以真信切愿念佛，皆可生西了生死
[185] With True Faith [And] Sincere Aspiration Mindful [Of] Buddha, All Can [Be] Born [In The] Western [Pure Land To Be] Liberated [From] Rebirth
佛法，法门无量。无论大、小、权、实，一切法门，均须以戒、定、慧，断贪、瞋、痴，令其净尽无余，方可了生脱死。此则难如登天，非吾辈具缚凡夫所能希冀。
[The] Buddha’s Dharma’s Dharma Doors [are] immeasurable. Regardless [of the] Great, Small, Skilful [and] True, all Dharma Doors, equally need [to be] with [the] precepts, concentration [and] wisdom, severing greed, anger [and] delusion, enabling them [to be] completely ended without remainder, then can [there be] liberation [from the cycle of] birth [and] death. This [is] thus [as] difficult as ascending [to a] heaven, not that we completely bound ordinary beings, [are] able [to] hope [for].
[Note 1: Figuratively, the 84,000 Dharma Doors (八万四千法门) represent immeasurable Dharma Doors. Precepts, concentration and wisdom (戒定慧) form the Threefold Learning (三学) for liberation from greed, anger and delusion (贪嗔痴), which form the three poisons (三毒), that prevent liberation.]
若以真信、切愿、念佛求生西方，又无论功夫浅深，功德大小，皆可仗佛慈力，往生西方。
If with true Faith [and] sincere Aspiration mindful [of the] Buddha [to] seek birth [in his] Western [Pure Land Of Ultimate Bliss (西方极乐世界), also regardless [of] skills [being] shallow [or] profound, meritorious virtues [being] great [or] little, all can rely [on the] Buddha’s loving-kindness’ power, [to be] reborn [in his] Western [Pure Land].
[Note 2: Faith, Aspiration and Practice (信愿行) of mindfulness of Buddha form the Three Provisions (三资粮) for reaching his Pure Land (净土).]
此如坐火轮船过海，但肯上船，即可到于彼岸，乃属船力，非自己本事。信愿念佛，求生西方，亦然。完全是佛力，不是自己道力。然一生西方，则生死已了，烦恼不生，已与在此地久用功夫，断烦恼净尽了生死者相同。
This [is] like riding [on a] fire[-powered] steamship [to] cross [the] ocean, only [with] willingness [to] board [the] ship, immediately can [there be] reaching of [the] other shore, thus [with this] belonging [to the] ship’s power, not [with] one’s ability. [With] Faith [and] Aspiration mindful [of the] Buddha, seeking birth [in his] Western [Pure Land, it is] likewise thus. [This] is completely [with the] Buddha’s power, not [with] one’s path’s power. However, once born [in the] Western [Pure Land], thus [from] birth [and] death already liberated, [and with] afflictions not arising, [this is] already with those in this place long using [their] skills, [to] sever afflictions [till they are] completely ended, [to be] liberated [from the cycle of] birth [and] death, [the] same [as] each other.
[Note 3: The ship represents the Buddha’s great ship of vows (大愿船), as a vehicle for helping us to cross the suffering ocean of births and deaths (生死苦海), to reach the other shore (彼岸) of his Pure Land (净土), where liberation will be attained. To board the ship represents connecting our limited Self-power (自力) to the Buddha’s power (佛力), which is his great Other-power (他力), by nurturing the Three Provisions. As those who have reached the Pure Land will be free from afflictions that power rebirth, they are equal to the liberated.]
故念佛决定要求生西方，切不可求来生人天福报。彼离信愿以教人念佛求开悟之开示，切不可依。
Thus [with] mindfulness [of] Buddha, [there] definitely must [be] seeking [of] birth [in his] Western [Pure Land. There] must not [be] seeking [of] future lives’ human [and] heavenly blessed rewards. Those departing [from] Faith [and] Aspiration, with [this] teaching people, [to be] mindful [of the] Buddha [for] seeking awakening, must not [be] relied [on].
[Note 4: Aspiration (愿) of the Three Provisions is in terms of reaching Pure Land, not anywhere else, such as the human or heavenly paths (人天道), which are still within the cycle of birth and death. As awakening here in this Dharma-Ending Age (末法时期) is now impossible, there should be reaching of Pure Land for swift awakening there.]
念佛之要，在于都摄六根。当念佛时，摄耳谛听，即是摄六根之下手处。能志心谛听，与不听而散念，其功德大相悬殊。
[That] essential of mindfulness [of] Buddha, is in gathering [of] all six roots. When mindful [of the] Buddha[‘s name (Āmítuófó: 阿弥陀佛)], gathering [in the] ears [with] attentive listening, is thus [gathering [the] six roots’ starting point. [If] able [to, with the] sincere mind attentively listening, [compared] with not listening, then [with] scattered mindfulness, its meritorious virtues [are with] great forms [of] wide differences.
[Note 5: The six roots (六根) are the senses of eyes, ears, nose, tongue, touch and thought (眼耳鼻舌身意). When there is only wholehearted reciting (一心念) of the Buddha’s name and wholehearted listening (一心听) to the Buddha’s name, all roots will be gathered naturally. (Other than the ears and mind functioning at the same time, the other senses will not be focused on, thus gathering all of them together.]
此法无论上中下根人皆可用，皆可得益，有利无弊，宜令一切人皆依此修。
[Of] this Dharma [Door], regardless [of] persons [with] high, medium [or] low roots, all can use [it, and] all can attain [its] benefits. Having advantages without disadvantages, [there] should [be] enabling [of] all persons [to] all rely [on] this [for] cultivation.
[Note 6: The Dharma Door Of Mindfulness Of Buddha (念佛法门) can and should be practised by all, be they good, average or poor practitioners, for liberation in this lifetime via reaching Pure Land.]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（续编）：与张静江书；
Dharma Master Yìnguāng’s Collected Writings (Second Compilation): Letter For Zhāng Jìngjiāng;
印光大师文钞菁华录（第一百八十五则）：四、论生死事大：乙、教专仗佛力（第一则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (185th Short Section): 4th [Chapter]: Discussion [On] Births’ [And] Deaths’ Great Matter: Second, Teachings [On] Focusing [On] Relying [On The] Buddha’s Power (1st Short Section)
[Ref: #187 / 4.2.1]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
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