of Pure Land is the Buddha Recitation Samadhi.的目标，净土是佛三摩地背诵。 True Thusness Samadhi is like gold bullion, while Buddha Recitation Samadhi is similar to gold necklaces, bracelets, and other pieces of jewelry.真正Thusness三摩地就像是黄金，而佛三摩地背诵类似黄金项链，手镯，和其他件首饰。 All contain the basic metal gold.都包含了基本金属金牌。 Therefore, when we have attained Buddha Recitation Samadhi, we have attained True Thusness Samadhi as well.因此，当我们已经实现佛三摩地背诵，我们已经实现真正的三摩地以及Thusness 。 True Thusness Samadhi centers on wisdom; Buddha Recitation Samadhi encompasses not only wisdom but merit and virtue as well.真正Thusness三摩地中心智慧;佛三摩地背诵不仅包括智慧，但优点和美德，以及。 This is because the Pure Land practitioner not only bases himself on pure one-pointedness of mind, he receives the virtues derived from reciting the Buddha's name in addition.这是因为净土医生不仅自己对纯粹的基地之一， pointedness的心态，他收到的美德来自背诵佛的名字除了。 However, neither True Thusness Samadhi nor Buddha Recitation Samadhi can be attained in one lifetime; they are the results of many eons of continuous practice. This is particularly true in this Dharma-Ending Age.然而，无论真Thusness三摩地，也没有佛三摩地背诵，才能实现在一个寿命;他们的结果，许多eons不断实践。尤其是在这个拉达尔马结束年龄。

Thus, while Buddha Recitation Samadhi is the aim of the Pure Land method, it is not the primary one.因此，虽然佛三摩地背诵的目的是净土方法，它不是主要的。 The principal and essential goal is to achieve rebirth in the Pure Land within one lifetime so as to reach the stage of non-retrogression. This is what sets Pure Land apart from other schools and gives it its name.主要的和基本的目标是实现复兴的净土在一个寿命，从而达到的阶段，不倒退。 这就是集净土有别于其他学校和给它的名字。

This is precisely why many Zen Masters, having awakened to the Way but realizing that Supreme Enlightenment is still far away, change direction and adopt Buddha Recitation seeking rebirth in the Pure Land.这正是为什么许多禅宗大师，有惊醒的方式，但实现这一最高启示还离我们很远，改变方向，并通过寻求重生佛背诵的净土。 Although painstaking, reciting the Buddha's name and bowing to images of the Buddhas bring additional merits and virtues, a result of the cultivation of the two karmas of body and speech.虽然艰苦，背诵佛的名字和形象鞠躬向佛像带来额外的优点和美德，由于种植的两个karmas的机构和讲话。

Take the example of a truck returning to the capital from the mountain town of Dalat.采取的例子，一辆卡车返回首都从山区小镇达拉诺。 If, after discharging its cargo, the truck returns empty, it will, of course, be lighter.如果在履行其货物，卡车返回空的，它当然会更轻。 However, if it can load up with vegetables and other produce, the truck will not only be back in the capital, its owners will, in addition, have a cargo of produce.但是，如果它可以负荷与蔬菜和其他农产品，卡车将不仅是回到首都，其业主，此外，有货物的生产。 Earning additional merits and blessings through the diligent and painstaking efforts of Buddha Recitation is a natural cause and effect occurrence -- where is the loss?赚取额外的优点和祝福通过勤奋和艰苦的努力佛像背诵是自然原因和后果的发生-在哪里损失？ However, any hardship, if it does occur, will only be felt in the beginning stages of Buddha Recitation.然而，任何困难，如果不发生，只能认为在开始阶段佛背诵。 When recitation has become second nature, reaching the level of No-Mind, all hardship will have vanished!当背诵已成为第二本性，达到的水平没有考虑，所有的困难将消失！

48) One-Pointedness of Mind -- Theory and Practice 48 ）一Pointedness心灵-理论与实践
The practitioner of Buddha Recitation should strive earnestly to achieve a dual goal. Intemally, he should eliminate all marks of right and wrong, mine and yours, becoming oblivious to body and mind. Extemally, he should completely sever the marks of Emptiness, form and the Six Dusts, to the point where he no longer grasps at external realms -- only the sacred name of Amitabha Buddha remains before him.执业医师的佛像背诵应努力切实实现双重目标。 Intemally ，他就应该消除一切痕迹，正确和错误的，和你的地雷，成为无视身体和心灵。 Extemally ，他应该完全切断的痕迹，空，形式和六粉尘，以至于他不再掌握在外部境界-只有神圣的名字阿弥陀佛仍然在他面前。
This utmost exertion of effort was best described by the ancients with the following image:这最大的努力，发挥最好的描述古人下列图片：

In front of him are ferocious tigers, behind a pack of wolves, on the left a high mountainside, on the right a deep precipice.在他的前面是凶猛的老虎，后面的群狼，在左边的高山区，在右边深的悬崖。 In such a situation, in which direction should the practitioner escape?在这种情况下，应该在哪个方向逃跑的医生？
The Pure Land School expresses the same idea with the words:净土学校表示同样的想法的话：
The seven jeweled lotus pond is in front of him, the cauldron of boiling oil above the fire pit is behind him; the Buddha Recitation practitioner should proceed straight ahead.七个宝石荷塘月色是在他的前面，沸腾的大锅石油火坑上面是他身后;佛陀背诵医生应着手直行。
If the practitioner does not see any sign of progress, it is because he himself lacks strong will and is lazy.如果医生没有看到任何进展的迹象，那是因为他缺乏坚强的意志和懒惰。 In this connection, an Elder Master once sternly admonished the assembly:在这方面，老法师一次严厉告诫大会：
The way people today seek the Dharma is cause for lamentation,人们今天寻求拉达尔马令人悲叹，
Still outside the door, they are puzzled in so many ways!不过门外，他们不明白在如此众多的方法！
Thinking they have reached the Sage-Emperor's jade city,他们的思考已达到圣人，皇帝的玉市
They have in fact stopped mid-way, at the mountain pass!实际上他们已经停止中期，在山路！
If the practitioner exerts the utmost effort without interruption, he will, in time, arrive at the realm of one-pointedness of mind.如果医生发挥最大的努力不中断，他将假以时日，到达境界一pointedness的心态。 This sphere of undivided attentiveness has two levels, superficial and subtle, called the level of phenomena and the level of noumenon.这一领域的不可分割的关注有两个层次，肤浅的和微妙的，所谓的水平现象和本体的水平。
What is one-pointedness of mind at the level of phenomena?什么是一个pointedness心态一级的现象？
When the practitioner gives undivided attention to the sacred name of Amitabha Buddha, all sundry thoughts are, in time, eliminated.当医生给分割注意神圣的名字阿弥陀佛，所有杂思想是，假以时日，消除。 Whether he is reclining or sitting, walking or standing, only the sacred name appears before him. At that point, he has reached the realm of one-pointedness of mind at the level of phenomena.他是否斜倚或坐着，走路或站立，只有神圣的名字出现在他面前。此时，他已达到的境界一pointedness的心态一级的现象。 This is the concentration realm of the Pure Land practitioner, equivalent to the level of "phenomena-concentration" in Zen.这是集中的领域净土医生，相当于该级别的“现象，集中”的禅宗。
What is one-pointedness of mind at the noumenon level?什么是一个pointedness的心态在本体的水平？
If we go a step beyond the level of phenomena and exert our utmost efforts, one day our mind will be completely empty, we will completely escape the dust of the senses and become awakened to the True Mark.如果我们更进一步的水平现象和尽最大努力，有一天，我们的头脑将完全空的，我们将完全摆脱灰尘的感觉，并成为觉醒的真正标志。 At that time, the present moment is the Western Pure Land -- and this does not contradict the specific existence of the Land of Ultimate Bliss; our nature is Amitabha Buddha -- and this does not contradict the specific existence of the Lord Amitabha Buddha.在那个时候，就目前而言，是西方净土-这并不矛盾的具体存在的土地极乐;我们的本性是弥陀佛-这并不矛盾的具体存在的主阿弥陀佛。 This is the realm of "one-pointedness of mind, noumenon level," the realm of "concentration-wisdom being one and thus" of the Pure Land practitioner.这是该领域的“一个pointedness的心态，本体层面， ”境界“浓度智慧之一，因此”净土医生。 This stage is equivalent to the level of Great Awakening in Zen.这一阶段相当于一级的大觉醒禅。
Elder Master Ou-I elucidated the question of one-pointedness of mind in the following way:老法师区我的问题阐明一个pointedness心态的方式如下：

Regardless of whether we practice recitation at the noumenon or phenomena level, if we recite to the point where afflictions are subdued and Delusions of Views and Delusions of Thought no longer arise, this is the realm of one-pointedness of mind at the level of phenomena.无论我们的做法背诵在本体或现象的水平，如果我们背诵的地步苦难的制服和错觉意见和错觉思想不再出现，这是境界的一个pointedness的心态一级的现象。 Regardless of whether we practice at the noumenon or phenomena level, if we recite to the point where the mind is awakened and we clearly see the original Buddha Nature, this is the realm of one-pointedness of mind at the noumenon level.无论我们在实践本体或现象的水平，如果我们背诵的地步心唤醒，我们清楚地看到原来的佛性，这是境界的一个pointedness的心态在本体水平。 At the level of phenomena, we are no longer disturbed by delusions of view and delusions of thought; at the noumenon level we are no longer disturbed by dualities (that is, existence/non-existence, extinction/permanence, etc.).一级的现象，我们不再感到不安的错觉的观点和妄想的思想;在本体一级，我们已不再不安的双重（即存在/不存在，灭绝/持久性，等等） 。
Thus, one-pointedness of mind is not an easy thing for people today to achieve, even at the level of phenomena, let alone at the level of noumenon. However, thanks to the virtues obtained through recitation and earnest practice, each utterance erases one part of delusion and engenders one part of merit and wisdom, gradually and naturally leading us to rebirth in an auspicious realm.因此，一个pointedness的心态并不是一件容易的事情，今天实现，甚至一级的现象，更不用说一级的本体。然而，由于美德通过背诵和认真实践，清除每个话语之一部分产生错觉和一部分功劳和智慧，逐步与自然使我们重生在一个吉祥的境界。 If we practice in that manner over a long period of time, why worry about not reaching the stage where each thought awakens and enlightens, leading to auspicious realms?如果我们以这种方式实践了很长一段时间，为什么担心没有达到一个阶段，每一个想唤醒和启迪，从而导致吉祥境界？ This idea is expressed in the phrase "each time a new thought arises, a new realm appears."这种想法是一语中表示“每一次新的思想时，出现了一个新的境界。 ”
Therefore, even though we possess only the limited capacities of sentient beings in the Dharma-Ending Age, if we truly exert ourselves, one-pointedness of mind, both at the phenomena and noumenon levels, is not necessarily beyond our reach.因此，尽管我们只拥有有限的能力众生在拉达尔马结束时代，如果我们真正下功夫，一个pointedness的心态，在现象和本体的水平，并不一定是我们无法达到。

49) Internal Realms 49 ）内部的国度
If we are not diligent and do not exert efforts along the path of cultivation, nothing usually happens; however, if we are diligent and exert a great deal of effort, we will definitely witness different realms.如果我们不认真，不下功夫沿着种植，通常会发生什么，但是，如果我们是勤劳和施加了很大的努力，我们一定会看到不同的境界。 They either come from within the mind or are caused by outside sources.他们或者来自内部的思想或所造成的外部来源。 I will speak first about the realms originating from the mind, called internal realms.我将首先发言的境界源自心灵，所谓的内部境界。
Internal realms are also called "realms of the Self-Mind" because they do not come from outside, but develop from the mind.内部的领域也被称为“境界的自我心” ，因为它们不是来自外界，而是发展的想法。 Those who do not clearly understand the truth that "the ten thousand dharmas are created by the mind," think that all realms come from the outside. This is wrong.这些谁不明白的真理“的一点○○○万dharmas创建的心灵， ”认为，各个领域的来自外部。这是错误的。 When the practitioner reaches the stage of mutual interpenetration [of mind and realms], completely severing external conditions, the seeds of latent dharmas in the Alaya consciousness suddenly manifest themselves. For the Buddha Recitation or mantra-chanting practitioner, the power of the Buddha's name or the mantra penetrates deep into the mind, eliciting a reaction from the wholesome or evil seeds in the Alaya consciousness. The realms that result are very complex and usually appear in dreams, or even when the practitioner is awake and striving to recite the Buddha's name.当医生到达阶段的相互渗透[心态和领域] ，完全切断外部条件下，种子的潜在dharmas在Alaya意识突然表现出来。对于佛背诵或咒语，高呼练习者的力量，佛的名字或咒语深层穿透到心灵，引起的反应是有益的或邪恶的种子在Alaya意识。这一结果的境界是非常复杂的，通常出现在梦想，甚至当医生是醒着，努力背诵佛的名字。 In Buddhism, this condition is called "changing manifestations of the Alaya consciousness.在佛教，这种情况被称为“改变表现Alaya意识。

Dreaming scenes梦想场面
If the events or scenes result from evil seeds, the practitioner, in his dreams, may see various species of worms crawling out of his body, or witness himself, night after night, removing from his body six or seven loathesome creatures with many limbs, such as scorpions or centipedes.如果发生的事件或场景导致罪恶的种子，医生在他的梦想，可能会看到不同种类的蠕虫匍匐而出，他的身体，或证人本人，连夜，消除他的尸体从六，七年loathesome动物有许多肢体，如蝎子或蜈蚣。 Or else, he may see various species of wild animals and/or spirits or ghosts.否则，他可能会看到不同种类的野生动物和/或烈酒或鬼。 Such realms are innumerable and cannot all be described!这种境界是无数的，不能全部被描述！
In general, individuals greatly afflicted with greed, who are miserly and wicked, usually see marks of men and women, [63] snakes and serpents and odd species with white features and forms.一般情况下，极大地影响个人的贪婪，谁是吝啬和邪恶的，通常会看到标志的男子和妇女， [ 63 ]蛇，蛇和奇数物种白色特点和形式。 Those harboring a great deal of anger and resentment usually see tigers and leopards or strange species with red forms and features.那些窝藏了大量的愤怒和怨恨通常看到老虎和豹子或奇怪的物种红色的形式和特点。 Those who are heavily deluded usually see domestic animals, clams, oysters, snails or different species with black forms and features.这些谁严重蒙骗通常看到家养动物，蛤，牡蛎，蜗牛或不同物种黑形式和功能。 The above, however, is merely indicative; it does not mean that everything will be exactly as described.上述情况，但是，仅仅是指示;这并不意味着一切都将完全按照描述。

If the scenes in his dreams come from good, wholesome seeds, the practitioner sees tall trees and exotic flowers, beautiful scenery, brightly adorned with nets of pearls. [64] Or else, he sees himself eating succulent, fragrant food, wearing ethereal garments, dwelling in palaces of diamonds and other precious substances, or flying high in open space.如果场景在他的梦想来自于良好的，健康的种子，医生认为，高大的树木和异国情调的鲜花，美丽的风景，装饰着明亮的珍珠网。 [ 64 ]否则，他认为自己吃多汁，香食品，服装穿着轻盈，住在宫殿的钻石和其他贵重物品，或高高飘扬在开放空间。

Thus, in summary, all the seeds of the ten Dharma Realms are found in the minds of sentient beings.因此，概括地说，所有的种子， 10个拉达尔马国度被发现的头脑中众生。 If wholesome seeds manifest themselves, practitioners view the realms of Buddhas, Bodhisattvas, human and celestial beings; if evil karma is manifested, they witness scenes from the wretched three Evil Paths.如果健康的种子表现出来，从业人员查看境界佛，菩萨，人力和仙人;如果邪恶的气质表现，他们目睹的情景，可怜三股恶势力的道路。 If the cultivator has followed externalist ways in lives past, he usually sees his body emitting electric waves, or his soul leaving the body to roam, meeting demons, ghosts and the like, to discuss politics and the rise and fall of countries and empires. [65] On the other hand, when the practitioner's mind is pure, he will know in his dreams about events that will occur three or four days, or seven or eight months, hence.如果外在耕耘遵循的方式生活过去，他通常认为他的身体发射电波，或者他的灵魂离开身体漫游，会议恶魔，鬼等，以讨论政治和上升和下降的国家和帝国。 [ 65 ]另一方面，当医生的想法是纯粹的，他会知道他的梦想中的事件将出现3到4天，或7个或8个月，因此。 In general, those who have cultivated in previous lives will immediately see auspicious realms when reciting the Buddha's name.一般情况下，谁拥有这些耕地在以往的生活会立即看到吉祥境界时背诵佛的名字。 Those with heavy karma, lacking merit and virtue, will usually see evil realms when they begin Buddha Recitation.那些沉重的情感氛围，缺乏价值和美德，通常会看到邪恶的境界时，他们开始佛背诵。 In time, these evil omens will disappear and gradually be replaced with auspicious omens.随着时间的推移，这些邪恶的预兆将会消失，并逐步取代吉祥征兆。

Waking scenes醒来场面
If the practitioner's efforts have reached a high enough level, there are times during his waking hours when all deluded feelings suddenly cease for a while, body and mind being at ease and free.如果医生的努力已达到一个较高水平，有次在他醒来时，所有的感情突然停止蒙骗了一段时间，身体和心灵被轻松和自由。 At other times, the practitioner may recite for four or five hours but feel that the time was very short, perhaps two or three minutes.在其他时候，医生可能会背诵的四，五个小时，但觉得时间很短，也许是两，三分钟。 Or else, at times during recitation, wholesome omens will appear.否则，在背诵时，就会出现健康的征兆。 At other times, unconsciously, his mind experiences great contentment and bliss.在其他时候，不知不觉中，他心里的经验非常知足和幸福。 Sometimes, he realizes for a split second that mind and realm are both empty.有时，他意识到了一瞬间的思想和境界都是空的。 At other times, just by hearing or seeing something once, he becomes awakened to the truth of suffering, emptiness, impermanence and No-Self, completely severing the marks of self and others. These occurrences are too numerous to be fully described!在其他时候，只要听到或看到的东西后，他成为唤醒真理的痛苦，空虚，无常，并没有自治，完全切断的痕迹，自己和他人。这些事件是罄竹难书充分描述！
A layman was once reciting the Buddha's name while seated in the dark. Suddenly, he saw two types of flowers, red ones and white ones, springing up all over the floor, reaching as high as the edge of his bed; meanwhile, other flowers were dropping like rain from the sky.一个门外汉曾经背诵佛的名字，而在黑暗中坐着。突然，他看到两种类型的花，红的，白的，各地雨后春笋般冒出的地板，高达边缘，他的床上;与此同时，其他鲜花被放弃如雨从天空。 Another layman, while kneeling down to recite the Buddha's name, suddenly saw a red lotus flower appear before the altar, its bud gradually opening up and disappearing after a few minutes.另一个门外汉，而跪读佛的名字，突然看到一个红色的莲花出庭祭坛，其萌芽状态逐步开放和消失几分钟后。

There was yet another layman who, during recitation, would suddenly see everything around him disappear.人们又一次门外汉谁，在朗诵，会突然看到他周围的一切都消失了。 In front of his eyes would appear the scene of an immense ocean, calm and still, with no wind or waves whatsoever; countless huge, multicolored lotus blossoms would spring up on the ocean surface.在前面的他的眼睛似乎现场的一个巨大的海洋，冷静，但是，由于没有风或波浪的;无数巨大的，五彩莲花将涌现的海洋表面。 Afterward, the ocean scene would disappear, to be replaced by scenes of mountains, with verdant herbs and flowers, luxuriant century-old trees, and, by and by, a temple complex, sumptuous and magnificent.随后，海洋场景将消失，代之以场面山，葱郁的草药和花，繁茂的百年古树，并通过和，庙复杂，豪华和壮观。 Then the temple and mountains would disappear, to be replaced by scenes of jewelled nets coming together then drawing apart, drawing apart then coming together again.那么庙和山区将消失，代之以场面宝石网走到一起然后提请除了利用除了然后再次走到一起。 There are, in general, many such scenes, which the author has heard fellow-cultivators describe and which he has recounted here as examples.还有，一般来说，很多这样的场面，这是笔者听到同胞种植者描述和叙述他在这里作为例子。

Visionary scenes such as the above, called "internal realms" or "realms of the Self-Mind," have their origin in a thought of peace and stillness, or are caused by wholesome seeds generated by Buddha or Mantra Recitation. They appear suddenly and are lost immediately.有远见的场面，如上述情况，所谓的“内部境界”或“境界的自我心态， ”他们的原籍在思想的和平与宁静，或所造成的健康所产生的种子大悲咒佛或背诵。他们突然出现，并立即丧失。 The practitioner should not be attached to them, thinking that they are real, nor should he remember them fondly.医生不应该重视他们，认为他们是真正的，也不应该记住他们怀念他。 It is a very great mistake to develop nostalgia for them, thinking how ethereal, calm and peaceful, beautiful and well-adorned they were, then day-dream about them, unable to forget them, longing for their reappearance.这是一个非常严重的错误，发展怀念他们，思维如何空灵，平静与和平，美丽和幸福装饰他们，然后一天他们的梦想，不能忘记他们，他们渴望再现。 The ancients have criticized such thoughts as "scratching in advance and waiting for the itch."古人曾批评这种想法是“抓提前等待痒。 ” This is because these scenes have their origin in diligent exertion and appear temporarily.这是因为这些场景都源于勤奋消耗及出现暂时的。 They have no true existence.他们没有真正的存在。 We should realize that when the practitioner exerts a certain level of effort, the scenes and features particular to that level will appear naturally.我们应认识到，当医生施加了一定程度的努力，场景和功能，特别是这个水平，自然会出现。

Take the example of a traveller who views different scenery as he passes along various stretches of the road.采取的例子，谁旅客意见不同的风景，他通过各种路段沿线的道路。 If he has not reached home, yet develops such an attachment and fondness for a particular scene along the road that he refuses to proceed, his travel will be impeded.如果他还没有到家，但开发这样的依恋和喜爱某一现场的道路上，他拒绝继续，他的旅行将受到阻碍。 He will then be helplessly lost in the midst of his journey, not knowing when he will finally return home to rest.他随后将在无奈中失去了他的旅程，不知道当他终于将回家休息。 The practitioner is like that traveller; if he becomes attached to and fond of temporary realms and scenes he will never attain the true realms.医生就是这样由;如果他能够重视和喜爱的临时境界和场景，他将永远不会实现真正的境界。 Were he to dream of them to the point of insanity, he would be destroyed by demons and waste an entire lifetime of practice!是他梦想他们疯狂的地步，他将被摧毁的恶魔和废物的整个一生中实践！

The Diamond Sutra states: 钻石经国家：

Everything in this world that has marks is illusory; to see marks as not marks is to see the Tathagata.一切都在这个世界上有标志是一种幻想;看到标志不标志是看到如来。
"Everything that has marks" refers here to compounded, conditioned dharmas. Those marks cannot be said either to exist or not to exist, or to be true or false. “一切都已经标志着”是指这里复杂，条件dharmas 。这些商标不能说都存在或不存在，或者是TRUE或FALSE 。 Delusions arise precisely because unenlightened sentient beings discriminate, become attached and think that these marks exist or do not exist, are real or are false.错觉产生的，正是因为无知众生歧视，成为重视并认为这标志着存在或不存在，是真正的或虚假的。 Even the fondness which some Zen practitioners develop for samadhi (upon entering concentration and experiencing this immense, empty, still, transparent, peaceful and free realm) falls into the category of "having marks."即使是喜欢一些禅宗从业人员制定的三摩地（进入浓度和遇到这个巨大的，空的，还有的，透明的，和平和自由的境界）属于“有商标。 ” The same is true when these practitioners, once awakened to a certain lofty, transcendental principle, joyfully grasp at it.也是如此当这些从业人员，一旦觉醒到一定崇高的，先验的原则，高兴地把握它。 Once there are marks, there is delusion.一旦有标志，有妄想。
"To see marks" means to see such marks as auspicious/evil, good/bad, dirty/clean, existent/ non-existent, Buddha/sentient beings, even the realms of the Five Skandas or the Six Dusts, etc. “看商标”是指看到这种标志着2448.64 /邪恶，好/坏，肮脏/清洁，存在/不存在，佛/众生，甚至境界五或六Skandas粉尘等

"As not marks" means seeing but neither becoming attached to nor rejecting them -- just letting everything be. “由于没有商标”是指既没有看到，但越来越重视，也没有拒绝他们-只是让一切的。 Why should we not reject them?我们为什么不能拒绝他们呢？ It is because marks, while illusory, are not non-existent.这是因为马克，而虚幻的， 不是不存在。 This is not unlike the reflection of the moon in the water.这不是不同的是反映了月亮在水中。 Although the reflected moon is not real, this does not mean that there is no illusory mark of moonlight.虽然反映月球是不是真实的，这并不意味着没有虚幻的标志月光。 Therefore, if we see marks appear while we are cultivating, we should disregard them and redouble our efforts, just like the traveller, who views varied scenery en route but must push forward to reach home quickly.因此，如果我们看到马克看来虽然我们培养，我们应该无视他们加倍努力，就像旅行，谁的看法各不相同的风景，但途中必须推进到首页迅速。

"To see the Tathagata" is to see the original Buddha Nature, to see the Way. “看如来”是看到原来的佛性，看到了。

In summary, all states of mind, from those described above to the state of one-pointedness of mind, belong to the category of "internal realms." These realms have two aspects: "attainment-like" and "partial attainment." "Attainment-like" realms appear temporarily and disappear immediately. "Partial attainment" realms are those that once achieved, we have forever, because we have actually attained a part of True Thusness.总之，所有国家的心态，来自上述国家的一个pointedness的精神状态，属于“内部境界。 ”这些领域有两个方面： “实现样”和“部分实现” 。 “实现类似“领域出现暂时消失立即。 ”部分实现“境界是，一旦实现，我们永远，因为我们实际上已经达到了部分真实Thusness 。 Regardless of whether it is internal or external, if it is "attainment-like" it is not a True Realm; it is merely a full understanding of some of the manifestations of the True Mind.无论是内部或外部，如果它是“实现类似”这是不是真正的境界，它仅仅是一个全面的了解了一些表现的真实心态。

Practitioners who truly seek liberation should not confuse these aspects, taking attainment-like marks for the True Realm.从业人员谁真正寻求解放不应该混淆这些问题，同时实现类似商标的真正境界。 Attainment-like marks are like a dark, leaden sky which suddenly clears, thanks to the winds which temporarily push away the dark clouds, letting a few rays of sunlight through before the sky becomes overcast again.实现类商标一样黑暗，铅天空突然清除，由于风暂时推开的乌云，让少数射线阳光之前，天空变得阴沉了。 They also resemble the "mark" of smoke just before the fire, that people used to get when they rubbed two pieces of wood together.他们还类似于“商标”的烟雾前的火灾，人们用来擦时获得两块木头在一起。

The True Realm can be likened to the bright sunlight in a clear and calm sky.真境界可以比喻为在明亮的阳光下在一个明确的和平静的天空。 It is like rubbing pieces of wood together and already having fire.这就象摩擦木头在一起，已经在火灾。 However, we should not underestimate attainment-like marks, as they demonstrate the genuine existence of the True Realm.然而，我们不应低估实现类似的标志，因为他们表现出真正的存在，真实的境界。 If, from that level, we diligently redouble our efforts, the True Realm is not that far away after all.如果从这个层面上，我们加倍努力，勤奋，真正境界并不遥远了。

50) External Realms 50 ）外部的国度
External realms are realms which are not created by the mind, but come from the outside.外部境界是境界不考虑所造成，但来自外部。 For example, some practitioners might see Buddhas and Bodhisattvas appearing before them, preaching the Dharma, exhorting and praising them.例如，一些从业人员可能会看到佛和菩萨面前出现，宣扬佛法，敦促并赞扬他们。 Others, while reciting the Buddha's name, suddenly experience an awakening and immediately see the Land of Ultimate Bliss.其他人，同时背诵佛的名字，突然遇到一个觉醒，并可以立即看到土地极乐。 Some practitioners, in the midst of their pure recitation, see deities and Immortals arrive, join hands and circumambulate them respectfully, or invite them for a leisurely stroll.有些从业者，在一片纯朗诵，见神仙来，携起手来，他们恭敬地circumambulate ，或请他们为散步。 Still other practitioners see "wandering souls of the dead" arrive, seeking to "take refuge" with them.其他从业人员仍见“游荡的灵魂的死亡”到达，寻求“避难”他们。 Yet others, having reached a high level in their practice, have to endure challenges and harassment from external demons.还有一些，达到了较高水平在实践中，还必须忍受的挑战和来自外部的恶魔骚扰。
For example, there was once a layman of rather dull capacities who constantly worshipped the Bodhisattva Avalokitesvara.例如，有一次一个门外汉的能力，而不是枯燥谁不断崇拜菩萨观世音。 During a dream one night, he saw the Bodhisattva urging him to meditate on the following stanza, and in time he would experience a Great Awakening:在梦想有一天晚上，他看到萨敦促他沉思了以下才行，并在时间，他将经历大觉醒：

Great wisdom develops from the Mind,极大的智慧开发的心灵，
Where in the Mind can it be found?凡在心灵才能发现？
To realize all meanings,实现所有含义，
Is to have neither past nor present.是既没有过去，也没有出席。
Another story concerns a nun of the author's acquaintance who was cultivating in the vicinity of Dalat.另一个故事涉及一名尼姑作者的熟人谁是培育附近的达拉诺。 After her Buddha Recitation session, as she was seated in meditation, she saw two men of noble countenance, dressed like deities or Immortals, respectfully inviting her to scale the mountains and visit their beautiful grounds.之后，她佛朗诵会，因为她是坐在冥想，她看见两个男人的崇高的面容，穿着像神明或神仙，恭敬地请她向规模山区和访问他们的美丽的理由。 In her samadhi, she asked them, "How can I go, when the mountains are so high and I am so weak?"在她的三摩地，她问他们， “我怎么可能去当山如此之高，我这么弱？ ” One of the men said, "Do not worry, I have a way."其中一名男子说： “别担心，我有办法。 ” He then touched her lightly with something similar to a willow branch and requested her to follow him.然后，他轻轻触及她的东西类似杨柳科，并请她向跟随他。 She suddenly saw her body glide effortlessly over the grass, and, in no time, she was scaling the mountains.她突然看到她的身体滑行费力的草坪，并在任何时候，她攀登高山。 There she witnessed ethereal scenes, with gigantic trees and a palace and tower in the distance.因此，她目睹幽雅的场景，与巨大的树木，宫殿和大楼的距离。 At that very moment, a companion in the back room dropped something with a bang.在这非常时刻，同伴在后面的房间下降了伴随着一声巨响。 The nun suddenly awakened from meditation.突然惊醒的尼姑从冥想。 All scenes had disappeared but her thighs were still aching from overexertion.所有场景已经消失，但她的大腿仍然酸痛从overexertion 。
The realms and manifestations summarized above are called "external realms."的领域和表现的总结上述被称为“外部境界。 ” Some might ask, "To see Buddhas and lotus blossoms -- is it not to see demonic apparitions?"有些人可能会问： “要看到佛像和莲花-是不是看到恶魔显现？ ”

Answer: If cause and effect coincide, these are not "demonic realms." 答：如果原因和后果相吻合，这些都不是“魔鬼的境界。 ” This is because the Pure Land method belongs to the Dharma Door of Existence; when Pure Land practitioners first set out to cultivate, they enter the Way through forms and marks and seek to view the celestial scenes of the Western Pure Land.这是因为净土法属于拉达尔马门的存在;当净土从业人员首先阐述培养，他们进入通过形式和标志，并寻求以查看天体场面西方净土。 When they actually witness these auspicious scenes, it is only a matter of effects corresponding to causes.当他们看到这些吉祥的实际场景，这只是一个问题的影响相应的原因。 If cause and effect are in accord, how can these be "demonic realms"?如果原因和后果的协议，怎么能是“恶魔的领域” ？

In the Zen School, on the other hand, the practitioner enters the Way through the Dharma Door of Emptiness.在禅宗学校，另一方面，医生进入穿过拉达尔马门空虚。 Right from the beginning of his cultivation he wipes out all marks -- even the marks of the Buddhas or the Dharma are destroyed.从一开始他的栽培，他清除掉所有的痕迹-即使是马克的佛像或拉达尔马被摧毁。 The Zen practitioner does not seek to view the Buddhas or the lotus blossoms, yet the marks of the Buddhas or the lotus blossoms appear to him.禅宗医生不寻求查看佛像或莲花盛开，但马克的佛像或莲花盛开在他看来。 Therefore, cause and effect do not correspond. For something to appear without a corresponding cause is indeed the realm of the demons.因此，因果关系不相符。对于一些似乎没有相应的事业确实是境界的恶魔。 Thus, the Zen practitioner always holds the sword of wisdom aloft.因此，医生始终禅宗的智慧之剑高举。 If the demons come, he kills the demons, if the Buddha comes, he kills the Buddha -- to enter the realm of True Emptiness is not to tolerate a single mark.如果恶魔来了，他杀死了恶魔，如果佛来了，他杀死了佛-进入空灵的境界真不容忍一个标志。

A caveat: we are only talking here about novice cultivators.警告：我们只是在这里谈论新手种植者。 High-level Zen practitioners do sometimes see various marks which are not demonic realms.高级别禅宗练习者做有时会看到不同的商标，而不是魔鬼境界。 When their minds become enlightened, Zen Masters who have practiced meditation for many eons can see evil as well as transcendental realms, including the pure and defiled lands of the ten directions.当他们的头脑变得开明，禅大师谁，练打坐许多eons可以看到邪恶以及先验领域，包括纯和玷污土地的10个方向。 This is because all worlds are within the light of the True Mind.这是因为所有的世界都在根据真实心态。 On the other hand, despite what we have said earlier, Buddha Recitation practitioners sometimes see various marks which are "demonic realms," as will be explained later.另一方面，尽管我们已经说过，佛朗诵从业人员有时会看到各种商标，而“恶魔境界， ”为将随后解释。

In short, when we refer to "internal" and "external" realms, we are speaking at the level of beginning cultivators.总之，当我们提到“内部”和“外部”的领域，我们正在谈论的层面上开始耕种。 For those who have attained the Way, Mind is realm, realm is Mind, the ten thousand dharmas and ourselves have but one common Nature.对于那些谁达到路，心境界，境界是一点，一万dharmas和我们只有一个共同的性质。 There is no inside or outside at all.没有任何内部或外部的。

51) Discussion on Demonic Realms 51 ）讨论恶魔国度
As indicated above, sometimes the Buddha Recitation practitioner sees marks and forms which could actually be demonic realms.如上所述，有时医生认为佛背诵商标和形式可能实际上是恶魔境界。 These are instances where cause and effect do not correspond.这些情况下，因果关系不相符。 For example, while visualizing the physical features of Amitabha Buddha, a practitioner may suddenly see the features of a beautiful woman.例如，在可视化的物理特性的阿弥陀佛，一个医生可能豁然开朗特点美丽的女人。 Another cultivator, diligently reciting the Buddha's name in the hope of seeing auspicious scenes of the Pure Land, may unexpectedly see a slum area, with men, women and domestic animals running back and forth in all directions.另一个耕耘，努力背诵佛的名字，希望能看到吉祥场面净土，可能会意外地看到一个贫民窟地区，男人，妇女和家畜运行来回在各个方向。 Yet another practitioner, hoping to see precious lotus blossoms in the Pure Land, suddenly sees a small cart instead.还有一个医生，希望能看到珍贵的莲花中的净土，突然看到一个小型车代替。 These are demonic realms, as cause and effect do not correspond.这是恶魔的领域，如因果关系不相符。
There are five criteria that can help us determine which events are real and which belong to the demonic realms.有5个标准，可以帮助我们确定哪些事件是真实的，哪些属于恶魔境界。

1. 1 。 Instances where cause and effect do not correspond (such as visualizing one mark but seeing another, hoping to see one realm but seeing another), as well as scenes and realms that do not resemble those described in the sutras, are all demonic realms.情况下，因果关系不相符（如可视化一马克，但看到另一个，希望看到一个境界，但看到另一种） ，以及现场和领域，不象中所描述的经文，都是恶魔境界。

2. 2 。 Buddhas and Bodhisattvas have pure compassion; therefore, even if they take the appearance of "demons" to test us, we still feel calm, at peace and pure.佛和菩萨有纯粹的同情，因此，即使它们的外观采取“魔鬼”来测试，我们仍然感到平静，在和平与纯洁。 Demons, on the contrary, are inherently evil and wicked; thus, even when they take the appearance of Buddhas and Bodhisattvas, we feel agitated, angry and uneasy.恶魔，相反，本质上是邪恶的，邪恶的，因此，即使他们采取的外观佛像和菩萨，我们感到激动，愤怒和不安。

3. 3 。 The Buddhas' light makes us feel calm and refreshed; it has neither shadow nor a blinding effect on the eye.佛像之光使我们感到平静和刷新;它没有阴影的影响，也不是致盲的眼睛。 The light of demons, on the other hand, affects our eyes and makes us feel agitated rather than calm and peaceful; it also has shadows.鉴于恶魔，另一方面，影响着我们的眼睛，让我们感到激动，而不是平静与和平;它也有阴影。 The reference to the Buddhas' light in the Lankavatara Sutra illustrates this point.提及佛像'轻在楞伽经说明了这一点。

4. 4 。 The teachings of the Buddhas and Bodhisattvas are in accord with the sutras and the truth.的教诲佛像和菩萨是符合佛经和真相。 The words of demons are contrary to the truth and not in line with the sutras' teachings.恶魔的话，违背事实真相，不符合经典'的教导。

5. 5 。 When an auspicious mark appears, the practitioner who wishes to test it need only concentrate on reciting the Heart Sutra with a pure mind, or reciting a mantra or the Buddha's name with one-pointedness of mind.当一个吉祥的标志出现时，医生谁愿测试只需要集中精力背诵心经与一个纯粹的心，或背诵的口头禅或佛的名字与一个pointedness心态。 If the mark really is auspicious, the more he recites, the clearer it becomes, because genuine gold is not harmed by fire.如果真的是吉祥的标志，更他叨念，成为了更明确的，因为真正的黄金是没有伤害的射击。 If it belongs to the demonic realm, it disappears as he recites, because evil can never withstand the truth.如果它属于恶魔的境界，它消失了，他念的，因为邪恶永远无法承受的事实。

We should judge events by all five of the above criteria, not just one or two.我们应该法官事件的所有五个上述标准，而不仅仅是一个或两个。 This is because there are many celestial demons, externalist deities and Immortals who want to lead us their way and therefore falsely take the appearance of Buddhas and Bodhisattvas preaching the Dharma.这是因为有许多天体恶魔，外在神仙谁要引导我们自己的方式，因此，采取虚假的外观佛像和菩萨宣扬佛法。 Although their cultivation is not the ultimate Way leading to liberation, they may have good karma or a fairly high level of samadhi. Thus, their "light" can also make us feel refreshed and peaceful.尽管他们的种植不是根本办法，导致解放，他们也许有很好的人缘还是相当高的水平，三摩地。因此，他们的“光”也可以使我们感到刷新与和平。 Moreover, their teachings at times also encourage the performance of good deeds, keeping the precepts, vegetarianism and Buddha Recitation.此外，他们的教导，有时还鼓励业绩好事，保持戒律，素食和佛背诵。 However, they diverge from the Buddhist sutras on certain crucial points [such as the need to escape Birth and Death].然而，他们偏离佛经在某些关键点[如需要逃避生灭] 。 Only by exercising careful judgement and understanding the Dharma in depth are we able to know.只有通过行使认真判断和了解拉达尔马深入，我们才能知道。

For example, certain externalist deities urge vegetarianism and Buddha Recitation, but teach that the sacred words should be visualized as circulating throughout the body -- this, they say, is "turning the Dharma wheel," to release blockages in the energy system.例如，某些外在神敦促素食和佛朗诵，但教的神圣的话应该是可视化的循环整个身体-这一点，他们说，是“把法轮”释放堵塞能源系统。 This is the preaching of externalist demons.这是鼓吹的外在恶魔。

There are also demons who take the appearance of Elder Masters and say, "Buddha statues made of bronze or cement cannot vanquish water, because they sink in water; Buddha statues made of wood or paper cannot vanquish fire, because they would burn. Only the Mind-Buddha cannot be destroyed by anything. You need only cultivate the Mind-Buddha, striving to make it pure; there is no need to cultivate body and speech. Therefore, even 'eating meat and drinking wine, lusting and begetting children' [in the case of monks and nuns] are of no consequence. Cultivating body and speech through such restrictive, ascetic practices as precept-keeping, vegetarianism, Sutra, Mantra and Buddha Recitation is of no use and brings no benefit!" This is a typical teaching of some spirits of long years' standing or demons of sexual lust.还有恶魔谁采取的外观上古大师说， “佛像或青铜制成的水泥不能征服的水，因为他们汇水;佛像木材或纸张不能征服火灾，因为它们将燃烧。只有心佛不能摧毁任何东西。您只需要培养思维佛，努力使纯;没有必要培养机构和讲话。因此，即使'吃肉和喝葡萄酒，欲和begetting儿童' [在案件僧尼]都没有结果。培育机构和语音通过这种限制性，禁欲做法戒律维持，素食，佛经，咒语及佛像背诵是没有用的，并带来任何好处！ “这是一个典型的教学中的一些精神漫长的岁月'常设或恶魔的性欲望。

There are some types of demon who have reached a fairly high level of attainment and can use their powers of concentration to help the practitioner reach a state of samadhi for a period of seven or twenty-one days.有一些类型的恶魔谁已经达到了相当高的水平的实现，而且可以利用自己的权力的集中，以帮助练习者达到一个国家的定期限为7个或二十一天。 However, their teaching does not lead to ultimate liberation and, in the end, cannot transcend the cycle of ego-attachment.然而，他们的教学不会导致最终的解放，并在年底前，不能超越的循环，自我附件。

Ancient masters have said:古代名人说过：

When we see demons yet remain undisturbed, the demons self-destruct; when we see ghosts yet remain undisturbed, the ghosts are vanquished.当我们看到恶魔还保持原状，恶魔自毁;当我们看到鬼还保持原状，鬼是战败国。
This saying means: if we see demons and ghosts but our minds are unmoved and unafraid, holding fast to correct thoughts or singlemindedly reciting the Buddha's name, these demons and ghosts cannot hurt us in any way, and will leave of their own accord.这句话是指：如果我们看到恶魔和鬼魂，但我们的头脑是无动于衷，无所畏惧，坚守正确的想法或singlemindedly背诵佛的名字，这些恶魔和鬼魂不能伤害我们以任何方式，将离开自己的协议。
Not only should we act in such a manner when seeing demons, but even when we achieve some results or see auspicious marks during cultivation, we should not be moved to astonishment, sadness or joy.不仅要采取这种方式时，看到恶魔，但即使我们取得了一些成果，在种植吉祥标志，我们不应该转移到惊讶，悲伤或喜悦。 It is as if we had lost a diamond at the bottom of the lake and because the water was murky, we were unable to recover it despite our best efforts.这是因为，如果我们失去了一个钻石底部的湖，因为水是阴暗的，我们无法复原，尽管我们尽了最大努力。 However, once the water became still and transparent, we found it.但是，一旦水成为仍然和透明的，我们发现它。 Since the diamond had always belonged to us, why should we have been astonished and happy? If the cultivator's mind is not calm and peaceful and is overly given to sorrowful compassion, he will be harmed by the demon of sorrow and cry all the time.由于钻石一直属于我们，我们为什么要一直惊讶和快乐呢？如果耕耘的想法是不平静与和平的和过于悲伤给予同情，他将被伤害的恶魔哭泣的悲痛和所有的时间。 If he is given to too much happiness, he will be harmed by the demon of happiness and laugh all the time, as though insane.如果他考虑太多的幸福，他将被伤害的恶魔所有的幸福和欢笑的时候，仿佛疯狂。

Thus, although the Pure Land practitioner may also hope to see transcendental realms and scenes, he should not long for or dream of them too much, because to recite is already to seek.因此，尽管医生净土也可能希望看到超越境界和场景，他不应该长期或梦想太多，因为背诵已经寻求。 He should be calm and "seek but not seek, not seek but seek," so as to avoid disturbing his mind.他应该保持冷静和“寻求，但不寻求，而不是寻求但寻求” ，以避免扰乱了主意。 He should just earnestly recite the Buddha's name and in time, when the power of his recitation is pure, there will be a response and he will witness auspicious realms. To continuously seek and hope for them is deluded thought which brings harm.他应该认真背诵佛的名字和时间，当他的力量是纯粹的朗诵，将有反应，他将见证吉祥境界。要不断寻求并希望他们的蛊惑思想带来的伤害。

Long ago in China there was a layman who had engaged in meditation for some thirty years.很久以前在中国有一个门外汉谁从事了冥想一些三十年。 One day, he suddenly attained the faculty of transcendental vision.有一天，他突然达到系先验远见。 At the beginning, he would see through walls; later on, he could see things within a few dozen miles as clearly as though they were in front of his eyes.开始时，他会看到墙壁;后来，他能看到的东西在几十英里明确尽管他们在前面的他的眼睛。 Realizing that he had achieved "transcendental vision," he was very astonished and happy!认识到他已经取得了“超越视觉， ”他非常惊讶和高兴！ As time went on, he was not only able to "see" but also "hear" the voices of human beings and animals from far away. This is transcendental hearing, which develops after transcendental vision. As time went by, he could see and hear things that occurred within a radius of several thousand miles.随着时间的推移，他不仅能“看” ，而且也“听到”的声音，人类和动物传播距离远。这是超越的听证会上，开发后超越远见。随着时间的推移，他可以看到和听到事情发生在半径为几千英里。 Still later, he was able to predict future events. Thus, he "knew" in advance of a war between two neighboring kingdoms and "witnessed" the pitiful sight of countless dead and dying among the populace. He was so moved that he would weep and lament to whomever he met, "A great, violent uprising is going to occur. There will be massacres and utter misery. The people deserve pity and compassion. How can they be helped!再后来，他能够预测未来的事件。因此，他“知道”的提前两个邻国之间的战争演义和“看到”的惨状，无数人死亡，死亡的民众。他感动，他会流泪和任何人哀叹他会见了“伟大，暴力起义会发生。将有大屠杀和涂炭。人民值得怜悯和同情。如何才能帮助！

At the time, everyone who heard him thought he was insane.当时，大家谁听见他以为他是疯子。 Later on, however, war and rebellion did occur as he had predicted.后来，然而，战争和叛乱确实发生，他曾预测。 Even when the disturbances were over, he continued to go around lamenting.即使骚乱结束，他继续到处去感叹。 A respected master once commented:一位受人尊敬的船长曾评论说：

This is a case of possession by the "demons of sorrow and sadness." The cultivator who has reached a certain high level of practice suddenly develops "transcendental vision."这是一个箱子藏在“恶魔的悲痛和哀伤。 ”谁的种植已经达到了一定高度的做法突然开发“超越梦想。 ” He should reflect it toward the Self-Nature, not letting worldly Dusts move and disturb his mind.他应该反映对自性，不要让世俗的粉尘移动，扰乱了主意。 He should realize that these psychic powers have always been in his possession and should therefore not be unduly happy or astonished or consider them strange and wonderful occurrences.他应该认识到，这些心理的权力一直在他身上，因此，不应过分高兴或惊讶，或认为这些奇怪的和美好的发生。
Another story concerns the eminent Chinese Zen Master Nan-Ch'uan:另一个故事涉及杰出华人禅师南Ch'uan ：
The master was meditating in a hut next to a river.船长是静坐在一间小屋旁的一条河流。 One night he heard two ghosts conversing.有一天晚上，他听到两个鬼交谈。 One of them was rejoicing that his term was coming to an end because the next day someone would be replacing him. The second ghost asked, "Who will be replacing you?"其中之一是欣喜，他的任期即将结束，因为第二天，有人将取代他。第二个鬼问道： “谁将会取代你吗？ ” He replied, "A man wearing an iron hat."他回答说： “一名男子戴着铁帽子。 ” The master wondered to himself who this person could be.总想知道谁对自己这个人可以。 The next day there was heavy rain and the river rose to a higher level. The master looked out of his hut and saw a man about to cross the river. He had covered his head with a wok for protection against the rain.第二天有大雨和河流上升到一个更高的水平。船长看着他的小屋，看到一个男人要过河。他已覆盖他的头部有炒锅防止雨水。 Immediately, the master knew that this was the man of the iron hat, so he cautioned him saying, "Don't cross the river today. It's too dangerous."立即，船长知道这是该名男子的铁帽子，所以他告诫他说， “不要过河今天。这太危险了。 ” The man asked, "Why?"该名男子问， “为什么？ ” "Because the water is very deep and running rapidly." “因为水是非常深刻和运行迅速。 ” The man listened to the old monk's advice and returned home.该名男子听了老僧的意见和返回家园。
You must understand that in Chinese lore, water ghosts are prisoners until another person drowns and takes their place.你必须明白，在传说中，水鬼囚犯，直到另一人drowns ，并考虑自己的位置。 That night as he was meditating, the master heard the two ghosts again.那天晚上，他沉思，船长听取了两个鬼了。 This time the first ghost was complaining, "I have been stuck here for so many years, and I thought my chance for freedom had finally come. But now the old monk interfered and messed everything up. I'll show him what I can do."这一次，第一次鬼抱怨， “我已经在这里坚持了这么多年，我觉得我的机会终于自由了。但现在老僧干涉和搞砸了一切。我会带他我可以做什么。 “ (Sheng-yen, Faith in Mind , p. 64.) （圣严， 信仰有鉴于此 ，第64页。 ）

Upon hearing this exchange, the master immediately entered samadhi.听后交流，船长立即进入三摩地。 He saw the demons enter, exit and go around his hut, as if searching for someone. However, thanks to the fact that his mind in samadhi was empty and still, "not influenced by the environment, no longer tied to mental objects," the demons could not see him.他看到了恶魔进入，退出，然后在他的小屋，仿佛寻找某人。然而，由于这样一个事实，即在定了主意，仍然是空的， “不影响环境，不再与心理物体， ”恶魔不能见他。 Discouraged, they finally left.气馁，他们终于离开。
Of the two stories in this section, the first illustrates the danger of succumbing to the influence of demons while the second points to the way of overcoming their influence.这两个故事在这一节中，第一次表明了危险屈服于恶魔的影响，而第二点的方式克服它们的影响力。 I have recounted them here for the benefit of fellow-cultivators.我回忆他们在这里以造福同胞种植者。

52) Various Types of Demons 52 ）不同类型的魔鬼
The author had just finished drafting the previous three sections when he was visited by a Dharma master who requested him to elaborate on the different types of demons for the benefit of fellow-cultivators.笔者刚刚完成起草前三个章节时，他访问了拉达尔马主谁请他详细阐述了不同类型的恶魔，造福同胞种植者。 In the three previous sections he has, in fact, given a general explanation of the different realms, including those of demons.在这三个前几节他，事实上，由于一般的解释不同领域，包括恶魔。 If the cultivator has understood the main idea, he can keep his mind undisturbed and counteract all harmful occurrences.如果耕耘理解主要的想法，他可以保持他心里不受干扰和打击一切有害事件的发生。 However, to comply with this request, the author will describe the different types of demons in greater detail, as follows.但是，符合这一要求，笔者将介绍不同类型的恶魔更详细，具体情况如下。
"Demons" are called "mara" in Sanskrit. “魔”被称为“马拉”在梵文。 In Chinese, the word has the connotation of "murderer" because demons usually plunder the virtues and murder the wisdom-life of cultivators.在中国，这个词的内涵“杀人犯” ，因为恶魔通常掠夺和谋杀的美德的智慧生命的种植者。 "Demons" also represent the destructive conditions or influences that cause practitioners to retrogress in their cultivation. “魔”也代表了破坏性的条件或影响，导致从业人员倒退的种植。 Demons can render cultivators insane, making them lose their right thought, develop erroneous views, commit evil karma and end up sunk in the lower realms.魔鬼可以使修炼者精神失常，使他们失去了正确的思想，制定错误的意见，承诺恶业，最终沉没在较低的境界。

Those activities which develop virtue and wisdom and lead sentient beings to Nirvana are called Buddha work.那些活动发展美德和智慧，带领众生，以被称为佛陀涅槃工作。 Those activities which destroy good roots, causing sentient beings to suffer and revolve in the cycle of Birth and Death, are called demonic actions.那些活动，破坏良好的根基，造成众生受苦，并围绕这一周期中的出生和死亡，被称为恶魔的行动。 The longer a practitioner cultivates, and the higher his level of attainment, the more he discovers how wicked, cunning and powerful the demons are.不再是医生的培养，以及更高的水平实现，越发现他如何邪恶，狡猾的和强大的恶魔的。 Although there are numerous demons, they can be divided into three types: demons of afflictions, external demons and celestial demons.虽然有众多的恶魔，他们可以分为三类：恶魔的苦难，外部恶魔和天体恶魔。

Demons of afflictions恶魔的苦难
These demons represent the afflictions of greed, anger, resentment, delusion, contempt, doubt and wrong views.这些恶魔代表苦难的贪婪，愤怒，怨恨，妄想，蔑视，怀疑和错误观点。 They also include the demons of the Five Skandas, the Six Entrances, the Twelve Sense Fields [eyes, forms, ears ...] and the Eighteen Elements.它们还包括恶魔五Skandas ，六入口，十二感应场[眼睛，形式，耳朵... ]和18个元素。 These demons are also called "internal" as they are created by topsy-turvy, delusive states of mind.这些恶魔也称为“内部” ，因为它们所建立的乱七八糟的，迷惑的国家的心态。 Therefore, they must be overcome by the bright, enlightened mind.因此，他们必须克服的光明，开明的思想。
The human mind is easily moved, developing afflictions not only because of personal karma but also because of the common karma of living in an environment filled to a great extent with beings subject to evil karma. Some persons cannot resist the attractions of the five Dusts and thus fall into evil ways.人的头脑是很容易感动，发展中国家苦难，这不仅是因为个人的气质，而且也因为缘份的共同生活在一个环境填补很大程度上与人受恶业。一些人无法抗拒的吸引力五个粉尘和因此落入邪道。 Others, encountering adverse conditions, grow sad and mournful and lose their determination to progress.其他人，遇到不利的条件下，生长悲伤和悲哀，并失去其决心进展。 Such developments, depending on their severity, render the cultivator despondent, indignant and ill, or worse still, cause him to abandon the Buddhist Order or even to commit suicide out of despair.这种事态发展，这取决于其严重程度，使种植沮丧，愤怒和虐待，或更糟糕的是，使他放弃佛教秩序，甚至自杀的绝望。 More harmful still, they can lead to loss of respect and good will toward other cultivators, sometimes even hatred and avoidance of clergy and lay people alike.更为有害的是，它们可能导致损失的尊重和良好意愿对其他种植者，有时甚至是仇恨和避免神职人员和非专业的人一样。 Loss of faith in cause and effect, bad karma and finally, descent upon the three Evil Paths are the end result.失去信心的原因和后果，恶劣的气质，最终，血统的三股恶势力路径的最终结果。

To counteract these demons, the practitioner should reflect that all afflictions are illusory, upsetting, suffocating, binding, evil and conducive only to suffering for both himself and others.为了对付这些妖魔鬼怪，医生应反映所有苦难是虚幻的，镦，令人窒息的，具有约束力的，邪恶的和有利的只有痛苦都自己和他人。 To eliminate afflictions is to return to the True Mind, free and liberated, fresh and tranquil, bright and clear, happy and at peace, transcendental and wondrous.为了消除痛苦是返回的真实心态，自由和解放，新鲜和宁静，明亮，清晰，幸福与和平，先验和奇妙。 The cultivator should also meditate in the same way on all attachments, from the Five Skandas to the Eighteen Elements.在耕作还应打坐以同样的方式对所有附件，来自五大洲的18个Skandas要件。 In the Lotus Sutra, Sakyamuni Buddha said:在妙法莲华经，释迦牟尼佛说：

You should not be greedy and attached to gross and vile forms, sound, smell, taste, touch and dharmas.你不应该贪婪和重视总值和邪恶的形式，声音，嗅觉，味觉，触觉和dharmas 。 If you do, they will burn you up.如果你这样做，他们将烧伤你。
The Bodhisattva Manjusri once asked a female deity, "How do you see the Eighteen Elements?"文殊菩萨曾问一位女性神， “你如何看待18个元素？ ” The deity replied, "They are similar to the conic fire burning up the whole world."神回答说： “他们是类似圆锥火灾烧毁了整个世界。 ” These are words of warning, reminding us to eliminate the demons of afflictions.这些话警告，提醒我们，以消除恶魔的苦难。
If the demons of afflictions (internal demons) are not subdued, they will attract "external demons" which wreak havoc.如果恶魔的苦难（内部恶魔）没有制服，他们将吸引“外来恶魔”的肆虐。 The ancients have said:古人说：

If behind the door there are mean-spirited people, mean-spirited people will arrive at the door; if behind the door there are virtuous, superior people, noble superior people will arrive at the door.如果后面的门有卑鄙的人，卑鄙的人将到达门口的大门后面，如果有良性，卓越的人，高尚的上级人民将到达门口。
Furthermore, when thieves try to enter a house through the side door, if the owner calmly scolds them in a loud voice, they will naturally be frightened and leave.此外，当小偷试图进入一所房子通过侧门，如果老板冷静上级的斥责他们还大声的，他们自然会害怕离开。 If, on the other hand, he is terrified and panic-stricken, and begs them to desist, he will unwittingly be inviting them into his house.如果，另一方面，他是害怕和恐慌的，并恳求他们停止，他会不自觉地被邀请他们到他的房子。
External demons外部恶魔
"External demons" take the form of various spirits, ghosts and deities. Once the cultivator has reached a certain level of attainment, he will be subject to demonic disturbances which will put him to the test. “外部的恶魔”的形式，各种精神，鬼，神。一旦种植已经达到了一定程度的实现，他将受到恶魔的干扰这将他的试验。 External demons may be divided into three groups.外部恶魔可分为三组。

1. 1 。 Terrorizing Demons恐吓恶魔
These are ghosts that like to frighten and terrorize people.这些都是鬼一样吓唬和恐吓人民。 They usually take the form of tigers, wolves, deadly serpents, poisonous snakes or other ferocious beasts or hallucinatory, diabolic apparitions to scare the cultivator. Their forms change ad infinitum. They may have no head or many heads, many hands, many eyes, or a half-human, half-bestial body.他们通常采取的形式是老虎，狼，致命的蛇，毒蛇或其他凶猛的野兽或幻觉，毒辣显现的耕耘来吓唬。形式变化无止境。他们可能没有头部或许多首长，许多双手，许多眼睛，或一个半人半野蛮的机构。 They may brandish weapons or spit fire.他们可能会挥舞武器或吐火。 If the practitioner is frightened, he loses his right thought and often goes insane.如果医生是吓坏了，他失去了他的思想和权利往往得不到疯狂。
Faced with these occurrences, we should reflect that all forms and marks are illusory, and that demons can only destroy the illusory body, not the True Mind.面对这些事件，我们应当反思，所有形式和标志都是虚幻的，而且恶魔只能破坏虚幻机构，不是真正的解放思想。 Meditating this way, we should remain calm and unafraid of death, peacefully concentrating on Buddha or Mantra Recitation.沉思这样，我们应该保持冷静，不怕死亡，和平集中佛或咒语背诵。 The demons will then retreat of their own accord.恶魔然后将自己的务虚协议。

2. 2 。 Demons of Lust and Attachment恶魔的欲望和依恋
These are a type of demon which excites a range of emotions, from lust to delusive attachment to the realm of the five Dusts [ie, this world].这是一种魔鬼这激发了一系列的情感，从欲望，以迷惑附件领域的五个粉尘[即这个世界] 。 They take the appearance of alluring, nude men and women or of parents, siblings or close relatives, as well as of Buddhas and Bodhisattvas with beautiful, adorned features, in order to entice the practitioner.他们的外观诱人，裸体男女或父母，兄弟姐妹或近亲属，以及佛，菩萨与美丽，装饰功能，以吸引医生。 If he is fond of good food, these demons bring him succulent, fragrant dishes.如果他喜欢的食物，这些魔鬼把他多汁，香菜肴。 If he likes diamonds or gold, they take the appearance of strange animals holding precious stones in their mouths as offerings. They cause whatever the practitioner desires to appear.如果他喜欢钻石或黄金，他们的出现奇怪的动物举行宝石在嘴里的产品。它们造成什么医生希望出现。 They can also use their psychic power to lead him into evil samadhi, evil wisdom and eloquence, giving him the mystic power to know the past and the future.他们还可以利用他们的精神力量使他成为邪恶三摩地，邪恶的智慧和雄辩的口才，这使他的神秘力量知道过去和未来。
Those who do not understand will mistake these occurrences for evidence that the practitioner has attained Enlightenment, and thus believe in and trust him.这些谁不明白这些事件将错误的证据表明，医生已经得道，因此，相信并信任他。 In reality, however, the cultivator's mind is upside down and he spends all his time engaging in errant, demonic practices to deceive others.但在现实中，在种植的想法是，他倒花费所有的时间从事他的错误，恶魔做法，以欺骗他人。

Once there was a Vietnamese monk cultivating at a deserted temple in Laos.一旦有一个培养越南和尚在一个荒芜的寺庙在老挝。 In one of his meditation sessions, he saw a group of beautiful, ethereal women, all naked, holding hands and dancing around.在他的冥想会议，他看到一群美丽，幽雅的妇女，所有的衣服，手牵着手和跳舞了。 The monk, unable to calm his agitated mind, immediately recited the Buddha's name in all earnestness. Only then did this scene disappear.和尚，他无法平静激动的心，立刻背诵佛的名字语重心长。只有到那时，没有这个场面消失。

Another story: Once, in China, there was a monk seated in meditation. Because he was cold and hungry, the thought of food arose in his mind. He suddenly saw a woman presenting him with an offering of food. 另外一个故事：有一次，在中国，有一个喇嘛坐在冥想。由于他是寒冷和饥饿，粮食的思想中出现了主意。他突然看到一名女子介绍他的提供的食品。 The woman knelt, put food in his bowl, and respectfully asked him to eat immediately, before the food grew cold and lost all taste.这名妇女跪，把食物在他的碗，并恭敬地请他吃饭，立即收到粮食增长寒冷和失去了所有的口味。 The monk, being hungry wanted to eat at once but remembering that it was not yet noon [the prescribed mealtime for monks and nuns], he patiently told her to put the bowl aside for the time being.和尚，正在挨饿想吃一次，但记住，这是尚未中午[明吃饭的僧人和尼姑] ，他耐心地告诉她，把一碗搁置一段时间。 The woman left, appearing angry and upset.该名女子离开，出现愤怒和不满。 Some time later, at noon, he uncovered the bowl to discover that it was full of worms, crawling all around.一段时间后，在中午12时，他发现了一碗地发现，这是充分的蠕虫，抓取各地。 He then understood that his false thought of food had attracted the demonic apparitions.然后，他明白，他的错误思想的食品吸引了恶魔显现。 Thanks to his power of concentration, however limited, he avoided consuming the dirty food and violating the precept against killing.由于他的权力的集中，但是有限的，他避免消费的肮脏食品和违反戒律对杀害。

Yet another story concerns a Zen monk who practiced in a deserted mountain area.然而，另一个故事涉及禅宗和尚谁练的一个荒芜的山区。 Lonely and isolated, he had a deluded thought, wishing to have some fellow-cultivators practicing along with him to make life more bearable. Immediately, an old woman appeared from nowhere, leading two beautiful young girls by the hand, who, she said, lived in the village down in the valley.孤独和孤立的，他有一个蛊惑思想，希望有一些同胞种植者和他一起练习，使生活更忍受。紧接着，一个老妇似乎行不通，导致两个美丽的年轻女孩的手，谁，她说，住在村中的山谷。 They had come, they claimed, to seek guidance in the Way.他们来，他们声称，寻求指导的方式。 The monk, unsuspicious, immediately gave a Dharma talk to the group.和尚， unsuspicious ，于是立即拉达尔马交谈集团。 One day, after many such visits over a period of time, the old woman respectfully requested that the two girls be allowed to become attendants to the monk and relieve him of his daily chores.有一天，很多这样的访问后，在一段时间里，老妇恭敬地请求，这两个女孩被允许成为服务员的僧人和减轻他的日常事务。 The monk, hearing this, became suspicious.和尚，听到这话，开始怀疑。 He reprimanded the old woman severely and refused the offer.他斥责老妇严重的，并拒绝提供。 The three women left, apparently angry and ashamed.该三名女子离开，显然是愤怒和羞耻。

The monk, intrigued, followed them discreetly until they disappeared around a bend in the road.和尚，好奇，随后他们谨慎，直到他们消失在一个拐弯的道路。 When he reached the spot, he found it was a dead end with no habitation or anything else around, except for three very old trees, one big tree and two smaller ones.当他到达现场，他发现这是一个死胡同，没有居住或任何其他各地，除了三个非常古老的树木，一棵大树和两个较小的。 He thought it over and realized that he had been "tested."他认为，并认识到，他已“的考验。 ” A fleeting thought occurred to him, that he should cut down the trees, start a bonfire, and burn them to the ground. At that moment, the three women reappeared, repentant, begging him to forgive them and spare their lives.短暂思考发生在他身上，他应该砍掉的树木，开始篝火，并刻录到地面。此刻， 3名妇女又出现了，忏悔，请求他原谅它们和备件自己的生活。

Therefore, the cultivator should remember: when the mind is still, all realms are calm; when delusion arises, demons are born.因此，耕作应该记住：当考虑到仍然是，所有的领域都平静;妄想产生时，恶魔的诞生。

3. 3 。 Nuisance Demons滋扰魔鬼
This type of demon concentrates on harassing and disturbing the practitioner. There is a certain species of spirits and ghosts which can be subdivided into many types, each appearing at a fixed time of the day.这种类型的恶魔集中在骚扰和扰乱医生。有某些种类的烈酒和鬼，可分为许多种类，每个出现在一个固定的时间上的一天。 In general, each hour has three types of spirits ...一般情况下，每一个小时有三种类型的精神... For example, during the period between seven and nine in the morning, they take the appearance of dragons, fish and serpent-like creatures.例如，期间7个和9个上午，他们的出现，龙，鱼，蛇一样的动物。
In his commentary Samatha and Vipasyana for Beginners, the Patriarch Chih-I mentioned a type of demon with a face like a pear-shaped lute, four eyes and two mouths, which enjoys disturbing cultivators.在他的评注止和Vipasyana对于初学者，牧首志我提到一种魔鬼的脸像一个梨状琵琶，四个眼睛和两个嘴巴，享有令人不安的种植者。 Waiting for the individual to begin practice, it takes the form of worms or tiny insects and crawls all over his head and face, penetrates into his mouth, nose, eyes and ears, or goes under his armpits or belly to sting him.等待个人开始的做法，采取的形式是蠕虫或小昆虫和抓取了所有他的头部和面部，渗透到他的嘴，鼻子，眼睛和耳朵，或不用在他的腋下，或腹部，以刺痛他。 At other times it shouts loudly into the practitioner's ears, creating a great disturbance and giving him a headache; or it suddenly embraces him tightly.在其他时候它喊大声到医生的耳朵，创建一个伟大的干扰，使他头痛;或突然紧紧地拥抱他。 If the practitioner attempts to seize it in return, nothing is there.如果医生试图抓住它的回报，没有在那里。 This type of nuisance demon also causes scenes of the five Dusts to appear, either favorable or unfavorable, or neither favorable nor unfavorable.这种类型的滋扰恶魔也造成场面五个粉尘显示，无论是有利或不利，或既有利也不利。 Such transformations are countless and can cause the practitioner to become agitated.这种转变是无数的，并可能导致医生成为激动。 As he does not know what to make of all this, he loses his concentration.他不知道什么使这一切，他失去了他的注意力。 The general way to subdue these nuisance demons is to "gather" the mind in correct samadhi, or diligently recite mantras or the Buddha's name -- they will then all disappear.一般的方式来制服这些滋扰恶魔是“聚集”在正确的思维定，或认真背诵咒语或佛的名字-他们将所有消失。

Speaking more broadly, the category of "external demons" also includes demons belonging to externalist cults and other false or quasi-Buddhist sects.更广泛地讲，属于“外部魔鬼”还包括恶魔属于外在邪教和其他虚假或准佛教宗派。 According to the observations of this author and many of his colleagues, practitioners who have belonged to cults in this or previous lives but have now converted to Buddhism, as well as those who are themselves Buddhists but who come from families formerly active in other faiths and cults, tend to be bothered by external demons.根据笔者的意见和他的很多同事，从业人员谁属于邪教或以前在这生命，而且现在已经皈依，以及谁是自己的佛教徒，但谁来自家庭以前活跃在其他信仰和邪教，往往是受到外部的恶魔。 This is because the cultivation methods of externalists are within the realm of worldly afflictions and are tainted with pride, ego attachment, power and fame.这是因为种植方法外在都在世俗领域的苦难，并沾染骄傲，自我附件，电力和名利。 Therefore, they stick together and do not want people connected with them in some way to follow other teachings.因此，他们结合在一起不想让人们与他们以某种方式采取其他教义。

A case in point is a friend of the author, a Buddhist monk of gentle and peaceful disposition, who was continuously disturbed by externalist demons during his cultivation.一个典型的例子是一个朋友的作者，一个和尚的温和与和平的处分，谁是不断不安外在的恶魔在他的种植。 Unfortunately, because of his "externalist" past seeds, he did not apply the Dharma wholeheartedly, but went instead from place to place, seeking help from externalists.不幸的是，由于他的“外在”过去的种子，他并不适用拉达尔马全心全意，但不是从去地方，寻求帮助来自外在。 In the end, he strayed completely from Buddhism.最后，他迷路完全由佛教。 While taking the outside appearance of a Buddhist monk, he spent all his time "balancing energy currents" while denigrating such practices as bowing to the Buddhas and reciting sutras as attachments to forms.同时考虑外部外观和尚，他花光了所有的时间“平衡能源电流” ，而诋毁等做法屈服于佛像和背诵经文作为附件的形式。 Thus, those who were once affiliated with externalist faiths and later returned to the Dharma, should reflect on this example and be cautious.因此，这些谁曾经附属外在信仰和稍后返回拉达尔马，应反映在这个例子中，并要特别小心。

Celestial Demons天体魔鬼
This refers to the type of demon that resides in the Sixth Heaven, also called the Heaven of Free Enjoyment of Others' Emanations.这是指的类型恶魔驻留在第六天堂，也称为天堂的自由享受他人的Emanations 。 This type of demon possesses merits and blessings and enjoys the highest heavenly bliss in the Realm of Desire [of which our world is but a small part].这种类型的恶魔拥有的优点和祝福，并享有最高的天国幸福的境界欲望[其中我们的世界，但一小部分] 。 They then mistake such happiness and bliss as ultimate, and do not wish anyone to escape their influence. [66]然后，他们的错误，例如幸福和快乐为终极，和不希望任何人都逃脱其影响。 [ 66 ]
When a practitioner has attained a fairly high level of cultivation, his mind-light develops and shines up to the realm of the Sixth Heaven. It is then discovered by the celestial demons, who seek ways to sabotage his cultivation.当医生已经达到了相当高水平的种植，他的思想的发展和光照耀到境界第六天堂。然后发现的天体恶魔，谁设法破坏他的栽培。 Such action can take many forms, threatening or cajoling, or even helping the practitioner attain false samadhi, "wisdom" and spiritual power, with the aim of ultimately deceiving him.这种行动可以采取多种形式，威胁或cajoling ，甚至帮助医生实现虚假三摩地， “智慧”和精神力量，以期最终欺骗他。 These demons take turns watching the practitioner constantly and without interruption, waiting for the opportune moment.这些恶魔轮流看医生不断而不中断，等待时机。 If the practitioner has a delusive thought, they pounce on him or steer him toward things contrary to the Way.如果医生认为有迷惑，他们扑到他或引导他走向相反的事物的方式。 The practitioner's entire lifetime of cultivation is then over, for all practical purposes.执业医师的整个一生中培养，然后结束，为所有的实际目的。

In his Awakening of the Faith Treatise , the Patriarch Asvaghosha admonished:在他的觉醒信仰伤寒 ，牧首Asvaghosha告诫：

There may be some disciples whose root of merit is not yet mature, whose control of mind is weak and whose power of application is limited -- and yet who are sincere in their purpose to seek enlightenment -- these for a time may be beset and bewildered by maras and evil influences who are seeking to break down their good purpose.可能有一些门徒，其根源值得尚未成熟，其控制的心态比较薄弱，其权力的运用是有限的-然而，谁是真诚的目的，寻求启示-这一段时间可能是困扰和糊涂了马拉什和邪恶的影响，谁正在寻求突破的良好目的。
Such disciples, seeing seductive sights, attractive girls, strong young men, must constantly remind themselves that all such tempting and alluring things are mind-made, and, if they do this, their tempting power will disappear and they will no longer be annoyed.这样的弟子，看到诱人的景点，有吸引力的女孩，年轻男性强，必须不断地提醒自己，所有这些诱人的和诱人的东西到了，而且，如果他们做到这一点，他们的诱惑力就会消失，他们将不再是烦恼。 Or, if they have visions of heavenly gods and Bodhisattvas and Buddhas surrounded by celestial glories, they should remind themselves that these, too, are mind-made and unreal.或者，如果他们的看法和天上的神仙菩萨和佛像周围天体的辉煌，他们应该提醒自己，这些也都考虑到了与虚幻。 Or, if they should be uplifted and excited by listening to mysterious Dharanis, to lectures upon the paramitas, to elucidations of the great principles of the Mahayana, they must remind themselves that these also are emptiness and mind-made, that in their essence they are Nirvana itself.或者，如果他们应隆起和兴奋听神秘Dharanis ，以讲座的paramitas ，以阐发的重大原则，大乘，他们必须提醒自己，这些还都是空虚和心态，即在它们的本质，他们是涅槃本身。 Or, if they should have intimations within that they have attained transcendental powers, recalling past lives, or fore-seeing future lives, or, reading others' thoughts, or freedom to visit other Buddha-lands, or great powers of eloquence, all of [these] may tempt them to become covetous for worldly power and riches and fame.或者，如果他们应该暗示内，他们已经实现超越权力，回顾过去的生命，或前看到未来的生活，或者，阅读别人的想法，或自由前往其他佛的土地，或大国的雄辩，所有[这些]可诱使他们成为觊觎的世俗权力和财富和名声。 Or, they may be tempted by extremes of emotion, at times angry, at other times joyous, or at times very kind-hearted and compassionate, at other times the very opposite, or at times alert and purposeful, at other times indolent and stupid, at times full of faith and zealous in their practice, at other times engrossed in other affairs and negligent.或者，他们可能会通过极端的情绪，有时愤怒，有时欢乐，或有时非常善良和同情心，在其他时间的对面，或在次警报和有意义的，在其他时间懒惰和愚蠢，有时充满了信心和热情在实践中，在其他时间全神贯注在其他事务和疏忽。

All of [these] will keep them vacillating, at times experiencing a kind of fictitious samadhi, such as the heretics boast of, but not the true samadhi.所有的[这些]将让他们摇摆不定，有时遇到一种虚构的陵墓，如异端吹嘘，但不是真正的三摩地。 Or later, when they are quite advanced [they] become absorbed in trances for a day, or two, or even seven, not partaking of any food but upheld by inward food of their spirit, being admired by their friends and feeling very comfortable and proud and complacent, and then later becoming very erratic, sometimes eating little, sometimes greedily, and the expression of their face constantly changing.或更高，当他们十分先进， [他们]成为吸收trances了一天，或两个，甚至七，而不是partaking的任何食物，但坚持的外来食品的精神，正在钦佩他们的朋友和感觉非常舒适，骄傲自满，然后再变得非常不稳定，有时吃一点，有时贪婪，并表达他们面对不断变化的。

Because of all such strange manifestations and developments in the course of their practices, disciples should be on their guard to keep the mind under constant control.由于所有这些奇怪的表现形式和发展过程中，他们的做法，门徒应该是他们的后卫，以保持思维的控制之下。 They should neither grasp after nor become attached to the passing and unsubstantial things of the senses or concepts and moods of the mind.他们既不应该，也没有把握后，成为附着在传球和unsubstantial东西感官或概念和情绪的想法。 If they do this they will be able to keep far away from the hindrances of karma.如果他们做到这一点，他们将能够保持远离障碍的缘份。 (Wei-tao, tr., in Goddard, A Buddhist Bible, p.402-3.) （卫涛，文。 ，在戈达德，佛教圣经， p.402 - 3 。 ）

In summary and as a further generalization, there are only two types of demon, internal and external.总之，作为进一步的推广，只有两种类型的恶魔，内部和外部的。 Celestial demons are within the category of external demons; however, I have described them separately to alert the practitioner to the dangerous, subtle havoc they can cause.恶魔的天体的范畴外部恶魔;然而，我所描述的分开，提醒医生的危险，微妙的，他们可能会造成严重破坏。 In addition to the demons of afflictions, external demons and celestial demons described above, Buddhist sutras also mention "disease demons" and the "demon of death."除了恶魔的苦难，外部恶魔和天体恶魔如上所述，佛经还提到“病鬼”和“恶魔的死亡。 ” A bout of disease will usually wither the practitioner's efforts, while death in the midst of cultivation can make him retrogress.一波枯萎病通常会在医生的努力，而死亡处于种植可以使他倒退。 Thus, disease and death are called demons.因此，疾病和死亡被称为恶魔。 In general, they represent obstacles to the Way that affect the physical body, but they cannot harm and destroy the Bodhi Mind in the true sense of the word "demon."一般情况下，他们所代表的障碍而采取的方式，影响身体，但他们不能伤害和摧毁菩提心在真正意义上的词“恶魔” 。 For this reason, they are only mentioned in passing, but not elaborated upon here.出于这个原因，他们只是顺便提到，但没有详细阐述这里。
Considering the level of cultivation of today's practitioners, they generally face harassment only from demons of afflictions or external demons. Such cultivators are not advanced enough to arouse opposition from celestial demons.考虑到一级的种植今天的从业者，他们普遍面临骚扰只能从恶魔的苦难或外部恶魔。这种种植者不先进，足以引起反对派天体恶魔。 However, should the latter set their minds to destroying someone, that person has little hope of escaping harm, unless his cultivation is exemplary.然而，如果后者成立头脑摧毁某人，此人几乎没有希望摆脱伤害，除非他的种植典范。

In the在 Surangama Sutra , Buddha Sakyamuni, out of compassion for cultivators faced with many dangers along the Way, advised those who practiced meditation to recite mantras at the same time. This would enable them to rely on the power of the Buddhas to escape harm from demons and achieve correct samadhi. 楞严经 ，佛陀释迦牟尼，出于同情种植者面临着许多危险，前进的道路上，提醒谁冥想练习背诵咒语在同一时间。这将使他们能够依靠的力量佛像逃脱恶魔和损害实现正确的陵墓。 The Patriarch Yin Kuang once said:宗尹枯肮曾经说过：

At first glance, it would appear that the Surangama Sutra has a different viewpoint from Pure Land.乍看之下，似乎楞严经了不同的观点从净土。 However, upon closer scrutiny, that Sutra, in its essence, actually praised and commended the Pure Land School. Why is this so?然而，更仔细的审查后，即经，在其精神实质，真正赞赏，并赞扬净土学校。为什么会这样呢？ It is because, if even those who have attained the third level of sagehood can suffer retrogression caused by demons, we can see the crucial importance of Buddha Recitation and rebirth in the Pure Land: in the "gathering" and helping light of the Lord Amitabha Buddha, there is no more danger of demons.这是因为，即使是谁也达到了第三级的sagehood可能遭受倒退造成的恶魔，我们可以看到具有十分重要的意义佛背诵和重生的净土：在“聚会” ，并帮助鉴于主阿弥陀佛佛像，也没有更危险的恶魔。
While treading the Way but not yet reborn in the Pure Land, the practitioner of Buddha Recitation may also encounter demonic obstacles.虽然踩的途径，但尚未重生的净土，在医生的佛像背诵还可能遇到恶魔的障碍。 However, in most cases, this is because he does not understand the Dharma and is not skillful at reining in his mind -- letting internal demons (afflictions) spring up, which, in turn, attract external demons.然而，在大多数情况下，这是因为他不明白佛法，而不是善于抑制了主意-让内部恶魔（痛苦）春天了，这反过来，吸引外部的恶魔。 If he can keep his mind empty and still and recite the Buddha's name, external demons will be powerless and afflictions will gradually disappear.如果他能保持他心里空的，仍然和背诵佛的名字，外部恶魔将无能为力和痛苦将逐渐消失。 Thus, for the Pure Land practitioner, even if demonic obstacles do appear, they are few in number.因此，净土医生，即使恶魔障碍出现，它们是为数不多。
[Advanced] Zen practitioners, on the other hand, face many demonic occurrences because they rely only on their own strength and self-power. [进阶]禅宗从业人员，另一方面，面临着许多恶魔出现，因为他们仅仅依靠自己的力量和自我力量。 A Zen follower should fulfill the following five conditions to be successful: first, he should keep the precepts strictly; secondly, his nature and roots should be "quick" and enlightened; thirdly, he should have a clear understanding of the Dharma, skillfully distinguishing the correct from the deviant, the true from the false; fourthly, he should be firm and stable in his determination; and fifthly, he should be guided by a good advisor, who has a thorough understanding of the sutras and many years experience in meditation.禅宗信徒应符合以下五个条件是成功的：首先，他应该保持严格的戒律;其次，他的性质和根源应是“快速”和开明;第三，他应该有一个清楚地了解拉达尔马，善于区分正确的偏差，真伪;第四，他应该坚定和稳定的决心;以及第五，他的指导原则应是一个很好的顾问，谁有透彻了解经文和多年经验的冥想。 If the practitioner does not meet these five conditions, he is very easily subject to harm from demons. [67]如果医生不能满足这五个条件，他是很容易受到损害的恶魔。 [ 67 ]

The ancients have said that "in Zen practice, there are many opportunities to go astray."古人说， “禅的做法，有很多的机会，走上歧途。 ” Therefore, to be successful in meditation, it is necessary to possess superior capacities and intelligence.因此，要成功地冥想，必须拥有卓越的能力和智慧。 High-level Zen Masters of the past, in transmitting the Dharma to their disciples, would repeatedly warn them:高级别禅宗大师的过去，在转递拉达尔马其门徒，将一再警告他们：

Be careful not to accept as a disciple anyone who does not have the deepest good roots and the highest capacities.小心，不要接受任何人的弟子谁不具备良好的根基最深和最高的能力。
These words should serve as proof enough of the above observation.这句话应该作为证据足以证明上述看法。
In the Awakening of the Faith Treatise after summarizing the essential points of Mahayana doctrine and explaining the path of cultivation, the Patriarch Asvaghosha added:在觉醒后总结信仰论的基本点的大乘学说和解释路径种植，牧首Asvaghosha时间：

Next, suppose there is a man who learns this teaching for the first time and wishes to seek the correct faith but lacks courage and strength. Because he lives in this world of suffering, he fears that he will not always be able to meet the Buddhas and honor them personally, and that faith being difficult to perfect, he will be inclined to fall back.下一步，假设有一个人谁学习这一教学首次并希望寻求正确的信仰，但缺乏勇气和力量。由于他生活在这个世界上的痛苦，他担心，他不会总是能够满足佛像和他们个人的荣誉，而且信心难以完美，他将倾向于回落。
He should know that the Tathagathas have an excellent expedient means by which they can protect his faith: that is, through the strength of wholehearted meditation-recitation on the Buddha [Amitabha], he will in fulfillment of his wishes be able to be born in the Buddha-land beyond, to see the Buddha always, and to be forever separated from the evil states of existence.他应该知道， Tathagathas有一个很好的权宜手段，他们能够保护自己的信仰，即：通过力量全心全意冥想，背诵的佛像[阿弥陀佛] ，他将在完成他的愿望能够得到出生在佛陀的土地以后，看到佛始终，并永远脱离邪恶国家的存在。

It is as the sutra says: "If a man meditates wholly on Amitabha Buddha in the world of the Western Paradise and wishes to be born in that world, directing all the goodness he has cultivated toward that goal, then he will be born there."这是因为经说： “如果一个人冥想全的阿弥陀佛的世界，西方极乐和希望出生在这个世界，指导所有的善良，他种植的实现这一目标，那么他将出生在那里。 “ Because he will see the Buddha at all times, he will never fall back ...因为他会看到佛像在任何时候，他将永远不会回落... [If a cultivator follows this path], he will be able to be born there in the end because he abides in the correct samadhi. [如果这条道路上耕耘如下] ，他将能够在那里出生的结束，因为他坚持正确的陵墓。 (Asvaghosha, The Awakening of the Faith , p. 102 ) （ Asvaghosha ， 觉醒的信仰 ，第102页）

As explained above, diligent Buddha Recitation is a wonderful expedient to escape demonic dangers and swiftly attain correct samadhi.正如上文所述，勤奋佛背诵是一种非常棒的适宜逃脱恶魔的危险，迅速地实现正确的陵墓。

53) Remember the Ultimate Aim and Be Diligent 53 ）请记住的最终目标，勤政
For recitation to be vigorous and steadfast, we should have a firm standpoint. That standpoint is to remember the very goal of cultivation.对于背诵是积极和坚定的，我们应该有一个坚定的立场。这一立场是非常要记住的目标种植。 For example, a farmer who aims for a bumper crop arises early and retires late, endures many hardships and toils all day long.例如，一个农民谁的目标是丰收产生早期和退休后，忍受着许多困难和劳役整天。 Similarly, an aspiring official, wishing to pass his examinations with honors and make his parents proud, burns the midnight oil in study, tired but not discouraged.同样，一个有抱负的官员，希望通过他的考试，以优异成绩，使他的父母感到自豪，烧伤午夜石油在研究中，疲惫，但并不气馁。 The cultivator should do likewise.在耕作应该这样做。 His current practice is for the goal of ultimate liberation, to save himself and others.他目前的做法是为最终目标的解放，拯救自己和他人。 Elder Master Ch'e Wu, a master of the highest virtue, versed in both the sutras and the various schools, once wrote a stanza which can be considered the kernel of Pure Land:老法师Ch'e吴主的最高美德，精通的经文和各种学校，曾经写了一诗可视为核心净土：
Because of Birth and Death,由于出生和死亡，
Develop the Bodhi Mind;发展菩提心;
With deep Faith and Vows,与虔诚信仰和誓言，
Recite the Buddha's name.背诵佛的名字。
We who are in the cycle of Birth and Death, subject to endless suffering, should urgently seek to escape that cycle.谁是我们的循环生灭，但无休止的痛苦，应立即设法逃离这个周期。 I have already dwelled briefly on this urgent matter.我已经讲简短的这一紧迫问题。 However, self-liberation alone is a limited and narrow goal.然而，自我解放仅是有限的和狭隘的目标。 We should seek Buddhahood to help ourselves and others reach the realm of ultimate liberation.我们应当寻求成佛来帮助自己和其他领域达成最终解放。 Our Master, Sakyamuni Buddha, preached the Dharma for forty-nine years and elaborated upon it in more than three hundred assemblies precisely and for no other reason than to reach that goal.我们的主人，释迦牟尼佛，宣扬佛法的49年和阐述，并在超过300集会恰恰和没有别的原因，实现这一目标。 Once we have developed the Bodhi Mind, seeking to escape Birth and Death, there is no easier or safer way to go about it than "to recite the Buddha's name with deep Faith and Vows."一旦我们开发了菩提心，想摆脱生灭，也没有更容易或更安全的道路要走它比“朗诵佛的名字与虔诚信仰和誓言。 ”
Those who are ignorant of the Dharma are, of course, helpless.这些谁是无知的拉达尔马当然，无助。 However, those who know the Pure Land teaching but fail to cultivate diligently are ungrateful to the Buddhas and are wasting a unique opportunity to realize their wonderful Self-Nature. [68] Thus, we should persevere with increased effort in reciting the Buddha's name over an extended period of time, rather than doing so in a perfunctory, haphazard manner, with constant interruptions.然而，这些谁知道净土，但失败的教学，培养勤奋是忘恩负义的佛像和是在浪费了一个独特的机会以实现其美好的自治性质。 [ 68 ]因此，我们应该坚持不懈地努力，增加背诵佛陀的名字了在较长的时间，而不是这样做的敷衍，随意的方式进行，不断中断。 The ancients have said:古人说：

If we do not plan to save this body in this life,如果我们不打算保存这个机构在此生活，
When, then, will we do so?当，那么，我们怎么做呢？
Promising ourselves to cultivate in the next life is no different from a deluded person speaking of a dream-like event.前途自己培养在未来的生活没有什么不同的人从一个痴迷谈到一个梦想般的事件。 Let us take two examples from ordinary life: a lover sometimes has to travel long distances and endure many hardships just to get to the rendezvous; a gambler, desiring to win, can give up food and sleep, sometimes playing for several days in a row.让我们以两个例子从普通的生活：一个情人有时不得不长途跋涉和忍受许多困难只是去会合;赌徒，希望赢球，可以放弃饮食和睡眠，有时打了好几天连续。 If ordinary people can endure such hardship over a little bit of worldly lust, how much more should a cultivator endure while pursuing a lofty goal?如果普通民众可以忍受这种艰苦的一点点世俗的欲望，如何更应耕耘忍受同时追求一个崇高的目标？ Therefore, if we are indolent during cultivation, subject to lapses and interruptions, afraid of difficulties and hardships and fond of fleeting pleasures and sleep, it is because we are not firm in our determination or earnest in our will to liberate ourselves and others!因此，如果我们在种植懒惰，但失误和干扰，不怕艰难困苦和喜欢短暂的快乐和睡眠，这是因为我们没有坚定的决心和真诚的意愿，解放自己和其他人！
Time flies, the God of Impermanence does not wait, this body is easily lost, the Dharma is difficult to encounter.时光如梭，神无常不等待，本机构很容易丢失，拉达尔马很难遇到。 The practitioner should remember these points and keep the two words "suffering" and "death" constantly before his very eyes, thus urging himself on.医生应该记住这些要点，并保持这两个词“痛苦”和“死亡”之前，他不断的眼前，从而敦促自己。

54) A Method for Escaping Birth and Death in One Lifetime 54 ）的一种方法摆脱生灭在一个寿命
The ocean of worlds throughout the ten directions can be divided, in general, into two types: pure lands and defiled lands. Pure lands are the pure and adorned realms of the Buddhas; once reborn there, we have escaped Birth and Death forever and will gradually progress to become sages and saints. Defiled lands are realms where everything, from the environment to the bodies and minds of sentient beings, is defiled; their inhabitants must revolve along the Six Paths, subject to the sufferings of samsara.的海洋世界各地的10个方向可划分，一般来说，分为两类：纯粹的土地和玷污土地。 纯土地纯和装饰领域的佛像;一旦有重生，我们已经逃出生卒将永远逐步取得进展，成为圣人和圣人。 玷污土地领域的一切，从环境的机构和头脑众生，是败坏;居民必须围绕沿线的6个途径，受到的痛苦轮回。
If sentient beings in this defiled Saha World merely keep the Five or the Ten Precepts and perform other good deeds but do not practice Buddha Recitation, they will have little affinity with the Buddhas.如果众生在这世界只是败坏萨哈保持五或十戒律和执行其它好事，但没有实践佛朗诵，他们就没有什么亲和力的佛像。 As they lack affinity with the Buddhas, the transcendental seeds in their Alaya consciousness cannot develop.因为他们缺乏亲和力的佛像，先验的种子在他们的意识不能Alaya发展。 Therefore, although they may perform good deeds, they can at most be reborn in the celestial realms, but not in the Western Pure Land.因此，虽然他们可能执行好事，他们可以在最重生领域的天体，但不是在西方净土。 The lifespan in these realms, while long, is still limited.人的一生在这些领域，而长期，仍然是有限的。 When their merits and blessings are exhausted, they will undergo rebirth once more, according to their stock of transgressions and merits.当他们的长处和祝福已经用尽，他们将再次进行重生，根据他们的股票的越轨和优点。

With attachment to the self as the cornerstone, sentient beings begin to create more good or bad karma; therefore, they continue to revolve in the cycle of Birth and Death.带有附件的自我的基石，众生开始创造更多的好消息还是坏消息缘份，因此，他们继续围绕这一周期中的出生和死亡。 In that cycle, transgressions are easy to commit, while good deeds are difficult to perform.在这一周期内，越轨容易实施，同时做好事是难以执行。 Thus, the time spent on the evil realms is very long, while the periods of stay in the celestial realms are limited.因此，时间的邪恶领域是很长，而期间留在天体领域是有限的。 Buddha Sakyamuni once lamented:佛陀释迦牟尼曾经感叹：

Sentient beings usually take the three Evil Paths as their homeland.众生通常三股邪恶之路作为自己的家园。
For this reason, we can predict that sentient beings who are not reborn in the pure lands of the Buddhas are bound to remain in the defiled lands. In these defiled lands, in the midst of an evil environment full of obstructions and weighed down by their limited capacities and conditions as sentient beings of the Dharma-Ending Age, they will sooner or later descend onto the Evil Paths.出于这个原因，我们可以预言，众生谁不重生纯土地的佛像必将留在土地上的玷污。在这些败坏的土地，处于一个邪恶的环境和充分的障碍物拖累其有限的能力和条件众生的拉达尔马结束年龄，他们迟早会堕落到罪恶的道路。 Thus, to achieve rebirth in the pure lands of the various Buddhas, they must recite these Buddhas' names.因此，要实现复兴的纯土地的各种佛像，他们必须背诵这些佛像的名字。
Some might ask: "There are many methods leading to liberation; why should we recite the Buddha's name?"有些人可能会问： “有许多方法，导致解放，我们为什么要背诵佛的名字？ ” The answer to this question should be obvious, but I will reply all the same, to make it clearer.这个问题的答案应该是显而易见的，但我会回答所有相同的，以使其更清晰。

In ancient times, even though Sakyamuni Buddha had passed away, the True Dharma still flourished.在古代，即使释迦牟尼佛已经去世，真正拉达尔马仍然蓬勃发展。 Sentient beings then had light karma and their minds were intrinsically good.众生然后根据自己的气质和良好的思想本质。 Therefore, they could succeed with whatever Dharma method they chose.因此，他们能够成功的一切拉达尔马方法选择。 With the passing of time, in the Dharma Semblance Period, a long time after Buddha Sakyamuni had entered Nirvana, the environment and the minds of people had gradually grown complicated. Out of hundreds of thousands of practitioners, perhaps one or two would attain the Way.随着时间的推移，在拉达尔马假象期间，很长一段时间后，佛陀释迦牟尼已进入涅槃，环境和人的头脑中已逐渐成长复杂。在数以十万计的从业者，也许是一个或两个将实现途径。

This is even more true now that we are deep into the Dharma-Ending Age, when virtues and morals have broken down. True cultivators are rare enough; why talk about those who have attained the Way?这是更真实现在，我们正在深入拉达尔马结束时代，美德和道德已经破裂。真正的种植者是罕见不够;为什么谁谈论那些已经实现了吗？ This is because sentient beings today have heavy obstructions, their minds are confused, and their lives and social organization are more complex and troublesome than in earlier times.这是因为众生今天沉重的障碍物，其思想困惑，他们的生命和社会组织都更为复杂和棘手的情况比以前倍。 Added to this are constant threats of war and strife, poverty, shortages and disasters, one after another.此外，还有不断威胁的战争和动乱，贫困，短缺和自然灾害，一次又一次。 Furthermore, pornography and violence are condoned, while religion and morality are considered anachronisms.此外，色情和暴力的纵容，而宗教和道德被认为是过时。 With so many obstacles from within our minds and from the environment reinforcing one another, no wonder it is difficult to reach Enlightenment by reliance on self-power alone, as taught in most Dharma methods.由于如此众多的障碍，从我们的脑海中，并从环境加强彼此，难怪它是难以达成的启示依靠自我力量，仅作为讲授最拉达尔马方法。

We should know, furthermore, that to escape Birth and Death, we must sever Delusions of Views and Delusions of Thought.我们应该知道，此外，为了逃避生灭，我们必须断绝妄想的意见和妄想的思路。 However, according to the ancients:然而，根据古人：

Blocking Delusions of Views is as difficult as blocking a raging stream coming from forty miles away.阻塞错觉次数是一样困难阻止肆虐流来自四○英里消失。
Why, then, even mention eliminating all Delusions of Thought?那么，为什么甚至提到消除一切幻想呢？
Thus, if we want to achieve liberation in this Dharma-Ending Age, the most appropriate method is Buddha Recitation.因此，如果我们要实现解放在这个拉达尔马结束年龄，最适当的方法是佛背诵。 Through this method, the cultivator, after utilizing his self-power to the utmost, receives additional assistance from other-power.通过这种方法，耕耘后，利用他的自我权力最大，接收更多的援助从其他功率。 Even though his karma and delusions are not yet extinguished, he can, through the power of Amitabha Buddha's Vows, "take his residual karma along" to the Pure Land.尽管他的气质和错觉尚未熄灭，他就可以通过权力阿弥陀佛佛的誓言“ ，他的残业沿着”的净土。 Once reborn, he will no longer retrogress and will have transcended Birth and Death forever!一旦重生，他将不再倒退，并超越了生灭永远！

As discussed earlier, in the Great Heap Sutra and the Longer Amitabha Sutra , Sakyamuni Buddha, in His profound wisdom and compassion, predicted the limited capacities and evil conditions of people in the Dharma-Ending Age as well as the efficacy and appropriateness of the Pure Land method.正如前文所述，在大堆佛经和长远阿弥陀经 ，释迦牟尼佛，在他深刻的智慧和同情心，预测能力有限和邪恶条件的人在拉达尔马结束年龄和疗效和适宜的纯土地法。 Therefore, in this degenerate age, when Enlightenment "in this very lifetime" can seldom be attained through other methods, only Pure Land can prolong the turning of the Dharma wheel and liberate sentient beings.因此，在这个堕落时代，启蒙运动“在这个非常一生”很少能够达到通过其他方法，只有净土可以延长车削法轮和解放众生。 In a letter to a fellow monk, Elder Master Yin Kuang expressed it this way:在信中一位和尚，老法师尹哭昂表示这样说：

Deep into the Dharma-Ending Age, when practicing methods other than Pure Land, we may speak of sowing good seeds and creating favorable conditions for Enlightenment in the future, but we cannot speak of attaining the fruit of liberation in this very lifetime.深入拉达尔马结束时代，实践的方法以外的净土，我们可以讲好的种子和播种创造了有利条件，在未来的启示，但我们不能说实现水果的解放在这个非常寿命。
For these reasons, we can conclude that in the Dharma-Ending Age, only Buddha Recitation brings liberation from Birth and Death in one lifetime.由于这些原因，我们可以得出结论，在拉达尔马结束年龄，只有佛朗读带来解放生灭在一个终身。
55) Do Not Procrastinate 55 ）不要拖延
We should know that Pure Land is a Perfect and Sudden Mahayana method. Why Mahayana?我们应该知道，净土是一个完美的和突然大乘方法。为什么大乘？ Because this method takes Buddha Recitation as "cause" and complete Enlightenment as "effect."由于这种方法考虑佛朗诵的“事业”和完整的启示是“效果” 。 Why "Perfect"?为什么“完美” ？ Because this Dharma door, as the ancient masters have said, completely encompasses the Five Periods and Eight Teachings.因为这拉达尔马门，作为古代大师曾说过，完全涵盖了五期和八教义。 Why "Sudden"?为什么“突然” ？ Because this expedient can guide everyone from the level of an ordinary being completely bound by greed, anger and delusion to the stage of non-retrogression, and from the beginning levels of Bodhisattvahood to Supreme Enlightenment, via a straight and swift shortcut.因为这可以引导大家合宜的水平，一个普通的完全约束，贪婪，愤怒和妄想的阶段不倒退，并从一开始就Bodhisattvahood水平最高的启示，通过直接和迅速的捷径。
Therefore, this method is extolled by all of the Buddhas of the ten directions, while Bodhisattvas such as Manjusri and Samantabhadra, and Patriarchs such as Asvaghosha and Nagarjuna, all vow to achieve rebirth in the Pure Land.因此，这种方法是赞美的所有佛像的10个方向，同时，如文殊菩萨和普贤菩萨，和始祖如Asvaghosha和Nagarjuna ，所有的誓言，实现复兴的净土。 Thus, to recite the Buddha's name is to practice personally according to the Perfect Sudden Mahayana method.因此，读佛的名字是实践个人根据完善突发大乘方法。

When seeking liberation, we should consider Buddha Recitation to be most essential and urgent and put this method into practice immediately, without procrastination.当寻求解放，我们应该考虑佛背诵是最重要和紧迫，并把这种方法付诸实践，立即毫不拖延。 Buddha Sakyamuni taught on many occasions that human life is only as long as one breath, because if we exhale but do not inhale, we have already died and stepped over into a new lifetime.佛陀释迦牟尼教授多次表示，人的生命是唯一的，只要一口气，因为如果我们呼出，但不吸，我们已经死亡，并加强到一个新的一生。 Therefore, death awaits us at all times; behind each year, each month, each day, each hour and even each and every second lurks our impending demise.因此，死亡等待着我们在任何时候;落后，每年，每月，每一天，每一小时，甚至每一秒潜伏着我们即将消亡。 No one can predict the length of his own lifespan, as reflected in the following stanzas:没有人能够预测的长度自己的寿命，这反映在如下一段内容： ：

Yesterday, at the crossroads, he still rode his horse;昨天，在十字路口，但他仍骑着他的马;
Today he lies still in his coffin!今天，他仍然是在他的棺木！
Do not wait until old age to recite the Buddha's name,不要等到老年朗诵佛的名字，
In abandoned cemeteries can be found the graves of many youths.在废弃的墓地可以找到很多的坟墓青年。

These stanzas reflect the facts of life.这些stanzas反映事实的生活。 Thus, to avoid being surprised by the God of Impermanence, let us at all times apply ourselves to earnest recitation of the Buddha's name.因此，为了避免被惊讶的上帝无常，让我们在任何时候都适用于自己认真背诵的佛的名字。 Only then will we escape bewilderment and confusion in our last moments.只有这样，我们逃避困惑和混乱在我们的最后时刻。
To prevent and discourage以防止和阻止 laziness and laxity in cultivation, Sakyamuni Buddha carefully taught:懒惰和松懈种植，释迦牟尼佛认真学习：

There are, in general, eight occasions when a monk tends to be lax.还有，一般来说，当一个八次和尚往往会松懈。 For instance, whenever he does not receive enough food on his alms rounds, he may think, "I do not have enough food today. Therefore I lack nutrition and good health. Let me postpone cultivation for one night." Whenever he receives ample food, he may think to himself, "today I am full and feel heavy and tired. Let me postpone cultivation for one night and continue tomorrow."举例来说，只要他没有得到足够的食物，他的施舍轮，他认为， “我没有足够的粮食今日。因此，我缺乏营养，身体健康。让我推迟种植一个晚上。 ”每当他收到足够的食物，他认为自己， “今天我充分感到沉重，太累了。让我推迟种植一个晚上和明天继续。 ” He may engage in similar reasoning on such occasions as: preparing to do a great deal of work, having just completed some heavy physical task, feeling ill, recovering from illness, readying himself for a long trip, or having just returned from a long trip.他可能会进行类似的推理在这种情况下为：准备做了大量的工作，刚刚完成了一些重体力劳动的工作，感到不适，疾病康复，准备自己的长途旅行，或在刚刚结束的长途旅行。 In all these instances, he always has one excuse or another to stop cultivation and rest.在所有这些情况，他总是有一个或另一个借口停止种植和休息。 On the contrary, when a diligent monk is faced with these same situations, he always sets his mind on the truth of Impermanence and never avoids assiduous cultivation.相反，当一个勤奋的僧人正面临着相同的情况下，他总是套在他心里的真实无常，从不回避刻苦种植。
If even monks and nuns are that indolent, lay people can be assumed to be worse.如果连僧尼是懒惰，奠定人可以被认为更糟。 A well-known Master once urged a close friend to recite the Buddha's name.一位著名法师再次敦促密友朗诵佛的名字。 The latter wrote back complaining that he was currently too busy, and promised to take the Master's advice into account as soon as his affairs were temporarily settled.后者写回抱怨说，他目前太忙了，并承诺将采取主的意见，考虑到他尽快事务暂时解决。 The Master penned a stanza on the letter before returning it.硕士写了诗的信，然后返回它。 The verse reads as follows:诗全文如下：
If we have decided to stop, let us stop at once; Why promise to wait for our cares to end -- as they never will.如果我们决定停止，让我们立刻停止;为什么承诺等待我们的关心结束-因为他们绝不会那样做。
Truthfully, the preoccupations and worries of this world will never end, not even when it comes time for us to close our eyes and depart.求真务实的关注和忧虑的这个世界将永远不会结束，甚至没有时间时，我们密切我们的眼睛和离开。
A well-known Master once advised a lay friend to recite the Buddha's name.一位著名法师再次提醒一个世俗的朋友朗诵佛的名字。 The latter replied, "There are three things I have not yet attended to: one, my father's coffin is not yet entombed; two, my son does not yet have a family; three, my youngest daughter is still unmarried. Let me take care of these three things and then I will follow your advice."后者回答说： “有三件事情我还没有参加到： 1 ，我父亲的棺木尚未安息; 2 ，我的儿子还没有一个家庭;三，我的小女儿仍然未婚。让我照顾这三件事，然后我将按照你的意见。 “ A few months later, the layman was struck by a grave illness and suddenly passed away.几个月后，外行人感到震惊严重的疾病和突然去世了。 After the memorial, the monk offered a stanza in lieu of condolences:在纪念馆，和尚提供了诗代替慰问：

My friend, the wise official我的朋友，明智的官方
When I advised him to recite the Buddha's name he countered with three things;当我劝他朗诵佛的名字，他反驳了三件事;
The three things have not been accomplished,的三件事没有完成，
Yet impermanence has already snatched him away.然而无常已经抢去他带走。
Lord of Hell, how inconsiderate can you be!地狱之主，怎么能不体谅你！
Reading this stanza, who among us dares claim he is not another wise official? Therefore, those who are determined to cultivate should take advantage of every single instant, and recite the Buddha's name at that very moment. They should avoid stepping in the doomed footprints of those who have erred before them -- with cause for regret for a thousand autumns to come.阅读本诗，我们中间谁胆敢声称他不是另一个明智的官员？因此，那些谁决心培养应该利用每一个瞬间，并背诵佛的名字在这个非常时刻。他们应避免加强在注定足迹谁拥有这些错误面前-与事业的遗憾， 1000秋季来。

56) Cultivate Step by Step 56 ）培养步骤
If the Pure Land practitioner wishes to cultivate in a lasting way, he should establish a timetable and, depending on his inclinations, health and particular situation, grow progressively more diligent.如果净土医生要培养以持久的方式，他就应该制订一份时间表，并根据自己的倾向，卫生和特定情况下，逐步成长更勤奋。 He should not be over-ambitious at the very beginning, reciting too much for too long. Like a pedestrian who should not walk too fast lest he stumble and trip, those who do not know their limits and go overboard in practice can be discouraged by fatigue and stress and abandon all cultivation.他不应该过于雄心勃勃开始时，背诵太多太久。像一个行人谁不应该走太快，否则，他偶然和访问，这些谁不知道他们的限制和过火在实践中可以气馁疲劳和压力，并放弃所有种植。
In general, the Buddha Recitation practitioner should have two periods of practice: fixed and unfixed.一般来说，佛朗诵医生应该有两个时期的做法：固定和不固定的。 "Fixed period of practice" means that each day we should have a predetermined period of recitation during which we record the number of utterances. “固定期限的做法”是指每一天，我们应该有一个预先确定的时期背诵在这期间，我们的人数创纪录的言论。 "Unfixed period of practice" means that outside the fixed period, we should always silently recite the Buddha's name whether walking, standing, reclining or sitting, but no recording is necessary. “固定期限的做法”是指固定期限外，我们应始终默默背诵佛的名字是否散步，站立，躺着或坐着，但没有记录是必要的。 The main point to remember about Buddha Recitation is that whether reciting slowly or fast, we should do so distinctly and deliberately, the mind closely paralleling the utterances, mind and utterances in unison. Reciting in that way over a long period of time makes recitation second nature, and the practitioner can go from one thousand to over one hundred thousand utterances per day.主人们要记住一点：关于佛背诵的是，不论背诵缓慢或快速的，我们应该这样做明显故意，头脑密切并联的言论，思想和言论一致。背诵以这种方式在很长一段时间使背诵第二性质，医生可以从1000到十点〇 〇万每天话语。

57) Recitation Should be Pure and Unmixed -- the Number of Utterances is Secondary 57 ）朗读应纯和粹-数的话语是次要
Certain practitioners do not like to finger the rosary as they recite the Buddha's name; they just decide in advance the duration of each recitation session.某些从业者不喜欢手指玫瑰，他们背诵佛的名字，只是事先决定的期限每个朗诵会。 This method has the advantage of "sustaining" the mind, each utterance clearly registering in the Alaya consciousness.这种方法的优点是“维持”的思想，每一个话语明确登记在Alaya意识。 However, if the practitioner lacks strong power of mind and determined will, he will be prone to languid, dilatory recitation (making it difficult to achieve results), boredom, fatigue and frequent glances at the clock.但是，如果医生缺乏强大的思想和坚定的意志，他将易懒，拖拉朗诵（难以取得成果） ，百无聊赖，疲劳和频繁的目光在时钟。 On the other hand, fingering the rosary and reciting the predetermined number of utterances reinforces the power of diligent recitation, just as a weak person leaning on a cane can climb mountains.另一方面，指法玫瑰和背诵的预定人数的言论强化了权力的勤奋背诵，就像一个薄弱人扶着手杖可以登山。 However, if the practitioner does not follow the cardinal principle of Buddha Recitation (ie, to recite distinctly and deliberately, with mind and recitation in unison) he will fall into the error of reciting too much too fast, thus becoming sloppy.但是，如果医生没有遵循的基本原则的佛像背诵（即背诵明显故意，与思想和背诵异口同声）他将落入错误的背诵太多太快，从而成为粗心。
We should know that as soon as the practitioner begins to recite, each utterance penetrates deeply into his Alaya consciousness.我们应该知道，当医生开始背诵，每个话语深深渗透到他的Alaya意识。 As the utterances accumulate, the Buddha's name will eventually emerge, whether he is awake or asleep.作为话语累加，佛的名字最终会出现，不管他是醒着还是睡着了。 This is called the "state of non-recitation being recitation." If the cultivator recites clearly and distinctly in daily life, the utterances emerging from the Alaya consciousness will be clear and distinct; if he recites perfunctorily in an unclear manner, the utterances will not be clear.这就是所谓的“国家非朗诵被朗诵。 ”如果耕作叨念清楚和明显在日常生活中的话语摆脱Alaya意识将是明确的和独特的，如果他念的是一个不明确的敷衍方式，话语会不明确。

Cultivation usually fails in this particular area and therefore, practitioners should be cautious from the very beginning.栽培通常没有在这一特定领域，因此，从业人员应持谨慎态度从一开始。 If reciting many utterances swiftly is motivated by the desire for fame and the reputation as someone who recites tens of thousands of times a day, we will be better off reciting less and concentrating on the quality of the recitation.如果背诵许多言论迅速的动机，是渴望名声和声誉，有人谁叨念数以万计的一天，我们将更好背诵和集中于较少的质量，背诵。

This author knows of a laywoman who practices Buddha Recitation regularly. She has great faith in the Triple Jewel; however, she likes to socialize a lot.笔者知道谁的做法laywoman定期佛背诵。她有很大的信心，三宝石，但是，她喜欢社交很多。 Every evening, when she returns home and is invited to the dinner table, she says, "I have promised my master to recite ten full rosaries every day. If I do not keep my promise, I will commit a transgression against the Triple Jewel. Please wait while I fulfill my promise, and then we will sit down to dinner."每天晚上，当她回到家中，并应邀出席了饭桌，她说： “我已经答应我的主人背诵10充分念珠每天。如果我不继续我的诺言，我将犯下侵对三重宝石。请稍候，我履行我的诺言，然后我们会坐下来吃饭。 “ So saying, she hastily dons her Dharma robe, recites the Buddha's name at top speed, as though she were trying to put out a fire, and is done in about fifteen minutes.说着，她急忙一起穿上她拉达尔马长袍，念菩萨的名字在最高车速，仿佛她正试图扑灭火灾，并在大约15分钟。 How can such recitation lead to rebirth in the Pure Land?如何能背诵导致这种重生的净土？ Like this laywoman, many practitioners recite the Buddha's name in such a manner "to fulfill the required number."喜欢这个laywoman ，许多从业人员朗诵佛的名字以这种方式“ ，以满足需要的人数。 ” We should know that there are two areas crucial to Buddha Recitation: a true, earnest mind and clear, distinct recitation.我们应该知道，有两个领域的关键佛背诵：一个真正的，认真的考虑和明确的，独特的朗诵。 Only in this way can we hope to achieve results.只有这样，我们希望能够取得成果。

Another anecdote concerns a laywoman who once approached a well-known Elder Master and asked: "I have recited the Buddha's name for some time now, but have not seen any sign of progress. Can you explain to me why this is so?"另一个故事涉及laywoman谁再次走近一个众所周知的老法师，并询问： “我背诵佛的名字有一段时间了，但没有看到任何进展的迹象。您能向我解释为什么会这样？ ” The abbot said, "Reciting the Buddha's name is not difficult; the difficulty lies in perseverance. Perhaps you have not recited regularly and in a persevering manner."住持说： “背诵佛的名字并不难，困难在于毅力。也许你还没有背诵定期和坚持不懈的态度。 ” The laywoman replied, "You are entirely right. I am usually interrupted in my recitation and have not been persevering, because of family obligations. From now on, I will put aside all distractions and vow to keep reciting exactly as taught."该laywoman回答说： “你是完全正确的。打断我通常在我背诵和没有坚持，因为家庭义务。从现在起，我将抛开一切干扰，并誓言继续背诵一样教。 ”

Some time later, she returned and asked, "Since receiving your instructions last time, I have put aside all external distractions and recited the Buddha's name regularly, every day. Why is it that I still do not see any results?"一段时间后，她回来，问道： “自收到您的指示，最后一次，我抛开一切外来干扰和背诵佛的名字，定期每一天。为什么我还没有看到任何结果？ ” The abbot replied, "Reciting the Buddha's name is not difficult; the difficulty lies in perseverance. Persevering is not difficult; the difficulty lies in being singleminded. Although, on the surface, you may have put all distractions aside, in your mind you still worry about possessions and property and are still attached to children and family. You have neither discarded worry nor eliminated the root of love-attachment. How can you achieve one-pointedness of mind and see Amitabha Buddha?"住持回答说： “背诵佛的名字并不难，困难在于毅力。坚持并不困难，困难，关键在于singleminded 。虽然从表面上看，你可能把所有分心之外，在您的想法您仍担心财产和财产，仍然重视儿童和家庭。您有没有担心，也没有消除丢弃的根源爱附着。怎样才能实现一个pointedness的心态和见阿弥陀佛？ “ Hearing this, the woman sighed aloud "That is so true, Master! Although I have seemingly abandoned all distractions, my mind is still preoccupied with them. From now on, I vow to disregard everything and recite the Buddha's name singlemindedly."听到这话，她叹了口气大声“这是如此真实，硕士！虽然我似乎放弃了所有分心，我的心仍是关注他们。从现在起，我发誓要不顾一切和背诵佛的名字singlemindedly 。 ”

Thereupon she went home and, from that time on, each time her children or anyone else sought her advice or confided in her, she would invariably reply, "I want peace of mind, and do not wish to be bothered by anything." For this reason, everyone referred to her as "the woman who is above all worry and care."于是，她回家，并从那时起，每次她的孩子或其他人的意见或要求她吐露了她，她会总是回答： “我要安心，而且不希望受到任何东西。 ”对于为此，每个人都提到了她为“女谁是最重要的是担心和照顾。 ” A few years later, she went to bow to the abbot at his temple, saying, "Thanks to your advice and teaching, I have now achieved one-pointedness of mind and seen Amitabha Buddha. I have come to pay my respects and take leave of you, Abbot, because I will soon be reborn in the Pure I Land "几年后，她去屈从于他寺住持，他说： “谢谢您的咨询和教学，我现在已经取得了一个pointedness的心态，看到阿弥陀佛。我来敬意和休假你，艾博特，因为我将很快重生纯我土地“

The laywoman in our story achieved liberation because she was enlightened to two principles: perseverance and singlemindedness.在我们的故事laywoman实现解放，因为她是明智的，以两个原则：毅力和singlemindedness 。 Thus, to be successful, the Pure Land practitioner should consider everything, from personal possessions and property to family and friends, to be illusory and phantom-like, coming together temporarily and then disintegrating.因此，要取得成功，净土医生应考虑，从个人财产和财产的家人和朋友，是虚幻的和Phantom样，走到一起，然后暂时解体。 If we care about family and friends, we should ensure our own rebirth and liberation and then rescue them.如果我们关心家人和朋友，我们应该确保我们自己的复兴和人民解放，然后营救他们。 This is true affection!这是真情！ Therefore, to recite the Buddha's name effectively, we should not only ignore one hundred distractions, we should discard all distractions, be they one thousand or tens of thousands!因此，背诵佛陀的名称有效，我们不仅应忽视100分心，我们应该抛弃一切干扰，无论他们是1000或成千上万！

58) Let Us Not Lose our Place within the Lotus Grades 58 ）让我们不要失去我们的位置在莲花牌号
When a practitioner recites the Buddha's name seeking rebirth in the Pure Land, a lotus blossom grows there, in the Seven-Jewelled Pond.当医生叨念佛陀的名字寻求重生的净土，莲花盛开的增长有，在七个宝池。 If he perseveres in his efforts without interruption, the lotus blossom will continue to grow.如果他坚持他的努力，而不中断，莲花盛开将继续增长。 Otherwise, it will, of itself, wither and die.否则，将其本身，枯萎和死亡。 If the practitioner later resumes recitation, becoming diligent once more, another lotus blossom appears.如果医生后来恢复朗诵，成为勤奋再次，另一菡出现。 The flowers come into being as a consequence of the practitioner's power of cultivation and vary according to his deeds.花朵应运而生由于医生的权力，种植和不同，因此他的事迹。 There are nine grades of lotus blossoms, corresponding to the nine grades of rebirth, from low to high (Meditation Sutra) .有9个等级的莲花，相当于九级的新生，从低到高（沉思经） 。 These grades, in turn, comprise an infinite number of subgrades.这些职系，反过来，包括无限的路基。
Pure land practice differs with each cultivator, as such practice depends on his capacities and circumstances.净土做法不同每个耕耘，因为这种做法取决于他的能力和情况。 There are some cultivators who utter the Buddha's name from a few hundred to tens of thousands of times each day.有一些种植者谁完全佛的名字从几百到数万次每一天。 However, regardless of how busy a cultivator may be, he should practice at least ten recitations per day.然而，无论多么忙一耕耘可能是，他应该至少练习每天10朗读。

"Ten recitations" refers to the Ten Recitations method taught by a well-known Master, which is based on the lowest grade of rebirth described in the Meditation Sutra . “ 10朗诵”是指10朗读方法教一个众所周知的硕士，这是根据最低级新生中描述的沉思佛经 。 It is reserved specifically for those who are busy with mundane activities, so that they, too can practice Buddha Recitation and achieve rebirth in the Pure Land.它是专门为那些保留谁是忙于日常活动，因此，他们也可以实践佛背诵和实现复兴的净土。 The method consists of uttering Amitabha Buddha's name approximately ten times each time one inhales or exhales. The real intent behind this practice is to use the breath to concentrate the mind.该方法包括说出阿弥陀佛的名字大约十倍每次吸入或exhales 。真正意图这种做法是使用呼吸，集中思想。 Depending on the cultivator's breath span, he may recite more than ten utterances or fewer.根据耕耘的呼吸跨度，他可以背诵超过10个或更少的话语。 After ten inhalations/exhalations (or some fifty to one hundred utterances in total) the cultivator may proceed to recite the Transference of Merit stanza:经过10吸入/ exhalations （或大约50到100话语总）的耕作可背诵转移的优异诗：

I vow to be reborn in the Western Pure Land,本人发誓重生在西方净土，
The nine lotus grades are my parents.这九个等级的莲花我的父母。
As the lotus flowers bloom, I will see Buddha Amitabha and reach No-Birth,正如荷花盛开，我会看到佛阿弥陀佛，达到无出生，
Liberating all sentient beings ...解放众生...
After reciting the stanza, the practitioner bows to the Buddhas three times before retiring.在背诵的诗，医生弓箭的佛像退休前的3倍。 This practice has its roots in the boundless compassion of Buddha Sakyamuni and the Patriarchs.这种做法有其植根于无限的同情和佛陀释迦牟尼的始祖。 However busy a practitioner is, he can engage in this method and step onto the path of liberation.但是忙碌的医生是，他可以从事这一方法，并走上解放的道路。
There is one caveat about the Ten Recitations method.有一个警告的10朗读方法。 While inhaling and exhaling, the practitioner should recite the number of utterances with which he feels most comfortable, without trying to lengthen or shorten his normal breath span.虽然吸入和呼出，医生应该背诵一些言论，使他感觉最舒服，没有试图延长或缩短其正常呼吸跨度。 Otherwise he might develop a respiratory ailment.否则他可能会制定一个呼吸系统疾病。

On one of his lecture tours, a respected Chinese Master was told by an elderly layman, "It is because of Buddha Recitation that I have become hard of hearing, and at times cannot hear anything."关于他的一个巡回讲演，一位受人尊敬的中文硕士告诉老人门外汉“ ，这是因为佛陀的背诵，我已成为重听，有时不能听到任何东西。 ” When the Master inquired further, the old man said, "A junior monk once secretly transmitted a method of Buddha Recitation to me. He said that 'nowadays, high-ranking Masters do not really know the Ten Recitations method because there is a little known oral tradition within the method which is now lost.'当主进一步询问，老人说： “一旦一名初级和尚秘密传播的一种方法佛朗诵给我。他说， '现在，高级别名人真的不知道的十大朗读的方法，因为有一个鲜为人知口头传统的方法，现在失去了。 I sincerely sought his guidance and he taught me to recite the Buddha's name one hundred and eight times with each breath [corresponding to the number of beads in a long rosary]. I did as I was told, exerting myself until I began to hear a continuous, rumbling noise. My hearing loss dates from that time. Please, tell me whether or not such a method is in keeping with the Buddhas' teaching."我真诚地寻求他的指导和他教我读佛的名字108次，每次呼吸[相应的数量珠在长期玫瑰] 。我没有为我被告知，施加自己，直到我开始听取连续的，隆隆噪音。我的听力损失的日期从那个时候。请告诉我，无论这种方法是符合佛像的教学。 “

The Elder Master, hearing this, immediately rejected what the young monk had taught, blaming him for subverting the Dharma and converting it into an externalist practice detrimental to health.老法师，听到这话，立即拒绝了年轻僧人告诉，并指责他颠覆拉达尔马并将其转换成一个外在的做法有损于健康。 The Elder Master then gradually taught the layman the Buddhist method of Ten Recitations.老法师然后逐渐教外行佛教方法10朗读。

Pure Land cultivators should pay heed and learn from this anecdote.净土种植者应注意学习和借鉴这一趣闻。