T47n1969B_樂邦遺稿
大正藏第 47 冊 No. 1969B 樂邦遺稿
No. 1969B
樂邦遺稿並序
四明石芝沙門宗曉編
愚挺志於凈業。誓欲均被有情同歸實界。故纘集樂邦文類。行於世外余片文只義。暨隨所見聞可益扶凈業者。續又紀為樂邦遺稿。蓋仿儒家典籍拾遺之說也。或辭之繁芿。則略舉綱要。雖曰未備。庶少暨見焉。甲子春旦振筆故序。
宗曉編次樂邦前後兩書。隨事標題盡之矣。靜而思之。此書專導群生歸於凈土。亦可目為樂邦歸志。蓋惟人人本有唯心樂國。何籍劬勞肯綮修證。嗟乎枉入諸趣。久而忘返。昔人興嘆。請看路傍埋朽骨。其中多是未歸人是此也。茲幸佛祖開闢橫截要津。故今得以捃摭。毗贊助發人之信心。俾夫踴躍其修者。則明瞭歸途。不躊躇于生死兩岐之間。誠要道也。又名歸志。良在斯矣。覽者果不負故鄉之歸。始信蓮華勝友待多時。收拾身心好歸去。勉之勉之。
凈飯王與七萬釋種皆生凈土
大寶積經第七十六卷。佛告父王凈飯曰。汝于佛法中。當勤精進修不放逸。大王。一切諸法皆是佛法王言。若一切法是佛法者。一切眾生亦應是佛。佛言。若不放逸顛倒見眾生者。即是佛也。大王。一切法無生無動無搖。無取無舍。無有相貌。無有
【現代漢語翻譯】 現代漢語譯本
大正藏第 47 冊 No. 1969B 樂邦遺稿
No. 1969B
樂邦遺稿並序
四明石芝沙門宗曉編
我（宗曉）立志于凈土法門，發誓要讓所有有情眾生一同迴歸真實的境界。因此，我編輯整理了關於極樂世界的文章，流傳於世。對於其他零散的文章，只取其要義。並且，隨著我的所見所聞，凡是對修持凈土法門有幫助的，我都繼續記錄下來，作為《樂邦遺稿》。這大概是模仿儒家典籍中『拾遺』的說法。如果文辭過於繁瑣，就只列出綱要。雖然說還不夠完備，但希望多少能有所幫助。甲子年春日，我振筆寫下這篇序言。
宗曉編纂的《樂邦》前後兩部書，已經把相關的事情都概括進去了。靜下心來思考，這本書專門引導眾生迴歸凈土，也可以命名為《樂邦歸志》。因為人人本自具有唯心凈土，何須辛勤勞作，刻意修證？可嘆的是，眾生枉入輪迴，久而忘返。古人感嘆說：『請看路旁的那些埋葬的朽骨，其中大多是未能迴歸的人啊！』說的就是這種情況。現在有幸佛祖開闢了橫截生死輪迴的要道，所以今天我得以收集資料，讚美和幫助啓發人們的信心，使那些踴躍修持的人，能夠明瞭迴歸的道路，不再在生死兩難之間猶豫。這實在是重要的途徑啊！又名《歸志》，確實有道理啊！讀者如果真不辜負迴歸故鄉的心願，就會相信極樂世界的蓮華勝友已經等待多時了。收拾身心，好好地迴歸吧！努力啊！努力啊！
凈飯王（Śuddhodana，釋迦牟尼佛的父親）與七萬釋種（Śākya，釋迦族）都往生凈土
《大寶積經》第七十六卷記載，佛陀告訴父王凈飯王說：『您在佛法中，應當勤奮精進地修持不放逸。大王，一切諸法都是佛法。』凈飯王說：『如果一切法都是佛法，那麼一切眾生也應該是佛了。』佛陀說：『如果不放逸，不顛倒見眾生，那就是佛了。大王，一切法無生無滅，無動無搖，無取無舍，沒有相貌，沒有……』 English version
T47 No. 1969B Record of the Land of Bliss
No. 1969B
Record of the Land of Bliss with Preface
Compiled by Śramaṇa Zongxiao of Shi Zhi, Siming
I (Zongxiao) am determined in the Pure Land practice, vowing to equally benefit all sentient beings to return together to the realm of reality. Therefore, I compiled and collected writings about the Land of Bliss to circulate in the world. For other scattered articles, I only take their essential meanings. Furthermore, as I see and hear things that are helpful to the cultivation of the Pure Land practice, I continue to record them as 'Record of the Land of Bliss'. This is probably imitating the 'gleanings' from Confucian classics. If the wording is too verbose, I will only list the key points. Although it is not yet complete, I hope it can be of some help. On a spring day of the Jiazi year, I picked up my pen and wrote this preface.
The two books, before and after, of 'Record of the Land of Bliss' compiled by Zongxiao, have already summarized the relevant matters. Thinking about it calmly, this book specifically guides sentient beings to return to the Pure Land, and can also be named 'Aspiration to Return to the Land of Bliss'. Because everyone inherently possesses the Pure Land of the Mind-Only, why bother with hard work and deliberate cultivation? Alas, sentient beings wrongly enter the cycle of rebirth, and forget to return for a long time. The ancients lamented: 'Please look at the decaying bones buried by the roadside, most of them are people who have not returned!' This is what it is talking about. Now, fortunately, the Buddha has opened up a vital path that cuts across the cycle of birth and death, so today I can collect materials, praise and help inspire people's faith, so that those who practice enthusiastically can understand the path of return and no longer hesitate between the two forks of birth and death. This is indeed an important path! It is also named 'Aspiration to Return', which is indeed reasonable! If the reader truly does not fail the wish to return to their homeland, they will believe that the lotus flower companions in the Land of Bliss have been waiting for a long time. Pack up your body and mind and return well! Strive! Strive!
King Śuddhodana (Śuddhodana, father of Śākyamuni Buddha) and seventy thousand Śākyas (Śākya, the Śākya clan) were all reborn in the Pure Land.
The seventy-sixth volume of the Mahāratnakūṭa Sūtra records that the Buddha told his father, King Śuddhodana: 'In the Buddhadharma, you should diligently and vigorously cultivate non-negligence. Great King, all dharmas are Buddhadharma.' King Śuddhodana said: 'If all dharmas are Buddhadharma, then all sentient beings should also be Buddhas.' The Buddha said: 'If one is not negligent and does not have inverted views of sentient beings, then that is a Buddha. Great King, all dharmas are unborn and unperishing, unmoving and unshaking, without taking and without abandoning, without appearance, without...'
【English Translation】 T47 No. 1969B Record of the Land of Bliss
No. 1969B
Record of the Land of Bliss with Preface
Compiled by Śramaṇa Zongxiao of Shi Zhi, Siming
I (Zongxiao) am determined in the Pure Land practice, vowing to equally benefit all sentient beings to return together to the realm of reality. Therefore, I compiled and collected writings about the Land of Bliss to circulate in the world. For other scattered articles, I only take their essential meanings. Furthermore, as I see and hear things that are helpful to the cultivation of the Pure Land practice, I continue to record them as 'Record of the Land of Bliss'. This is probably imitating the 'gleanings' from Confucian classics. If the wording is too verbose, I will only list the key points. Although it is not yet complete, I hope it can be of some help. On a spring day of the Jiazi year, I picked up my pen and wrote this preface.
The two books, before and after, of 'Record of the Land of Bliss' compiled by Zongxiao, have already summarized the relevant matters. Thinking about it calmly, this book specifically guides sentient beings to return to the Pure Land, and can also be named 'Aspiration to Return to the Land of Bliss'. Because everyone inherently possesses the Pure Land of the Mind-Only, why bother with hard work and deliberate cultivation? Alas, sentient beings wrongly enter the cycle of rebirth, and forget to return for a long time. The ancients lamented: 'Please look at the decaying bones buried by the roadside, most of them are people who have not returned!' This is what it is talking about. Now, fortunately, the Buddha has opened up a vital path that cuts across the cycle of birth and death, so today I can collect materials, praise and help inspire people's faith, so that those who practice enthusiastically can understand the path of return and no longer hesitate between the two forks of birth and death. This is indeed an important path! It is also named 'Aspiration to Return', which is indeed reasonable! If the reader truly does not fail the wish to return to their homeland, they will believe that the lotus flower companions in the Land of Bliss have been waiting for a long time. Pack up your body and mind and return well! Strive! Strive!
King Śuddhodana (Śuddhodana, father of Śākyamuni Buddha) and seventy thousand Śākyas (Śākya, the Śākya clan) were all reborn in the Pure Land.
The seventy-sixth volume of the Mahāratnakūṭa Sūtra records that the Buddha told his father, King Śuddhodana: 'In the Buddhadharma, you should diligently and vigorously cultivate non-negligence. Great King, all dharmas are Buddhadharma.' King Śuddhodana said: 'If all dharmas are Buddhadharma, then all sentient beings should also be Buddhas.' The Buddha said: 'If one is not negligent and does not have inverted views of sentient beings, then that is a Buddha. Great King, all dharmas are unborn and unperishing, unmoving and unshaking, without taking and without abandoning, without appearance, without...'
自性。大王。今可於此法中而安其心。勿信於他。佛說是法時。王與七萬釋種得無生忍。爾時世尊而現微笑。馬勝比丘以偈問佛。佛答曰。我現寂滅笑。馬勝當諦聽。我今如實說。釋種決定智。諸法不可得。釋種皆得知。是故於佛法。決定心安住人中命終已。得生安樂國。面奉無量壽。無畏成菩提。
十二光如來尊號
大本無量壽經。佛告阿難。無量壽佛光明最尊第一。一切諸佛光明所不能及。或照百佛世界。或照千佛世界。取要言之。乃照恒河沙佛剎。故無量壽佛亦號無量光佛。無邊光佛。無礙光佛。無對光佛。炎王光佛。清凈光佛。歡喜光佛。智慧光佛。不斷光佛。難思光佛。無稱光佛。超日月光佛。其有眾生遇斯光者。三垢消除。身意柔軟。
彌陀佛國說三乘法
大智度論云。佛出五濁惡世。於一乘道分為三乘。若爾。阿彌陀佛不於五濁惡世受生。何以復設三乘耶。答。諸佛初發心時。見諸佛以三乘度生。自發愿云。我今亦當以三乘法度生。
凈土水鳥樹林說法
大論又云。凈土風吹七寶之樹而出聲者。欲使眾生易聞法故。問曰。諸佛有無量神通。何以不變作。何須樹木音聲耶。答。眾生甚多。若佛處處現身。眾生不信。謂為幻化。心不敬重。有眾生。從人聞法不悟。若
【現代漢語翻譯】 現代漢語譯本： 『自性（Svadharma，本性）。大王。現在你可以在這個佛法中安定你的心，不要相信其他人。』佛陀說這個法的時候，國王和七萬釋迦族人證得了無生法忍（Anutpattika-dharma-ksanti，對一切法不生不滅的領悟）。當時，世尊顯現微笑。馬勝比丘（Asvajit，佛陀的早期弟子之一）用偈頌問佛陀。佛陀回答說：『我顯現寂滅的微笑，馬勝你應當仔細聽。我現在如實地說，釋迦族人決定會有智慧，諸法是不可得的，釋迦族人都將得知。因此，對於佛法，決定心安住，在人中壽命終結后，將得以往生安樂國土（Sukhavati，極樂世界），面見無量壽佛（Amitabha，阿彌陀佛），無所畏懼地成就菩提（Bodhi，覺悟）。』
十二光如來尊號
《大本無量壽經》中，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『無量壽佛的光明最為尊貴，是第一位的，一切諸佛的光明都不能及。有的照亮百佛世界，有的照亮千佛世界，總而言之，乃至照亮恒河沙數般的佛剎（Buddhaksetra，佛的國土）。』所以，無量壽佛也號稱無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清凈光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。如果有眾生遇到這些光明，三垢（貪嗔癡）消除，身心柔和。
彌陀佛國說三乘法
《大智度論》中說：『佛陀出現在五濁惡世（Klesa，充滿煩惱的時代），將一乘道（Ekayana，唯一的成佛之道）分為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。』如果這樣，阿彌陀佛不是在五濁惡世受生，為什麼還要設立三乘呢？回答說：『諸佛最初發心的時候，看到諸佛用三乘來度化眾生，自己發願說：我現在也應當用三乘法來度化眾生。』
凈土水鳥樹林說法
《大智度論》又說：『凈土中風吹七寶之樹發出聲音，是爲了使眾生容易聽聞佛法。』有人問：『諸佛有無量神通，為什麼不變現出來，需要樹木的聲音呢？』回答說：『眾生很多，如果佛陀處處顯現身形，眾生不相信，認為是幻化，心中不敬重。有些眾生，從人那裡聽聞佛法不能領悟，如果
【English Translation】 English version: 'Svadharma (Self-nature). Great King. Now you can settle your mind in this Dharma and do not believe others.' When the Buddha spoke this Dharma, the king and seventy thousand Sakya (Sakya, the clan of the Buddha) people attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). At that time, the World-Honored One showed a smile. Bhiksu Asvajit (Asvajit, one of the Buddha's early disciples) asked the Buddha with a verse. The Buddha replied, 'I show the smile of Nirvana. Asvajit, you should listen carefully. I will now speak truthfully, the Sakya people will surely have wisdom, all dharmas are unattainable, and the Sakya people will all know this. Therefore, regarding the Buddha's Dharma, settle your mind with determination, and after your life ends among humans, you will be reborn in the Land of Bliss (Sukhavati, the Pure Land), face Amitabha (Amitabha, the Buddha of Infinite Light), and fearlessly attain Bodhi (Bodhi, enlightenment).'
The Twelve Lights of the Tathagata
In the Larger Sutra of Immeasurable Life, the Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'The light of Amitabha Buddha is the most honored and the first, and the light of all Buddhas cannot reach it. Some illuminate a hundred Buddha-worlds, some illuminate a thousand Buddha-worlds, and to put it briefly, it illuminates as many Buddha-lands (Buddhaksetra, Buddha's land) as there are sands in the Ganges River.' Therefore, Amitabha Buddha is also called the Buddha of Immeasurable Light, the Buddha of Boundless Light, the Buddha of Unobstructed Light, the Buddha of Unrivaled Light, the Buddha of Flame King Light, the Buddha of Pure Light, the Buddha of Joyful Light, the Buddha of Wisdom Light, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Unspeakable Light, and the Buddha of Light Transcending the Sun and Moon. If there are sentient beings who encounter these lights, the three poisons (greed, hatred, and delusion) will be eliminated, and their bodies and minds will become soft and supple.
The Three Vehicles Preached in Amitabha's Buddha-land
The Mahaprajnaparamita Sastra says, 'The Buddha appeared in the evil world of the five defilements (Klesa, an era full of afflictions), dividing the One Vehicle (Ekayana, the only path to Buddhahood) into the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana).' If so, Amitabha Buddha was not born in the evil world of the five defilements, why would he establish the Three Vehicles? The answer is, 'When the Buddhas first aroused their minds, they saw the Buddhas using the Three Vehicles to liberate sentient beings, and they vowed, I shall also use the Three Vehicles to liberate sentient beings.'
The Water Birds and Trees in the Pure Land Preach the Dharma
The Mahaprajnaparamita Sastra also says, 'The wind in the Pure Land blows the seven-jeweled trees and produces sounds, in order to make it easier for sentient beings to hear the Dharma.' Someone asked, 'The Buddhas have immeasurable supernatural powers, why don't they manifest them, and why do they need the sounds of trees?' The answer is, 'There are many sentient beings, and if the Buddha manifests his form everywhere, sentient beings will not believe it, thinking it is an illusion, and they will not respect it in their hearts. Some sentient beings cannot understand the Dharma when they hear it from people, if
從畜生聞法則信受。以希有故。又畜生心直不誑故。有人謂。畜生是有情之物。皆有欺誑。以樹木無心而有音聲。則皆信受(論文九十三卷)。
僧問講彌陀經座主
傳燈錄有僧。問講彌陀經座主曰。水鳥樹林皆悉唸佛念法念僧。作么生。講座主曰。基法師道。真友不待請。如母赴嬰兒。僧曰。如何是真友不待請。法眼代云。此是基法師語。
大本彌陀懺贊佛偈
十住毗婆沙論龍樹菩薩造。其第四卷列法華懺所禮十方佛號。各有偈贊之。其大本彌陀懺贊佛偈出自彼中。慈雲乃采改成文。約佛佛道同。以贊彌陀耳。其偈曰。色相如金山。此贊東方善德佛句。面如凈滿月。此贊南方栴檀德佛句。身光智慧明。所照無邊際。摧破魔怨眾。善化諸人天。此四句贊西方無量明佛。乘彼八道舡。能渡難度海。聞名得不退。是故稽首禮。此四句贊北方相德佛。論在資字函。
小本彌陀懺贊佛偈
勝鬘經說。舍衛國有波斯匿王末利夫人之女。號曰勝鬘。妻于阿逾阇國王。末利言。我女聰明利根。若見佛者。必速解法。即遣使與書。勝鬘得書。即說偈曰。仰惟佛世尊普為世間出。亦應垂哀愍必令我得見。才說此偈。釋迦即于空中現。勝鬘又贊曰。如來妙色身。世間無與等。無比不思議。是故今敬禮
【現代漢語翻譯】 現代漢語譯本 從畜生聽到佛法，反而會信受，這是因為他們覺得稀有難得。而且畜生的心很直率，不會說謊。有人說，畜生是有情眾生，都會欺騙。但如果說樹木沒有心卻能發出聲音，他們反而都會相信。（論文九十三卷）
僧人問講《彌陀經》的座主：
《傳燈錄》記載，有僧人問講《彌陀經》的座主：『水鳥樹林都在念佛、念法、念僧，這是怎麼回事？』講座主說：『基法師說，真正的朋友不用邀請，就像母親奔向嬰兒一樣。』僧人問：『什麼是真正的朋友不用邀請？』法眼禪師代答說：『這是基法師的話。』
《大本彌陀懺贊佛偈》
《十住毗婆沙論》是龍樹菩薩所造。其中的第四卷列出了《法華懺》所禮拜的十方佛號，每個佛號都配有偈頌讚美。其中的《大本彌陀懺贊佛偈》就出自這裡。慈雲法師採納並改寫了這些偈頌，因為諸佛的道是相同的，所以用來讚美阿彌陀佛。其中的偈頌說：『色相如金山』，這是讚美東方善德佛（Shandefo）的句子。『面如凈滿月』，這是讚美南方栴檀德佛（Zhandan Defo）的句子。『身光智慧明，所照無邊際，摧破魔怨眾，善化諸人天』，這四句是讚美西方無量明佛（Wuliangming Fo）。『乘彼八道舡，能渡難度海，聞名得不退，是故稽首禮』，這四句是讚美北方相德佛（Xiangde Fo）。這些內容在資字函中。
《小本彌陀懺贊佛偈》
《勝鬘經》說，舍衛國（Shewei Guo）有波斯匿王（Bosini Wang）和末利夫人（Moli Furen）的女兒，名叫勝鬘（Shengman），嫁給了阿逾阇國（Ayujia Guo）的國王。末利夫人說：『我的女兒聰明利根，如果見到佛，必定很快就能理解佛法。』於是派使者帶信給她。勝鬘得到信后，就說了偈頌：『仰惟佛世尊，普為世間出，亦應垂哀愍，必令我得見。』剛說完這偈頌，釋迦牟尼佛（Shijia Muni Fo）就出現在空中。勝鬘又讚歎說：『如來妙色身，世間無與等，無比不思議，是故今敬禮。』
【English Translation】 English version Even animals, upon hearing the Dharma, will believe and accept it, because they find it rare and precious. Moreover, animals are straightforward and do not deceive. Some say that animals, being sentient beings, are all deceitful. However, if told that trees, though without minds, can produce sounds, they will readily believe it. (Treatise, Volume 93)
A monk asks the lecturer of the Amitabha Sutra:
The Transmission of the Lamp records that a monk asked the lecturer of the Amitabha Sutra: 'The water birds and trees are all mindful of the Buddha, the Dharma, and the Sangha. What is the meaning of this?' The lecturer replied: 'Master Ji said, 'A true friend does not wait to be invited, like a mother rushing to her baby.'' The monk asked: 'What is a true friend who does not wait to be invited?' Dharma Eye (Fayan) answered on his behalf: 'These are the words of Master Ji.'
The Great Amitabha Repentance and Praise Verse
The Treatise on the Ten Abodes (Shi Zhu Piposha Lun) was composed by Nagarjuna Bodhisattva (Longshu Pusa). Its fourth volume lists the names of the Buddhas of the ten directions to whom the Lotus Repentance (Fahua Chan) is offered, each with a verse of praise. The Great Amitabha Repentance and Praise Verse (Da Ben Mituo Chanzan Fo Ji) comes from this source. Ciyun (慈雲) adopted and revised these verses, because the paths of all Buddhas are the same, and thus they are used to praise Amitabha Buddha (Amituo Fo). The verse says: 'The form and appearance are like a golden mountain,' this is a sentence praising the Eastern Virtue Buddha (Shandefo). 'The face is like a pure full moon,' this is a sentence praising the Southern Sandalwood Virtue Buddha (Zhandan Defo). 'The light of the body is bright with wisdom, illuminating without boundaries, destroying the hordes of demons and enemies, and skillfully transforming all humans and devas,' these four lines praise the Western Immeasurable Light Buddha (Wuliangming Fo). 'Riding on the boat of the Eightfold Path, able to cross the sea that is difficult to cross, hearing the name and attaining non-retrogression, therefore, I bow my head in reverence,' these four lines praise the Northern Aspect Virtue Buddha (Xiangde Fo). This content is in the Zi character box.
The Small Amitabha Repentance and Praise Verse
The Vimalakirti Sutra (Shengman Jing) says that in Shravasti (Shewei Guo) there was a daughter of King Prasenajit (Bosini Wang) and Queen Mallika (Moli Furen), named Srimala (Shengman), who was married to the king of Ayodhya (Ayujia Guo). Queen Mallika said: 'My daughter is intelligent and has sharp roots. If she sees the Buddha, she will surely quickly understand the Dharma.' So she sent a messenger with a letter to her. Upon receiving the letter, Srimala spoke the verse: 'I look up to the World Honored One, who appears in the world for the sake of all beings, may you also have compassion and allow me to see you.' As soon as she spoke this verse, Shakyamuni Buddha (Shijia Muni Fo) appeared in the sky. Srimala then praised: 'The Tathagata's wonderful form and body are unequaled in the world, incomparable and inconceivable, therefore, I now pay homage.'
。如來色無盡。智慧亦復然。一切法常住。是故我歸依。勝鬘說偈陳述本懷。佛即為授記別。號曰普光如來等。天竺小本四聖懺乃用此偈贊佛。自大智大願力下乃懺主撰述也。
波斯匿王觀佛實相
仁王經。佛問波斯匿王言。汝以何相而觀如來。王言。觀身實相。觀佛亦然。無前際。無後際。無中際。不住三際。不離三際。不住五蘊。不離五蘊。不住四大。不離四大。不住六處。不離六處。不住三界。不離三界。乃至非見聞覺知。心行處滅。言語道斷。同真際。等法性。我以此相觀如來身。佛言。應如是觀。若他觀者。是名邪觀。
智者大師唸佛五方便門
天臺智者大師示人唸佛。有五方便門。凡觀想西方求往生者。不可不修治。故文曰。凡住心一境。名為凝心禪。謂行者唸佛之時。諦觀如來玉毫金相。凝然寂靜了亮洞徹故也。複次前雖凝心。所習未慣不覺馳散。今制之令還諦緣金相。名曰制心禪。複次制心得定。既非理觀。皆屬事修。今體之。本空誰凝誰制。無佛無念。名曰體真禪。複次前雖體真。猶滯空寂。無量名相昧然不知。今以無所得而為方便。從空入假。萬相洞至。不為空塵之所惑亂。名曰方便禪。複次前雖體真及以方便隨緣。各據空有不離二邊。今諦觀諍亂本無相貌。名言路斷
【現代漢語翻譯】 現代漢語譯本：如來的色身是無盡的，智慧也是如此。一切法都是常住不變的，因此我歸依于佛。勝鬘夫人以偈頌陳述自己的本懷，佛陀隨即為她授記，預言她將來成佛，佛號為普光如來等等。《天竺小本四聖懺》便採用了這首偈頌來讚頌佛陀。從『自大智大願力下』開始，是懺悔者的撰述。
波斯匿王觀佛實相
《仁王經》中，佛陀問波斯匿王：『你以何種相來觀察如來？』波斯匿王回答說：『我觀察身之實相，觀佛也是如此。沒有前際，沒有後際，沒有中際，不住於三際，也不離於三際。不住於五蘊（色、受、想、行、識），也不離於五蘊。不住於四大（地、水、火、風），也不離於四大。不住於六處（眼、耳、鼻、舌、身、意），也不離於六處。不住於三界（欲界、色界、無色界），也不離於三界。乃至非見聞覺知，心行之處滅盡，言語之道斷絕，同於真際，等同法性。我以此種相來觀察如來之身。』佛陀說：『應當如此觀察。如果他人以其他方式觀察，那就是邪觀。』
智者大師唸佛五方便門
天臺宗智者大師教導人們唸佛，有五種方便法門。凡是觀想西方極樂世界，求往生的人，不可不修習。經文中說：『凡是住心於一境，就叫做凝心禪。』意思是說，修行者在念佛的時候，仔細觀察如來的玉毫金相，凝然寂靜，了亮洞徹。其次，前面雖然凝心，但因為還不習慣，不知不覺就會散亂。現在加以控制，令其返回，仔細緣念金相，這叫做制心禪。再次，制心而得定，既然不是理觀，都屬於事修。現在體悟它，本來就是空，誰來凝，誰來制？沒有佛，沒有念，這叫做體真禪。再次，前面雖然體真，仍然滯留在空寂之中，無量的名相，昧然不知。現在以無所得作為方便，從空入假，萬相洞徹，不被空塵所迷惑擾亂，這叫做方便禪。再次，前面雖然體真以及方便隨緣，各自執著于空有，不離二邊。現在仔細觀察，諍論本來就沒有相貌，名言之路斷絕。
【English Translation】 English version: The physical form of the Tathagata (Rulai, 如來, 'Thus Come One') is inexhaustible, and so is his wisdom. All dharmas (fa, 法, 'teachings, laws, phenomena') are permanent, therefore I take refuge in him. Queen Srimala (Shengman, 勝鬘) expressed her original aspiration in a verse, and the Buddha immediately prophesied her future Buddhahood, with the title Universal Light Tathagata (Puguang Rulai, 普光如來) and so on. The 'Shorter Fourfold Samadhi Repentance Sutra' from India uses this verse to praise the Buddha. From 'From great wisdom and great vows...' onwards, it is written by the author of the repentance.
King Pasenadi (Boseni, 波斯匿) Observes the True Nature of the Buddha
In the 'Benevolent Kings Sutra' ('Renwang Jing', 仁王經), the Buddha asked King Pasenadi: 'With what form do you observe the Tathagata?' The king replied: 'I observe the true nature of the body, and I observe the Buddha in the same way. There is no prior limit, no posterior limit, no middle limit; not abiding in the three limits, nor departing from the three limits. Not abiding in the five skandhas (wuyun, 五蘊, 'form, feeling, perception, volition, consciousness'), nor departing from the five skandhas. Not abiding in the four great elements (sida, 四大, 'earth, water, fire, wind'), nor departing from the four great elements. Not abiding in the six sense bases (liuchu, 六處, 'eye, ear, nose, tongue, body, mind'), nor departing from the six sense bases. Not abiding in the three realms (sanjie, 三界, 'desire realm, form realm, formless realm'), nor departing from the three realms. Even beyond seeing, hearing, awareness, and knowing; the place where the mind's activity ceases, the path of language is cut off, identical to the realm of truth, equal to the nature of dharma. I observe the body of the Tathagata with this form.' The Buddha said: 'You should observe in this way. If others observe in other ways, that is called a heretical view.'
The Five Expedient Methods of Mindfulness of the Buddha by Master Zhiyi (Zhizhe Dashi, 智者大師)
The Tiantai (天臺) Master Zhiyi taught people to practice mindfulness of the Buddha with five expedient methods. Those who contemplate the Western Pure Land (Xifang Jile Shijie, 西方極樂世界) and seek rebirth there must cultivate these. The text says: 'Whenever the mind dwells on one object, it is called Samadhi of Concentrated Mind (Ningxin Chan, 凝心禪).' This means that when a practitioner is mindful of the Buddha, they carefully observe the jade-white curl of hair (yuhao, 玉毫) and golden form (jinxiang, 金相) of the Tathagata, being still, silent, clear, and penetrating. Secondly, although one concentrates the mind, because one is not yet accustomed to it, one unconsciously becomes scattered. Now, one controls it, causing it to return and carefully contemplate the golden form; this is called Samadhi of Controlled Mind (Zhixin Chan, 制心禪). Thirdly, having obtained samadhi through controlling the mind, since it is not theoretical contemplation, it all belongs to practice. Now, one embodies it; originally it is empty, who is concentrating, who is controlling? There is no Buddha, no thought; this is called Samadhi of Embodied Truth (Tizhen Chan, 體真禪). Fourthly, although one embodies the truth, one still lingers in emptiness and silence; the countless names and forms are dimly unknown. Now, one uses non-attainment as an expedient, entering the false from emptiness, all phenomena are thoroughly understood, and one is not confused or disturbed by the dust of emptiness; this is called Samadhi of Expediency (Fangbian Chan, 方便禪). Fifthly, although one embodies the truth and follows conditions with expediency, each clinging to emptiness and existence, not departing from the two extremes. Now, one carefully observes that disputes originally have no form, and the path of names and words is cut off.
。思想亦絕。名曰息二邊分別禪。如是五門乃是從淺至深。若夫圓覺體性本無淺深。而淺深宛然。
智者大師唸佛禪門四教離念
如上雖用五方便門觀佛真體。又須明於四教離念。以示簡偏取圓之意。故文曰。夫心不孤生。必托緣起。行者唸佛之時。意根為因。如來毫光為緣。所起之念即所生法。觀此三相遷動念念不住。分折方空。即藏教小乘唸佛也。即觀念佛心起。能生所生無不即空。妄謂心起。體之即空。所觀佛相如鏡中像。無佛無念。即通教大乘唸佛也。即觀念佛心起。即假名。假名之心洞鑑無量名相。了知此心。有如來藏。歷劫斷證。離邊顯中。無佛無念。即別教大乘唸佛也。即觀念佛心起。即空即假即中。若根若塵並是法界塵剎諸佛一念照明。六道眾生剎那普應。初心即是。今始覺知。如大福人執石成寶。心無舍念別求離念。即邊而中。無佛無念。此大乘圓教唸佛。瓔珞經明頓悟如來。即此也。
觀彌陀丈六三十二相
觀經第八像觀云。是故行者心想佛時。是心即是三十二相八十隨形好。至云想彼佛者先當想像。閉目開目見一寶像等。
觀彌陀八萬四千相好
觀經第九真法身觀云。無量壽佛身如百千萬億夜摩天閻浮檀金色。佛身高六十萬億那由他恒河沙由旬。至云無
【現代漢語翻譯】 現代漢語譯本：思想也寂滅了，這叫做息二邊分別禪。像這樣的五個法門是從淺到深的。至於圓覺的體性，本來沒有淺深的區別，但淺深的差別卻又宛然存在。
智者大師的唸佛禪門四教離念
如上所述，雖然用了五個方便法門來觀佛的真體，又必須明白四教離唸的道理，以此來表明捨棄偏頗而取圓融的用意。所以經文中說：『心不是孤立產生的，必定依託因緣而生起。』修行者在念佛的時候，意根是因，如來的毫光是緣，所生起的念頭就是所生之法。觀察這三種相遷流變動，唸唸不住，分析它，發現它是空性的，這就是藏教（Tripitaka teaching）小乘的唸佛。也就是觀想念佛的心生起，能生的和所生的無不都是空性的。妄想認為心是生起的，體悟它，它就是空性的。所觀想的佛像如同鏡中的影像，無佛也無念，這就是通教（Connecting Teaching）大乘的唸佛。也就是觀想念佛的心生起，就是假名（provisional name）。假名之心洞察無量的名相，瞭解此心，有如來藏（Tathagatagarbha），經歷劫數的斷惑證真，遠離二邊而顯現中道，無佛也無念，這就是別教（Distinct Teaching）大乘的唸佛。也就是觀想念佛的心生起，就是空、就是假、就是中。無論是根還是塵，都是法界，塵剎諸佛一念所照，六道眾生剎那間普遍感應。初心就是，現在才開始覺知，如同大福之人執石成寶，心中沒有捨棄的念頭，也不另外尋求離念，即邊就是中，無佛也無念。這便是大乘圓教（Perfect Teaching）的唸佛。《瓔珞經》（Yingluo Sutra）所說的頓悟如來，就是指這個。
觀彌陀丈六三十二相
《觀經》（Visualization Sutra）第八像觀中說：『所以修行者心中觀想佛的時候，這個心就是三十二相（thirty-two marks of excellence）八十隨形好（eighty minor marks）。』乃至說『觀想那尊佛的時候，首先應當想像，閉上眼睛或睜開眼睛，見到一尊寶像等。』
觀彌陀八萬四千相好
《觀經》（Visualization Sutra）第九真法身觀中說：『無量壽佛（Amitabha Buddha）的身如百千萬億夜摩天（Yama heaven）閻浮檀金色（Jambudvipa gold）。佛身高六十萬億那由他（nayuta）恒河沙（Ganges sands）由旬（yojana）。』乃至說『無』
【English Translation】 English version: Thoughts are also extinguished. This is called the Cessation of Two Extremes and Discrimination Dhyana. These five gates are from shallow to deep. As for the nature of Perfect Enlightenment, it originally has no shallow or deep distinctions, yet the differences between shallow and deep are clearly present.
The Wise One Master's Pure Land Chan Gate's Four Teachings on Leaving Thoughts
As mentioned above, although the five expedient methods are used to contemplate the true nature of the Buddha, it is also necessary to understand the principle of leaving thoughts in the Four Teachings to show the intention of abandoning the biased and taking the complete. Therefore, the text says: 'The mind is not born in isolation; it must rely on conditions to arise.' When a practitioner recites the Buddha's name, the root of intention is the cause, and the light of the Tathagata's (Thus Come One) hair is the condition. The thought that arises is the dharma that is produced. Observing these three aspects as they change and move, with each thought not abiding, and analyzing them to find emptiness, this is the Pure Land recitation of the Hinayana (Small Vehicle) of the Tripitaka Teaching. That is, contemplating the arising of the Buddha's mind, both the producer and the produced are none other than emptiness. Falsely believing that the mind arises, realizing its essence, it is emptiness. The Buddha image contemplated is like a reflection in a mirror, without Buddha or thought. This is the Pure Land recitation of the Mahayana (Great Vehicle) of the Connecting Teaching. That is, contemplating the arising of the Buddha's mind, it is a provisional name. The mind of the provisional name clearly sees limitless names and forms, understanding this mind, it has the Tathagatagarbha (Buddha-nature), experiencing kalpas (eons) of cutting off afflictions and realizing truth, departing from the two extremes and revealing the Middle Way, without Buddha or thought. This is the Pure Land recitation of the Mahayana of the Distinct Teaching. That is, contemplating the arising of the Buddha's mind, it is emptiness, it is provisional, it is the Middle Way. Whether it is the root or the dust, all are the Dharmadhatu (Dharma Realm). The Buddhas of countless lands illuminate with a single thought, and sentient beings of the six realms universally respond in an instant. The initial intention is it, and now one begins to realize it, like a person of great fortune holding a stone and turning it into a treasure, with no thought of abandoning it, nor seeking to leave thoughts elsewhere, being in the extreme is being in the middle, without Buddha or thought. This is the Pure Land recitation of the Mahayana Perfect Teaching. The sudden enlightenment of the Tathagata mentioned in the Yingluo Sutra (Garland Sutra) refers to this.
Contemplating Amitabha's (Immeasurable Light Buddha) Sixteen-Foot Body with Thirty-Two Marks
The eighth contemplation of the Visualization Sutra says: 'Therefore, when a practitioner contemplates the Buddha in their mind, this mind is the thirty-two marks of excellence and the eighty minor marks.' And it says, 'When contemplating that Buddha, one should first imagine, closing or opening the eyes, seeing a jeweled image, etc.'
Contemplating Amitabha's Eighty-Four Thousand Characteristics
The ninth contemplation of the Visualization Sutra, the True Dharma Body Contemplation, says: 'The body of Amitabha Buddha is like hundreds of thousands of millions of Yama heaven Jambudvipa gold. The Buddha's height is six hundred thousand million nayuta Ganges sands yojanas.' And it says 'No'
量壽佛有八萬四千相。一一相各有八萬四千隨形好等。
四明妙宗解曰。前第八觀觀像。則似佛身。今對彼似故名為真。然此色相是實報身。應同居士。亦名尊特。亦名勝應。而言法身者。以報應二修全是性具故。下文又云。彌陀八萬相好。是彼如來現奇特身。增長深位唸佛三昧。非是凡夫心力所及。又云。行者應知。日觀已來所修三觀。共於事禪。伏三界思。妙觀觀像思破。即登第七信位。得此位已。方可觀佛真法之身。八萬相顯。乃得名爲念佛三昧。如此圓觀所顯之相。誠謂奇特。實匪生身凡夫小乘常所見相。
觀彌陀池上一丈六像
觀經第十三雜相觀云。若欲至心生西方者。先當觀於一丈六像在池水上。如先所說無量壽佛身量無邊。非是凡夫心力所及(如先所說者。如第八像觀所說。觀彌陀三十二相八十種好等也)。
妙宗解曰。雜想觀觀佛身略有二意。一為前觀八萬相好不成者。乃令舍大而觀丈六。二為觀前八萬勝相已成之人。令其更觀勝劣化用遍十方界。使品位增進。
諸佛因修六度萬行。果證本有一體三身。今彌陀丈六應身也。六十萬億那由他恒河沙由旬報身也。非報非應。遍一切處法身也。然則彌陀報身既爾高大。下凡心想羸劣。不可率爾而觀。佛世根利如韋提希。蒙
【現代漢語翻譯】 現代漢語譯本： 量壽佛（Amitayus Buddha，阿彌陀佛）有八萬四千相。每一個相都有八萬四千隨形好等。
四明妙宗解釋說：前面的第八觀是觀像，只是相似於佛身。現在對照那個相似的，所以稱為真。然而這些色相是實報身（Sambhogakaya，為證得真實智慧所感得的佛身），應同居士一樣，也稱為尊特，也稱為勝應。說它是法身（Dharmakaya，佛的真如之身）的原因，是因為報身和應身這二種修全是本性所具有的。下文又說，彌陀（Amitabha，阿彌陀佛）的八萬相好，是彼如來（Tathagata，如來）顯現的奇特之身，增長深位唸佛三昧（Samadhi，專注狀態），不是凡夫的心力所能達到的。又說，修行者應當知道，從日觀以來所修的三觀，共同在於事禪，降伏三界思惑。妙觀觀像，思惑破除，就登上第七信位。得到這個位次之後，才可以觀佛真正的法身，八萬相顯現，才能稱爲念佛三昧。如此圓滿的觀想所顯現的相，確實是奇特，實在不是凡夫小乘常常見到的相。
觀想彌陀（Amitabha，阿彌陀佛）池上一丈六像
《觀經》第十三雜相觀說：如果想要至誠懇切地往生西方極樂世界，首先應當觀想一丈六的佛像在池水之上。如同先前所說的無量壽佛（Amitayus Buddha，阿彌陀佛）身量無邊，不是凡夫的心力所能達到的（如同先前所說的，如同第八像觀所說，觀想彌陀（Amitabha，阿彌陀佛）的三十二相八十種好等等）。
妙宗解釋說：雜想觀觀佛身略有二個意思。一是為前面觀想八萬相好沒有成功的人，就讓他們捨棄大的而觀想一丈六的佛像。二是為觀想前面八萬殊勝相好已經成功的人，讓他們再觀想殊勝的化用遍佈十方世界，使品位增進。
諸佛因為修習六度萬行，果證本有一體三身。現在彌陀（Amitabha，阿彌陀佛）的一丈六是應身（Nirmanakaya，佛為度化眾生而顯現的化身），六十萬億那由他恒河沙由旬是報身（Sambhogakaya，為證得真實智慧所感得的佛身），非報非應，遍一切處是法身（Dharmakaya，佛的真如之身）。既然彌陀（Amitabha，阿彌陀佛）的報身如此高大，下凡的心想羸弱，不可輕易地觀想。佛世根利如同韋提希（Vaidehi，頻婆娑羅王的王后，阿阇世王的母親），蒙
【English Translation】 English version: Amitayus Buddha (Amitabha Buddha) has eighty-four thousand characteristics. Each characteristic has eighty-four thousand minor marks of excellence.
Siming Miaozong explains: The previous eighth contemplation was contemplating an image, which was only similar to the Buddha's body. Now, in contrast to that similarity, it is called true. However, these forms are the Sambhogakaya (reward body, the body attained through the accumulation of merit and wisdom), and should be the same as a layman, also called 'Venerable Special,' also called 'Victorious Response.' The reason it is called the Dharmakaya (the body of truth, the ultimate nature of the Buddha) is because the reward body and response body are entirely inherent in nature. The following text also says that Amitabha's (Amitabha Buddha) eighty thousand characteristics are the extraordinary body manifested by that Tathagata (Thus Come One, the title of a Buddha), increasing the deep level of mindfulness of the Buddha Samadhi (state of meditative concentration), which is beyond the reach of ordinary people's mental power. It also says that practitioners should know that the three contemplations practiced since the sun contemplation are all related to practical Chan (Zen meditation), subduing the delusions of the three realms. The wonderful contemplation of the image, with the delusions broken, leads to ascending to the seventh stage of faith. After attaining this stage, one can contemplate the true Dharmakaya (the body of truth, the ultimate nature of the Buddha) of the Buddha, and the eighty thousand characteristics manifest, which is then called mindfulness of the Buddha Samadhi (state of meditative concentration). The characteristics manifested by such complete contemplation are indeed extraordinary and are not the ordinary sights seen by ordinary people of the Small Vehicle.
Contemplating the sixteen-foot image of Amitabha (Amitabha Buddha) above the pond
The thirteenth miscellaneous contemplation in the Contemplation Sutra says: If one wishes to be sincerely reborn in the Western Pure Land, one should first contemplate the sixteen-foot image above the pond. As previously stated, the body of Amitayus Buddha (Amitabha Buddha) is boundless and beyond the reach of ordinary people's mental power (as previously stated, as stated in the eighth image contemplation, contemplating Amitabha's (Amitabha Buddha) thirty-two characteristics and eighty minor marks of excellence, etc.).
Miaozong explains: The miscellaneous contemplation of the Buddha's body has two general meanings. One is for those who have not succeeded in contemplating the eighty thousand characteristics, so they are instructed to abandon the large and contemplate the sixteen-foot image. The other is for those who have already succeeded in contemplating the eighty thousand excellent characteristics, so they are instructed to further contemplate the excellent transformations pervading the ten directions, so that their rank may increase.
All Buddhas cultivate the Six Perfections and myriad practices, and as a result, they realize the original one-body three bodies. Now, Amitabha's (Amitabha Buddha) sixteen-foot image is the Nirmanakaya (transformation body, the body manifested by the Buddha to liberate beings), the six hundred trillion nayuta Ganges sands of yojanas is the Sambhogakaya (reward body, the body attained through the accumulation of merit and wisdom), and neither reward nor response, pervading all places, is the Dharmakaya (the body of truth, the ultimate nature of the Buddha). Since Amitabha's (Amitabha Buddha) Sambhogakaya (reward body, the body attained through the accumulation of merit and wisdom) is so tall, and the minds of ordinary people are weak, it is not easy to contemplate. The Buddha's world is as beneficial as Vaidehi (Queen of King Bimbisara, mother of King Ajatasatru), and is blessed
佛說示十六境觀。隨言進修。至第八像觀。證入七信方得遍觀。矧今末代鈍根。理不可便觀勝相。須先觀丈六。是故經曰。若欲至心生西方者。先觀池上一丈六像。無量壽佛身量無邊。非是凡夫心力所及。此則釋迦如來異妙方便。指令機緣自小觀大。故有是謂。或不如是。儻有于佛報身而便修習。則未免於望崖矣。當今道俗多不諳此意。凡禮讚稱想莫不首言八萬四千相好。以上佛祖之言評之。豈非越次失旨乎。愚固不敢臆斷。所幸聖教備存。因得考校。而今之後。或不以人廢言。請依教理而敷揚之。
若念一佛諸佛自現
寶王論引起信論曰。依方故迷。方實不轉。夫如是。則悟者悟於一方。群方自正。念者念於一佛。諸佛現前。所謂水不上升。月不下降。光凈因緣。虛空皓月現於清水。彼佛不來。我身不往。唸佛因緣。如來寶月現於心水。故頌曰。菩薩清涼月。游於畢竟空。眾生心水凈。菩提影現中。
唸佛名者必成三昧
寶王論曰。浴大海者。已用於百川之水。唸佛名者。必成就於三昧。亦猶清珠下於濁水。濁水不得不清。佛想投于亂心。亂心不得不佛。既契之後。心佛雙亡。心佛既亡則萬緣萬境無非三昧矣。
文法師凈行法門序
夫達無心之有心。識有念之無念。有無不住
【現代漢語翻譯】 現代漢語譯本：佛陀宣說了觀想十六種境界的方法，隨著所說的內容逐步修行，到達第八個佛像觀想時，證入七種信心才能普遍觀見。更何況現在末法時代，眾生根器遲鈍，道理上不可能直接觀想殊勝的佛像。必須先觀想一丈六尺高的佛像。所以經書上說：『如果想要至誠懇切地往生西方極樂世界，首先要觀想水池上一丈六尺高的阿彌陀佛像。』阿彌陀佛的身量無邊無際，不是凡夫的心力所能達到的。這正是釋迦如來特別巧妙的方便法門，引導有緣眾生從小處觀想，逐漸達到觀想大的佛像。所以有這樣的說法。或者不是這樣，如果有人直接修習佛的報身，那就難免會像望崖一樣，無法達到目標。現在很多出家和在家的人都不瞭解這個道理，凡是禮拜讚歎稱念佛的時候，都首先說八萬四千種相好。用以上佛祖的話來評判，豈不是越過次第，失去了宗旨嗎？我本來不敢隨意臆斷，幸好聖人的教誨完整地儲存下來，因此得以考證。從今以後，希望不要因為人而廢棄言論，請依據教理來宣揚這些道理。
若念一佛諸佛自現
《寶王論》引用《起信論》說：『因為執著方位所以迷惑，方位實際上並沒有轉動。』如果這樣，那麼覺悟的人覺悟了一個方位，所有的方位自然就正了。唸佛的人念一尊佛，所有的佛都會顯現。就像水不會自己上升，月亮不會自己下降，因為光和清凈的因緣，清澈的虛空中皓潔的月亮會顯現在清水中。佛不會自己來，我的身體也不會自己去，因爲念佛的因緣，如來寶貴的月亮會顯現在心中。所以偈頌說：『菩薩像清涼的月亮，游於畢竟空之中，眾生的心像清凈的水，菩提的影子就會顯現其中。』
唸佛名者必成三昧
《寶王論》說：『在大海中沐浴過的人，已經用過了百川的水。唸佛名號的人，必定會成就三昧。』也像清澈的珠子放入渾濁的水中，渾濁的水不得不變得清澈。佛的意念投入到散亂的心中，散亂的心不得不變成佛。既然契合之後，心和佛都消失了。心和佛都消失之後，所有的因緣和境界，沒有不是三昧的。
文法師《凈行法門序》
領悟到無心之中的有心，認識到有念之中的無念，不執著于有和無。
【English Translation】 English version: The Buddha spoke of the Sixteen Contemplations. Following the words, one progresses in practice. Upon reaching the eighth image contemplation, one enters the Seven Faiths and is then able to contemplate universally. How much more so in this degenerate age, with dull faculties, is it impossible to immediately contemplate the sublime forms. One must first contemplate the sixteen-foot image. Therefore, the sutra says: 'If one wishes to sincerely be born in the Western Pure Land, one must first contemplate the sixteen-foot image of Amitayus Buddha (Amitabha Buddha, Buddha of Immeasurable Life) above the pond.' The body of Amitayus Buddha is immeasurable, beyond the reach of the mind-power of ordinary beings. This is the uniquely wonderful expedient means of Shakyamuni Tathagata (the Buddha), guiding those with the opportunity to contemplate from small to large. Hence, there is this saying. Or it is not so. If one were to immediately practice contemplating the Reward Body of the Buddha, one would inevitably be like gazing at a cliff, unable to reach the goal. Many monastics and laypeople today do not understand this meaning. Whenever they prostrate, praise, or recite, they invariably begin by mentioning the eighty-four thousand characteristics and marks. Judging this by the words of the Buddhas and Patriarchs, is it not skipping the proper order and missing the point? I dare not presume to make arbitrary judgments. Fortunately, the sacred teachings are fully preserved, allowing for verification. From now on, may people not reject the words because of the speaker. Please rely on the teachings and principles to propagate them.
If One Recites One Buddha, All Buddhas Will Appear
The Bao Wang Lun (Treatise of the Jewel King) quotes the Awakening of Faith treatise, saying: 'Because of attachment to direction, one is deluded; direction in reality does not turn.' If this is so, then one who awakens awakens to one direction, and all directions are naturally corrected. One who recites one Buddha, all Buddhas appear before them. Just as water does not rise on its own, and the moon does not descend on its own, due to the causes and conditions of light and purity, the bright moon in the clear sky appears in the clear water. The Buddha does not come, and my body does not go; due to the causes and conditions of reciting the Buddha, the precious moon of the Tathagata (another name for the Buddha) appears in the mind-water. Therefore, the verse says: 'The Bodhisattva is like a cool moon, wandering in the ultimately empty space. The minds of sentient beings are like pure water, and the shadow of Bodhi (enlightenment) appears within.'
Reciting the Buddha's Name Will Surely Achieve Samadhi (state of meditative consciousness)
The Bao Wang Lun says: 'One who has bathed in the great ocean has already used the water of a hundred rivers. One who recites the Buddha's name will surely achieve samadhi.' It is also like a clear pearl dropped into muddy water; the muddy water cannot but become clear. The thought of the Buddha cast into a chaotic mind; the chaotic mind cannot but become Buddha. Once there is accord, both mind and Buddha vanish. Once mind and Buddha have vanished, all conditions and realms are none other than samadhi.
Preface to Dharma Master Wen's Pure Conduct Dharma Gate
To understand the mind that exists within no-mind, to recognize the non-念 (nian, thought) within thought, not dwelling on existence or non-existence.
。能所胡存。是則唸唸圓明。心心虛寂。茍昧斯旨。則法法成尤。的契其宗。乃門門通妙。今可無乖實際而示圓修。俾負重致遠者獲遂于息肩。流浪迷津者速登于彼岸。無先西方凈業唸佛觀門者也。故凈名經云。雖知諸佛國及以眾生空。而常修凈土。教化于眾生。斯之謂歟。余輒為在家士女。博採經論大綱。述成西方凈行法門。示彼所修。令得其趣。有睹茲文。而復不能起信立修者。類乎狂熱投圊。唯露一發欲垂拯救。未如之何也。
發菩提心求生凈土
凈行法門曰。凡修凈土行者。須善發心。若為自己厭五濁忻九品。則違菩提心。是聲聞行。不應發也。若為眾生起大悲心。求往彼國。希速成就道力。神通遍歷十方。救度一切。令共成佛道者。則順菩提心。是菩薩行。應當發也。
唸佛者如私遇明君
凈行法門曰。懺悔似勤磨古鏡。旋消歷代之昏塵。唸佛如私遇明君。頓獲他時之徴拔。春夏秋冬之內。行住坐臥之間。勤思凈土莊嚴。常憶阿彌陀佛。如是則唸佛三昧現前矣。
楊無為題凈土懺法
錢唐法慧寶閣照律師。為出家五眾。修凈土懺法。無為子見。而題其後曰。樂土清凈。非願力不能生。濁世罪尤。非懺悔不能去。罪如瓦石。投水必沈。願力為舟。載之則濟。既超彼岸。
【現代漢語翻譯】 現代漢語譯本：『能』與『所』的對立是虛假的。如果能夠做到唸唸圓融明澈，心心空虛寂靜，如果迷惑了這個道理，那麼一切方法都會變成過錯。真正契合這個宗旨，那麼任何法門都能通向玄妙。現在可以不違背實際情況而展示圓滿的修行方法，使那些身負重擔、想要到達遠方的人能夠得到休息，使那些在迷途上流浪的人能夠迅速到達彼岸。沒有什麼比西方凈土的唸佛觀法門更重要的了。所以《維摩詰經》說：『雖然知道諸佛的國土以及眾生都是空性的，但仍然常常修習凈土，教化眾生。』說的就是這個意思吧。我於是為在家的士女，廣泛地採納經論的要點，寫成了《西方凈行法門》，指示他們所要修行的，使他們能夠領會其中的趣味。如果有人看到這篇文章，卻仍然不能生起信心、立志修行，那就好比瘋狂地投入廁所，即使露出一根頭髮想要垂下來拯救，也是沒有辦法的。
發菩提心求生凈土
《凈行法門》說：凡是修習凈土法門的人，必須善於發心。如果只是爲了自己厭惡五濁惡世，欣求九品蓮花，那就違背了菩提心，是聲聞乘的修行，不應該這樣發心。如果是爲了眾生髮起大悲心，求生到西方極樂世界，希望迅速成就道力，以神通之力遍游十方世界，救度一切眾生，使他們共同成就佛道，那麼就順應了菩提心，是菩薩乘的修行，應當這樣發心。
唸佛者如私遇明君
《凈行法門》說：懺悔就像勤奮地擦拭古老的鏡子，逐漸消除歷代的昏暗塵垢；唸佛就像私下裡遇到了賢明的君主，立刻獲得他日的徵召提拔。在春夏秋冬四季之中，在行住坐臥之間，勤奮地思念凈土的莊嚴，常常憶念阿彌陀佛（Amitabha Buddha）。像這樣，那麼唸佛三昧（Samadhi of Buddha Recitation）就會現前了。
楊無為題凈土懺法
錢塘法慧寶閣的照律師，為出家的五眾，修習凈土懺法。無為子看到后，在後面題寫道：極樂凈土，不是靠願力就不能往生；污濁的世間，罪惡的過失，不是靠懺悔就不能去除。罪惡就像瓦石，投入水中必定下沉；願力就像船隻，承載著它就能渡過。既然已經超越了彼岸。
【English Translation】 English version: The duality of 『knower』 and 『known』 is illusory. If one can achieve perfect and clear awareness in every thought, and emptiness and tranquility in every heart, but if one is confused about this principle, then all methods will become faults. Truly accord with this principle, and then any Dharma door can lead to profound wonders. Now, one can demonstrate the perfect practice without contradicting reality, so that those who bear heavy burdens and wish to reach afar can find rest, and those who wander in the maze can quickly reach the other shore. Nothing is more important than the Western Pure Land's practice of mindfulness of the Buddha. Therefore, the Vimalakirti Sutra says: 『Although knowing that the Buddha lands and sentient beings are empty, one still constantly cultivates the Pure Land and teaches sentient beings.』 Is this what it means? I have thus compiled the main points of the sutras and treatises for laymen and women, and composed the 『Western Pure Land Practice Dharma Method』 to instruct them in their practice, so that they can understand its interest. If someone sees this article but still cannot generate faith and resolve to practice, it is like madly throwing oneself into the toilet, even if a single strand of hair is exposed and one wants to reach down to save them, there is no way to do so.
Generating Bodhicitta (the aspiration for enlightenment) to Seek Rebirth in the Pure Land
The 『Pure Practice Dharma Method』 says: All those who practice the Pure Land Dharma must be good at generating the aspiration. If it is only for oneself to detest the five turbidities and rejoice in the nine grades of lotuses, then one violates the Bodhicitta, which is the practice of the Sravakas (Disciples of Buddha), and should not generate such an aspiration. If one generates great compassion for sentient beings, seeking to be reborn in that land, hoping to quickly achieve the power of the Path, to travel through the ten directions with supernatural powers, to save all sentient beings, and to enable them to jointly achieve Buddhahood, then one accords with the Bodhicitta, which is the practice of the Bodhisattvas, and should generate such an aspiration.
Reciting the Buddha is Like Privately Meeting a Wise Ruler
The 『Pure Practice Dharma Method』 says: Repentance is like diligently polishing an ancient mirror, gradually eliminating the dark dust of past ages; reciting the Buddha is like privately meeting a wise ruler, immediately obtaining future summons and promotions. Within the four seasons of spring, summer, autumn, and winter, between walking, standing, sitting, and lying down, diligently contemplate the adornments of the Pure Land, and constantly remember Amitabha Buddha (Amitabha Buddha). Like this, then the Samadhi (Samadhi of Buddha Recitation) of Buddha Recitation will appear.
Yang Wuwei Inscribes on the Pure Land Repentance Method
Lawyer Zhao of the Treasure Pavilion of Fahui in Qiantang, for the five assemblies of renunciants, practiced the Pure Land Repentance Method. Wuwei Zi saw it and inscribed on the back: The Pure Land of Bliss, one cannot be reborn without the power of vows; the sins and faults of the turbid world, one cannot remove without repentance. Sins are like tiles and stones, which will surely sink when thrown into water; the power of vows is like a boat, which can carry them across. Since one has already transcended to the other shore.
唸唸菩提。三寶威神惡皆消殞。如是觀者。下品之懺悔也。罪如冰雪積于最陰。大陽融和冰雪消釋。嚴凝一變。潤澤萠芽。如是觀者。中品之懺悔也。如太虛曠徹空寂。塵不能坌。水不能洗。行住坐臥孰非彌陀。生死去來孰非凈土。如是觀者。上品之懺悔也。茍悟於此。心滅罪亡。或未圓成。尤先懺法。示五眾等。當遵是言(見無為集)。
陳了翁談唯心凈土
了翁諱瓘書。與延慶明智法師論臺宗三千法。其間示唯心凈土之義曰。一念心起。三千性相一時起。一念心滅。三千性相一時滅。念外無一毫法可得。法外無一毫念可得。此乃本性不遷之法。中理圓明之體。此體以如理為命。其壽無量。非報得命根。亦無連持。本無名字。而不拒諸名。名其土曰極樂國。名其身曰阿彌陀。身土交參融乎一妙。故能說法之音不離彼土。而廣長舌相具足周遍。其具如是。是體具乎。是佛具乎。是眾生具乎。若有能知彼具之樂者。其有不願往生者乎。向實際之中。要在不往而往。于方便之內。何妨去已還來。機熟感深。足須成辦(見了齋集)。
一念佛力能斷諸障
唐道綽禪師嘗著安樂集三卷述贊西方。其間問曰。何因緣故。一念佛力能斷一切諸障。答。如經云。譬如有人。用師子筋為琴絃一奏。一切餘弦悉
【現代漢語翻譯】 現代漢語譯本： 念念不忘菩提（覺悟），仰仗三寶（佛、法、僧）的威神之力，一切罪惡都會消散滅亡。這樣觀想，是下品的懺悔。罪業就像冰雪，積存在最陰暗的地方。太陽融化，冰雪消融，嚴寒凝固的狀態一變，萬物得到滋潤萌發。這樣觀想，是中品的懺悔。如同太虛空曠澄澈，沒有任何塵埃可以沾染，沒有任何水可以洗滌。行住坐臥，哪一樣不是彌陀（阿彌陀佛）的顯現？生死往來，哪一處不是凈土？這樣觀想，是上品的懺悔。如果領悟了這個道理，心念消滅，罪業也就消亡了。如果還未完全領悟，尤其要先修習懺悔之法。告訴五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）等人，應當遵從這些話（見《無為集》）。
陳了翁談唯心凈土
了翁，名瓘書，與延慶明智法師討論天臺宗的三千法。期間闡述唯心凈土的意義說：一念心生起，三千性相同時生起；一念心滅，三千性相同時滅。念頭之外沒有一絲一毫的法可以得到，法之外沒有一絲一毫的念頭可以得到。這乃是本性不遷變的法，中正圓滿光明的本體。這個本體以如理為生命，它的壽命是無量的，不是報得的命根，也沒有連結和持續。本來沒有名字，但是不拒絕一切名字。稱它的國土為極樂國，稱它的身叫做阿彌陀（阿彌陀佛）。身與土互相交融，合為一體。所以能夠說法的聲音不離開那個國土，而且廣長舌相具足周遍。它的具備是這樣的。是本體具備呢？是佛具備呢？是眾生具備呢？如果有人能夠知道這種具備的快樂，難道會不願意往生嗎？趨向實際之中，重要的是不往而往；在方便之內，不妨去了再來。機緣成熟，感應深刻，就應當成就這件事（見《了齋集》）。
一念佛力能斷諸障
唐朝道綽禪師曾經撰寫《安樂集》三卷，述說讚歎西方凈土。其中問道：因為什麼緣故，一念佛力能夠斷除一切障礙？回答：如經中所說，譬如有人，用獅子的筋作為琴絃，一彈奏，一切其他的琴絃都…… English version: Constantly be mindful of Bodhi (enlightenment). Relying on the majestic power of the Three Jewels (Buddha, Dharma, Sangha), all evils will dissipate and perish. Observing in this way is the lowest level of repentance. Sins are like ice and snow, accumulated in the darkest places. The sun melts them, and the frozen state transforms, allowing all things to be nourished and sprout. Observing in this way is the middle level of repentance. It is like the vast and clear emptiness, where no dust can adhere and no water can wash away. Whether walking, standing, sitting, or lying down, which is not a manifestation of Amitabha (Amitabha Buddha)? Whether in birth, death, coming, or going, which place is not the Pure Land? Observing in this way is the highest level of repentance. If one understands this principle, the mind ceases, and sins disappear. If one has not fully understood, one should especially practice the method of repentance first. Tell the five groups (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, and upasikas) and others that they should follow these words (see 'Wu Wei Ji').
Chen Liaoweng Discusses the Mind-Only Pure Land
Liaoweng, named Guanshu, discussed the Three Thousand Dharmas of the Tiantai School with Dharma Master Mingzhi of Yanqing. During this discussion, he explained the meaning of the Mind-Only Pure Land, saying: When a single thought arises, the three thousand natures and appearances arise simultaneously; when a single thought ceases, the three thousand natures and appearances cease simultaneously. Outside of thought, not a single Dharma can be obtained; outside of Dharma, not a single thought can be obtained. This is the unchanging Dharma of the fundamental nature, the upright, complete, and luminous essence. This essence takes 'being in accordance with principle' as its life. Its lifespan is immeasurable; it is not a karmically obtained life-root, nor does it have connection or continuation. Originally, it has no name, but it does not reject all names. Its land is called the Land of Ultimate Bliss, and its body is called Amitabha (Amitabha Buddha). The body and land intermingle and merge into one wonderful entity. Therefore, the sound of preaching does not leave that land, and the broad and long tongue is fully present and pervasive. Its completeness is like this. Does the essence possess it? Does the Buddha possess it? Do sentient beings possess it? If someone can know the joy of this possession, would they not wish to be reborn there? In approaching reality, the important thing is to go without going; within the realm of skillful means, what harm is there in going and then returning? When the opportunity is ripe and the response is deep, one should accomplish this matter (see 'Liao Zhai Ji').
The Power of One Thought of Buddha Can Cut Through All Obstacles
During the Tang Dynasty, Chan Master Daochuo wrote the three-volume 'Anle Ji', describing and praising the Western Pure Land. Among them, he asked: For what reason can the power of one thought of Buddha cut through all obstacles? He answered: As the sutra says, 'For example, if someone uses a lion's sinew as a zither string and plays it once, all other strings will...'
【English Translation】 English version: Constantly be mindful of Bodhi (enlightenment). Relying on the majestic power of the Three Jewels (Buddha, Dharma, Sangha), all evils will dissipate and perish. Observing in this way is the lowest level of repentance. Sins are like ice and snow, accumulated in the darkest places. The sun melts them, and the frozen state transforms, allowing all things to be nourished and sprout. Observing in this way is the middle level of repentance. It is like the vast and clear emptiness, where no dust can adhere and no water can wash away. Whether walking, standing, sitting, or lying down, which is not a manifestation of Amitabha (Amitabha Buddha)? Whether in birth, death, coming, or going, which place is not the Pure Land? Observing in this way is the highest level of repentance. If one understands this principle, the mind ceases, and sins disappear. If one has not fully understood, one should especially practice the method of repentance first. Tell the five groups (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, and upasikas) and others that they should follow these words (see 'Wu Wei Ji').
Chen Liaoweng Discusses the Mind-Only Pure Land
Liaoweng, named Guanshu, discussed the Three Thousand Dharmas of the Tiantai School with Dharma Master Mingzhi of Yanqing. During this discussion, he explained the meaning of the Mind-Only Pure Land, saying: 'When a single thought arises, the three thousand natures and appearances arise simultaneously; when a single thought ceases, the three thousand natures and appearances cease simultaneously. Outside of thought, not a single Dharma can be obtained; outside of Dharma, not a single thought can be obtained. This is the unchanging Dharma of the fundamental nature, the upright, complete, and luminous essence. This essence takes 'being in accordance with principle' as its life. Its lifespan is immeasurable; it is not a karmically obtained life-root, nor does it have connection or continuation. Originally, it has no name, but it does not reject all names. Its land is called the Land of Ultimate Bliss, and its body is called Amitabha (Amitabha Buddha). The body and land intermingle and merge into one wonderful entity. Therefore, the sound of preaching does not leave that land, and the broad and long tongue is fully present and pervasive. Its completeness is like this. Does the essence possess it? Does the Buddha possess it? Do sentient beings possess it? If someone can know the joy of this possession, would they not wish to be reborn there? In approaching reality, the important thing is to go without going; within the realm of skillful means, what harm is there in going and then returning? When the opportunity is ripe and the response is deep, one should accomplish this matter (see 'Liao Zhai Ji').'
The Power of One Thought of Buddha Can Cut Through All Obstacles
During the Tang Dynasty, Chan Master Daochuo wrote the three-volume 'Anle Ji', describing and praising the Western Pure Land. Among them, he asked: 'For what reason can the power of one thought of Buddha cut through all obstacles?' He answered: 'As the sutra says, 'For example, if someone uses a lion's sinew as a zither string and plays it once, all other strings will...''
斷。若人于菩提心中行唸佛三昧。一切諸煩惱障皆悉斷滅。亦如有人。取牛羊驢馬諸乳置一器中。若將師子乳一渧投之。一切諸乳悉化為水。若人于菩提心行唸佛三昧。一切惡魔諸障直過無難(見寶王論)。
唸佛者命終絕無魔事
文法師唸佛正信訣問曰。或云。臨終見佛菩薩放光持臺來迎往生。並是魔事。此說如何。答。有依首楞嚴經修習三昧。或發動陰魔。有依摩訶衍論修習三昧。或發動外魔。有依止觀修習三昧。或發動時魅。此等並是約自力修禪之人。先有魔種被定擊發。儻能明達對治。則成就聖法。若暗坐癡禪之人則被障礙矣。今所修唸佛三昧者。托彼佛力。如近帝王。誰敢幹犯。蓋彌陀有大慈悲誓願威神三昧等力。有大摧邪力。有大降魔力。天眼遠見。天耳遙聞。他心徹鑒。光明遍照攝取眾生。有如是等功德之力。豈不能護持唸佛之人臨終令無障礙耶。佛若不護持。慈悲等力何在耶。故觀經云。阿彌陀佛有八萬四千相好光明。一一光明遍照十方世界唸佛眾生。攝取不捨是也。若人不信佛有如是等力。是人則于佛功德海生於減謗。且金臺來迎等事。此皆出自觀經。金口所說。何得貶為魔境耶。今為彼決破邪疑。當生正信可也。
議世人善輕惡重
孤山法師彌陀西資鈔曰。觀世人。為
【現代漢語翻譯】 現代漢語譯本 斷滅。如果有人以菩提心修持唸佛三昧（通過唸誦佛的名號達到專注的狀態），一切煩惱的障礙都將斷滅。就像有人將牛、羊、驢、馬的乳汁放在一個容器中，如果滴入一滴獅子乳，所有的乳汁都會化為水。如果有人以菩提心修持唸佛三昧，一切惡魔的各種障礙都會直接通過，沒有困難（見《寶王論》）。 唸佛者命終絕無魔事 文法師在《唸佛正信訣》中問道：『有人說，臨終時見到佛菩薩放光，持著蓮臺來迎接往生，這些都是魔事。』這種說法如何？答：有人依據《首楞嚴經》修習三昧，可能會發動陰魔；有人依據《摩訶衍論》修習三昧，可能會發動外魔；有人依據《止觀》修習三昧，可能會發動時魅。這些都是指依靠自力修禪的人，先有魔的種子，被禪定激發出來。如果能夠明瞭通達並加以對治，就能成就聖法。如果是不明事理，癡迷於禪定的人，就會被障礙。現在我們所修的唸佛三昧，是依託阿彌陀佛的力量，就像靠近帝王一樣，誰敢冒犯？阿彌陀佛有大慈悲誓願、威神三昧等力量，有大摧邪力，有大降魔力，天眼能遠見，天耳能遙聞，他心能徹底照鑒，光明遍照攝取眾生。有如此等等功德之力，豈能不護持唸佛之人臨終沒有障礙呢？佛如果不護持，慈悲等力量又在哪裡呢？所以《觀經》說：『阿彌陀佛有八萬四千相好光明，一一光明遍照十方世界唸佛眾生，攝取不捨。』如果有人不相信佛有如此等等的力量，這個人就是在佛的功德海中產生減損和誹謗。而且金臺來迎接等等事情，這些都出自《觀經》，是佛親口所說，怎麼能貶低為魔境呢？現在為他們決斷，破除邪疑，應當生起正信才是。 議世人善輕惡重 孤山法師在《彌陀西資鈔》中說：『觀察世人，認為……』
【English Translation】 English version Extinction. If a person practices the Samadhi of Buddha Recitation (a state of concentration achieved through reciting the name of the Buddha) with Bodhicitta (the mind of enlightenment), all obstacles of afflictions will be extinguished. It is like putting the milk of cows, sheep, donkeys, and horses into one container, and if you drop a single drop of lion's milk into it, all the milk will turn into water. If a person practices the Samadhi of Buddha Recitation with Bodhicitta, all evil demons and various obstacles will pass through directly without difficulty (see the Bao Wang Lun). Those who recite the Buddha's name will have no demonic interference at the time of death. The Dharma Master Wen asked in 'The Essentials of Correct Faith in Buddha Recitation': 'Some say that seeing Buddhas and Bodhisattvas emitting light and holding lotus platforms to welcome one to rebirth at the time of death are all demonic events.' What about this statement? The answer is: Some people practice Samadhi based on the Shurangama Sutra and may activate Yin demons; some people practice Samadhi based on the Mahayana Treatise and may activate external demons; some people practice Samadhi based on the Zhi Guan (Ceasing and Contemplation) and may activate time-related demons. These all refer to people who cultivate Chan (meditation) by relying on their own strength, who have seeds of demons that are activated by the meditation. If they can understand and counteract them, they can achieve sacred Dharma. If they are ignorant and foolishly indulge in Chan, they will be obstructed. Now, the Samadhi of Buddha Recitation that we practice relies on the power of Amitabha Buddha, just like being close to an emperor, who would dare to offend? Amitabha Buddha has great compassion, vows, majestic power, Samadhi, and other powers, great power to destroy evil, and great power to subdue demons. His heavenly eye can see far, his heavenly ear can hear remotely, he can thoroughly discern the minds of others, and his light shines everywhere to gather sentient beings. With such merits and powers, how can he not protect those who recite the Buddha's name from having obstacles at the time of death? If the Buddha does not protect, where is his compassion and power? Therefore, the Contemplation Sutra says: 'Amitabha Buddha has eighty-four thousand excellent characteristics and lights, and each light shines throughout the ten directions of the world, gathering and not abandoning sentient beings who recite the Buddha's name.' If someone does not believe that the Buddha has such powers, then that person is creating diminution and slander in the ocean of the Buddha's merits. Moreover, the events of golden platforms coming to welcome, etc., all come from the Contemplation Sutra, spoken by the Buddha himself, how can they be denigrated as demonic realms? Now, for them, we resolve and break through evil doubts, and they should generate correct faith. Discussing the World's Tendency to Treat Good Lightly and Evil Heavily The Dharma Master Gushan said in the 'Amitabha Western Resources Commentary': 'Observing the people of the world, believing that...'
善心輕。為噁心重。何以得生凈土。請以現事驗之。對佛像則不如接大賓之恭謹。學經法則不如求財利之勤劬。毀他則氣粗言滑。贊彼則氣緩語澀。或以我惡之則覆善揚惡。我好之則掩短美長。或為積惡而怒他私說。或作微善恨人不知。于惡事則陰費千金亦能鈐口。施善人則方營一食便自矜功。凡此用心方沉惡趣。欲以少善而求生凈土者難乎哉。
題遠法師影堂壁
明教大師契嵩
遠公事蹟學者雖見。而鮮能盡之。使世不昭昭見先賢之德。亦後學之過也。予讀高僧傳蓮社記及九江新舊錄。愛遠公凡六事。謂可以勸也。乃引而釋之。列之於影堂以示來者。陸修靜異教學者。而送過虎溪。是不以人而棄言也。陶淵明酖湎于酒。而與之交。蓋簡小節而取其達也。跋陀高僧以顯異被擯。而延且譽之。蓋重有識而矯嫉賢也。謝靈運以心雜不取。而果沒于刑。蓋識其器而慎其終也。盧循欲叛。而執手求舊。蓋自通道也。桓公振威。而抗對不屈。蓋有大節也。大凡古今人情莫不畏威而茍免。忘義而避疑。好名而昧實。黨世而忍孤。飾行而畏累。自是而非人。孰有道尊一代。為賢者師。肯以片言而從其人乎。孰有夙稟勝德。為行耿潔。肯交醉鄉。而高其達乎。孰有屈人師之尊。禮斥逐之客。而伸其賢乎。孰有拒盛名
【現代漢語翻譯】 現代漢語譯本：
行善的心輕微，作惡的心沉重。這樣如何能夠往生凈土？請用現實的事情來驗證。
面對佛像，卻不如接待貴賓那樣恭敬謹慎；學習經法，卻不如追求錢財利益那樣勤奮努力；詆譭他人時，就語氣粗暴言辭油滑；讚美別人時，就語氣遲緩言語生澀；或者因為別人說了我的壞話，就掩蓋別人的優點而宣揚別人的缺點；因為別人讚美了我，就掩蓋別人的缺點而誇大別人的優點；或者爲了積累惡行，就因為別人的私事而大發雷霆；或者做了微小的善事，就害怕別人不知道。對於作惡的事情，即使暗地花費千金也能守口如瓶；施捨給善人一點食物，就馬上自誇功勞。凡是這樣用心，必定沉淪於惡道。想要憑藉少許的善行而求生凈土，難道不是很難嗎？
題寫在遠法師（慧遠大師，東晉時期著名僧侶）影堂墻壁上的文字
明教大師契嵩（北宋時期著名僧侶）
遠公（慧遠大師）的事蹟，學習的人雖然見過，但很少有人能夠完全瞭解。以至於世人不能清楚地看到先賢的德行，這也是後學者的過失。我閱讀《高僧傳》、《蓮社記》以及《九江新舊錄》，喜愛遠公（慧遠大師）的六件事，認為這些可以用來勸勉世人，於是引用並解釋它們，將它們列在影堂上以示後來者。
陸修靜（南朝宋時道士）是異教學者，遠公（慧遠大師）卻送他過虎溪（位於江西廬山，相傳慧遠送客不過此溪），這是不因為人而拋棄正確的言論啊！陶淵明（東晉著名詩人）沉迷於飲酒，遠公（慧遠大師）卻與他交往，這是看重他的大節而忽略小的細節啊！跋陀（佛陀跋陀羅，北魏時期來華僧人）高僧因為顯現神通而被排斥，遠公（慧遠大師）卻接納並且讚美他，這是重視有見識的人而糾正嫉妒賢能的風氣啊！謝靈運（南朝宋時詩人）因為心思雜亂而不被遠公（慧遠大師）所器重，最終死於刑罰，這是瞭解他的才能而謹慎對待他的結局啊！盧循（東晉末年農民起義領袖）想要叛亂，遠公（慧遠大師）卻與他執手回憶舊情，這是對自己的道義充滿自信啊！桓公（桓玄，東晉末年權臣）威勢震懾天下，遠公（慧遠大師）卻抗拒不屈服，這是具有偉大的節操啊！
大凡古今人情，沒有誰不畏懼權勢而茍且偷生，忘記道義而逃避嫌疑，喜好虛名而迷惑于實際，結黨營私而排斥孤立，粉飾行為而害怕牽連，自以為是而排斥別人。有誰能像遠公（慧遠大師）那樣，以道德尊崇於一代，作為賢者的老師，肯因為一句話而順從別人呢？有誰能像遠公（慧遠大師）那樣，天生稟賦卓越的德行，行為光明磊落，肯與沉迷於飲酒的人交往，並且讚賞他的通達呢？有誰能像遠公（慧遠大師）那樣，降低自己作為人師的尊嚴，禮待被排斥的人，並且伸張他的賢能呢？有誰能拒絕盛名
【English Translation】 English version:
A benevolent heart is light, while an evil heart is heavy. How can one be reborn in the Pure Land with such a state? Please verify this with real-world examples.
When facing a Buddha statue, one is not as respectful and cautious as when receiving a distinguished guest; when studying scriptures, one is not as diligent and hardworking as when pursuing wealth and profit; when slandering others, one's tone is harsh and words are slippery; when praising others, one's tone is slow and words are hesitant; or when others speak ill of me, one covers up their virtues and exaggerates their faults; when others praise me, one conceals their shortcomings and magnifies their strengths; or to accumulate evil deeds, one becomes furious over others' private matters; or when doing a small good deed, one fears that others will not know. Regarding evil deeds, even spending a thousand gold coins in secret, one can keep one's mouth shut; when giving a single meal to a virtuous person, one immediately boasts of one's merit. All such intentions lead to sinking into evil realms. Is it not difficult to seek rebirth in the Pure Land with only a little good deed?
Written on the wall of the Ying Tang (memorial hall) of Dharma Master Yuan (Huiyuan, a famous monk in the Eastern Jin Dynasty)
By Great Master Mingjiao Qisong (a famous monk in the Northern Song Dynasty)
Although scholars have seen the deeds of Yuan Gong (Huiyuan), few can fully understand them. So that the world cannot clearly see the virtues of the former sages, it is also the fault of later learners. I have read the 'Biographies of Eminent Monks', 'Records of the Lotus Society', and the 'New and Old Records of Jiujiang', and I admire Yuan Gong (Huiyuan) for six things, which I believe can be used to encourage people. Therefore, I cite and explain them, and list them in the Ying Tang to show to those who come later.
Lu Xiujing (a Taoist in the Southern Song Dynasty) was a scholar of heterodox teachings, but Yuan Gong (Huiyuan) saw him off across Tiger Creek (located in Mount Lu, Jiangxi, it is said that Huiyuan never crossed this creek when seeing guests off), this is not abandoning correct speech because of the person! Tao Yuanming (a famous poet of the Eastern Jin Dynasty) was addicted to alcohol, but Yuan Gong (Huiyuan) associated with him, this is valuing his great integrity and overlooking small details! Bhadra (Buddhabhadra, a monk who came to China during the Northern Wei Dynasty) was a high monk who was rejected for displaying supernatural powers, but Yuan Gong (Huiyuan) accepted and praised him, this is valuing knowledgeable people and correcting the atmosphere of jealousy towards the virtuous! Xie Lingyun (a poet of the Southern Song Dynasty) was not valued by Yuan Gong (Huiyuan) because of his mixed thoughts, and eventually died by execution, this is understanding his talent and being cautious about his end! Lu Xun (a leader of a peasant uprising at the end of the Eastern Jin Dynasty) wanted to rebel, but Yuan Gong (Huiyuan) held his hand and recalled old times, this is being confident in one's own righteousness! Duke Huan (Huan Xuan, a powerful minister at the end of the Eastern Jin Dynasty) shook the world with his power, but Yuan Gong (Huiyuan) resisted and did not yield, this is having great integrity!
In general, the human nature of ancient and modern times is such that no one does not fear power and seek temporary relief, forget righteousness and avoid suspicion, like fame and be deluded by reality, form cliques and exclude the isolated, embellish behavior and fear involvement, be self-righteous and reject others. Who can be like Yuan Gong (Huiyuan), respected for his morality in his generation, as a teacher of the virtuous, willing to follow others because of a single word? Who can be like Yuan Gong (Huiyuan), born with outstanding virtue, acting with integrity, willing to associate with those addicted to alcohol and praise their understanding? Who can be like Yuan Gong (Huiyuan), lowering his dignity as a teacher, treating those who have been rejected with courtesy, and promoting their virtue? Who can reject great fame
之士。不與于教。而克全於終乎。孰有義不避禍。敦睦故舊而通道乎。孰有臨將帥之威。在殺罰暴虐之際。守道不撓而全節乎。此故遠公識量遠大。獨出於古今矣。若其扶荷至教。廣大聖道。垂裕于天人者。非蒙乃能盡之。其聖歟賢耶偉乎。大塊噫氣六合清風。遠公之名聞也。四海秋色神山中聳。遠公之清高也。人龍僧鳳高揖巢許。遠公之風軌也。白雲丹嶂玉樹瑤草。遠公之棲處也。蒙后公而生。雖慕且恨也。瞻其遺像。稽首作禮。愿以弊文題于屋壁(見鐔津集)。
齊已大師留題遠公影堂
余紀蓮社始祖遠法師傳。內有齊已陶令醉多招不得之句。惜乎不得其全。後讀賢良陳舜俞廬山記得之。曰。白藕池邊舊影堂。劉雷風骨盡龍章。共輕天子諸侯貴。同愛吾師一法長。陶令醉多招不得。謝公心亂入無妨。何人到此思高躅。風飐苔痕滿粉墻。
文通大師留題東林
廬山記載僧匡白留題東林。愛其句佳而有響慕西方之志。就而錄之。東林佳境一何長。蘭蕙生多地亦香。堪嘆世人來不得。便隨云樹老何妨。倚天蒼翠晴當戶。谷口潺湲夜繞廊。到此只除重結社。自餘閒事莫思量。
慧持法師割愛
廬山十八賢傳云。慧持師遠公之弟也。衝然遠量風神俊爽。一日辭遠入蜀遠留之不可。乃嘆
【現代漢語翻譯】 現代漢語譯本： 有不參與弘揚佛法教義，卻能最終保全自身的人嗎？有爲了道義而不躲避災禍，敦厚友愛老朋友而又信奉真理的人嗎？有身處統領將帥的威嚴地位，在殺戮懲罰暴虐的時候，堅守道義不屈服而保全節操的人嗎？因此，遠公（慧遠大師）的見識和氣量是如此的深遠宏大，超越了古今的所有人啊。至於他扶持佛教的至高教義，弘揚廣大的聖賢之道，給天人和世人留下福祉，不是我蒙某所能完全描述的。他是聖人呢？還是賢人呢？多麼偉大啊！大地的氣息，瀰漫六合的清風，都在傳揚著遠公（慧遠大師）的名聲。四海的秋色，神聖的山峰高高聳立，象徵著遠公（慧遠大師）的清高。人中之龍，僧中之鳳，都高尚地向巢父、許由致敬，這是遠公（慧遠大師）的風範和軌跡。白色的雲彩，紅色的山峰，像玉一樣的樹木，珍貴的草藥，是遠公（慧遠大師）居住的地方。我蒙某在遠公（慧遠大師）之後出生，雖然仰慕他但也感到遺憾。瞻仰他的遺像，叩頭行禮，希望把這篇粗陋的文章題寫在屋壁上（見《鐔津集》）。
齊已大師在遠公影堂的題詩
我記載了蓮社始祖遠法師（慧遠大師）的傳記，裡面有齊已寫的關於陶淵明喝醉了多次都請不來的句子。可惜沒有得到全文。後來讀到賢良陳舜俞的《廬山記》中記載：『白藕池邊舊影堂，劉雷風骨盡龍章。共輕天子諸侯貴，同愛吾師一法長。陶令醉多招不得，謝公心亂入無妨。何人到此思高躅，風飐苔痕滿粉墻。』
文通大師在東林的題詩
《廬山記載》中僧人匡白在東林的題詩。我喜愛他的句子優美而且有嚮往西方的志向，於是記錄下來。『東林佳境一何長，蘭蕙生多地亦香。堪嘆世人來不得，便隨云樹老何妨。倚天蒼翠晴當戶，谷口潺湲夜繞廊。到此只除重結社，自餘閒事莫思量。』
慧持法師割愛
《廬山十八賢傳》中說，慧持法師是遠公（慧遠大師）的弟弟。他心胸開闊，氣度不凡，風采俊逸。一天，他向遠公（慧遠大師）辭行要入蜀，遠公（慧遠大師）挽留他，但他不肯，於是嘆息道：
【English Translation】 English version: Are there those who do not participate in propagating the Buddhist teachings, yet can preserve themselves to the end? Are there those who, for the sake of righteousness, do not avoid disaster, are kind and loving to old friends, and also believe in the truth? Are there those who, in a position of commanding generals, in times of killing, punishment, and tyranny, uphold righteousness without yielding and preserve their integrity? Therefore, Master Yuan's (Huiyuan) vision and capacity were so profound and vast, surpassing all people of the past and present. As for his supporting the supreme teachings of Buddhism, propagating the vast path of the sages, and leaving blessings for gods, humans, and the world, it is not something that I, Meng, can fully describe. Is he a saint? Or a sage? How great! The breath of the earth, the clear wind filling the universe, all proclaim the name of Master Yuan (Huiyuan). The autumn colors of the four seas, the sacred mountains towering high, symbolize the purity and loftiness of Master Yuan (Huiyuan). Dragons among men, phoenixes among monks, all pay high respect to Chao Fu and Xu You, this is the demeanor and path of Master Yuan (Huiyuan). White clouds, red peaks, jade-like trees, precious herbs, are the places where Master Yuan (Huiyuan) dwelled. I, Meng, was born after Master Yuan (Huiyuan), and although I admire him, I also feel regret. Gazing upon his portrait, bowing and paying respects, I wish to inscribe this crude writing on the wall (see 'Jintsin Collection').
Master Qi Yi's inscription in the Shadow Hall of Master Yuan
I recorded the biography of Master Yuan (Huiyuan), the founder of the Lotus Society, which contains Qi Yi's lines about Tao Yuanming being too drunk to be invited many times. It is a pity that I did not get the full text. Later, I read in the 'Lushan Records' by the virtuous Chen Shunyu: 'By the white lotus pond, the old shadow hall, Liu Lei's spirit is fully displayed in the dragon chapter. Together they despise the emperor and the nobles, and together they love our teacher's one Dharma. Tao Yuanming is too drunk to be invited, Xie An's mind is disturbed but it doesn't matter. Who comes here to think of the lofty footsteps, the wind blows the moss marks on the white wall.'
Master Wentong's inscription in Donglin
The monk Kuangbai's inscription in Donglin from 'Lushan Records'. I love his beautiful sentences and his aspiration for the West, so I recorded it. 'How long is the beautiful scenery of Donglin, orchids and fragrant herbs grow abundantly. It is lamentable that the world cannot come, so why not grow old with the clouds and trees. Leaning against the sky, the green is clear and sunny in front of the door, the valley stream murmurs around the corridor at night. Coming here, only re-establish the society, do not think about other idle matters.'
Master Huichi's sacrifice of love
The 'Biographies of the Eighteen Sages of Lushan' says that Master Huichi was the younger brother of Master Yuan (Huiyuan). He had a broad mind, extraordinary demeanor, and handsome appearance. One day, he bid farewell to Master Yuan (Huiyuan) to enter Shu, Master Yuan (Huiyuan) tried to keep him, but he refused, so he sighed:
曰。人生愛聚。汝獨樂離耶。持曰。若滯情愛聚者。本不應出家。今既割愛求道。正以西方為期耳。於是悵然而別。
僧顯得十六觀經而大喜
昔有僧僧顯。得新譯十六觀經列凈土三事因愿九品往生。而大喜曰。吾以身居五濁眾苦嬰纏。而遽得此經。若飛出塗炭羽翼太虛。而今之後念有歸矣。於是僶俯而修者凡九月。一日忽見阿彌陀佛放光接引身登金剛臺。而逝。
劉遺民厭官爵
往生傳曰。東晉劉遺民初至廬山見遠法師。遠曰。官祿巍巍。欲何不為。劉曰。君臣相疑。疣贅相戲。晉室無磐石之固。物情有累卵之危。吾何為哉。遠聞之大相器重。遂相與結白蓮社。
紀諸法師皆生西方
阿彌陀經不思議神力傳曰。昔長安僧睿法師慧崇僧顯慧通。近後周實禪師西河鸞法師等數百餘人。並生西方。西河綽禪師等。因見鸞公得生凈土。各率有緣專修凈業。綽公又撰西方記驗。名安樂集。行於世(此傳見大藏養字函)。
凈土名義
法苑珠林曰。世界皎潔目之為凈。即凈所居名之為土。攝論云。所居之土無於五濁。名曰清凈土也。
蓮社名義
釋氏要覽云。東晉遠法師雁門人也。止於廬山虎溪。招十八賢士。修西方凈業鑿池栽白蓮華。又彌陀佛國以蓮華分九品
【現代漢語翻譯】 現代漢語譯本： 問：人們都喜愛團聚，為何唯獨你喜歡離別呢？ 持答道：如果執著于情感和喜愛團聚，本來就不應該出家。如今既然已經割捨了愛戀來尋求佛道，正是以西方極樂世界為歸宿啊！於是悵然地告別。 僧顯得到《十六觀經》而非常歡喜 從前有位僧人名叫僧顯，得到新翻譯的《十六觀經》，其中列舉了往生凈土的三種因緣，以及按照願力不同而劃分的九品往生。他非常歡喜地說：『我身處五濁惡世，被各種痛苦纏繞，卻突然得到了這部經，就像從泥濘中飛出，展開翅膀翱翔于天空一樣。從今以後，我的心念有歸宿了！』於是勤勉地修習了九個月。有一天，忽然看見阿彌陀佛（Amitabha Buddha）放出光明接引，自己登上金剛臺，然後就往生了。 劉遺民厭惡官位爵祿 《往生傳》記載：東晉的劉遺民初次到廬山拜見慧遠法師（Huiyuan），慧遠法師問他說：『官位和俸祿如此顯赫，你有什麼不想要的呢？』劉遺民回答說：『君王和臣子互相猜疑，像長了贅瘤一樣互相戲弄。晉朝的統治沒有磐石般的穩固，世事民情有像堆疊的雞蛋一樣危險。我為什麼要追求這些呢？』慧遠法師聽了，非常器重他，於是和他一起結成了白蓮社。 記載諸位法師都往生西方極樂世界 《阿彌陀經不思議神力傳》記載：從前的長安僧睿法師、慧崇、僧顯、慧通，以及後來的北周實禪師、西河鸞法師等數百人，都往生到了西方極樂世界。西河綽禪師等人，因為看到鸞公往生凈土，各自帶領有緣之人專心修習凈土法門。綽公還撰寫了《西方記驗》，名為《安樂集》，在世間流傳（此傳記見於大藏經養字函）。 凈土的名稱含義 《法苑珠林》中說：世界清凈潔白，因此稱之為『凈』；凈所居住的地方，稱之為『土』。《攝大乘論》中說：所居住的國土沒有五濁，就叫做清凈土。 蓮社的名稱含義 《釋氏要覽》中說：東晉的慧遠法師是雁門人。他住在廬山的虎溪，招集了十八位賢士，一起修習西方凈土法門，開鑿池塘種植白蓮花，又因為阿彌陀佛國用蓮花來區分九品往生。
【English Translation】 English version: He said: 'People love to gather together. Why do you alone enjoy separation?' Chi replied: 'If one is attached to emotions and loves to gather, one should not have left home. Now that I have relinquished love to seek the Way, I am precisely aiming for the Western Pure Land.' Thereupon, he bid farewell with a sense of melancholy. Monk Xian Rejoices Upon Obtaining the Sixteen Contemplations Sutra In the past, there was a monk named Seng Xian. He obtained the newly translated Sixteen Contemplations Sutra, which listed the three causes and conditions for rebirth in the Pure Land and the nine grades of rebirth based on vows. He rejoiced greatly and said, 'I am dwelling in the world of the five defilements, entangled by various sufferings, yet I have suddenly obtained this sutra. It is like flying out of the mire, spreading my wings and soaring into the sky. From now on, my thoughts have a destination!' Thereupon, he diligently practiced for nine months. One day, he suddenly saw Amitabha Buddha (Amitabha Buddha) emitting light to receive him, and he ascended the Vajra Platform and passed away. Liu Yimin Dislikes Official Ranks and Emoluments The Biographies of Rebirth states: During the Eastern Jin Dynasty, Liu Yimin first visited Master Huiyuan (Huiyuan) at Mount Lu. Master Huiyuan said, 'Official positions and emoluments are so grand; what is it that you do not desire?' Liu Yimin replied, 'The ruler and his ministers suspect each other, and they mock each other like tumors. The Jin Dynasty does not have the stability of a bedrock, and the affairs of the world are as precarious as a pile of eggs. Why should I pursue these things?' Master Huiyuan, upon hearing this, greatly valued him and together they formed the White Lotus Society. Records of Various Dharma Masters Being Reborn in the West The Amitabha Sutra's Inconceivable Spiritual Power Transmission states: In the past, Dharma Master Sengrui, Huichong, Sengxian, and Huitong of Chang'an, as well as Chan Master Shi and Dharma Master Luan of Xihe during the Later Zhou Dynasty, and hundreds of others, were all reborn in the Western Pure Land. Chan Master Chuo of Xihe and others, upon seeing Luan Gong being reborn in the Pure Land, each led those with affinity to diligently cultivate the Pure Land Dharma. Master Chuo also compiled the Records of Verifications of the West, named the Collection of Peace and Joy, which circulated in the world (This transmission is found in the Zangjing Yangzi Han). The Meaning of the Name Pure Land The Forest of Pearls in the Dharma Garden states: The world is pure and immaculate, hence it is called 'Pure'; the place where the pure dwell is called 'Land'. The Compendium of the Great Vehicle states: The land where one dwells is free from the five defilements, hence it is called the Pure Land. The Meaning of the Name Lotus Society The Essentials of the釋氏 states: Dharma Master Huiyuan of the Eastern Jin Dynasty was a native of Yanmen. He resided at Tiger Creek on Mount Lu, gathered eighteen virtuous scholars, and together they cultivated the Western Pure Land Dharma, dug ponds and planted white lotus flowers, and also because the Land of Amitabha Buddha uses lotus flowers to distinguish the nine grades of rebirth.
次第接人。故稱蓮社。或有云。嘉此社人。不為名利淤泥所染。喻如蓮華。故以名之。又有云。遠公有弟子名法要。能刻木為十二蓮華。植於水中用以機關。凡析一葉是一時。與刻漏無差。俾禮念不失時。因此名其社為蓮社也。
西域與西方凈土不同
此方儒典盛說西方。如周書異記。蘇由奏周昭王曰。有大聖人。生在西方。又列子。商太宰問孔子。孔子答曰。西方有聖者焉。文中子曰。佛法乃西方之教。此等儒書皆以佛教為西方。乃是西土五天竺國。非所謂西方凈土也。且一三千大千世界即釋迦佛一化之境。五天竺國當閻浮之中。神州在彼東南。以此望彼故號西方。若是阿彌陀佛西方凈土出在大千世界之外。復過十萬億佛剎(一佛剎約以一三千大千世界。)即知與此南閻浮提西方五天竺國遠近霄壤誠不可雷同也。
廬山蓮社圖記
白蓮社圖熙寧龍眠李公麟伯時所作也。即云松泉石遂為道場。不以屋室礙所見也。挈經乘馬以入者。謝康樂靈運也。籃輿而出隨以酒者。陶潛淵明也。捉手相遇而笑談者。社主法師慧遠與簡寂先生陸修靜也。坐石相對者。罽賓佛陀耶舍尊者與佛馱跋陀羅尊者也。設師子金像而贊佛事者。雁門周續之道祖與法師曇常道昺也。圍坐于石臺而翻經者。彭城劉遺民仲思。南
【現代漢語翻譯】 現代漢語譯本：依次接引眾人，因此稱為蓮社。或者有人說，嘉獎這個社團的人，不被名利淤泥所染，比喻如同蓮花，因此用這個名字命名。還有人說，遠公（慧遠大師）有個弟子名叫法要，能用木頭雕刻十二朵蓮花，種植在水中用作機關，凡是蓮花的一片葉子轉動就是一時，與刻漏沒有差別，使禮拜唸佛不失去時辰，因此命名他的社團為蓮社。
西域與西方凈土不同
此地的儒家經典盛行談論西方。例如《周書異記》中，蘇由向周昭王奏報說：『有大聖人，生在西方。』又如《列子》中，商太宰問孔子，孔子回答說：『西方有聖者啊。』文中子說：『佛法是西方的教義。』這些儒家書籍都把佛教當作西方，那是西土五天竺國，不是所謂的西方凈土。而且一個三千大千世界就是釋迦佛一次教化的範圍。五天竺國位於閻浮提的中央，神州（中國）在它的東南方，用這個方位來看待它，所以稱為西方。如果是阿彌陀佛的西方凈土，它是在大千世界之外，還要經過十萬億佛剎（一個佛剎大約等於一個三千大千世界），就知道它與這個南閻浮提的西方五天竺國，距離遙遠得像天空和大地一樣，實在不可以混為一談。
廬山蓮社圖記
白蓮社圖是熙寧年間龍眠李公麟伯時所作。圖中雲霧繚繞，松樹泉水巖石，自然形成道場，不被房屋所阻礙視線。牽著經書騎馬進入的是謝康樂（謝靈運）。乘坐肩輿出來，跟隨帶著酒的是陶潛（陶淵明）。握著手相遇而談笑的是社主法師慧遠與簡寂先生陸修靜。坐在石頭上相對的是罽賓（克什米爾）的佛陀耶舍尊者與佛馱跋陀羅尊者。設定獅子金像而讚歎佛事的是雁門周續之道祖與法師曇常道昺。圍坐在石臺上翻譯經書的是彭城劉遺民仲思，南
【English Translation】 English version: They successively received people, hence the name 'Lotus Society'. Some say, they praised the people of this society for not being stained by the mud of fame and fortune, likening them to lotus flowers, hence the name. Others say that Huiyuan (Master Huiyuan) had a disciple named Fayao, who could carve twelve lotus flowers from wood and plant them in water as a mechanism. Each rotation of a petal represented a 'shi' (an ancient Chinese unit of time, approximately two hours), no different from a clepsydra, so that worship and mindfulness would not lose track of time. Therefore, his society was named 'Lotus Society'.
The Western Regions are different from the Western Pure Land
The Confucian classics here widely discuss the West. For example, in the 'Zhou Shu Yi Ji' (Records of Strange Things in the Book of Zhou), Su You reported to King Zhao of Zhou, 'There is a great sage born in the West.' Also, in 'Liezi', the Grand Tutor Shang asked Confucius, and Confucius replied, 'There is a sage in the West.' Wenzhongzi said, 'Buddhism is a Western teaching.' These Confucian books all regard Buddhism as being from the West, which refers to the five kingdoms of Tianzhu (India) in the Western Lands, not the so-called Western Pure Land. Moreover, one 'three-thousand great thousand world' (a vast cosmological realm) is the realm of one transformation of Shakyamuni Buddha. The five kingdoms of Tianzhu are located in the center of Jambudvipa (the continent where we live), and China is to its southeast. Looking at it from this perspective, it is called the West. If it is the Western Pure Land of Amitabha Buddha, it is outside the 'three-thousand great thousand world', and beyond hundreds of thousands of millions of Buddha-ksetras (Buddha-fields, each approximately equal to a 'three-thousand great thousand world'), then we know that its distance from this Jambudvipa's Western five kingdoms of Tianzhu is as far apart as the sky and the earth, and they should not be confused.
Record of the Lotus Society of Mount Lu
The painting of the White Lotus Society was created by Li Gonglin Bo Shi of Longmian during the Xining era. In the painting, clouds and mist, pine trees, springs, and rocks naturally form a 'dao-chang' (place for spiritual practice), not obstructed by buildings. The one leading scriptures and riding a horse is Xie Kangle (Xie Lingyun). The one coming out in a sedan chair, followed by wine, is Tao Qian (Tao Yuanming). The ones holding hands, meeting, laughing, and talking are the society's master, Dharma Master Huiyuan, and Mr. Lu Xiujing of Jianji. The ones sitting on the stone facing each other are Venerable Buddhayasha of Kipin (Kashmir) and Venerable Buddhabhadra. The ones setting up a golden statue of a lion and praising the Buddha's deeds are Zhou Xuzhi Daozu of Yanmen and Dharma Master Tan Chang Dao Bing. The ones sitting around the stone platform translating scriptures are Liu Yimin Zhongsi of Pengcheng, South
陽張詮秀碩西林釋覺寂大師慧永。與法師慧持慧睿也。觀流瀑而浣足者。南陽張野萊民也。據胡牀而憑幾者。東林普濟大師竺道生也。坐獸皮而執白羽者。豫章雷次宗仲倫也。展法具而趺坐者。法師曇詵與道敬也。策杖而行於山徑間者。法師曇順南陽宗炳少文也。蓋雷仲倫劉仲思周道祖宗少文張萊民張秀碩。皆慕遠師名德而投社者也。若釋慧永道生耶舍尊者跋陀羅尊者慧睿。皆與遠師道德相契者也。慧持則遠師之眷弟也。曇順曇常道昺道敬曇詵。皆遠師之弟子也。是為十八賢。至於陸修靜。則遠公每與之遊。必過虎溪者也。陶淵明則遠公為置酒邀之。而不肯入社者。謝靈運則常種池蓮愿入社。遠公止之者也。右三人外馳驅行者。執經俗士。與僮行胡奴。凡十七人皆附於圖。自遠公而下十八賢陳舜俞令舉為廬山記。自有傳。龍眠李楶德素為書其略。紹興改元歲次辛亥臘月望日謹記。
唸佛三昧寶王論跋
夫子曰。立則見其參於前也。在輿則見其倚于衡也。夫然後行。漢書曰。坐則見堯於牆。食則見堯于羹。道之不可須臾離如此。雖然此特域中之道爾。楞嚴經云。若諸眾生憶佛唸佛。現前當來必定見佛。不假方便自得心開。余謂。修唸佛三昧。亦當如參前倚衡與夫見堯之義。行住坐臥皆應憶念。何患不見佛哉
【現代漢語翻譯】 現代漢語譯本：陽張詮、秀碩、西林釋覺寂大師慧永（釋慧永，東晉僧人），以及法師慧持、慧睿等人。在瀑布邊洗腳的是南陽的張野，字萊民。靠在胡牀上憑幾的是東林普濟大師竺道生（竺道生，東晉高僧）。坐在獸皮上拿著白羽扇的是豫章的雷次宗，字仲倫。展開法具，結跏趺坐的是法師曇詵和道敬。拄著枴杖走在山間小路上的，是法師曇順和南陽的宗炳，字少文。雷仲倫、劉仲思、周道祖、宗少文、張萊民、張秀碩，都是仰慕遠師（慧遠大師）的名聲和德行而加入蓮社的。像釋慧永、道生、耶舍尊者（Yasa，佛陀弟子）、跋陀羅尊者（Bhadra，賢劫十六尊者之一）、慧睿，都是與遠師道德相契合的人。慧持是遠師的親弟弟。曇順、曇常、道昺、道敬、曇詵，都是遠師的弟子。這些人被稱為十八賢。至於陸修靜（陸修靜，南北朝道士），遠公（慧遠大師）每次與他遊玩，必定會超過虎溪。陶淵明（陶淵明，東晉詩人）是遠公為他設酒宴邀請他，但他不肯加入蓮社。謝靈運（謝靈運，南北朝詩人）曾想在池塘里種蓮花，希望加入蓮社，但被遠公阻止了。右邊這三人是向外奔走的人，還有拿著經書的俗士，以及隨行的胡人奴僕，總共十七人，都附在圖畫上。從遠公以下，十八賢的事蹟由陳舜俞（陳舜俞，北宋官員）撰寫《廬山記》，其中自有傳記。龍眠李楶（李楶，北宋畫家），字德素，為之書寫其簡略事蹟。紹興改元辛亥年臘月十六日謹記。
唸佛三昧寶王論跋
夫子（孔子）說：『站立時，就好像他站在你的前面；坐在車上時，就好像他靠在車前的橫木上。』這樣然後才能行動。漢書上說：『坐著時，就好像在墻上看見堯；吃飯時，就好像在羹湯里看見堯。』道不可以片刻離開，就是這樣。雖然這只是世俗中的道理。楞嚴經上說：『如果各種眾生憶念佛、唸佛，現在和將來必定能見到佛，不需要藉助其他方法，自然就能心開悟解。』我認為，修習唸佛三昧，也應當像『參前倚衡』以及『見堯』的意義一樣，行走、站立、坐臥都應該憶念佛，還擔心見不到佛嗎？
【English Translation】 English version: Yang Zhangquan, Xiushuo, Great Master Shijue of Xilin, Huiyong (Shi Huiyong, a monk of the Eastern Jin Dynasty), and Dharma masters Huichi and Huirui. The one washing his feet by the waterfall is Zhang Ye of Nanyang, styled Laimin. The one leaning on the 'hu' bed and resting on the armrest is Great Master Puji of Donglin, Zhu Daosheng (Zhu Daosheng, a prominent monk of the Eastern Jin Dynasty). The one sitting on the animal skin and holding a white feather fan is Lei Cizong of Yuzhang, styled Zhonglun. The ones unfolding the Dharma instruments and sitting in the lotus position are Dharma masters Tan Shen and Dao Jing. The ones walking with canes on the mountain path are Dharma master Tan Shun and Zong Bing of Nanyang, styled Shaowen. Lei Zhonglun, Liu Zhongsi, Zhou Daozu, Zong Shaowen, Zhang Laimin, and Zhang Xiushuo all admired the fame and virtue of Master Yuan (Great Master Huiyuan) and joined the Lotus Society. People like Shi Huiyong, Daosheng, Venerable Yasa (Yasa, a disciple of the Buddha), Venerable Bhadra (Bhadra, one of the sixteen arhats of the Bhadrakalpa), and Huirui were all in harmony with Master Yuan's morality. Huichi was Master Yuan's younger brother. Tan Shun, Tan Chang, Dao Bing, Dao Jing, and Tan Shen were all disciples of Master Yuan. These people are known as the Eighteen Worthies. As for Lu Xiujing (Lu Xiujing, a Taoist of the Southern and Northern Dynasties), Master Yuan would always cross Tiger Creek whenever he traveled with him. Tao Yuanming (Tao Yuanming, a poet of the Eastern Jin Dynasty) was invited by Master Yuan to a banquet, but he refused to join the Lotus Society. Xie Lingyun (Xie Lingyun, a poet of the Southern and Northern Dynasties) once wanted to plant lotus flowers in the pond, hoping to join the Lotus Society, but Master Yuan stopped him. The three people on the right are those who travel outside, along with the laymen holding scriptures, and the accompanying foreign servants, a total of seventeen people, all attached to the painting. From Master Yuan downwards, the deeds of the Eighteen Worthies were written by Chen Shunyu (Chen Shunyu, an official of the Northern Song Dynasty) in the 'Lushan Ji' (Records of Mount Lu), which contains their biographies. Longmian Li Jie (Li Jie, a painter of the Northern Song Dynasty), styled Desu, wrote a brief account of their deeds. Respectfully recorded on the sixteenth day of the twelfth month of the Xinhai year of the Shaoxing reign (Southern Song Dynasty).
Postscript to the Treatise on the Samadhi of Buddha Recitation, the King of Treasures
The Master (Confucius) said, 'When standing, it is as if he is standing before you; when in a carriage, it is as if he is leaning on the crossbar.' Only then can one act. The Book of Han says, 'When sitting, it is as if one sees Yao on the wall; when eating, it is as if one sees Yao in the soup.' This is how one cannot be separated from the Way for even a moment. The Surangama Sutra says, 'If all sentient beings remember the Buddha and recite the Buddha's name, they will surely see the Buddha in the present and in the future, and without relying on other methods, they will naturally attain enlightenment.' I believe that cultivating the Samadhi of Buddha Recitation should also be like the meaning of 'standing before' and 'leaning on the crossbar' and 'seeing Yao.' One should remember the Buddha in walking, standing, sitting, and lying down. Why worry about not seeing the Buddha?
。此真出世成道之要津也。豈特見堯於牆于羹但虛想乎。政和七年十一月三日。于符離境舟中。因觀飛錫唸佛三昧寶王論。遂思夫吾夫子與漢史之言。與佛合若符契。乃紀於此帙。冀時觀之以自策焉。凡見聞者其亦勉諸。黃伯思長孺父謹書。
發心決定必得生
智覺壽禪師神棲安養賦註文曰。但發心者決定得生。祇慮信不堅牢前後間斷耳。禪師此語真實。讀者幸竊銘心。
凈土有三十種利益
群疑論云。西方凈土凡有三十種益。一受用清凈佛土。二得大法樂。三親近佛身。四遊歷十方供養諸佛。五于諸佛所得受記莂。六福慧圓滿。七速證菩提。八天人同會。九常無退轉。十行愿增益。十一靈禽演法。十二風樹樂音。十三水說苦空。十四樂聲微妙。十五永絕三塗。十六身真金色。十七形無醜陋。十八具足五通。十九常住正定。二十無諸不善。二十一壽命永長。二十二衣食自然。二十三但受諸樂。二十四三十二相。二十五無有女人。二十六無有小乘。二十七離於八難。二十八得三法忍。二十九身常光明。三十得那羅延身。
決定求生當起忻厭(略文)
天臺十疑論曰。今欲決定求生。未知作何行業。且俗人皆有妻子不斷淫慾。還得生彼否。答。若決欲生。須具二行。一者厭離行。常
【現代漢語翻譯】 現代漢語譯本：這才是真正出世成道的重要途徑啊！難道僅僅是像在墻上看到堯，或者只是空想而已嗎？政和七年十一月三日，在符離境內舟中，因為觀看飛錫（僧人名號）的《唸佛三昧寶王論》，於是想到我的孔夫子與漢史所說的話，與佛法完全契合。因此記錄在此書中，希望時常觀看以此來勉勵自己。凡是見到或聽聞此書的人，也希望你們努力啊。黃伯思長孺父（人名）恭敬地寫。
發心決定必得生
智覺壽禪師（僧人名號）《神棲安養賦》註文說：『只要發心，決定能夠往生。只擔心信心不夠堅定，前後斷斷續續罷了。』禪師的這句話真實不虛，讀者希望能夠牢記在心。
凈土有三十種利益
《群疑論》說：西方凈土總共有三十種利益：一是受用清凈佛土，二是得到大法之樂，三是親近佛身，四是遊歷十方供養諸佛，五是在諸佛處得到授記，六是福慧圓滿，七是迅速證得菩提，八是天人同會，九是常無退轉，十是行愿增益，十一是靈禽演說佛法，十二是風吹樹木發出悅耳的聲音，十三是水流聲演說苦空之理，十四是音樂微妙，十五是永遠脫離三惡道，十六是身呈真金色，十七是相貌沒有醜陋，十八是具足五神通，十九是常住在正定之中，二十是沒有各種不善，二十一是壽命永遠長久，二十二是衣食自然豐足，二十三是隻享受各種快樂，二十四是具足三十二相，二十五是沒有女人，二十六是沒有小乘，二十七是遠離八難，二十八是得到三法忍，二十九是身體常放光明，三十是得到那羅延（大力金剛）身。
決定求生當起忻厭（略文）
天臺《十疑論》說：現在想要決定求生凈土，不知道應該做什麼行業。而且世俗之人都有妻子，不斷淫慾，還能往生凈土嗎？回答：如果決定要往生，必須具備兩種修行：一是厭離行，常常
【English Translation】 English version: This is truly the essential path to transcend the world and attain enlightenment! Is it merely like seeing Yao (a legendary Chinese ruler) on a wall, or just a vain imagination? On the third day of the eleventh month of the seventh year of the Zhenghe era, aboard a boat in the territory of Fuli, upon reading Feixi's (a monk's name) 'Treatise on the Samadhi King of Mindfulness of Buddha,' I thought of the words of my Master Confucius and the Han History, which perfectly coincide with the Buddha's teachings. Therefore, I record this in this book, hoping to often view it to encourage myself. May all who see or hear of this book also strive diligently. Respectfully written by Huang Bosi Changrufu (a person's name).
The Determination to Generate the Mind Ensures Rebirth
The commentary on 'Ode to Dwelling in Peace in the Land of Bliss' by Zen Master Zhijue Shou (a monk's name) says: 'As long as one generates the mind, rebirth is assured. The only concern is that faith is not firm and is interrupted from time to time.' These words of the Zen Master are true and not false. May the reader engrave them in their heart.
The Pure Land Has Thirty Kinds of Benefits
The 'Treatise on Dispelling Doubts' says: The Western Pure Land has a total of thirty kinds of benefits: First, one enjoys the pure Buddha land. Second, one obtains the joy of the Great Dharma. Third, one is close to the Buddha's body. Fourth, one travels to the ten directions to make offerings to all Buddhas. Fifth, one receives predictions from all the Buddhas. Sixth, one's blessings and wisdom are perfected. Seventh, one quickly attains Bodhi. Eighth, gods and humans gather together. Ninth, one never regresses. Tenth, one's vows and practices increase. Eleventh, spiritual birds preach the Dharma. Twelfth, the wind blowing through the trees produces pleasant sounds. Thirteenth, the sound of water speaks of suffering and emptiness. Fourteenth, the music is subtle and wonderful. Fifteenth, one is forever free from the three evil realms. Sixteenth, one's body is true golden color. Seventeenth, one's form has no ugliness. Eighteenth, one possesses the five supernormal powers. Nineteenth, one constantly dwells in right concentration. Twentieth, there are no unwholesome things. Twenty-first, one's lifespan is eternally long. Twenty-second, one's clothing and food are naturally abundant. Twenty-third, one only experiences all kinds of joy. Twenty-fourth, one possesses the thirty-two marks. Twenty-fifth, there are no women. Twenty-sixth, there is no Hinayana. Twenty-seventh, one is free from the eight difficulties. Twenty-eighth, one obtains the three kinds of forbearance of the Dharma. Twenty-ninth, one's body constantly emits light. Thirtieth, one obtains the Narayana (Vajra) body.
Determined to Seek Rebirth, One Should Arouse Joy and Aversion (Abridged Text)
The Tiantai 'Ten Doubts Treatise' says: Now, wanting to be determined to seek rebirth in the Pure Land, I do not know what kind of practice I should do. Moreover, ordinary people all have wives and continue in sexual desire. Can they still be reborn there? Answer: If one is determined to be reborn, one must possess two practices: First, the practice of aversion, constantly
觀此身膿血屎尿惡露臭穢。一觀淫慾身從貪愛生。即是種子不凈。二觀父母交會赤白和合。即是受生不凈。三住母胎藏。即是住處不凈。四在母胎時唯食母血。即是食啖不凈。五月滿從產門出。即是初生不凈。六身內膿血。即是舉體不凈。七死後膀脹爛壞。即是究竟不凈。觀自既爾。觀所愛人亦然。如是觀者。縱使妻房不能頓斷。亦漸漸減小。二者忻願行。所以求生者。為欲救拔一切眾生苦故。然後希心起想。緣彌陀佛金色相好。又觀彼土七寶莊嚴妙樂。此謂忻愿門也。
凈土十疑論敘
飛山戒珠述
事有難見則有疑。紛疑委感不唯干眾人。雖其鹙子。猶且在小乘而懷以厭。趨大乘而疑以難。其居凈穢則疑混。混也者。隱而有以不能辨者也。疑也者。似而有以不能決者也。以鹙子最大之智。不能決疑混之理。是豈有所未思哉。佛道之難思所未至也。故曰。四果之明不能測如來之奧。十地之聖不能窮極果之妙。矧籍凡夫生無慧目。陷三界有必因之。妄指凈土膠難轉之疑。疑之於身。知五蘊之未滅。疑之於心。知萬惑之未遣。疑之於行。知六度之未濟。由漂流未濟之行。期濟於己濟之域。在於其己猶惑之。況他人哉。此物情難信。為道俗所共疑也。隋智者大師心與物冥。智將神會。乘時翼教。異跡尤著
【現代漢語翻譯】 現代漢語譯本 觀想此身充滿膿血、糞便、尿液、惡露，污穢不堪。第一觀想淫慾之身，由貪愛而生，其種子本就不清凈。第二觀想父母交合，赤白二精和合，即是受生的不清凈。第三觀想身處母胎之中，即是居住之處不清凈。第四觀想在母胎時，只能食用母親的血液，即是飲食不清凈。第五觀想足月后從產門而出，即是初生不清凈。第六觀想身體內部充滿膿血，即是整個身體都不清凈。第七觀想死後身體膨脹腐爛，即是最終的不清凈。觀想自己如此，觀想所愛之人也是如此。如此觀想，即使對妻子的愛戀不能立刻斷除，也能漸漸減小。第二是欣願行。之所以求生凈土，是爲了救拔一切眾生的苦難。然後發起希望之心，觀想阿彌陀佛金色的相好光明。又觀想西方凈土七寶莊嚴的微妙快樂。這叫做欣愿門。
《凈土十疑論》序
飛山戒珠 著
事情有難以看清的地方就會產生疑惑。眾多的疑惑聚集在一起，不僅是困擾眾人。即使是舍利弗（佛陀十大弟子之一，以智慧著稱），仍然以小乘的視角對凈土抱有厭倦，以大乘的視角覺得難以置信。他們對於居住在清凈還是污穢的國土感到疑惑，這種疑惑是混淆不清的。所謂『混』，是指隱晦而難以分辨。所謂『疑』，是指相似而難以決斷。以舍利弗最大的智慧，都不能決斷疑惑混淆的道理，難道是他沒有思考過嗎？而是佛道的不可思議之處，是他的思維所不能達到的。所以說，四果阿羅漢的智慧不能測度如來的奧妙，十地菩薩的聖智不能窮盡佛果的微妙。更何況是憑藉凡夫之身，生來沒有智慧之眼，陷於三界之中必定有其原因。妄自指責凈土，固執地堅持難以轉變的疑惑。疑惑來自於自身，知道五蘊（色、受、想、行、識）還沒有滅盡。疑惑來自於內心，知道各種迷惑還沒有消除。疑惑來自於行為，知道六度（佈施、持戒、忍辱、精進、禪定、智慧）還沒有修成。由於漂流於沒有修成六度的行為中，期望到達已經修成六度的境界。對於自身尚且迷惑，更何況是其他人呢？這是世俗之人難以相信，是僧俗之人共同疑惑的地方。隋朝的智者大師（智顗，天臺宗創始人）心與萬物相合，智慧與神明相通，順應時勢輔助教化，奇異的事蹟尤其顯著。
【English Translation】 English version Contemplate this body as filled with pus, blood, feces, urine, foul discharge, and stench. First, contemplate the body of lust, born from craving. Its seed is impure. Second, contemplate the union of parents, the combination of red and white essences, which is the impure origin of birth. Third, contemplate residing in the mother's womb, which is an impure dwelling place. Fourth, contemplate that while in the mother's womb, one only consumes the mother's blood, which is impure food. Fifth, contemplate emerging from the birth canal at full term, which is impure at the moment of birth. Sixth, contemplate the pus and blood within the body, which makes the entire body impure. Seventh, contemplate the body swelling and decaying after death, which is ultimately impure. Contemplate oneself in this way, and also contemplate loved ones in the same way. By contemplating in this way, even if attachment to one's wife cannot be immediately severed, it will gradually diminish. The second is the practice of joyful aspiration. The reason for seeking rebirth in the Pure Land is to save all sentient beings from suffering. Then, generate a hopeful mind and contemplate the golden form and excellent qualities of Amitabha Buddha (Amitabha: The Buddha of Infinite Light). Also, contemplate the wonderful bliss of the Pure Land adorned with the seven treasures. This is called the Gate of Joyful Aspiration.
Preface to the 'Ten Doubts about the Pure Land'
Written by Feishan Jie Zhu
When things are difficult to see clearly, doubts arise. Numerous doubts gather together, troubling not only the masses. Even Shariputra (Śāriputra: One of the Buddha's chief disciples, known for his wisdom) still harbored aversion towards the Pure Land from the perspective of the Small Vehicle (Hinayana), and found it difficult to believe from the perspective of the Great Vehicle (Mahayana). They doubt whether to reside in a pure or defiled land, and this doubt is confusing. 'Confusion' refers to being obscure and difficult to distinguish. 'Doubt' refers to being similar and difficult to decide. Even with Shariputra's greatest wisdom, he could not resolve the reasons for doubt and confusion. Was it that he had not thought about it? Rather, it is that the inconceivable nature of the Buddha's path is beyond his comprehension. Therefore, it is said that the wisdom of the Four Fruition Arhats cannot fathom the mysteries of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), and the holy wisdom of the Ten Bhumi Bodhisattvas cannot exhaust the wonders of the ultimate fruit. How much more so for ordinary beings, born without the eye of wisdom, trapped in the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) for a definite reason. They presumptuously criticize the Pure Land, stubbornly clinging to doubts that are difficult to dispel. Doubt arises from oneself, knowing that the Five Aggregates (Five Aggregates: Form, Feeling, Perception, Mental Formations, Consciousness) have not yet been extinguished. Doubt arises from the mind, knowing that various delusions have not yet been eliminated. Doubt arises from actions, knowing that the Six Perfections (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom) have not yet been cultivated. Because they drift in actions that have not perfected the Six Perfections, they hope to reach a realm where the Six Perfections have been perfected. They are still confused about themselves, how much more so about others? This is difficult for worldly people to believe, and is a common doubt among both monastics and laity. The Great Master Zhiyi (Zhiyi: Founder of the Tiantai school) of the Sui Dynasty, his mind harmonized with all things, his wisdom communicated with the divine, he supported the teachings in accordance with the times, and his extraordinary deeds were especially remarkable.
。因其所異考其所證。不知其三賢之人乎。十聖之人乎。其為應正等覺。妙神化于難思乎。蓋亦思之不能知也。但大師念定總持昭晢行業。期生凈土間無容發。發大師之所有存者。其十疑之文乎。然其文遠取諸經近取諸論。去就其意以取諸傳。無離經以備事。無飾辭以增巧。審辭達意。能極九品之所生。乃見大師之用心也。見大師之心者。其于凈土有疑乎。所謂高天無雲。群星列彩。經紀之所相殊。躔次之所相異。粲粲然無一而隱者也。余得其文。載念能仁所稱凈土者累焉。諸佛證而成之者。或舌相以覆大千。或潮音而可梵說。余與大師遐年相隔。不得一時以相輝映。烏有今日尚無言哉。故於論首略陳一二。以慶于所懷。雖辭膚理淺不足起大師之化。在其先佛證成之義且有歸矣。
刻凈土十疑論跋
吳興黃公鉞。頃嘗刊印天臺十疑論。題其後曰。古人以懼心怵迫。發矢入石。怒氣激烈。刺山飛泉。誠一由中。無情能感。況于裂除疑網凝結信根。唸佛三昧精進不變。凈土雖遠決定得生。而世人疑信相半。是用掇智者之答問。列無為之序引。刊印普施。用廣流傳。助我善友堅持信心者也。
勸念三世諸佛偈(出觀心法界圖)
天竺懺主
過去諸如來 安住秘密藏 現在十方佛 成道轉
【現代漢語翻譯】 現代漢語譯本：根據他們各自的差異來考察他們所證悟的境界，（我們）不知道他們是三賢位的人，還是十聖位的人？他們是真正覺悟的佛陀，還是難以思議的微妙神通變化？大概思考也是無法瞭解的。但是，大師（指天臺智者大師）以唸佛的定力、總持的智慧，以及光明磊落的行為，期望往生凈土，其間沒有絲毫的空隙。能夠體現大師所有思想的，大概就是《凈土十疑論》這篇文章吧。然而，這篇文章廣泛地從各部經典中選取內容，近處則參考各種論著，根據自己的理解來採用前人的說法。沒有脫離經典來準備論述的內容，也沒有用華麗的辭藻來增加技巧。仔細推敲文辭，表達深刻的含義，能夠詳盡地說明往生各個品位的因由，這才能夠看到大師的用心良苦。見到大師的用心，對於凈土還會有疑惑嗎？就像晴朗的天空沒有一絲雲彩，眾星羅列，光彩奪目。星辰執行的軌道各不相同，所處的宮位也互有差異，但都明亮清晰，沒有一顆被遮蔽。我得到這篇文章，反覆誦唸能仁（釋迦牟尼佛）所稱讚的凈土，以及諸佛證悟併成就的凈土。諸佛或者伸出舌相覆蓋整個大千世界，或者發出如海潮般的聲音來宣說梵音。我與大師相隔遙遠的年代，不能在同一時代互相輝映，難道今天還能保持沉默嗎？所以在論的開頭略微陳述一二，來表達我的心意。雖然文辭淺薄，道理也不深刻，不足以啓發大師的教化，但對於先前諸佛所證悟成就的意義，總算有所歸宿了。 《刻凈土十疑論跋》 吳興黃公鉞，近來曾經刊印天臺智者大師的《十疑論》，在後面題寫道：『古人因為內心恐懼而迫切，射箭能射入石頭；因為憤怒而激烈，能刺山使泉水飛流。真誠專一發自內心，無情之物也能被感動，更何況是破除疑惑之網，凝結堅固的信心，精進不變地修持唸佛三昧，凈土雖然遙遠，也必定能夠往生。但是世人半信半疑，所以選取智者大師的答問，列出無為的序言，刊印普施，用來廣泛流傳，幫助我的善友們堅持信心。』 《勸念三世諸佛偈》（出自《觀心法界圖》） 天竺懺主 過去諸如來，安住秘密藏； 現在十方佛，成道轉法輪。
【English Translation】 English version: Examining their attained states based on their respective differences, we do not know whether they are individuals of the Three Worthies or the Ten Saints. Are they truly enlightened Buddhas or inconceivable, wondrous spiritual transformations? Perhaps even contemplation cannot comprehend it. However, the Great Master (referring to Zhiyi, the Great Master of Tiantai) with the power of Samadhi through mindfulness of the Buddha, the wisdom of total retention, and the bright and upright conduct, aspires to be reborn in the Pure Land without any gap in between. What embodies all the thoughts of the Great Master is probably this text, 'Ten Doubts about the Pure Land'. Yet, this text extensively selects content from various sutras, and closely refers to various treatises, adopting the sayings of predecessors according to its own understanding. It does not depart from the sutras to prepare the content, nor does it use ornate language to increase skill. Carefully examining the words and expressing profound meanings, it can exhaustively explain the reasons for rebirth in various grades, and only then can one see the painstaking efforts of the Great Master. Seeing the Great Master's intention, will there still be doubts about the Pure Land? It is like a clear sky without a single cloud, with the stars arrayed, shining brightly. The orbits of the stars are different, and the positions they occupy also vary, but they are all bright and clear, with none being obscured. I obtained this text and repeatedly recited the Pure Land praised by the Able One (Sakyamuni Buddha), and the Pure Land that the Buddhas have realized and accomplished. I am separated from the Great Master by distant ages, unable to shine together in the same era, can I still remain silent today? Therefore, I briefly state one or two things at the beginning of the treatise to express my thoughts. Although the words are shallow and the reasoning is not profound, it is not enough to inspire the Great Master's teachings, but for the meaning of the previous Buddhas' realization and accomplishment, there is still a destination. 'Postscript to Carving the Ten Doubts about the Pure Land' Huang Gongyue of Wuxing, recently printed the 'Ten Doubts Treatise' by Zhiyi, the Great Master of Tiantai, and wrote at the end: 'The ancients, because of fear and urgency in their hearts, could shoot arrows into stones; because of anger and intensity, they could pierce mountains and cause springs to flow. Sincerity and focus come from the heart, and even inanimate objects can be moved, let alone breaking through the net of doubt, solidifying firm faith, and diligently practicing the Samadhi of mindfulness of the Buddha. Although the Pure Land is far away, one will surely be reborn there. But people are half-believing and half-doubting, so I selected the questions and answers of the Great Master Zhiyi, listed the preface of non-action, printed and widely distributed it, to help my good friends maintain their faith.' 'Gatha Encouraging Mindfulness of the Buddhas of the Three Times' (From 'Diagram of the Realm of Mind Contemplation') The Repentance Master of India The past Tathagatas, abide in the secret treasury; The present Buddhas of the ten directions, attain enlightenment and turn the Dharma wheel.
法輪 未來諸世尊 三乘六道是 由妄想執著 結煩惱蓋纏 迷成六道身 虛受三界苦 唯念過去佛 不敬未來尊 與佛結冤仇 或烹宰殺害 不了眾生相 全是法性身 昔有常不輕 禮拜於一切 言我不輕汝 汝等當作佛 若能念自他 同是未來佛 現在增福壽 生生生佛國
慈慧梵行法門偈(略文)
大智律師
酒肉與淫慾 三者不相離 若人啖酒肉 色力既充盛 必思行淫慾 若人荒淫慾 血氣既枯燥 必思啖酒肉 若人斷酒肉 自然離淫慾 若人離淫慾 自然忘酒肉 能除此三事 一切戒具足 若不斷此三 長囚三有獄 談禪與說教 悉是謗佛法 智覺禪師云 若不誡食肉 永斷慈悲種 若不誡飲酒 永斷智慧種 若不誡淫慾 永斷清凈種 誡肉顯本慈 誡酒發本慧 誡淫複本凈 本凈即法身 本慧是般若 本慈為解脫 三身及三德 悉由三事生 是故此法門 名慈慧梵行 咸依大乘教 儘是諸佛言 普愿如說行 同生極樂國
淫慾殺害更相助發
龍舒凈土文曰。飲食男女人之大欲。制之若無斯為聖人。節而不縱可為賢人。縱而不節是為下愚。蓋此
{ "translations": [ "現代漢語譯本", "法輪", "未來的諸位世尊，都包含在聲聞乘、緣覺乘和菩薩乘這三乘以及天道、人道、阿修羅道、畜生道、餓鬼道和地獄道這六道之中。", "由於虛妄的念頭和執著，人們被煩惱的覆蓋所纏繞，", "迷惑地形成了六道輪迴之身，虛幻地承受著欲界、色界和無色界這三界的痛苦。", "如果只念過去的佛，而不尊敬未來的佛，", "這等於與佛結下冤仇。或者烹煮宰殺傷害眾生，", "不瞭解眾生的真相，其實一切眾生都是法性之身。", "過去有常不輕菩薩（Sadāparibhūta），總是禮拜一切眾生，", "說：『我不敢輕視你們，你們將來都會成佛。』", "如果能夠念及自己和他人，同樣都是未來的佛，", "現在就能增加福壽，生生世世往生佛國。", "", "慈慧梵行法門偈（略文）", "", "大智律師", "", "飲酒、吃肉和淫慾，這三件事是相互關聯，不能分離的。", "如果有人貪吃酒肉，身體的精力和氣力就會變得充盛，", "必然會想著去行淫慾之事。如果有人沉迷於淫慾，", "身體的血氣就會變得枯竭衰敗，必然會想著去吃酒肉。", "如果有人斷除酒肉，自然就能遠離淫慾；", "如果有人遠離淫慾，自然就會忘記酒肉。", "能夠去除這三件事，一切戒律就都具足了。", "如果不斷除這三件事，就會長久地被囚禁在欲有、色有和無色有這三有監獄之中。", "談論禪定和講說教義，如果不斷除酒肉淫慾，全部都是誹謗佛法。", "智覺禪師說，如果不告誡禁止吃肉，", "就會永遠斷絕慈悲的種子；如果不告誡禁止飲酒，", "就會永遠斷絕智慧的種子；如果不告誡禁止淫慾，", "就會永遠斷絕清凈的種子。告誡禁止吃肉，是爲了彰顯本有的慈悲；", "告誡禁止飲酒，是爲了啓發本有的智慧；告誡禁止淫慾，是爲了恢復本有的清凈。", "本有的清凈就是法身（Dharmakāya），本有的智慧就是般若（Prajñā），", "本有的慈悲就是解脫（Moksha）。法身、報身和應化身這三身以及法身德、般若德和解脫德這三德，", "全部都是由斷除酒肉淫這三件事而產生的。所以這個法門，", "名為慈慧梵行，完全依據大乘佛教的教義，", "全部都是諸佛所說的話語。普遍希望大家能夠按照佛所說的去做，", "一同往生極樂世界。", "", "淫慾殺害互相助長", "", "龍舒凈土文說：飲食和男女是人的兩大欲望，能夠控制住它們，就可以成為聖人；節制而不放縱，可以成為賢人；放縱而不節制，就是下等愚人。大概是這個道理。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "The Wheel of Dharma", "All future World Honored Ones are contained within the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Six Realms (Deva, Asura, Human, Animal, Preta, and Naraka).", "Due to deluded thoughts and attachments, people are entangled by the covering of afflictions,", "Becoming confused and forming bodies within the Six Realms, vainly enduring the suffering of the Three Realms (Desire Realm, Form Realm, and Formless Realm).", "If one only remembers the Buddhas of the past and does not respect the future Buddhas,", "It is equivalent to forming enmity with the Buddhas. Or cooking, slaughtering, and harming sentient beings,", "Not understanding the true nature of sentient beings, in reality, all sentient beings are bodies of Dharma-nature.", "In the past, there was the Bodhisattva Sadāparibhūta (Never Disparaging), who always bowed to all sentient beings,", "Saying: 'I dare not disparage you, for you will all become Buddhas in the future.'", "If one can remember that oneself and others are equally future Buddhas,", "One can increase blessings and longevity in the present, and be reborn in the Buddha-land life after life.", "", "Gatha of the Dharma Gate of Loving-kindness, Wisdom, and Pure Conduct (Abridged)", "", "Great Wisdom Vinaya Master", "", "Alcohol, meat, and sexual desire, these three things are interconnected and cannot be separated.", "If someone greedily consumes alcohol and meat, their physical energy and strength will become abundant,", "They will inevitably think of engaging in sexual desire. If someone is addicted to sexual desire,", "Their bodily essence will become depleted and withered, they will inevitably think of consuming alcohol and meat.", "If someone abstains from alcohol and meat, they will naturally be able to stay away from sexual desire;", "If someone stays away from sexual desire, they will naturally forget about alcohol and meat.", "If one can eliminate these three things, all precepts will be complete.", "If one does not eliminate these three things, one will be imprisoned in the Three Realms (Desire Realm, Form Realm, and Formless Realm) for a long time.", "Talking about Chan (Zen) and explaining doctrines, if one does not eliminate alcohol, meat and sexual desire, all are slandering the Buddha's Dharma.", "Chan Master Zhijue said, if one does not admonish against eating meat,", "The seeds of loving-kindness will be forever cut off; if one does not admonish against drinking alcohol,", "The seeds of wisdom will be forever cut off; if one does not admonish against sexual desire,", "The seeds of purity will be forever cut off. Admonishing against meat reveals inherent loving-kindness;", "Admonishing against alcohol awakens inherent wisdom; admonishing against sexual desire restores inherent purity.", "Inherent purity is the Dharmakāya (Dharma Body), inherent wisdom is Prajñā (Wisdom),", "Inherent loving-kindness is Liberation (Moksha). The Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and the Three Virtues (Dharmakāya-guṇa, Prajñā-guṇa, and Vimukti-guṇa),", "All arise from eliminating these three things. Therefore, this Dharma gate,", "Is named the Dharma Gate of Loving-kindness, Wisdom, and Pure Conduct, completely based on the teachings of Mahayana Buddhism,", "All are the words spoken by the Buddhas. May everyone universally practice as the Buddha said,", "And be reborn together in the Land of Ultimate Bliss.", "", "Lust and Killing Help Each Other to Arise", "", "Longshu's Pure Land Text says: Eating, drinking, and sexual desire are the great desires of people. Being able to control them is to become a sage; restraining them without indulging is to become a virtuous person; indulging without restraint is to become a lower fool. This is roughly the principle." ] }
二者造業之所更相助發。蓋飲食充則血氣盛使淫慾多。淫慾多則反損血氣。又賴飲食以滋補。若俱能省減。此乃安身延年之道也。慈覺師云。飲食於人日月長。精粗隨分塞饑瘡。才過三寸成何物。不用將心細校量。務實野夫云。皮包骨肉並尿糞強作嬌嬈誑惑人。千古英雄皆坐此百年同作一坑塵。果戒得此二事。在世何由有疾病夭折。身後何由有地獄鬼畜。若決欲求生凈土。當謹護於此。
國清寺三隱士
唐貞觀中有寒山拾得豐干三人。隱於天臺國清寺。始者正諫大夫閭丘胤出刺于臺州。尚未登途而遽爾沉痾。欲起不能。忽見一僧曰。吾豐干也。其止者天臺。以公病故來。因取水噀其面。病即而穌。公幸其復生。因復請曰。天臺吾屬邑。其有賢者可親乎。干曰。可親而不可見寒山焉。可見而不可附拾得焉。彼文殊普賢二大士也。胤至郡之五日。訪之僧道翹。曰。豐干院在經藏后。今已無人。寒拾見在廚然爨。又問。豐干作何行業。答曰。唯事供舂。夜則唱歌自樂。時復騎虎松徑往來。公至廚見而禮之。且詬且罵曰。豐干饒舌彼自彌陀不識卻來禮我何為。徒眾驚之。二子隱矣。古人有言曰。聖賢混跡。而世難見。豈其人耶。三士之詩警世良多。具見本集。
評龍牙禪師頌
傳燈錄紀。龍牙遁禪師
【現代漢語翻譯】 現代漢語譯本 二者造業互相促進。飲食充足則血氣旺盛，導致淫慾增多。淫慾過多反而損傷血氣，又依賴飲食來滋補。如果都能減少，這才是安身延年的方法。慈覺禪師說：『飲食對於人來說，日復一日增長，無論精細粗糙，都只是用來填飽肚子。才過三寸喉嚨，就成了什麼東西呢？不用費心去仔細衡量。』務實野夫說：『皮囊包裹著骨肉、尿糞，卻極力裝扮嬌媚來迷惑人。千古英雄都因此而栽跟頭，百年之後一同化為一堆塵土。』如果真能戒掉這兩件事，在世間怎麼會有疾病夭折？死後又怎麼會有地獄、餓鬼、畜生之苦？如果決心求生凈土，應當謹慎守護這兩件事。 唐朝貞觀年間，有寒山（Han Shan，隱士名）拾得（Shi De，隱士名）豐干（Feng Gan，僧人名）三人，隱居在天臺山國清寺。起初，正諫大夫閭丘胤（Lü Qiu Yin，官名）出任臺州刺史，還未上任就突然得了重病，想起來都起不來。忽然看見一個僧人說：『我是豐干。因為您的病才來的天臺。』於是用水噴在他的臉上，病立刻就好了。閭丘胤慶幸自己復生，於是又問道：『天臺是我的管轄地，那裡有賢人可以親近嗎？』豐干說：『可以親近但見不到的是寒山，可以見到但不能依附的是拾得。他們是文殊（Manjusri，菩薩名）、普賢（Samantabhadra，菩薩名）二位大菩薩。』閭丘胤到郡五天後，拜訪了僧人道翹（Dao Qiao，僧人名），道翹說：『豐干院在經藏後面，現在已經沒有人了。寒山、拾得現在在廚房做飯。』又問：『豐干做什麼行業？』回答說：『只是供人舂米，晚上就唱歌自樂，有時騎著老虎在松樹林間來往。』閭丘胤到廚房見到他們就行禮，寒山、拾得又罵又責備說：『豐干多嘴！他們自己不認識彌陀（Amitabha，佛名），卻來禮拜我做什麼？』眾人驚異，二位隱士就隱去了。古人有話說：『聖賢隱匿軌跡，世人難以見到。』說的就是他們這樣的人吧。三位隱士的詩歌警醒世人很多，都收錄在本集中。 《傳燈錄》記載，龍牙遁禪師（Long Ya Dun，禪師名）
【English Translation】 English version The two mutually assist in creating karma. Abundant food and drink lead to vigorous blood and qi, increasing lust. Excessive lust, in turn, damages blood and qi, requiring nourishment from food and drink to replenish it. If both can be reduced, this is the way to secure one's well-being and prolong life. Chan Master Cijue said: 'Food and drink for people, the days and months grow longer, whether refined or coarse, it fills the hungry wound. Once it passes three inches, what does it become? No need to carefully measure it.' A pragmatic rustic said: 'Skin wrapping bones, flesh, urine, and feces, yet striving to appear charming to deceive people. Countless heroes have fallen because of this, and after a hundred years, all become dust in the same pit.' If one can truly abstain from these two things, how can there be illness and premature death in this life? How can there be the suffering of hell, hungry ghosts, and animals after death? If one is determined to seek rebirth in the Pure Land, one should carefully guard against these two things. During the Zhenguan era of the Tang Dynasty, there were three hermits, Han Shan (Han Shan, name of a hermit), Shi De (Shi De, name of a hermit), and Feng Gan (Feng Gan, name of a monk), who lived in seclusion at Guoqing Temple on Mount Tiantai. Initially, Lü Qiu Yin (Lü Qiu Yin, name of an official), a Grand Master of Remonstrance, was appointed as the Prefect of Taizhou. Before he could take office, he suddenly fell seriously ill and could not even get up. Suddenly, he saw a monk who said, 'I am Feng Gan. I came to Tiantai because of your illness.' Then he sprinkled water on his face, and the illness immediately subsided. Lü Qiu Yin was grateful for his recovery and asked, 'Tiantai is under my jurisdiction. Are there any virtuous people there whom I can befriend?' Feng Gan said, 'Han Shan is approachable but cannot be seen, and Shi De can be seen but cannot be relied upon. They are the two great Bodhisattvas, Manjusri (Manjusri, name of a Bodhisattva) and Samantabhadra (Samantabhadra, name of a Bodhisattva).' Five days after Lü Qiu Yin arrived in the prefecture, he visited the monk Dao Qiao (Dao Qiao, name of a monk), who said, 'Feng Gan's courtyard is behind the scripture library, but now there is no one there. Han Shan and Shi De are currently cooking in the kitchen.' He also asked, 'What does Feng Gan do?' The answer was, 'He only provides rice pounding and sings for his own enjoyment at night, sometimes riding a tiger back and forth through the pine forest.' Lü Qiu Yin went to the kitchen, greeted them, and Han Shan and Shi De scolded and blamed him, saying, 'Feng Gan is talkative! They don't recognize Amitabha (Amitabha, name of a Buddha) himself, yet they come to worship me? What for?' The crowd was astonished, and the two hermits disappeared. An ancient saying goes, 'Sages and virtuous people hide their traces, and the world is difficult to see.' It must be referring to people like them. The poems of the three hermits are very enlightening to the world and are included in this collection. The Transmission of the Lamp records that Chan Master Long Ya Dun (Long Ya Dun, name of a Chan Master)
頌曰。成佛人稀唸佛多。念來歲久卻成魔。君今欲得自成佛。無念之心不校多。
多見禪人常舉此頌以障唸佛之人。蓋彼專以空寂為宗。遂將唸佛為著相者。殊不知勝天王般若有所謂以無所念而修唸佛。是豈有著相之病乎。謹和一頌以破其惑云。唸佛人多成佛多。誰云歲久卻成魔。清珠濁水喻親切。喚不回頭爭柰何。
圓澤法師報緣生死
士人李源與僧圓澤以道相契。一日相約游西蜀。李欲自荊州路。澤欲自長安路。澤不得已從源之志。舟抵荊州南浦。忽見婦人錦襠負汲。澤見而泣曰。吾不欲行此為是也。王氏吾當為之子。孕三歲矣。吾既來。無可逃者。過三日浴兒。愿公臨我。以一笑為信。后十二年中秋月夜。可於杭州天竺寺外相見。言已坐亡。婦人竟產。過三日。源往請見兒。果一笑。自後十二年。源赴其約至西湖葛洪川畔。忽聞牧童扣角而歌。曰。三生石上舊精魂。賞月吟風不要論。慚愧情人遠相訪。此身雖異性長存。源因問曰。澤公健否。彼答曰。李公真信人也。然俗緣未盡。切勿相近。唯勤修不墮。乃復見。言已又歌曰。身前身後事芒芒。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。言已遂去(見東坡大全。若準大宋高僧。則云圓觀法師。未知孰是也)。
余觀澤公能出
【現代漢語翻譯】 現代漢語譯本： 頌曰：成佛的人稀少，唸佛的人眾多。唸佛時間久了，反而可能入魔。你若想自己成就佛果，無念的境界才是最重要的。
很多人看到禪宗修行者經常引用這首偈頌來阻礙唸佛之人。大概是因為他們專注于空寂的境界，就認爲念佛是執著于表象。卻不知道《勝天王般若經》中有所謂『以無所念而修唸佛』的說法，這怎麼會有執著于表象的弊病呢？我謹和一首偈頌來破除他們的迷惑：唸佛的人多，成佛的人也多。誰說時間久了反而會入魔？清澈的珠子和渾濁的水的比喻很貼切，喚不回頭又能怎麼樣呢？
圓澤法師報應生死
士人李源和僧人圓澤因為志同道合而關係密切。一天，他們相約同游西蜀。李源想從荊州走水路，圓澤想從長安走陸路。圓澤不得已聽從了李源的意願。船隻抵達荊州南浦時，忽然看見一位穿著錦襠的婦人正在汲水。圓澤見了就哭著說：『我不願意走這條路就是因為這件事啊。王氏，我將要做你的兒子，已經懷孕三年了。既然我已經來了，就無法逃避了。三天後洗兒的時候，希望您能來看我，以一笑作為憑證。十二年後的中秋月夜，可以在杭州天竺寺外相見。』說完就坐化了。婦人果然生下一個孩子。三天後，李源前去拜訪看望嬰兒，嬰兒果然對他一笑。自此過了十二年，李源赴約來到西湖葛洪川畔。忽然聽到牧童敲著牛角唱歌，唱道：『三生石上舊精魂，賞月吟風不要論。慚愧情人遠相訪，此身雖異性長存。』李源於是問道：『澤公身體好嗎？』牧童回答說：『李公真是個守信用的人啊。然而我的俗緣未盡，切勿靠近。只有勤奮修行不墮落，才能再次相見。』說完又唱道：『身前身後事芒芒，欲話因緣恐斷腸。吳越江山尋已遍，卻回煙棹上瞿塘。』說完就離開了（見《東坡大全》。如果按照《大宋高僧傳》，則說是圓觀法師。不知道哪個說法正確）。
我看圓澤公能夠預知
【English Translation】 English version: Verse: Those who attain Buddhahood are few, those who recite Buddha's name are many. Reciting for years may lead to becoming a demon. If you wish to attain Buddhahood yourself, a mind without thoughts is most important.
Many Chan practitioners often cite this verse to obstruct those who recite Buddha's name. This is because they focus on emptiness and tranquility, and thus consider reciting Buddha's name as being attached to appearances. However, they do not know that the Śrīmālādevī Siṃhanāda Sūtra mentions 'cultivating mindfulness of the Buddha with no-mindfulness.' How can this have the fault of being attached to appearances? I respectfully compose a verse to dispel their confusion: Those who recite Buddha's name are many, those who attain Buddhahood are also many. Who says that after years they will become demons? The analogy of the clear pearl and muddy water is apt. What can be done if they cannot be called back?
The Karmic Rebirth of Dharma Master Yuanze (Yuanze: Name of a monk)
The scholar Li Yuan (Li Yuan: Name of a scholar) and the monk Yuanze were close friends because of their shared ideals. One day, they agreed to travel to Western Shu (Western Shu: Ancient name for Sichuan province). Li Yuan wanted to go by waterway from Jingzhou (Jingzhou: A city in Hubei province), while Yuanze wanted to go by land from Chang'an (Chang'an: Ancient capital of China, present-day Xi'an). Yuanze reluctantly followed Li Yuan's wishes. When the boat arrived at Nanpu (Nanpu: A place name) in Jingzhou, they suddenly saw a woman wearing a brocade apron drawing water. Yuanze cried upon seeing her and said, 'The reason I didn't want to take this route was because of this! I am to become the son of the Wang family (Wang family: A family name), who has been pregnant for three years. Now that I have come, there is no escape. Three days after the baby is bathed, I hope you can come to see me and take a smile as a sign. Twelve years from now, on the night of the Mid-Autumn Festival, we can meet outside Tianzhu Temple (Tianzhu Temple: A temple name) in Hangzhou (Hangzhou: A city in Zhejiang province).' After speaking, he passed away sitting down. The woman indeed gave birth to a child. Three days later, Li Yuan went to visit the baby, and the baby smiled at him. Twelve years later, Li Yuan went to the appointed place by the Gehong River (Gehong River: A river name) near West Lake (West Lake: A lake in Hangzhou). Suddenly, he heard a shepherd boy playing a flute and singing, 'Old spirit on the Three Lives Stone (Three Lives Stone: A legendary stone recording past, present, and future lives), no need to discuss enjoying the moon and wind. Ashamed that my friend has come from afar, though this body is different, the nature remains.' Li Yuan then asked, 'Is Master Ze well?' The shepherd boy replied, 'Li Gong (Li Gong: A respectful title) is truly a trustworthy person. However, my worldly ties are not yet exhausted, so please do not come near. Only by diligently cultivating and not falling, can we meet again.' After speaking, he sang again, 'Matters before and after life are vast and hazy, speaking of karma may break the heart. I have searched all over the Wu and Yue (Wu and Yue: Ancient kingdoms in the Yangtze River delta) lands, and now return to Qutang (Qutang: A gorge on the Yangtze River) on a smoky boat.' After speaking, he left (see Dongpo's Complete Works. According to Biographies of Eminent Monks of the Song Dynasty, it was Dharma Master Yuanguan (Yuanguan: Another monk's name). It is unknown which is correct).
I see that Master Ze was able to foresee
入生死不昧。頗為達者。雖然。亦以生死未盡之故。所以累經胎獄之苦也。竊嘗聞。諸小教初果聖人為欲惑所牽。七返人間天上。次第受諸生死。故大論有初果生屠兒家之說。至二果位猶有一來欲界生者。今詳澤師所為。為大乘上位權示生死如此耶。為小乘根性次第實受生死耶。若實小乘初果人。雖未出三界。其任運必出三界。雖未入大乘。其于方便土中。必任運入大乘。固無可慮者。茍惟不然。則輪轉五道。方未有涯矣。然則生死之難出。有如此者。較之凈土橫截徑路之修。可不加勉哉。
布法師凈土非所愿
準續高僧傳。慧布法師廣陵人。姓郝氏。家本將師。少懷道操。從師剃。染于道深研。時號得慧布。陳朝諸王嘗從受戒。師嘗有言曰。方土雖凈。非吾愿也。若使十二大劫蓮華中不得見佛但自受樂。不若三塗救苦眾生也。殆師之終七日大地震動。坐脫之次手屈三指。太史奏云。得道人星滅矣。
布公此說固發於悲智心者。然茲乃是已得無生忍位。及粗垢先落之人方能爾耳。降此已還至乎博地。則自尚不能救。安能救他。猶無船援溺則彼此俱沒矣。今觀布公臨終手屈三指。縱未為應生菩薩。抑亦愿生果位無疑矣。茍未到此田地。要須常不離佛。俟我道力既成。然後卻來五濁度生可也。不然則大
【現代漢語翻譯】 現代漢語譯本：陷入生死輪迴而不迷惑，這可以說是通達的人了。雖然如此，也因為生死還沒有了結的緣故，所以屢次經歷胎獄之苦。我曾經聽說，小乘的初果聖人會被慾望迷惑所牽引，在人間天上往返七次，次第承受各種生死。所以《大智度論》中有初果聖人投生到屠夫家的說法。到了二果位，仍然有一次往來欲界受生的機會。現在詳細考察澤師的行為，是作為大乘上位菩薩權且示現生死如此呢？還是小乘根性次第承受生死呢？如果確實是小乘初果之人，即使沒有超出三界（欲界、色界、無色界），他的任運（自然而然）必定超出三界；即使沒有進入大乘，他在方便土（為教化眾生而示現的國土）中，必定任運進入大乘，本來沒有什麼可憂慮的。如果不是這樣，那麼在五道（地獄、餓鬼、畜生、人、天）中輪迴，就沒有盡頭了。既然如此，生死的難以脫離，竟然是這樣。與凈土法門橫截生死徑路的修持相比，難道可以不更加勉力嗎？
布法師不願往生凈土
根據《續高僧傳》記載，慧布法師是廣陵人，姓郝，家世是武將。從小就懷有修道的志向，跟隨師父剃度出家，深入研究佛法，當時號稱得慧布。陳朝的諸位王爺曾經跟隨他受戒。慧布法師曾經說過：『方土（指凈土）雖然清凈，不是我所愿往生的。如果讓我在十二大劫的時間裡，在蓮花中不能見到佛，只是自己享受快樂，還不如到三塗（地獄、餓鬼、畜生）去救度受苦的眾生。』慧布法師圓寂的時候，七天大地都在震動，坐化的時候手指彎曲了三根。太史官上奏說：『得道的人星隕落了。』
布公的這番話，固然是發自悲心和智慧心。然而這只是已經證得無生忍位（菩薩證悟的果位），以及粗重的煩惱已經脫落的人才能做到的。低於這個境界，乃至是凡夫俗子，自己尚且不能救度，怎麼能救度他人呢？就像沒有船隻去援救溺水的人，那麼彼此都會沉沒。現在觀察布公臨終時手指彎曲三根，即使不是應化而生的菩薩，也無疑是愿生果位的人。如果沒有達到這種境界，就要常常不離開佛，等到我的道力成就之後，然後才回到五濁惡世（充滿各種煩惱和痛苦的世界）去度化眾生也可以。不然的話，就會有很大的危險。
【English Translation】 English version: To enter the cycle of birth and death without being deluded, this can be said of someone who is truly enlightened. However, even so, it is because the cycle of birth and death has not yet ended that one repeatedly experiences the suffering of the womb. I have heard that the Srotapanna (stream-enterer), the first fruit of the Hinayana (Small Vehicle), is drawn by the enticements of desire, returning to the human and heavenly realms seven times, successively enduring various births and deaths. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) mentions the Srotapanna being born into a butcher's family. Even at the second fruit position, the Sakrdagamin (once-returner), there is still one more birth in the desire realm. Now, examining the actions of Teacher Ze in detail, is it that he is a high-level Bodhisattva of the Mahayana (Great Vehicle) temporarily manifesting birth and death in this way? Or is it that he is of the Hinayana nature, successively enduring birth and death? If he is truly a Srotapanna of the Hinayana, even if he has not transcended the Triloka (Three Realms: Desire Realm, Form Realm, Formless Realm), his naturally (任運) will transcend the Triloka; even if he has not entered the Mahayana, in the Upaya-kshetra (Expedient Land, a land manifested for teaching beings), he will naturally enter the Mahayana. There is originally nothing to worry about. If it is not like this, then revolving in the Panca-gati (Five Paths: hell, hungry ghosts, animals, humans, and gods), there will be no end. Since this is the case, the difficulty of escaping birth and death is such. Compared to the practice of the Pure Land path, which is a direct and swift route across birth and death, should we not exert ourselves even more?
Dharma Master Bu's Unwillingness to be Reborn in the Pure Land
According to the Xu Gao Seng Zhuan (Further Biographies of Eminent Monks), Dharma Master Huibu was from Guangling, with the surname Hao, and his family were originally military generals. From a young age, he cherished the aspiration for the Tao (the Path). He followed a teacher to be tonsured and ordained, deeply studying the Dharma, and was known at the time as 'Huibu Who Obtained Wisdom'. The various princes of the Chen Dynasty once received precepts from him. The Master once said: 'Although the Fangtu (Pure Land) is pure, it is not what I desire to be reborn in. If I were to be unable to see the Buddha in a lotus flower for twelve great kalpas (aeons), only enjoying happiness myself, it would be better to go to the Tri-gati (Three Evil Paths: hell, hungry ghosts, animals) to save suffering beings.' When Dharma Master Bu passed away, the earth shook greatly for seven days, and when he sat in meditation and passed away, his fingers bent three times. The court historian reported: 'The star of a person who has attained the Tao has fallen.'
Master Bu's words certainly arose from a heart of compassion and wisdom. However, this is only something that those who have already attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas, a Bodhisattva's attainment) and whose coarse defilements have already fallen away can do. Below this level, even down to ordinary people, one cannot even save oneself, how can one save others? It is like trying to rescue a drowning person without a boat; both will sink. Now, observing that Master Bu's fingers bent three times at the time of his death, even if he was not a Bodhisattva who was responding to the needs of beings, he was undoubtedly someone who aspired to be reborn in a fruit position. If one has not reached this level, one must always stay close to the Buddha, and after my power of the Tao is accomplished, then I can return to the Panca-kasaya (Five Turbidities: of time, views, afflictions, beings, and life) world to liberate beings. Otherwise, there will be great danger.
論所謂具縛凡夫有大悲心。愿生惡世救苦。無有是處者。可不鑒乎。
徐陵丞相發五誓願
國清百錄紀。陳朝宰相發願云。陵和南。弟子思出樊籠。無由羽化。既善根微弱。覬願力莊嚴。一愿臨終正念成就。二愿不更地獄三塗。三愿卻來人間不高不下處託生。四愿童真出家如法奉戒。五愿不墜流俗之僧。憑此誓心以策西暮。今書丹悃仰乞證明。
評世人發來生出家愿
靈芝大智律師觀經義疏曰。有人發願。愿未得道前。所生之處值佛聞法。童真出家。今謂若生凈土。則任運值佛。出家為僧。只由不知凈土故有此愿。亦猶徐陵愿云。愿卻來人間不高不下處託生。童真出家。彼在儒流。不在言責。禪講宗師率多此見。嘗試語曰。汝今已得男子出家。只合便求出離。何乃復求男子。再愿出家。略無勝進乎。
靈芝評徐相不在言責。實責之深矣。雖然徐之為儒。固非常流。蓋嘗稟學吾祖天臺。是實深諳教觀者。其五誓願乃對智者以陳之。故見之於百錄中。斯蓋有志為物洪通。是故然爾。殆乎改報而來。果酬夙願。為僧學道。師承章安。補天臺第六祖。即所謂法華智威尊者者是也。故高麗智淳師贊之曰。親逢智者陳良愿。果作宗師副夙期。夫如是。靈芝疏記雖欲救弊。何玉石之不分耶。
【現代漢語翻譯】 現代漢語譯本： 關於所謂的具縛凡夫（指被煩惱束縛的凡夫）發大悲心，希望往生到充滿苦難的惡世去救度眾生，這是不可能的。難道不應該引以爲鑑嗎？
徐陵丞相所發的五個誓願
《國清百錄》記載，陳朝宰相徐陵發願說：『弟子徐陵，想要脫離這世俗的牢籠，卻無法像鳥一樣生出翅膀飛昇。因為善根微弱，所以希望用願力來莊嚴自己。第一愿是臨終時正念能夠成就；第二愿是不再墮入地獄、餓鬼、畜生三惡道；第三愿是再來人間投生到不高不低的家庭；第四愿是以童真之身出家，如法奉持戒律；第五愿是不墮落為隨波逐流的庸俗僧人。憑藉這些誓願，來策勵自己走向西方（凈土）。現在寫下這些真誠的心願，仰求佛菩薩證明。』
靈芝律師評論世人發願來生出家
靈芝大智律師在《觀經義疏》中說：『有人發願，希望在未得道之前，所投生的地方能夠遇到佛，聽聞佛法，並且以童真之身出家。』現在我認為，如果往生到凈土，那麼自然而然就能遇到佛，出家為僧。之所以會有這樣的願望，只是因為不瞭解凈土的殊勝。這也像徐陵發願說：『希望再來人間投生到不高不低的家庭，並且以童真之身出家。』徐陵是儒家人士，這樣說可以理解。但是禪宗、講宗的大師們也大多有這樣的見解。我試著問他們：『你現在已經得到了男子之身，並且已經出家，只應該求得解脫。為什麼還要再次祈求來世得到男子之身，再次出家呢？這難道沒有什麼進步嗎？』
靈芝律師評論徐陵丞相『不在言責』，實際上是深刻的責備啊！雖然徐陵是儒家，但並非一般的儒生。他曾經跟隨天臺宗的祖師學習，實際上是深入瞭解天臺教觀的人。他的五個誓願是向智者大師陳述的，所以才會被記載在《國清百錄》中。這大概是有志於弘揚佛法，普度眾生，所以才會這樣。很可能是改變果報而來，最終實現了宿願，出家為僧，師承章安大師，成為天臺宗第六祖，也就是所謂的法華智威尊者。所以高麗智淳師讚歎他說：『親自在智者大師面前陳述美好的願望，最終成為宗師，不辜負前世的期望。』既然如此，靈芝律師的疏記雖然想要匡正弊端，但為什麼不能分辨玉和石頭呢？
【English Translation】 English version: Regarding the so-called 'bound ordinary beings' (jufu fanfu) [ordinary beings bound by afflictions] who generate great compassion and wish to be reborn in evil worlds filled with suffering to save sentient beings, this is impossible. Shouldn't this serve as a warning?
The Five Vows of Chancellor Xu Ling
The Guoqing Bailu records that Xu Ling (Xu Ling), the chancellor of the Chen Dynasty, made the following vows: 'Your disciple Xu Ling wishes to escape this worldly cage, but cannot sprout wings and fly away. Because my roots of goodness are weak, I hope to adorn myself with the power of vows. My first vow is that my right mindfulness will be accomplished at the time of death. My second vow is that I will no longer fall into the three evil realms of hell, hungry ghosts, and animals. My third vow is that I will be reborn in the human realm in a family that is neither too high nor too low. My fourth vow is that I will leave home as a novice with pure vows, upholding the precepts according to the Dharma. My fifth vow is that I will not fall into the ranks of ordinary monks who follow the crowd. Relying on these vows, I will encourage myself to go towards the West (Pure Land). Now I write down these sincere wishes, and I humbly request the Buddhas and Bodhisattvas to bear witness.'
Master Lingzhi's Commentary on People Vowing to Leave Home in Future Lives
Master Lingzhi Dazhi, in his commentary on the Visualization Sutra, says: 'Some people make the vow that before attaining the Way, in every place they are born, they will encounter the Buddha, hear the Dharma, and leave home as a novice with pure vows.' Now, I believe that if one is reborn in the Pure Land, then one will naturally encounter the Buddha and leave home as a monk. The reason for making such a vow is simply because one does not understand the excellence of the Pure Land. This is similar to Xu Ling's vow: 'I hope to be reborn in the human realm in a family that is neither too high nor too low, and to leave home as a novice with pure vows.' Xu Ling is a Confucian, so this is understandable. However, many Chan and Teaching masters also hold this view. I try to ask them: 'Now you have already obtained a male body and have already left home. You should only seek liberation. Why do you still pray to obtain a male body again in the next life and leave home again? Is there no progress in this?'
Master Lingzhi's comment that Xu Ling 'is not to be blamed' is actually a profound rebuke! Although Xu Ling was a Confucian, he was not an ordinary one. He once studied with the patriarch of the Tiantai school and actually deeply understood the Tiantai teachings and contemplations. His five vows were presented to Master Zhiyi (Zhiyi), so they were recorded in the Guoqing Bailu. This is probably because he aspired to propagate the Dharma widely and save all sentient beings, so he acted in this way. It is very likely that he came to transform his karma and ultimately fulfilled his past vows, leaving home as a monk, studying under Master Zhang'an (Zhang'an), and becoming the sixth patriarch of the Tiantai school, who is known as Venerable Zhiwei (Zhiwei) of the Lotus Flower. Therefore, Master Zhichun (Zhichun) of Goryeo praised him, saying: 'He personally presented his beautiful vows before Master Zhiyi, and ultimately became a patriarch, fulfilling his past expectations.' Since this is the case, although Master Lingzhi's commentary intended to correct shortcomings, why could he not distinguish between jade and stone?
評晁太傅以凈土為小乘
晁太傅耄智遺書曰。作凈土觀法。乃小乘權術也。有能有所有取有舍。盡為生死輪迴。見大乘之人當自了知。
晁公迥顯官于仁廟朝。引年多暇。廣閱內外典籍。詳求理味。慕超塵世。著道院集及法藏碎金。讀者誰不賞心。然觀其造趣。唯以一真虛靜為所詣之處。晚節又撰耄智一書。中間建言。凈土是小乘權術等者。此失旨之尤也。嗟夫晁公高明卓識。而不曉佛教大小乘。遽出此言。驥騄不追矣。余固不敏。且欲要與公結凈土緣。故勉強論之。原夫小乘之為教。以教偏行拙故。唯詮一真空。若見思破已。則身淪太虛。亦無國土可生。安得言小乘權觀凈土乎。當知大乘方說中道妙理。身土交參。故有塵塵佛剎之謂。若論受生。蓋生即無生。無生即生矣。故楊無為曰。有念同無念。無生即是生。不勞移一步。透徹覺皇城。是也。廣明此義。如天竺行愿決疑及四明答楊文公書。味道君子試撿詳之。
世有六種人于凈土自障
觀經義疏云。略說于凈土自生障隔有六種人。一云。凈土難生。吾無力量。非敢過望。但不失人身足矣。一云。吾毀戒破齋惡業深重。凈土何由可生。一云。佛說西方。權誘眾生。且令為善。皆無其實。見修凈業。返生嗤笑。一云。聰明利智直悟己心。任
【現代漢語翻譯】 現代漢語譯本： 評晁太傅認為凈土法門是小乘
晁太傅在《耄智遺書》中寫道：『修習凈土觀法，乃是小乘的權宜之術。因為其中有能有所，有取有舍，這些都屬於生死的輪迴。真正的大乘修行人應當自己明白這些道理。』
晁公迥在仁宗時期顯貴于朝廷，晚年賦閒在家，博覽內外典籍，深入研究其中的道理，仰慕超脫塵世。他著有《道院集》和《法藏碎金》，讀者無不讚賞。然而，觀察他的思想傾向，似乎只以追求『一真虛靜』為目標。晚年他又撰寫《耄智》一書，其中提到『凈土是小乘權宜之術』等言論，這是他理解上的重大失誤。唉，晁公如此高明有見識，卻不瞭解佛教的大小乘之分，貿然說出這樣的話，真是難以挽回了。我雖然才疏學淺，但還是想與晁公結下凈土的緣分，所以勉強寫下這些文字來討論。要知道，小乘的教義，因為教法偏頗狹隘，所以只詮釋『一真空』。如果斷除了見思惑，那麼身心就會消融于太虛之中，也沒有國土可以往生。怎麼能說小乘的權宜之觀是凈土呢？應當明白，大乘才宣說中道妙理，身與國土相互交融，所以才有『塵塵佛剎』的說法。如果談到受生，那麼生即是無生，無生即是生。所以楊無為說：『有念如同無念，無生即是生。不用移動一步，就能透徹覺悟皇城。』就是這個道理。想要更廣泛地瞭解這個道理，可以參考天竺的《行愿決疑》以及四明的《答楊文公書》，有興趣的君子可以仔細研讀。
有六種人會自己障礙自己往生凈土
《觀經義疏》中說：『簡略地說，有六種人會自己障礙自己往生凈土。』第一種人說：『凈土很難往生，我沒有足夠的力量，不敢奢望，只要不失去人身就滿足了。』第二種人說：『我毀犯戒律，破壞齋戒，惡業深重，怎麼可能往生凈土呢？』第三種人說：『佛說西方凈土，只是權宜之計，用來誘導眾生行善，實際上並沒有什麼真實之處。』看到修習凈土法門的人，反而加以嘲笑。』第四種人說：『聰明敏銳，直接領悟自己的心性，任
【English Translation】 English version: Critique of Grand Tutor Chao's View that Pure Land is Hinayana
Grand Tutor Chao, in his book 'Writings of Old Age Wisdom' (耄智遺書), stated: 'Practicing the Pure Land contemplation method is merely a Hinayana expedient. Because it involves having something to attain, something to grasp, and something to reject, all of these belong to the cycle of birth and death. Those who truly practice Mahayana should understand this themselves.'
Chao Gongjiong (晁公迥) held a prominent official position during the reign of Emperor Renzong. In his later years, with ample leisure time, he extensively read both internal and external scriptures, deeply seeking their underlying principles, and yearning to transcend the mundane world. He authored 'Collection from the Taoist Academy' (道院集) and 'Fragments of Treasures from the Dharma Storehouse' (法藏碎金), which were admired by all who read them. However, observing his intellectual inclinations, it seems that he aimed solely at pursuing 'One True Void Stillness' (一真虛靜). In his later years, he also wrote the book 'Writings of Old Age Wisdom' (耄智), in which he mentioned statements such as 'Pure Land is a Hinayana expedient,' which is a significant error in his understanding. Alas, Chao Gong, with such high intelligence and insightful vision, did not understand the distinction between Hinayana and Mahayana Buddhism, and rashly uttered such words, which are now difficult to retract. Although I am of limited talent and knowledge, I still wish to establish a Pure Land connection with Chao Gong, so I reluctantly write these words to discuss it. It should be known that the teachings of Hinayana, because their teachings are biased and narrow, only explain 'One True Void' (一真空). If the delusions of views and thoughts (見思惑) are eradicated, then the body and mind will dissolve into the great void, and there will be no land to be reborn in. How can one say that the expedient contemplation of Hinayana is Pure Land? It should be understood that Mahayana speaks of the wonderful principle of the Middle Way (中道妙理), where the body and land interpenetrate, hence the saying 'Buddha lands in every dust particle' (塵塵佛剎). If we talk about rebirth, then birth is non-birth, and non-birth is birth. Therefore, Yang Wuwei (楊無為) said: 'Having thought is the same as having no thought, non-birth is birth. Without moving a single step, one can thoroughly awaken to the imperial city.' This is the principle. To understand this principle more broadly, one can refer to the 'Resolution of Doubts on Vows and Practices' (行愿決疑) from India and the 'Reply to Yang Wengong's Letter' (答楊文公書) by Siming (四明). Gentlemen who appreciate the taste of Dharma can examine them in detail.
Six Types of People Who Obstruct Themselves from Rebirth in Pure Land
The 'Commentary on the Meaning of the Contemplation Sutra' (觀經義疏) states: 'Briefly speaking, there are six types of people who create obstacles for themselves in being reborn in Pure Land.' The first type says: 'Pure Land is difficult to be reborn in, I do not have enough strength, I dare not hope for it, it is enough if I do not lose my human body.' The second type says: 'I have violated precepts, broken fasts, and have deep and heavy evil karma, how can I possibly be reborn in Pure Land?' The third type says: 'The Buddha's teaching of the Western Pure Land is merely an expedient to induce sentient beings to do good, but there is no real substance to it.' Upon seeing those who practice the Pure Land method, they instead ridicule them.' The fourth type says: 'I am intelligent and sharp-witted, directly realizing my own mind, allowing
己所為。無非合道。豈同下士唸佛耶。一云。凡夫血氣所聚。假名為身。及乎死去。百骸歸空。何有凈土可生耶。一云。臨終作想。奪彼胎陰剎那。換報不必歷胞胎也。大哉我佛。大慈開示凈土。慇勤勸往。自甘沉溺。如來說為可憐憫者。慈恩法師有言。唯安養凈業捷直可修。欲得臨終離諸怖畏眾聖現前授手接引。當學此法。古賢法語能無從乎。
斥人謂修凈土為取著
觀經義疏云。有人謂。求生凈土唸佛修觀。皆是執著取相。殊非超越之法。今謂。佛言不著相者。蓋令不著我人眾生壽者。不住所修法相。遣蕩人法二執。即達人法二空。何嘗以繫念進修而為著相乎。今謂。若修唸佛三昧。定非著相。以佛身無相。有何可著。夫般若真空元為修六度人令不住相。六度不修。般若焉用。真學道者達修無修了念無念。終日修而未始修。終日念而未嘗念。故金剛經云。無我人眾生壽者修一切善法。則得阿耨菩提。故知了達之士何嘗不修善耶。
辨於色聲求佛名為邪道
觀經義疏問曰。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。今觀佛唸佛豈非色見聲求耶。答曰。三十二相猶皎月落於百川。四辨八音若清響發於幽谷。然有披潭捉月入谷尋聲。不了性空。故不見佛。達士不爾。了色非色
【現代漢語翻譯】 現代漢語譯本：
您自己所做的一切，無非是符合佛道的行為。這怎麼能和那些下等根器的人唸佛相提並論呢？有人說：『凡夫俗子是由血氣聚集而成，只是一個虛假的名字叫做身體。等到死去的時候，所有的骨骸都歸於空無，哪裡有什麼凈土可以往生呢？』又有人說：『臨終時作意觀想，奪取那投胎的剎那，換取果報，不必經歷胞胎的階段。』偉大的我佛啊！大慈大悲地開示凈土法門，殷切地勸導人們前往，而自己卻甘願沉溺於輪迴之中，佛說這樣的人是可憐憫的。慈恩法師曾說：『只有安養凈土的修行是最便捷和直接的。想要在臨終時遠離各種恐懼，眾多聖賢出現在面前，伸出手來接引，就應當學習這種法門。』古時候賢人的法語，難道可以不聽從嗎？ 斥責別人說修習凈土是執著：
《觀經義疏》中說：有人說：『求生凈土，唸佛修觀，都是執著于外相，實在不是超越的方法。』現在我說：佛所說的『不著相』，是教導人們不要執著於我、人、眾生、壽者這四相，不住留在所修習的法相上，遣除人法兩種執著，就能達到人法皆空的境界。怎麼能因為繫念和進修就認為是執著于外相呢？現在我說：如果修習唸佛三昧，一定不是執著于外相。因為佛身本來就沒有固定的形象，有什麼可以執著的呢？般若真空本來是爲了修習六度的人，讓他們不住留在外相上。如果不修習六度，般若又有什麼用呢？真正學道的人，通達修即無修，了悟念即無念的道理，終日修行卻好像從未開始修行，終日唸佛卻好像從未唸佛。所以《金剛經》說：『無我相、無人相、無眾生相、無壽者相，修一切善法，則得阿耨多羅三藐三菩提。』所以知道，通達真理的人怎麼會不修習善法呢？ 辨析在色相和聲音中求佛是邪道：
《觀經義疏》中問道：經中說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』現在觀佛、唸佛，難道不是用色相和聲音來求佛嗎？回答說：佛的三十二相就像皎潔的月亮倒映在無數的河流中，佛的四辯八音就像清脆的響聲迴盪在幽深的山谷里。然而有人只是在水潭中撈月亮，在山谷中尋找聲音，不明白萬法的本性是空，所以不能見到佛。通達真理的人不是這樣。他們明白色相不是真正的色相。
【English Translation】 English version:
What you do is nothing but actions in accordance with the Buddha's path. How can it be compared to the lower class people reciting the Buddha's name? One says: 'Ordinary people are gathered by blood and qi, and a false name is called the body. When they die, all the bones return to emptiness. Where is the Pure Land to be reborn?' Another says: 'At the time of death, contemplate and seize the moment of conception, and exchange the retribution without having to go through the womb.' Great is my Buddha! With great compassion, he reveals the Pure Land Dharma door and earnestly persuades people to go there, but he himself is willing to be immersed in reincarnation. The Buddha said that such people are to be pitied. Dharma Master Ci'en said: 'Only the practice of the Pure Land of Amitabha is the most convenient and direct. If you want to be free from all fears at the time of death, and many sages appear in front of you, reaching out to receive you, you should learn this method.' Can the words of the ancient sages not be followed? Refuting people who say that cultivating the Pure Land is attachment:
The Commentary on the Contemplation Sutra says: Some people say: 'Seeking rebirth in the Pure Land, reciting the Buddha's name and practicing contemplation are all attachments to external forms, and are not methods of transcendence.' Now I say: The Buddha's words 'not attached to forms' are to teach people not to be attached to the four forms of self, person, sentient beings, and lifespan, not to dwell on the forms of the Dharma they are practicing, and to eliminate the two attachments of person and Dharma, so that they can reach the state of emptiness of both person and Dharma. How can it be considered attachment to external forms because of mindfulness and diligent practice? Now I say: If you practice the Samadhi of reciting the Buddha's name, it is definitely not attachment to external forms. Because the Buddha's body has no fixed form, what can be attached to? Prajna (wisdom) and true emptiness were originally intended to enable those who practice the six perfections to not dwell on external forms. If you do not practice the six perfections, what is the use of Prajna? Those who truly learn the Way understand that cultivation is non-cultivation, and realize that mindfulness is non-mindfulness. They cultivate all day long as if they have never begun to cultivate, and recite the Buddha's name all day long as if they have never recited it. Therefore, the Diamond Sutra says: 'Without the form of self, person, sentient beings, or lifespan, cultivate all good dharmas, and you will attain Anuttara-Samyak-Sambodhi (supreme enlightenment).' Therefore, know that those who understand the truth will never fail to cultivate good dharmas. Distinguishing that seeking the Buddha in form and sound is a heretical path:
The Commentary on the Contemplation Sutra asks: The Sutra says: 'If one sees me in form or seeks me in sound, that person is practicing a heretical path and cannot see the Tathagata (Buddha).' Now, is contemplating the Buddha and reciting the Buddha's name not seeking the Buddha in form and sound? The answer is: The thirty-two marks of the Buddha are like the bright moon reflected in countless rivers, and the four eloquence and eight sounds of the Buddha are like the clear sound echoing in the deep valley. However, some people are just trying to catch the moon in the pool and find the sound in the valley, not understanding that the nature of all dharmas is empty, so they cannot see the Buddha. Those who understand the truth are not like this. They understand that form is not true form.
。何妨端想于聖容。達聲非聲。豈礙側聞于妙法。故華嚴云。色相不是佛。音聲亦復然。亦不離色聲。見佛神通力。覿茲妙語。寧復生疑障乎。
世有十種人命終不得唸佛
群疑論云。予觀世間。有十種人。命終不得唸佛。一者善友未必相遇故。無勸念之理。二者業苦纏身。不遑唸佛。三或偏風失語。不能稱佛四者狂亂失心。注想難成。五或遭水火。不暇志誠。六遭遇豺狼。無復善友。七臨終惡友壞彼信心。八飽食過度。昏迷致死。九軍陣鬥戰。奄爾而亡。十忽墜高巖。傷壞性命。如是十種眾生命終斷不念佛往生。應須預修使凈業先成。縱經難緣。必得彌陀接引而往也。
答凈土是被鈍根權說問
隆興中臺宗有思梵講主。久居臨平山。解明行峻。深造一家教觀淵源。每與士大夫往復。隨有所問。答釋粲然。具見於會宗集。一日有通判鄭公。問曰。經教中所明念彌陀佛愿生凈土。此莫專為鈍根方便權說否。上根一超佛地。豈假他佛之力耶。師答曰。吾宗先達呵此說云。佛世文殊普賢。滅后馬鳴龍樹。此土智者智覺。皆愿往生。應是鈍根乎。釋迦勸父王凈飯並六萬釋種往生。應儘是凡器乎。若以此為權。將何為實。昔孫莘老亦疑於此。因會楊次公王敏仲辯論。遂息此疑。乃云。則知凈土非聖人之
【現代漢語翻譯】 現代漢語譯本：為什麼不端正思念阿彌陀佛的聖容呢？領悟到聲音並非真實的聲音，又怎麼會妨礙從側面聽聞微妙的佛法呢？所以《華嚴經》說：『色相不是佛，音聲也不是佛，但也不離色和聲，才能見到佛的神通力。』親眼見到這微妙的言語，又怎麼會再生起疑惑和障礙呢？
世上有十種人在臨終時無法念佛：
《群疑論》說：『我看世間，有十種人，在臨終時無法念佛。一是善知識（Kalyāṇa-mitra，指引正道的朋友）未必能遇到，所以沒有勸唸佛的因緣。二是業障痛苦纏身，沒有空閑唸佛。三是可能中風失語，不能稱念佛名。四是狂亂失心，難以集中精神觀想。五是可能遭遇水火災難，沒有時間至誠唸佛。六是遭遇豺狼，沒有善友相助。七是臨終時惡友破壞他的信心。八是飽食過度，昏迷導致死亡。九是在軍隊作戰中，突然死亡。十是忽然從高處墜落，損傷性命。』像這十種眾生，臨終時斷然無法念佛往生。應該預先修行，使凈業先成就，即使遇到困難的因緣，也必定能得到彌陀佛（Amitābha，阿彌陀佛）的接引而往生。
問：凈土法門是被權巧方便地為鈍根之人所說的嗎？
隆興年間，天臺宗有位思梵講主，長期居住在臨平山，對教義的理解透徹，修行精進，深入研究天臺宗的教觀淵源。他經常與士大夫交往，隨他們提出的問題，都能清楚地解答，這些都記載在《會宗集》中。有一天，通判鄭公問道：『經教中所闡明的念阿彌陀佛（Amitābha，阿彌陀佛）愿生凈土，這難道只是專門為根器遲鈍的人所說的方便法門嗎？上根利智的人一旦超越就能直接成佛，哪裡需要藉助其他佛的力量呢？』思梵講主回答說：『我們宗門的先輩批評這種說法，說佛陀在世時，文殊菩薩（Mañjuśrī，文殊菩薩）、普賢菩薩（Samantabhadra，普賢菩薩），佛陀滅度后，馬鳴菩薩（Aśvaghoṣa，馬鳴菩薩）、龍樹菩薩（Nāgārjuna，龍樹菩薩），以及此土的智者大師（Zhiyi，智者大師）、智覺禪師（Zhijue，智覺禪師），都發愿往生凈土，難道他們都是根器遲鈍的人嗎？釋迦牟尼佛（Śākyamuni，釋迦牟尼佛）勸他的父王凈飯王（Śuddhodana，凈飯王）和六萬釋迦族人往生凈土，難道他們都是凡夫俗子嗎？如果把這看作是權宜之計，那什麼才是真實的呢？過去孫莘老也對此表示懷疑，後來楊次公（Yang Cigung，楊次公）和王敏仲（Wang Minzhong，王敏仲）辯論，才消除了他的疑慮。由此可知，凈土不是聖人的』
【English Translation】 English version: Why not focus our thoughts on the holy countenance of Amitābha (Amitābha, Buddha of Infinite Light)? Realizing that sound is not true sound, how could it hinder us from hearing the wondrous Dharma from the side? Therefore, the Avataṃsaka Sūtra (Huayan Jing) says, 'Form is not the Buddha, nor is sound. Yet, one cannot separate from form and sound to see the Buddha's miraculous power.' Having beheld these wondrous words, how could doubts and obstacles arise again?
There are ten types of people who cannot recite the Buddha's name at the time of death:
The Qun Yi Lun (Treatise on Dispelling Doubts) says, 'I observe in the world that there are ten types of people who cannot recite the Buddha's name at the time of death. First, a good friend (Kalyāṇa-mitra, spiritual friend) may not be encountered, so there is no opportunity to be encouraged to recite. Second, one may be entangled in karmic suffering, leaving no time to recite the Buddha's name. Third, one may suffer a stroke and lose speech, unable to utter the Buddha's name. Fourth, one may be mad and lose one's mind, making it difficult to focus one's thoughts. Fifth, one may encounter fire or water disasters, leaving no time for sincere recitation. Sixth, one may encounter jackals and wolves, with no good friends to help. Seventh, at the time of death, evil friends may destroy one's faith. Eighth, overeating may lead to unconsciousness and death. Ninth, one may die suddenly in military battles. Tenth, one may fall from a high cliff, damaging one's life.' These ten types of beings are certain not to recite the Buddha's name and be reborn in the Pure Land at the time of death. One should cultivate in advance so that pure karma is established beforehand. Even if one encounters difficult circumstances, one will surely be received by Amitābha (Amitābha, Buddha of Infinite Light) and be reborn there.
Question: Is the Pure Land path a provisional teaching spoken for those of dull faculties?
During the Longxing era, there was a Dharma master named Si Fan of the Tiantai school, who resided at Mount Linping for a long time. His understanding of the teachings was thorough, his practice was diligent, and he deeply studied the origins of the Tiantai school's teachings and contemplations. He often interacted with scholar-officials, and his answers to their questions were clear and detailed, as recorded in the Huizong Ji (Collection of Converging Principles). One day, a prefectural vice-magistrate named Zheng Gong asked, 'The scriptures explain that reciting the name of Amitābha Buddha (Amitābha, Buddha of Infinite Light) and aspiring to be reborn in the Pure Land is this merely a provisional expedient taught specifically for those of dull faculties? Those of superior faculties can transcend directly to Buddhahood; why would they need to rely on the power of another Buddha?' The master replied, 'Our school's predecessors criticized this view, saying that during the Buddha's time, Mañjuśrī (Mañjuśrī, Bodhisattva of Wisdom) and Samantabhadra (Samantabhadra, Bodhisattva of Universal Goodness), and after the Buddha's passing, Aśvaghoṣa (Aśvaghoṣa, a Buddhist poet) and Nāgārjuna (Nāgārjuna, founder of the Madhyamaka school), as well as Zhiyi (Zhiyi, founder of the Tiantai school) and Zhijue (Zhijue, a Chan master) in this land, all aspired to be reborn in the Pure Land. Are they all of dull faculties? Śākyamuni Buddha (Śākyamuni, the historical Buddha) encouraged his father, King Śuddhodana (Śuddhodana, father of the Buddha), and the sixty thousand members of the Śākya clan to be reborn in the Pure Land. Were they all ordinary beings? If you consider this to be a provisional expedient, then what is the true reality? In the past, Sun Xinlao also doubted this, but after Yang Cigung (Yang Cigung, a scholar) and Wang Minzhong (Wang Minzhong, a scholar) debated the issue, his doubts were dispelled. Thus, we know that the Pure Land is not for saints alone.'
權設。真禪侶之棲止也。當知本朝洞曉凈土。唯楊王二賢矣。楊敘決疑集引華嚴云。知一切法猶如影像目心如水。佛不來此。我不往彼。我若欲見阿彌陀佛。隨心即見。是知注念者定見斯乃稱性實言。非權教也。
唸佛成就三力則易超往
會宗云。多見世間人。從前唸佛。及乎病苦。乃怕說著死字。只念觀音求救。吾謂。斯人顛倒之甚。今為說三種之力。可決疑情令唸佛有味。一者眾生本具佛性力。眾生本心自具佛性。與阿彌陀等無有異。如如來藏經云。佛觀一切眾生。煩惱心中有如來身。結加趺坐。儼然不動。德相具足。即其義也。二彌陀慈光攝取力。經云。佛心者大慈悲是。以無緣慈攝諸眾生。又佛有八萬四千光明。攝取唸佛眾生。其心不捨。是其義也。三者信心念佛功勛力。信心念佛人如子叫母母必護之。如經云。憶佛唸佛。現前當來必定見佛是也。此三種力如三股繩合為大索能牽重物至他方也。又如水火鏡子若將對日以艾引之即得火矣。對月得水亦然。今以鏡體具水火性可喻眾生本具佛性力也須假日月之光來照。可喻彌陀慈光攝取力也。以鏡艾能引水火。可喻信心念佛功勛力也。此三種物和合水火方生。喻三力相資得生凈土則易也。
辨般舟唸佛心有想則癡
會宗問曰。般舟經中。
【現代漢語翻譯】 現代漢語譯本：這是權宜之計的設立，是真正禪修者的住所。應當知道，本朝真正洞曉凈土法門的，只有楊杰（楊無為，字次公）和王日休（字虛中）兩位賢士了。《楊敘決疑集》引用《華嚴經》說：『了知一切法都如影像，心如水中的倒影。佛不來這裡，我也不去那裡。我如果想見阿彌陀佛，隨心念即可見到。』由此可知，專注憶念是必定能見到阿彌陀佛的，這是稱合自性的真實之言，不是權巧方便的教法。 唸佛成就，憑藉三種力量就容易超脫往生。 會宗說：『常見世間人，從前唸佛，等到生病痛苦時，卻害怕說『死』字，只念觀音菩薩求救。』我認為，這些人真是顛倒至極。現在為你們說三種力量，可以消除疑惑，使唸佛更有滋味。一是眾生本具的佛性力。眾生本心自具佛性，與阿彌陀佛等同，沒有差異。如《如來藏經》所說：『佛觀察一切眾生，在煩惱心中有如來身，結跏趺坐，端嚴不動，德相具足。』就是這個意思。二是彌陀慈光攝取力。《經》中說：『佛心就是大慈悲。』用無緣大慈攝受一切眾生。而且佛有八萬四千光明，攝取唸佛的眾生，其心不捨。就是這個意思。三是信心念佛的功勛力。信心念佛的人，如孩子呼喚母親，母親必定會保護他。如《經》所說：『憶佛唸佛，現前當來必定見佛。』就是這個意思。這三種力量如三股繩索合為一條大繩，能牽引重物到他方世界。又如水、火、鏡子，如果對著太陽用艾草引燃，就能得到火。對著月亮也能得到水。現在以鏡體具有水火的性質，可以比喻眾生本具的佛性力，但必須藉助日月的光芒來照耀，可以比喻彌陀慈光攝取力。用鏡子和艾草能引出水火，可以比喻信心念佛的功勛力。這三種事物和合，水火才能產生，比喻三種力量互相資助，才能容易往生凈土。 辨析般舟唸佛，心中有想就是愚癡。 會宗問道：『在《般舟經》中，
【English Translation】 English version: This is a provisional establishment, a dwelling place for true Chan practitioners. It should be known that in this dynasty, only Yang Jie (Yang Wuwéi, zi Cìgōng) and Wang Rìxiū (zi Xūzhōng) truly understood the Pure Land Dharma. The 'Yang Xu Decisive Doubts Collection' quotes the 'Avatamsaka Sutra', saying: 'Knowing all dharmas are like images, the mind is like a reflection in water. The Buddha does not come here, and I do not go there. If I wish to see Amitabha Buddha (Āmítuó Fó), I can see him immediately with my mind.' From this, it can be known that focused mindfulness is certain to see Amitabha Buddha, which is a true statement conforming to one's nature, not an expedient teaching. Achieving success in Buddha-Recitation, relying on three powers, makes it easy to transcend and be reborn. Huìzōng said: 'Often seeing people in the world, who previously recited the Buddha's name, become afraid of mentioning the word 'death' when they are sick and suffering, and only recite Guanyin (Guānshìyīn) Bodhisattva's name seeking help.' I say that these people are extremely inverted. Now I will explain three kinds of power, which can resolve doubts and make Buddha-Recitation more flavorful. First is the power of the Buddha-nature inherent in all beings. The original mind of all beings inherently possesses Buddha-nature, which is equal to Amitabha Buddha, without any difference. As the 'Tathagatagarbha Sutra' says: 'The Buddha observes all beings, and in their minds of afflictions, there is the body of the Tathagata, sitting in full lotus posture, dignified and unmoving, with all virtuous characteristics complete.' This is the meaning. Second is the power of Amitabha's compassionate light of reception. The 'Sutra' says: 'The Buddha's mind is great compassion.' He uses impartial compassion to embrace all beings. Moreover, the Buddha has eighty-four thousand rays of light, which embrace the beings who recite the Buddha's name, and his mind does not abandon them. This is the meaning. Third is the power of the merit of faithful Buddha-Recitation. A person who faithfully recites the Buddha's name is like a child calling for its mother, and the mother will surely protect it. As the 'Sutra' says: 'Remembering the Buddha and reciting the Buddha's name, one will certainly see the Buddha in the present and in the future.' This is the meaning. These three kinds of power are like three strands of rope combined into a large cable, which can pull heavy objects to other worlds. Furthermore, like water, fire, and a mirror, if one uses moxa to ignite it facing the sun, one can obtain fire. One can also obtain water facing the moon. Now, the mirror body has the nature of water and fire, which can be compared to the power of the Buddha-nature inherent in all beings, but it must rely on the light of the sun and moon to shine, which can be compared to the power of Amitabha's compassionate light of reception. Using a mirror and moxa can draw out water and fire, which can be compared to the power of the merit of faithful Buddha-Recitation. These three things combined together, water and fire can be produced, which is a metaphor for the three powers supporting each other, making it easy to be reborn in the Pure Land. Distinguishing the Buddha-Recitation in the Pratyutpanna Samadhi Sutra, having thoughts in the mind is foolish. Huìzōng asked: 'In the 'Pratyutpanna Samadhi Sutra' (Bānzhōu Jīng),'
令唸唸想阿彌陀佛。此則心有想也。而經后乃云。心有想則癡。無想即涅槃。前後相違何耶。答曰。彼經初明觀想彌陀。不可無念。后約三昧功成見十方佛住立空中。此時當了我心佛心同一真性不可思議。故云。有想則癡。無想即涅槃。非謂從初不得觀想也。又復無念無生之智佛地方成。今人未入觀行之門。便說無生無念。豈知馬鳴所教從念至於無念從說至於無說。文殊般若經云。如人學射。久習即巧。后雖無心。箭發皆中。若人慾入一行三昧。專稱名字。唸唸相續。即于念中見十方佛。是知以念止念。以言遣言。皆佛祖修行之正轍也。
辨志公愚人樂往西方
會宗問曰。經教有云。智者熾然求生凈土。禪集中有志公語曰。智者知心是佛。愚人樂往西方。是則修凈土者是愚人耶。答此或後人造語耳。縱是志公之言。蓋取唯心即佛之意。不取觀念彌陀。此名以理奪事故也。如先德曰。若以理奪事。則無凈穢取捨之殊。若以事奪理。則有舍苦得樂之異。應更問曰。若事理一如體非相奪。又作么生。答曰。也知只在秋江上。明月蘆花何處尋。
三菩薩愿生兜率天
十疑論云。兜率天彌勒所居。又有女人。諸天愛著。不如彌陀凈土(云云)昔西國有無著世親師子覺三菩薩。結契同生兜率。若先去者得
【現代漢語翻譯】 現代漢語譯本： 問：如果唸唸想著阿彌陀佛（Amitabha），這便是心中有所想。然而經書後面卻說，『心中有所想就是愚癡，無所想就是涅槃（Nirvana）』。這前後不是互相矛盾嗎？
答：那部經最初是闡明觀想阿彌陀佛，不可沒有念頭。後面是說等到三昧（Samadhi）功夫成就，見到十方諸佛站立在空中時，此時應當瞭解我心與佛心是同一真性，不可思議。所以說『有所想就是愚癡，無所想就是涅槃』，並不是說從一開始就不能觀想。而且無念無生的智慧，只有在佛的地位才能成就。現在的人還沒有進入觀行的門徑，就說無生無念，哪裡知道馬鳴菩薩所教導的是從有唸到無念，從有說到無說。《文殊般若經》說：『如同人學習射箭，長期練習就會熟練，之後即使沒有用心，箭發出去也能射中。』如果有人想要進入一行三昧，專心稱念佛的名字，唸唸相續，就能在念中見到十方諸佛。由此可知，用念來止息妄念，用言語來遣除言語，都是佛祖修行的正道。
辨析志公禪師說『愚人樂往西方』的說法
問：經教中有說，『智者熱切地求生凈土』，禪集中有志公禪師的話說，『智者知道心就是佛，愚人喜歡往生西方』。那麼修凈土的人就是愚人嗎？
答：這或許是後人編造的話。即使是志公禪師說的話，也是取唯心即佛的意思，不取觀想彌陀佛。這叫做以理廢事。如同先德所說：『如果以理廢事，就沒有凈與穢、取與舍的區別；如果以事廢理，就有捨棄痛苦得到快樂的差異。』應該反問：如果事和理是一如的，本體不是互相妨礙的，又該怎麼說呢？回答說：『要知道（真理）就在秋江上，明月和蘆花又何必到處尋找呢？』
三位菩薩發願往生兜率天
《十疑論》說：兜率天（Tushita Heaven）是彌勒菩薩（Maitreya）所居住的地方，而且有女人，諸天會產生愛著，不如彌陀凈土（等等）。過去西國有無著（Asanga）、世親（Vasubandhu）、師子覺（Simhakirti）三位菩薩，約定一同往生兜率天，誰先去世，
【English Translation】 English version: Question: If one constantly thinks of Amitabha (Amitabha), this means there is thought in the mind. However, the sutras later say, 'Having thought in the mind is foolishness, and having no thought is Nirvana (Nirvana).' Are these not contradictory?
Answer: That sutra initially clarifies the contemplation of Amitabha, which cannot be without thought. Later, it speaks of when the Samadhi (Samadhi) practice is accomplished, and one sees the Buddhas of the ten directions standing in the sky. At this time, one should understand that one's mind and the Buddha's mind are the same true nature, which is inconceivable. Therefore, it is said, 'Having thought is foolishness, and having no thought is Nirvana,' not that one cannot contemplate from the beginning. Moreover, the wisdom of no-thought and no-birth can only be achieved in the position of a Buddha. People today have not yet entered the gate of contemplative practice, yet they speak of no-birth and no-thought. How can they know that what Bodhisattva Asvaghosa taught was from thought to no-thought, and from speech to no-speech? The Manjushri Prajna Sutra says: 'It is like a person learning archery, who becomes skilled through long practice. Later, even without intention, the arrows will hit the mark.' If someone wants to enter the One-Practice Samadhi, they should single-mindedly recite the Buddha's name, continuously and without interruption, and they will see the Buddhas of the ten directions in their thoughts. From this, it is known that using thought to stop wandering thoughts, and using words to dispel words, are both the correct paths of practice for Buddhas and Patriarchs.
Distinguishing the Saying of Zen Master Zhigong that 'Fools Delight in Going to the West'
Question: The sutras say, 'The wise eagerly seek rebirth in the Pure Land.' The Zen collections contain the words of Zen Master Zhigong, 'The wise know that the mind is the Buddha, and fools delight in going to the West.' Does this mean that those who practice Pure Land are fools?
Answer: This may be a saying fabricated by later generations. Even if it was said by Zen Master Zhigong, it takes the meaning of 'only mind is Buddha,' and does not take the contemplation of Amitabha Buddha. This is called using principle to negate practice. As a former virtuous person said: 'If one uses principle to negate practice, there will be no distinction between purity and defilement, acceptance and rejection; if one uses practice to negate principle, there will be the difference between abandoning suffering and attaining happiness.' One should ask further: If principle and practice are one and the same, and the essence does not obstruct the form, then what should be said? The answer is: 'Know that (the truth) is right on the autumn river; why search everywhere for the bright moon and reeds?'
Three Bodhisattvas Vow to be Reborn in Tushita Heaven
The Ten Doubts about Pure Land says: Tushita Heaven (Tushita Heaven) is where Maitreya Bodhisattva (Maitreya) resides, and there are women there, to whom the devas are attached, which is not as good as Amitabha's Pure Land (etc.). In the past, in the Western Regions, there were three Bodhisattvas, Asanga (Asanga), Vasubandhu (Vasubandhu), and Simhakirti (Simhakirti), who made an agreement to be reborn together in Tushita Heaven. Whoever dies first,
見彌勒。誓來相報。師子覺前亡。數年不來。後世親亡。三年已方來。無著問曰。何故爾遲。世親曰。吾至彼聽彌勒一坐說法。旋繞即來。彼天日長。故此三載。若師子覺。生彼在外天宮。著於五欲。自去總不見彌勒。是故不來。諸小菩薩生彼尚著五欲。何況凡夫。為此故勸生西方。不勸生兜率也。
辨心凈則國土凈
世有寂室凈土文小卷。觀其語言諄諄。其必王龍舒之為文也。余讀之頗愛。渠評禪宗不修凈業者云。游心禪定悟性宗。人示以凈土。必曰。凈土唯心。我心既凈。則國土凈。何用別求生處。今復問之。且凈名經中。如來以足指案地。見娑婆悉皆嚴凈。而眾會不見。唯螺髻梵王得知。今之修禪者能如梵王所見清凈土否。況汝所居卑室陋屋必羨之以大廈高堂。脫粟藜羹必羨之以珍羞甘美。弊袍端褐必羨之以綾羅輕縠。若云心凈土凈。則不消如上分別也。況當老病死苦世間違情之時。顏色與未悟者同。是則口唱心凈土凈之言。身被穢土苦惱之縛。其自欺之甚也。不然應須信教仰理。于凈土一門擇善從而修之。
求生凈土托佛願力則易
寂室曰。眾生泛修善業。唯依自力故難成就。若修凈土。依佛願力故易建立。自力難成者。眾生心志劣弱。惡業厚重。以劣弱之心敵厚重之業。是故難勝
【現代漢語翻譯】 現代漢語譯本 『見彌勒（Maitreya，未來佛）。誓言將來報答。師子覺（Simhacitta）先去世了，幾年都沒有回來。後來世親（Vasubandhu）也去世了，三年後才回來。無著（Asanga）問道：『為什麼這麼遲？』世親說：『我到那裡聽彌勒講了一座的法，繞佛后就回來了。那裡的天界時間長，所以這裡過了三年。如果師子覺生到彼天的外層天宮，執著於五欲，自己去了總見不到彌勒，所以沒有回來。』許多小菩薩生到那裡尚且執著於五欲，何況凡夫。因為這個緣故，勸人往生西方極樂世界，不勸人往生兜率天（Tusita Heaven）。』
辨別心凈則國土凈
世間流傳著一篇《寂室凈土文》小卷，觀看其中的語言懇切誠摯，想必是王龍舒（Wang Longshu）所作的文章。我讀了很喜歡。他評論禪宗不修凈土法門的人說：『游心於禪定，領悟自性之宗，有人向他們開示凈土法門，他們必定說：『凈土唯心，我心既然清凈，那麼國土也就清凈，何必另外尋求往生之處？』現在反問他們，且看《維摩詰經》中，如來用腳趾按地，見到娑婆世界全部都莊嚴清凈，而大眾卻看不見，只有螺髻梵王（Brahma with a Hair Whorl）能夠得知。如今的修禪者能夠像螺髻梵王所見那樣見到清凈的國土嗎？況且你所居住的簡陋房屋，必定羨慕高樓大廈；吃著粗糧野菜，必定羨慕山珍海味；穿著粗布衣裳，必定羨慕綾羅綢緞。如果說心凈則國土凈，那麼就不需要像上面這樣分別了。』況且當面臨衰老、疾病、死亡的痛苦，以及世間不如意的事情時，你的臉色和沒有開悟的人一樣，這就是口中唱著『心凈則國土凈』的言語，身體卻被穢土的苦惱所束縛，這自欺欺人也太厲害了。不然就應該相信佛教的教義，仰仗佛理，在凈土法門中選擇好的方法來修行。
求生凈土依託佛的願力就容易
寂室說：『眾生普遍地修習善業，只依靠自己的力量，所以難以成就。如果修習凈土法門，依靠阿彌陀佛的願力，就容易建立。』自力難以成就的原因是：眾生的心志脆弱，惡業深重，用脆弱的心去對抗深重的惡業，所以難以戰勝。
【English Translation】 English version 'Meeting Maitreya (the future Buddha). Vowing to repay in the future. Simhacitta (Lion-Minded), died first, and did not return for several years. Later, Vasubandhu (Worldly Kin) also died, and only returned after three years. Asanga (Unattached) asked: 'Why so late?' Vasubandhu said: 'I went there to listen to Maitreya preach a sermon, and returned after circumambulating him. The days in that heaven are long, so three years have passed here. If Simhacitta was born in the outer heavenly palace of that heaven, attached to the five desires, he would not be able to see Maitreya himself, so he did not return.' Many small Bodhisattvas are still attached to the five desires when they are born there, let alone ordinary people. For this reason, I advise people to be reborn in the Western Pure Land, and not to advise them to be reborn in Tushita Heaven (Contentment).'
Distinguishing that a Pure Mind Results in a Pure Land
There is a small scroll of the 'Quiet Chamber Pure Land Essay' circulating in the world. Observing its language, it is earnest and sincere, and it must be an article written by Wang Longshu (Dragon-Comfort King). I enjoyed reading it very much. He commented on those of the Chan school who do not cultivate the Pure Land method, saying: 'Wandering the mind in Chan meditation, realizing the nature of the self, when someone shows them the Pure Land method, they will surely say: 'The Pure Land is only the mind; since my mind is pure, then the land is also pure, why seek another place to be reborn?' Now I ask them in return, look at the Vimalakirti Sutra, where the Tathagata pressed the ground with his toe, and saw that the Saha world was entirely adorned and pure, but the assembly did not see it, only Brahma with a Hair Whorl (Brahma with a Hair Whorl) could know it. Can today's Chan practitioners see the pure land as Brahma with a Hair Whorl saw it? Moreover, you who live in humble houses surely envy tall buildings and mansions; eating coarse grains and wild vegetables, you surely envy delicacies; wearing coarse cloth clothes, you surely envy silk and satin. If you say that a pure mind results in a pure land, then there is no need for the above distinctions.' Moreover, when facing the suffering of old age, sickness, and death, and the unpleasant things of the world, your complexion is the same as those who are not enlightened, this is speaking the words 'a pure mind results in a pure land' while the body is bound by the suffering of the impure land, this self-deception is too great. Otherwise, you should believe in the teachings of Buddhism, rely on Buddhist principles, and choose a good method in the Pure Land teachings to cultivate.
Seeking Rebirth in the Pure Land is Easy by Relying on the Buddha's Vow Power
Quiet Chamber said: 'Sentient beings universally cultivate good deeds, but only rely on their own power, so it is difficult to achieve. If they cultivate the Pure Land method, relying on the vow power of Amitabha Buddha, it is easy to establish.' The reason why self-power is difficult to achieve is: the minds of sentient beings are weak, and their evil karma is heavy, using a weak mind to fight against heavy evil karma, so it is difficult to overcome.
。而況外為惡友魔外所折。或為酒色財帛所汩。所修善法豈易得成乎。依佛願力易立者。良由彌陀本願度生下至十念功成即往。依怙佛之是愿故。修善法即易建立。譬如二人慾渡大海往詣寶山求寶。一人種樹。待其長大。造船以往。無何其樹為霜雹人畜所摧。竟不成材者有之。縱覆成材。歲月長久。云何卒得成船。自力修行亦復如是之難。一人者更不造船。即于海岸等候忽偶商主乘一大舶。是人即便投告。商主憫之。即便引手招接上船。風帆利便。捻指之間便到寶山。依佛願力得生西方亦復如是。其商主者以譬如來接引眾生。其大舶者即是佛之大愿。普度一切海。是越生死之長流。寶山乃極樂國土也。龍樹十住毗婆沙論贊佛。所謂乘彼八道船。能渡難度海。即此旨也。大哉阿彌陀佛與二菩薩乘大愿船泛生死海。就此娑婆苦惱之鄉。呼引一切眾生。上大愿船。越生死海。到于西方涅槃彼岸。諒無餘蘊矣。
道門成仙不出輪迴
壽禪師安養賦註文曰。西方佛土十剎寶王。長舌稱揚不同道門之書。皆云。青烏𠾑來。石崖崩得。既無能說之人。又無所說之處。足知誑誕不可依據。設得上升。不出輪迴三界也。
樂邦遺稿捲上 大正藏第 47 冊 No. 1969B 樂邦遺稿
樂邦遺稿卷下
【現代漢語翻譯】 現代漢語譯本：更何況（修行者）在外還會被惡友、邪魔外道所擾亂，或者被酒色財物所迷惑，所修的善法哪裡容易成就呢？依靠阿彌陀佛的願力容易成就的原因是，由於阿彌陀佛的本願是普度眾生，下至臨終十念，功德成就就能往生。依仗佛的這個願力，修習善法就容易建立。譬如兩個人想要渡過大海，前往寶山求取寶物。一個人選擇種樹，等待樹木長大，然後用它來造船前往。但往往樹木會被霜凍冰雹或人畜摧毀，最終不能成材。即使成材，也需要漫長的歲月，怎麼能立刻造成船隻呢？依靠自己的力量修行也像這樣艱難。另一個人不造船，就在海岸邊等待，忽然遇到一位商人，乘坐一艘大船。這個人立刻上前求助，商人憐憫他，就伸出手來邀請他上船。憑藉著便利的風帆，轉眼之間就到達了寶山。依靠阿彌陀佛的願力往生西方極樂世界也是這樣。那位商人比喻如來接引眾生，那艘大船就是佛的大愿，普度一切眾生渡過生死長河。寶山就是極樂國土。龍樹（Nāgārjuna）菩薩在《十住毗婆沙論》（Daśa-bhūmika-vibhāṣā）中讚歎佛陀說：『乘坐那八正道之船，能渡過難以渡過的生死之海。』就是這個意思。偉大的阿彌陀佛與觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta）二位菩薩，乘坐大愿之船，泛遊于生死之海，來到這娑婆（Sahā）充滿苦惱的地方，呼喚引導一切眾生，登上大愿之船，渡過生死之海，到達西方涅槃的彼岸，確實沒有遺漏啊。 道教成仙也無法脫離輪迴 壽禪師在《安養賦》的註文中說：『西方佛土十方諸佛，都伸出廣長舌相稱揚讚歎，這與道教的書籍不同。道教的書籍都說：『青烏子（Qīngwū Zǐ）來了，石崖崩塌了才得到（仙丹）。』既沒有能說之人，又沒有所說之處，足以知道是虛妄荒誕，不可信賴。即使能夠上升，也無法脫離輪迴三界啊。』 《樂邦遺稿》捲上 《大正藏》第47冊 No. 1969B 《樂邦遺稿》 《樂邦遺稿》卷下
【English Translation】 English version: Moreover, (practitioners) are often disturbed by evil friends, demons, and heretics from the outside, or are confused by wine, lust, wealth, and material possessions. How can the good deeds they cultivate be easily accomplished? The reason why it is easy to achieve by relying on the power of Amitābha's vow is that Amitābha's original vow is to universally deliver all sentient beings, down to the ten recitations at the time of death, the merit is accomplished and one can be reborn in the Pure Land. Relying on the Buddha's vow, it is easy to establish the practice of good deeds. For example, two people want to cross the great ocean to go to the Treasure Mountain to seek treasures. One person chooses to plant a tree, waiting for the tree to grow up, and then use it to build a boat to go. But often the tree will be destroyed by frost, hail, or humans and animals, and eventually cannot become timber. Even if it becomes timber, it takes a long time, how can a boat be built immediately? Relying on one's own strength to practice is also as difficult as this. Another person does not build a boat, but waits on the coast, and suddenly encounters a merchant riding a large ship. This person immediately asks for help, and the merchant pities him and extends his hand to invite him on board. With the convenience of the sails, in the blink of an eye, he arrives at the Treasure Mountain. Relying on the power of Amitābha's vow to be reborn in the Western Pure Land is also like this. That merchant is a metaphor for the Thus Come One (Tathāgata) receiving and guiding sentient beings, and that large ship is the great vow of the Buddha, universally delivering all sentient beings across the long river of birth and death. The Treasure Mountain is the Land of Ultimate Bliss (Sukhāvatī). Nāgārjuna Bodhisattva praised the Buddha in the Daśa-bhūmika-vibhāṣā: 'Riding that ship of the Eightfold Path, one can cross the difficult-to-cross ocean of birth and death.' This is the meaning. The great Amitābha Buddha and the two Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, riding the ship of great vows, travel in the sea of birth and death, come to this suffering Sahā world, calling and guiding all sentient beings to board the ship of great vows, cross the sea of birth and death, and arrive at the other shore of Nirvana in the West, indeed without any omissions. Taoist Immortality Does Not Escape Reincarnation Zen Master Shou said in the commentary on 'Ode to Peaceful Nourishment': 'The Buddhas of the ten directions in the Western Buddha Land all extend their broad and long tongues to praise and extol, which is different from the books of Taoism. The books of Taoism all say: 'Qīngwū Zǐ came, and the stone cliff collapsed to obtain (the elixir).' There is neither a person who can speak, nor a place to speak of, which is enough to know that it is false and absurd, and cannot be trusted. Even if one can ascend, one cannot escape reincarnation in the Three Realms.' Lost Manuscripts of the Land of Bliss, Volume 1 Taisho Tripitaka Volume 47 No. 1969B Lost Manuscripts of the Land of Bliss Lost Manuscripts of the Land of Bliss, Volume 2
四明石芝沙門宗曉編
釋不可以少善根得生彼國
慈恩彌陀通贊鈔云。經云。不可以少善根福德因緣得生彼國者。良恐眾生曾聞佛說臨終十念即得往生。我今天命未盡。且當放逸。為遮於此故。言不可以少善根得生彼國。言我今天命未盡者。即愚人見解也。人命無常如同轉燭。何得久住乎。如佛在世。有諸比丘作無常觀。佛問云何。比丘答言。出息不保入息。佛言。真得無常相也。
海慧禪師示心凈土凈
傳燈錄載。海慧禪師一日有學人問曰。愿生凈土未審。實有凈土否。師曰。經云。欲得凈土。當凈其心。隨其心凈。即佛土凈。若心清凈。所在之處皆為凈土。譬如生國王家決定紹王基業。發心向佛道。是生凈佛國。其心若不凈。在所生處皆是穢土。凈穢在心。不在國土也。
大智律師示事理不二
師嘗為山陰慈慧文法師作凈土集序。其略曰。古今學佛多惑事理。謂理則纖塵不立。言事則萬像森羅。凝心住寂則為理觀。動用造修則為事行。遂引古云。實際理地不受一塵。佛事門中不捨一法。斯乃理事敵立。空有並馳也。予嘗變其語曰。實際理地不少一塵。佛事門中不立一法。何則由實際理具一切法。豈少一塵乎。由佛事門離一切相。豈存一法乎。如此則方見理事一如空有
【現代漢語翻譯】 現代漢語譯本
四明石芝沙門宗曉 編
釋 不可以少善根得生彼國
慈恩《彌陀通贊鈔》中說：經中說，『不可以少善根、福德、因緣得生彼國』，這是因為恐怕眾生聽聞佛說臨終十念即可往生，便想『我今天命未盡，且當放逸』。爲了遮止這種想法，所以說不可以少善根得生彼國。認為『我今天命未盡』，這是愚人的見解。人命無常，如同轉燭，怎麼能長久住世呢？如同佛在世時，有諸位比丘修習無常觀，佛問他們如何觀修，比丘回答說：『出息不保入息。』佛說：『這才是真正得到了無常的真相啊。』
海慧禪師 示 心凈土凈
《傳燈錄》記載，海慧禪師有一天，有學人問道：『愿生凈土，不知是否真有凈土？』禪師說：『經中說：想要得到凈土，應當清凈自己的心。隨著心清凈，佛土也就清凈。』如果心清凈，所在之處皆為凈土。譬如生在國王家，決定繼承王位基業。發心向佛道，就是生在清凈佛國。如果心不清凈，無論生在何處都是穢土。凈與穢在於心，不在國土。
大智律師 示 事理不二
律師曾經為山陰慈慧文法師的《凈土集》作序，其中大略是說：古今學佛之人大多迷惑於事與理，認為理則纖塵不立，而事則萬象森羅。凝心住寂則為理觀，動用造修則為事行。於是引用古語說：『實際理地不受一塵，佛事門中不捨一法。』這實際上是理事對立，空有並馳。我曾經改變這種說法為：『實際理地不少一塵，佛事門中不立一法。』為什麼呢？因為實際理地具足一切法，怎麼會少一塵呢？因為佛事門離一切相，怎麼會存有一法呢？這樣才能真正明白理事一如，空有不二的道理。
【English Translation】 English version
Compiled by Shramana Zongxiao of Siming Shizhi
Explanation: One Cannot Be Born in That Land with Few Good Roots
The Ci'en 'Commentary on the Universal Praise of Amitabha' says: The sutra says, 'One cannot be born in that land with few good roots, blessings, virtues, and causes and conditions,' because it is feared that sentient beings, having heard the Buddha say that even ten recitations at the time of death can lead to rebirth, will think, 'My life is not yet over, so I can be lax.' To prevent this, it is said that one cannot be born in that land with few good roots. The idea that 'my life is not yet over' is the view of a fool. Human life is impermanent, like a flickering candle; how can it last long? As when the Buddha was in the world, there were monks practicing the contemplation of impermanence. The Buddha asked them how they contemplated, and the monks replied, 'One cannot guarantee the incoming breath after the outgoing breath.' The Buddha said, 'This is truly attaining the aspect of impermanence.'
Chan Master Haihui Shows: Mind Pure, Land Pure
The 'Transmission of the Lamp' records that one day, a student asked Chan Master Haihui, 'I wish to be born in the Pure Land. I wonder if there really is a Pure Land?' The Master said, 'The sutra says, 'If you wish to attain the Pure Land, you should purify your mind. As the mind is purified, the Buddha Land is purified.' If the mind is pure, everywhere is a Pure Land. It is like being born into the royal family, destined to inherit the royal legacy. To aspire to the Buddha's path is to be born in a pure Buddha Land. If the mind is not pure, wherever one is born is a defiled land. Purity and defilement are in the mind, not in the land.'
Lawyer Dazhi Shows: Principle and Phenomena are Non-Dual
The lawyer once wrote a preface for Dharma Master Cihui Wen of Shanyin's 'Collection on the Pure Land,' which briefly stated: 'Those who study Buddhism in ancient and modern times are mostly confused about principle and phenomena, believing that in principle, not a single speck of dust can stand, while in phenomena, myriad forms are arrayed. Concentrating the mind in stillness is contemplation of principle, while active creation and cultivation are actions of phenomena.' Thus, they quote the ancient saying, 'In the actual ground of principle, not a single speck of dust is received; in the gate of Buddha-activities, not a single dharma is abandoned.' This is actually setting principle and phenomena against each other, emptiness and existence running parallel. I once changed this saying to: 'In the actual ground of principle, not a single speck of dust is lacking; in the gate of Buddha-activities, not a single dharma is established.' Why? Because the actual ground of principle is complete with all dharmas, how could it lack a single speck of dust? Because the gate of Buddha-activities is apart from all appearances, how could it retain a single dharma? Only in this way can one truly see that principle and phenomena are one, emptiness and existence are non-dual.'
不二矣。
女子坐亡骨生蓮華
雜說云。溫州民間有一女子。忽坐亡。後於灰骨器中乃生青蓮華一朵。眾人奇之。時智覺壽禪師聞見。說偈贊之曰。性心之門千聖同倫。神歸凈土蓮出灰盆。
圓辨法師說唯心凈土
延慶圓辨法師有唯心凈土說。已刻前錄。今于寶珠集又得其要曰。唯心凈土一而已矣。良由彌陀悟我心之寶剎。我心具彌陀之樂邦。雖遠而近不離一念。雖近而遠過十萬億剎。譬如青天皓月影臨眾水。水不上升月不下降。水月一際自然照映者也。
解空法師彌陀尊像贊
四明寶云道場有義學思覺。命工畫阿彌陀佛接引化像。冀欲增長唸佛三昧也。持見延慶竹庵。可觀稽首說偈贊之曰。
紫金光聚 白玉明毫 唯心本性 境界非高 三輩九品 八德四光 一念清凈 即見西方
補凈土禮文法寶贊
天臺白雲山有凈圓法師。傳天臺教觀。嘗作西方禮文。靈芝大智律師序而行之。語造天成。誠與天竺懺本並駕。于中但列四聖。而缺贊法一章。霅川李楫居士剋意凈業。嘗補之曰。至心歸命禮西方安樂土一切法門微妙圓乘清凈法藏。
佛演圓乘今十劫 法門無盡等虛空 風吟寶葉契真經 波動金渠詮妙典 變化又聞鸚鵡舌 宣流復
【現代漢語翻譯】 不二就是沒有分別，沒有差異的意思。
女子坐化后骨灰中生出蓮花
《雜說》記載：溫州民間有一女子，忽然坐化。後來在裝骨灰的容器中，竟然生出一朵青蓮花，眾人對此感到驚奇。當時智覺壽禪師聽聞此事，作偈讚歎道：『自性與心識之門，千聖皆同此理。神識迴歸凈土，蓮花從灰燼中生出。』
圓辨法師講述唯心凈土
延慶寺的圓辨法師有關於『唯心凈土』的說法，之前已經記錄過。現在從《寶珠集》中又得到了他的要旨：『唯心凈土，只有一個。因為阿彌陀佛覺悟了我心中的寶剎，我的心也具備阿彌陀佛的極樂世界。雖然遙遠，卻近在一念之間；雖然近在眼前，卻又超過十萬億佛土。譬如晴朗的天空，明亮的月亮，影子倒映在無數的水中。水不會上升，月亮也不會下降，水中的月亮與天上的月亮，自然地相互輝映。』
解空法師讚頌阿彌陀佛尊像
四明寶云道場有一位精通義學的思覺，請工匠繪製阿彌陀佛接引的畫像，希望以此來增長唸佛三昧。他拿著畫像去拜見延慶寺的竹庵可觀，可觀稽首作偈讚頌道：
『紫金色的光芒匯聚，白玉般的眉間毫光閃耀，這都是唯心本性的顯現，境界並非高不可攀。三輩九品往生，八功德水，四種光明，只要一念清凈，當下就能見到西方極樂世界。』
補全凈土禮文中的法寶贊
天臺白雲山有位凈圓法師，傳授天臺宗的教觀。他曾經創作西方禮文，靈芝大智律師為之作序並推廣。文辭精妙，可以與印度的懺悔原本相媲美。其中只列出了四聖，而缺少讚頌法寶的一章。霅川的李楫居士專心致力於凈土法門，於是補寫道：『至誠歸命禮西方安樂土一切法門微妙圓乘清凈法藏。』
佛陀演說圓滿教法已歷十劫，佛法之門無邊無際如同虛空，風吹動寶樹的葉子，發出的聲音暗合真經，波浪涌動金色的水渠，詮釋著微妙的佛典，變化之聲又聽見鸚鵡的鳴叫，宣流不息。
【English Translation】 Non-duality means there is no separation, no difference.
A woman passed away in seated meditation, and a lotus flower grew from her ashes.
Miscellaneous Accounts says: In Wenzhou, there was a woman who suddenly passed away while sitting. Later, in the container holding her ashes, a blue lotus flower grew, which amazed everyone. At that time, Chan Master Zhijue Shou heard of this and composed a verse in praise: 'The gate of nature and mind, the sages all share this principle. The spirit returns to the Pure Land, and the lotus emerges from the ashes.'
Dharma Master Yuanbian speaks of the Pure Land of Mind-Only
Dharma Master Yuanbian of Yanqing Temple has a teaching on the 'Pure Land of Mind-Only,' which has been recorded previously. Now, from the 'Collection of Precious Pearls,' we have obtained its essence: 'The Pure Land of Mind-Only is one and only. Because Amitabha (Amitābha) [Buddha of Infinite Light] awakened to the precious realm in my heart, my heart also possesses Amitabha's Land of Bliss. Though far away, it is near in a single thought; though near, it is beyond ten trillion lands. It is like the clear sky and the bright moon, whose reflection appears in countless waters. The water does not rise, and the moon does not descend; the moon in the water and the moon in the sky naturally illuminate each other.'
Dharma Master Jiekong praises the image of Amitabha
In the Baoyun Dojo of Siming, there was a scholar of Buddhist doctrines named Sijue, who commissioned an artisan to paint an image of Amitabha Buddha (Amitābha Buddha) receiving and transforming beings, hoping to increase his Samadhi (Samādhi) [state of meditative consciousness] of Buddha-Recollection. He took the painting to see Zhuan Ke Guan of Yanqing Temple, who bowed and composed a verse in praise:
'Gathered light of purple gold, a white jade radiance between the brows, this is the manifestation of the Mind-Only nature, a realm not unattainable. The three grades and nine levels of rebirth, the eight virtues and four lights, with a single thought of purity, one can immediately see the Western Pure Land.'
Supplementing the Dharma Jewel Praise in the Pure Land Liturgy
At White Cloud Mountain in Tiantai, there was Dharma Master Jingyuan, who transmitted the teachings and contemplations of the Tiantai school. He once composed a Western Pure Land Liturgy, which was prefaced and promoted by Vinaya Master Lingzhi Dazhi. The language is exquisite, comparable to the original Indian repentance texts. However, it only lists the Four Saints and lacks a chapter praising the Dharma Jewel. Layman Li Ji of Zhouchuan, dedicated to the Pure Land practice, supplemented it, saying: 'With utmost sincerity, I take refuge in the Western Land of Bliss, the subtle and perfect vehicle of all Dharma gates, the pure Dharma treasury.'
The Buddha has expounded the perfect teaching for ten kalpas (kalpa) [an aeon, a very long period of time], the gate of the Dharma is boundless like space, the wind rustling through the leaves of the jeweled trees subtly accords with the true sutras, the waves surging in the golden canals explain the wonderful scriptures, the sounds of transformation are heard in the calls of parrots, ceaselessly flowing.
有頻伽聲 七經專贊義洪深 法性如空無所說
懷玉禪師乘金臺往生
大宋高僧傳曰。臺州有禪師懷玉。執持律法。名節峭然。唯服布衣一食。長坐不臥。日誦彌陀佛五萬聲。通課彌陀經三十萬卷。一日忽見西方聖眾。數若河沙。內有一人。擎一銀臺從窗而入。玉曰。我自欲得金臺往生。於是而隱。玉倍復精進。后時即聞空聲。曰。師頭上已有光暈。請加趺結印。時佛光滿室。師乃言去。弟子問。何往。師說偈曰。清凈皎潔無塵垢。蓮華化生為父母。我修道來經十劫。出示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。說已含笑而終。太守段懷然見而異之。作偈贊曰。我師一念登初地。佛國笙歌兩度來。唯有門前古槐樹。枝低只為掛金臺。
憲章法師誓取金臺往生
政和中有憲章師仲憫。三衢人也。受業于郡之祥符寺。少年負笈趨永嘉忠法師之室。久之冰寒藍碧。即往錢唐南屏文公輪下卒其業。眾服其議論。遂以虎子稱之。后還鄉董浮石山。戶外屨滿。師大其言曰。吾座下若無五百眾。則不講本部。師遽出此言。故一生唯講小部帙耳。洎師之終。乃急歸本業寺。集大眾于大法堂上。師登師子座方趺足。忽見西方銀臺而至。乃喝一聲曰。吾平生解第一義。誓取金臺往生。何為不然。於是
【現代漢語翻譯】 現代漢語譯本 有頻伽（妙音鳥）的聲音。 七部經典專門讚歎，意義洪大而深遠，法性如同虛空，沒有什麼可以言說。
懷玉禪師乘坐金臺往生
《大宋高僧傳》記載：臺州有位禪師名叫懷玉，嚴守戒律，品行高潔。只穿布衣，每日只吃一餐，長期打坐不臥，每天唸誦阿彌陀佛五萬聲，通讀《彌陀經》三十萬卷。一天，忽然看見西方聖眾，數量多如恒河沙。其中有一人，捧著一個銀臺從窗戶進來。懷玉說：『我本來想要乘坐金臺往生。』銀臺於是隱去。懷玉更加精進。後來就聽到空中有聲音說：『禪師頭上已經有光暈，請結跏趺坐，結手印。』當時佛光充滿整個房間。禪師於是說要走了。弟子問：『去哪裡？』禪師說了偈語：『清凈皎潔沒有塵垢，在蓮花中化生，蓮花就是我的父母。我修道以來已經過了十劫，出世在閻浮提，厭倦了眾生的苦難。一生苦行超越十劫，永遠離開娑婆世界，迴歸凈土。』說完含笑而終。太守段懷然見到後覺得很奇異，作偈讚歎說：『我的老師一念之間就登上初地菩薩的果位，佛國的音樂兩次傳來。只有門前的古槐樹，樹枝低垂，好像是爲了懸掛金臺。』
法師發誓要取得金臺往生
政和年間，有位法師名叫仲憫（人名），是三衢人。在郡里的祥符寺學習。少年時揹著書箱去永嘉拜訪忠法師。很久之後，學有所成，於是前往錢塘南屏文公的門下完成學業。大家都佩服他的議論，於是稱他為『虎子』。後來回到家鄉管理浮石山，門外鞋子堆滿了。法師誇大地說道：『我的座位下如果沒有五百人，就不講本部經典。』法師突然說出這樣的話，所以一生只講小部頭的經典。等到法師臨終時，就急忙回到本寺，召集大眾在大法堂上。法師登上獅子座，剛一結跏趺坐，忽然看見西方銀臺到來，於是大喝一聲說：『我平生理解第一義諦，發誓要取得金臺往生，為什麼不能這樣呢？』於是...
【English Translation】 English version There is the sound of Kalavinka (bird with a beautiful voice). Seven sutras specifically praise, the meaning is vast and profound, the Dharma-nature is like emptiness, there is nothing to say.
Chan Master Huaiyu was reborn on a golden platform
The Biographies of Eminent Monks of the Great Song Dynasty says: In Taizhou there was a Chan master named Huaiyu, who strictly adhered to the precepts and had a noble character. He only wore cloth clothes and ate only one meal a day, sitting in meditation without lying down for a long time, reciting Amitabha Buddha's name 50,000 times a day, and thoroughly studied the Amitabha Sutra 300,000 times. One day, he suddenly saw the Western Holy Assembly, as numerous as the sands of the Ganges. Among them, one person held a silver platform and entered through the window. Huaiyu said, 'I originally wanted to be reborn on a golden platform.' The silver platform then disappeared. Huaiyu became even more diligent. Later, he heard a voice in the air saying, 'The Chan master already has a halo on his head, please sit in the lotus position and form a mudra.' At that time, the Buddha's light filled the entire room. The Chan master then said he was leaving. The disciple asked, 'Where are you going?' The Chan master said in a verse: 'Pure and clean without dust, born in a lotus flower, the lotus flower is my parents. I have been practicing the Way for ten kalpas, born in Jambudvipa, weary of the suffering of sentient beings. A lifetime of ascetic practices surpasses ten kalpas, forever leaving the Saha world and returning to the Pure Land.' After saying this, he passed away with a smile. The prefect Duan Huairan saw this and found it strange, and wrote a verse in praise: 'My teacher ascended to the first bhumi (stage of enlightenment) in a single thought, the music of the Buddha's land came twice. Only the ancient locust tree in front of the door, its branches are low, as if to hang the golden platform.'
Dharma Master vowed to obtain rebirth on a golden platform
During the Zhenghe period, there was a Dharma master named Zhongmin (personal name), who was from Sanqu. He studied at the Xiangfu Temple in the prefecture. As a young man, he carried his books to Yongjia to visit Dharma Master Zhong. After a long time, he became accomplished, so he went to Qiantang Nanping to complete his studies under Wen Gong. Everyone admired his arguments, so they called him 'Tiger Cub'. Later, he returned to his hometown to manage Mount Fushi, and shoes piled up outside the door. The Dharma master exaggeratedly said, 'If there are not five hundred people under my seat, I will not lecture on the main part of the scriptures.' The Dharma master suddenly said such a thing, so he only lectured on small parts of the scriptures throughout his life. When the Dharma master was about to die, he hurried back to his original temple and gathered the assembly in the Great Dharma Hall. The Dharma master ascended the lion throne and, as soon as he sat in the lotus position, suddenly saw the Western silver platform arrive, so he shouted loudly, 'I have understood the first principle in my life, and I vow to obtain rebirth on a golden platform, why can't it be so?' Then...
瞑目而終。見者莫不驚呼。所謂師子座者。蓋以木雕飾。宛其生者。高一丈餘。上安蓮華臺座。是寺多出高流。每以是為升陟之階。唯師一登之。后無復繼者。於今寺革為禪。則棄之於殿角矣。吾宗有志昭師經由是寺。偶一耆宿得其說云。
生死本無隨妄而有
孤山閑居編云。夫枝必有根。流必有源。生實死之根源也。既有其生。安得無死。故大經曰。功德黑暗姊妹相隨。有智主人二俱不受。此則不受其生故無其死。若夫天理寂然曾無生滅之朕。妄情紛動遂見去來之跡。譬以清凈目觀晴明空。都無瑕翳。茍瞪目勞視。則狂華亂生。華既有生。而亦有滅。愚者好華生而惡華滅。而不知華本自無也。故楞嚴曰。一切眾生皆由不知常住真心性凈明體。用諸妄想。此想不真。故有流轉。
唐肅宗皇帝問南陽國師
直指凈土決疑集云。唐肅宗皇帝一日召南陽忠國師。問曰。舍此陰身當生何處耶。師答曰。一真妙性圓同太虛。本無生滅。若隨物應現。亦隨眾生作念去來耳。若也念合太虛真性。舍此已后。隨意往生十方佛國。如古德道。各各自努力。龍華會中相見是也。昔有無著等三人。並隨愿往生慈氏天宮。若人見性。舍此穢身。並歸諸佛會裡也。
問意甚親。答猶通漫。且隨意往生之語。並歸諸
【現代漢語翻譯】 現代漢語譯本 瞑目而終，見到的人沒有不驚呼的。那所謂的師子座（sī zi zuò，獅子寶座），是用木頭雕刻裝飾的，宛如他活著的樣子，高一丈多，上面安放著蓮花臺座。這座寺廟多出高僧，常常把這（師子座）作為晉陞的階梯，只有這位法師登上過，之後再也沒有人繼承。如今寺廟改為禪宗寺廟，就把它丟棄在殿角了。我們宗門有志之士昭法師經過這座寺廟，偶爾從一位老者那裡得知了這些說法：
生死本來沒有，是隨著虛妄而產生的
《孤山閑居編》中說，樹枝必定有根，水流必定有源頭，生實際上是死的根源。既然有了生，怎麼會沒有死呢？所以《大經》說：『功德和黑暗像姐妹一樣相隨，有智慧的主人兩者都不接受。』這就是不接受生，所以就沒有死。至於天理寂靜，從來沒有生滅的跡象，虛妄的情感紛亂擾動，於是就看到了來去的痕跡。比如用清凈的眼睛觀看晴朗的天空，完全沒有瑕疵。如果瞪大眼睛勞累地看，就會產生虛幻的景象。虛幻的景象既然有生，也就有滅。愚蠢的人喜歡虛幻景象的產生而厭惡虛幻景象的滅亡，卻不知道虛幻景象本來就是沒有的。』所以《楞嚴經》說：『一切眾生都是由於不知道常住真心性凈明體，而使用各種虛妄的念頭。這些念頭不真實，所以才有流轉。』
唐肅宗皇帝問南陽國師（Nányáng guóshī，南陽慧忠國師）
《直指凈土決疑集》中說，唐肅宗皇帝有一天召見南陽忠國師，問道：『捨棄這個陰身（yīn shēn，指由五蘊組成的身體）后，應當往生到哪裡呢？』國師回答說：『一真妙性圓滿如同太虛空，本來沒有生滅。如果隨著事物而應現，也隨著眾生的念頭而有來去罷了。如果念頭與太虛真性相合，捨棄這個身體之後，可以隨意往生到十方佛國。』如同古德所說：『各自努力，龍華會（lóng huá huì，彌勒佛成佛時舉行的盛會）中相見。』過去有無著（Wúzhe，人名）等三人，都隨自己的願力往生到慈氏天宮（Císhì tiāngōng，彌勒菩薩的居所）。如果人能明心見性，捨棄這個污穢的身體，都將歸於諸佛的聚會之中。
問話的意思很親切，回答卻還顯得普通而寬泛，而且『隨意往生』的說法，以及『都歸於諸
【English Translation】 English version He closed his eyes and passed away. All who saw it were astonished and cried out. The so-called 'Lion Throne' (shī zi zuò, lion throne) was made of carved wood, resembling his living form, over ten feet tall, with a lotus pedestal on top. This temple produced many eminent monks, and this (lion throne) was often used as a step for promotion. Only this master had ascended it, and no one followed after him. Now that the temple has been converted to Zen, it has been discarded in a corner of the hall. A member of our sect, Master Zhao, passed by this temple and happened to learn these sayings from an elder:
'Birth and death are originally non-existent, arising from delusion.'
The 'Gushan Leisurely Living Compilation' says, 'A branch must have a root, and a stream must have a source. Birth is actually the root of death. Since there is birth, how can there be no death? Therefore, the Great Sutra says: 'Merit and darkness follow each other like sisters; a wise master accepts neither.' This means not accepting birth, so there is no death. As for the tranquility of heavenly principle, there has never been a sign of arising or ceasing. Deluded emotions are turbulent and disturbed, and thus traces of coming and going are seen. It is like looking at a clear sky with pure eyes, with no blemishes at all. If one strains one's eyes and looks laboriously, then illusory flowers will arise in confusion. Since the flowers have arisen, they will also cease. Foolish people like the arising of the flowers and dislike the ceasing of the flowers, but they do not know that the flowers are originally non-existent.' Therefore, the Shurangama Sutra says: 'All sentient beings are due to not knowing the constant, true, mind's pure, bright essence, and using various deluded thoughts. These thoughts are not true, so there is transmigration.'
Emperor Suzong of Tang asked National Teacher Nanyang (Nányáng guóshī, National Teacher Huizhong of Nanyang)
The 'Direct Pointing to Pure Land Resolving Doubts Collection' says, 'One day, Emperor Suzong of Tang summoned National Teacher Zhong of Nanyang and asked, 'Where should I be reborn after abandoning this yin body (yīn shēn, refers to the body composed of the five aggregates)?' The National Teacher replied, 'The one true, wondrous nature is perfectly like the great void, originally without arising or ceasing. If it manifests in response to things, it merely comes and goes according to the thoughts of sentient beings. If one's thoughts are in accord with the true nature of the great void, after abandoning this body, one can be reborn at will in the Buddha lands of the ten directions.' As the ancient worthies said, 'Each of you strive diligently, and we shall meet at the Dragon Flower Assembly (lóng huá huì, a grand gathering held when Maitreya Buddha attains Buddhahood).' In the past, there were three people, including Wuzhe (Wúzhe, a personal name), who all followed their vows and were reborn in the Tushita Heaven (Císhì tiāngōng, the abode of Maitreya Bodhisattva). If a person sees their nature and abandons this defiled body, they will all return to the assembly of the Buddhas.'
The meaning of the question is very intimate, but the answer still seems ordinary and broad, and the statement 'reborn at will,' as well as 'all return to the
佛會裡之言。既不能專修佛國之行。何緣托識他方。余愛楊無為頌。曰。凈土周沙界。云何獨指西。但能從一入。觸處是菩提。此則通示。而不妨別修。世人可不慕西方一其志而修之乎。
唐溫尚書問圭峰禪師
傳燈錄紀。溫造尚書問圭峰密公曰。悟理息妄之人不結業。一期壽盡靈性何依耶。師答曰。一切眾生具有覺性靈明。與佛無殊。但以無始未曾了性妄執我相故。生愛惡等情。隨情造業。遂長劫輪迴。然則身中覺性未曾生死。若能明悟。此性即是法身本自無生。何有依託。但多生習性喜怒哀樂微細流注難以卒除。須長覺察。豈可一生所修便同諸佛力用。但可以空寂為體。勿認色身。以靈知為心。勿認妄念。妄念若起。都不隨之。臨命終時。自然業不能系。雖有中陰。所向自由。天上人間隨意寄託。若愛惡之念已泯。即不受分段之身。唯圓覺大智朗然獨存。名之為佛矣。
若言天上人間隨意寄託。則是所修不超三界。既不超三界。則還墮輪迴之中。古人所謂野火燒難盡。春風吹又生者也。若言不受分段之身。畢竟此人託生何處。若言大智獨存名佛。畢竟此佛四教辨判成何佛身。固知若不善吾臺宗一家所用經論五住二死三身四土之旨。則未可與言修行趣果之道也。昔苕溪論席解紛委明此義。其略曰
【現代漢語翻譯】 現代漢語譯本：佛會裡的人說，既然不能專心修行佛國的法門，又憑什麼將神識寄託在其他地方呢？我喜愛楊無為的頌詞，說：『凈土遍佈整個宇宙，為何只指向西方？只要能從一個法門入門，處處都是菩提。』這是一種普遍的開示，但不妨礙個別修行。世人難道不應該一心向往西方凈土而修行嗎？
唐朝溫尚書問圭峰禪師：
《傳燈錄》記載，溫造尚書問圭峰密公禪師：『領悟真理、止息妄念的人不造業，那麼這一期壽命結束后，靈性依靠什麼呢？』禪師回答說：『一切眾生都具有覺性（覺悟的本性），靈明（靈妙光明），與佛沒有差別。只是因為無始以來沒有覺悟本性，妄自執著於我相（對自我的虛假認知），所以產生愛、惡等情緒，隨著情緒造業，於是長久地在輪迴中流轉。然而，身中的覺性從未經歷生死。如果能夠明悟，這覺性就是法身（佛的真身），本來就沒有生滅，又有什麼可以依靠的呢？只是多生累世的習性（長期養成的習慣），如喜怒哀樂等細微的流動難以一下子去除，必須經常覺察。怎麼能因為一生修行就等同於諸佛的力量呢？只要以空寂（空性與寂靜）為本體，不要執著於色身（物質身體）；以靈知（靈妙的覺知）為心，不要執著于妄念（虛妄的念頭）。妄念如果生起，都不要跟隨它。臨命終時，自然業力不能束縛。即使有中陰身（死亡與投胎之間的過渡狀態），也能自由自在地前往想去的地方，在天上人間隨意寄託。如果愛惡的念頭已經泯滅，就不會再受分段之身（受業力支配的生死輪迴），只有圓滿覺悟的大智慧（究竟圓滿的智慧）朗然獨立存在，這就叫做佛了。』
如果說在天上人間隨意寄託，那就是所修行的沒有超出三界（欲界、色界、無色界）。既然沒有超出三界，那就還在輪迴之中。古人所說的『野火燒不盡，春風吹又生』就是這個意思。如果說不受分段之身，那麼這個人究竟託生在哪裡呢？如果說大智慧獨立存在就叫做佛，那麼這個佛究竟是天臺宗四教（藏、通、別、圓）判定的哪種佛身呢？由此可知，如果不精通我們天臺宗所用的經論中關於五住地煩惱（五種根本煩惱）、二種死（分段生死、變易生死）、三身（法身、報身、應身）、四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）的宗旨，就不能和他談論修行證果的道理。以前苕溪論席詳細地解釋過這個道理，其大意是：
【English Translation】 English version: The people in the Buddhist assembly say, since one cannot exclusively cultivate the practices of the Buddha-land, how can one entrust consciousness to other realms? I admire Yang Wuwei's verse, which says: 'The Pure Land pervades the entire universe, why only point to the West? As long as one can enter from one path, everywhere is Bodhi.' This is a general instruction, but it does not prevent individual cultivation. Shouldn't people aspire to the Western Pure Land with one mind and cultivate towards it?
Minister Wen of the Tang Dynasty asked Chan Master Guifeng:
The Transmission of the Lamp records that Minister Wen Zao asked Chan Master Guifeng Mi Gong: 'A person who understands the principle and ceases delusion does not create karma. What does the spiritual nature rely on when this life ends?' The Master replied: 'All sentient beings possess the nature of awareness (the nature of enlightenment), spiritual luminosity (spiritual and bright), which is no different from the Buddha. It is only because, from beginningless time, they have not awakened to their nature and falsely cling to the notion of self (false perception of self), thus generating emotions such as love and hate, and creating karma according to these emotions, resulting in long cycles of reincarnation. However, the nature of awareness within the body has never experienced birth or death. If one can clearly understand, this nature is the Dharmakaya (the true body of the Buddha), which is originally without birth. What is there to rely on? It is just that the habits (long-term habits) of many lifetimes, such as subtle flows of joy, anger, sorrow, and happiness, are difficult to eliminate all at once. One must constantly be aware. How can one equate the power of the Buddhas with just one lifetime of cultivation? One should take emptiness and stillness (emptiness and tranquility) as the essence, and not cling to the physical body (material body); take spiritual knowing (spiritual awareness) as the mind, and not cling to deluded thoughts (false thoughts). If deluded thoughts arise, do not follow them. When approaching the end of life, naturally karma cannot bind you. Even if there is an intermediate state (the transitional state between death and rebirth), one is free to go wherever one wishes, entrusting oneself to the heavens or the human realm at will. If the thoughts of love and hate have been extinguished, one will no longer be subject to segmented bodies (birth and death under the control of karma), only the perfect and enlightened great wisdom (ultimate and perfect wisdom) will exist independently and clearly, and this is called Buddha.'
If it is said that one can entrust oneself to the heavens or the human realm at will, then what is cultivated does not transcend the Three Realms (Desire Realm, Form Realm, Formless Realm). Since it does not transcend the Three Realms, then one is still within reincarnation. The ancients said, 'Wildfires cannot burn it out, the spring breeze blows and it grows again,' which is what this means. If it is said that one is not subject to segmented bodies, then where is this person reborn? If it is said that great wisdom exists independently and is called Buddha, then what kind of Buddha body is this Buddha according to the Tiantai school's Four Teachings (Tripitaka, Shared, Distinct, Perfect)? From this, it can be known that if one is not proficient in the tenets of the Tiantai school's sutras and treatises regarding the Five Categories of Afflictions (five fundamental afflictions), the Two Kinds of Death (segmented death, transformational death), the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the Four Lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Residue, Land of Real Reward and Adornment, Land of Eternal Tranquil Light), then one cannot discuss with him the path of cultivation and attaining fruition. Previously, the seat of discussion at Tiaoxi explained this meaning in detail, the gist of which is:
。六住大士尚存分段之生。四果真人猶有變易之死。果能深究此等言教。則超登彼岸。自有捷徑。誠難以惑於他修矣。
真歇禪師示眾文
真歇了禪師示眾云。悟得紙衣下事。只解恁么去。明得一色邊事。未會先師意。自余則隱峰倒卓。灌溪步歸。無業問隨後之人。大顛說無聲三昧。或聞鼯鼠而便脫。或為愚癡而再來。或豎指而休。或翻船而往。一一坐亡立化。個個逞神現通。其顯也目擊正容。其混也忘蹤失跡。用得純熟。措手自由。滿路光生迥無依著。此乃衲僧平常轉身亦未足為奇也。若也已見未明。眼光落地。如生龜脫殼。似方木逗圓。為形軀之所滯。被火風之所迫。蓋一生唸唸散亂。心識分飛。臨終之時。暫欲澄心靜慮。閉目閤眼。意不為幻妄磨滅者。豈易得乎。要須硬鱍鱍地壁立千仞。一念恁么去徹底休歇。去氣息都無。去那邊了卻去。直得行如鳥道。坐若虛空。空想亦無。個點靈明迥然超卓曾無改變也。只如今日。還有光影落時不昧生死底漢么。良久云。五蘊身全尚不知。百骸散后何處覓。
王朝散勸修西方文
寶珠集曰。嘉禾王衷居錢唐西湖。政和中舉隱逸。朝廷以處士旌之。嘗結蓮社。作文告諭曰。愚嘗參小本禪師。師嚴重動皆抵拒。唯衷再三許進一步。然于自省處猶未了了
【現代漢語翻譯】 現代漢語譯本：六住菩薩（處於第六個住位的菩薩）尚且存在分段生死，四果阿羅漢（證得四種果位的聖人）仍然有變易生死。如果能夠深入研究這些言教，那麼超越到達彼岸，自然有捷徑可走，實在難以被其他的修行方法所迷惑。
真歇禪師開示大眾的文字
真歇了禪師開示大眾說：『領悟了紙衣下的事情，只懂得這樣去做。明白了顏色方面的事情，還不懂得先師的意旨。』其餘的像隱峰禪師倒立而逝，灌溪禪師步行而歸，無業禪師詢問身後之人，大顛禪師說無聲三昧。或者聽到鼯鼠的聲音就脫離了生死，或者因為愚癡而再次轉生，或者豎起手指而停止活動，或者翻船而往生。他們都坐著或站著去世，個個展現神通。他們顯現的時候，讓人肅然起敬；他們隱沒的時候，讓人無從尋覓。運用得純熟，行動就自由自在，處處光明，沒有絲毫執著。這乃是修行人平常的轉身，也不足為奇。如果已經見過卻沒有明白，眼光落地，就像烏龜脫殼一樣痛苦，像方形的木頭硬要塞進圓孔一樣不協調。被形體的束縛，被地水火風的逼迫。因為一生唸唸散亂，心識紛飛，臨終的時候，想要暫時澄心靜慮，閉目閤眼，讓意念不被幻妄所磨滅，哪裡是容易做到的呢？必須硬邦邦地像壁立千仞一樣堅定，一念之間徹底休歇，氣息都消失，在那邊了結一切。直到行走像鳥飛過一樣無痕跡，坐著像虛空一樣空曠，連空想都沒有，那一點靈明迥然超卓，從來沒有改變過。』就像今天，還有光影落下時，不迷惑于生死的修行人嗎？良久，禪師說：『五蘊之身完整的時候尚且不知道，百骸散落之後到哪裡去尋找呢？』
王朝散勸修西方文
《寶珠集》記載：嘉禾人王衷居住在錢塘西湖，政和年間被舉薦為隱逸之士，朝廷用處士的稱號來表彰他。他曾經結成蓮社，寫文章告誡大家說：『我曾經參訪小本禪師，禪師的言行舉止都非常嚴肅，難以接近，只有我王衷再三請求才允許進一步請教。然而在自我反省的地方，我還是沒有完全明白。』
【English Translation】 English version: Even Bodhisattvas in the sixth stage of dwelling (those in the sixth of the ten abodes) still experience segmented birth and death, and Arhats of the Four Fruits (saints who have attained the four stages of Arhatship) still undergo changeable death. If one can deeply investigate these teachings, then transcending to reach the other shore will naturally have a shortcut, and it will be truly difficult to be misled by other cultivation methods.
Zen Master Zhenxie's Instructions to the Assembly
Zen Master Zhenxie Liao instructed the assembly, saying: 'Having awakened to the matter under the paper robe, one only knows to go about it in this way. Having understood the matter on the side of color, one has not yet understood the intention of the former teacher.' Others, like Zen Master Yinfeng, died standing upside down; Zen Master Guanxi walked back home; Wu Ye asked the person behind him; and Dadian spoke of the soundless samadhi. Some detached from birth and death upon hearing the sound of a flying squirrel, while others were reborn due to ignorance. Some stopped activity by raising a finger, while others went to rebirth by overturning a boat. Each of them passed away sitting or standing, each displaying supernatural powers. When they manifested, they commanded respect; when they disappeared, they left no trace. Using it skillfully, one acts freely, with light shining everywhere, without any attachment. This is the ordinary turning around of a monastic, and it is not even considered strange. If one has seen but not understood, one's eyesight falls to the ground, as painful as a turtle shedding its shell, as awkward as trying to fit a square peg into a round hole. One is hindered by the physical body and pressed by the elements of earth, water, fire, and wind. Because one's thoughts are scattered and the mind is fragmented throughout life, how easy is it to temporarily calm the mind and contemplate quietly, closing the eyes at the time of death, and preventing the mind from being destroyed by illusions? One must be as firm as a towering cliff, completely ceasing in a single thought, with breath completely gone, resolving everything on the other side. Until walking is like a bird flying without a trace, sitting is like the emptiness of space, with even empty thoughts gone, that point of spiritual clarity is distinctly outstanding and has never changed.' Just like today, are there any practitioners who are not deluded by birth and death when light and shadow fall? After a long pause, the Zen master said: 'When the five aggregates (skandha) are complete, one still does not know; where will one find them after the hundred bones are scattered?'
Wang Chaosan's Exhortation to Cultivate the Western Pure Land
The 'Collection of Precious Pearls' records: Wang Zhong of Jiahe lived in West Lake, Qiantang. During the Zhenghe era, he was recommended as a recluse, and the court honored him with the title of 'Erudite Gentleman'. He once formed a Lotus Society and wrote an admonition, saying: 'I once visited Zen Master Xiaoben. The Zen master's words and actions were very serious and difficult to approach. Only I, Wang Zhong, repeatedly requested and was allowed to inquire further. However, in the area of self-reflection, I still have not fully understood.'
。續㳂干止宿秀州崇寧寺。晨朝偶聞眾僧諷彌陀經。心忽有所感曰。我禪門用心有年。自恨無劄腳處。今聞阿彌陀佛居西方令我信愿求生。豈非究竟處乎。於是發心修之已一十九年。未嘗一日違缺。蓋於心警悟自得。有若禪宗之了達也。既得此已復念利他。昔有僧法持。專修凈業。命終聞天樂異香。良久復穌曰。吾生平修凈業。而不能利他為恨。吾死後。乞露屍于松林之下。施與烏鳶螻蟻。使食我血肉者皆生凈土。言已瞑目。寺僧即睹神幡數首從日西下。幡出異光以燭其室。故知自利者必利人。今衷謹于居處結白蓮社。募人同修。有欲預者。不限尊卑貴賤士庶僧尼。但發心愿西歸者。普請入社也。左朝散大夫處士王衷謹勸。然處士建修此社。經歷年所。願行之功。後果不疾面西而化。其凈土經教真不負於人。但患世人不肯于經教耳。
論唯心凈土有理有跡
龍舒曰。世有專于參禪者云。唯心凈土豈復更有凈土。自性彌陀不必更見彌陀。此言似之而非也。何則西方凈土有理有跡。論其理則能凈其心故一切皆凈。誠為唯心凈土矣。論其跡則實有極樂世界。佛詳覆言之。豈妄語哉。人人可以成佛。所謂自性彌陀者固不妄矣。然卒未能至此。譬如良材可以雕聖像必加功力然後能成。不可遽指良材而謂物象之華麗也
【現代漢語翻譯】 現代漢語譯本：續㳂干止宿在秀州（今浙江嘉興）崇寧寺。一天早晨，偶然聽到眾僧誦讀《彌陀經》。心中忽然有所感悟，說道：『我禪門用心多年，只恨沒有一個落腳之處。如今聽聞阿彌陀佛（Amitabha）居住在西方，令我信愿求生，這豈不是究竟的歸宿嗎？』於是發心修行凈土法門，至今已經十九年，未曾有一天違背或缺失。大概是因為內心警醒覺悟，自然領會，好像禪宗的徹悟一樣。既然自己得到了好處，又想到利益他人。過去有僧人法持，專修凈業。臨命終時，聽聞天樂異香。過了很久又甦醒過來說道：『我平生修行凈業，只遺憾不能利益他人。我死後，請將我的屍體暴露在松林之下，施捨給烏鴉、老鷹、螻蟻。使吃了我血肉的眾生都能往生凈土。』說完就閉上了眼睛。寺里的僧人隨即看到好幾面神幡從西邊落下，幡上發出奇異的光芒照亮整個房間。所以知道自利的人必定會利益他人。現在我王衷謹在居住的地方結成白蓮社，招募人們一同修行。凡是想要加入的人，不限制尊貴卑賤、士人百姓、僧人尼姑。只要發心願意往生西方的，都請加入白蓮社。左朝散大夫處士王衷謹勸勉。王處士建立和修行這個蓮社，經歷多年，願力和修行之功，最終果然沒有疾病，面向西方而化去。凈土的經典教義真不會辜負人，只怕世人不肯相信經典教義罷了。 論唯心凈土有理有跡 龍舒居士說：世上有專門參禪的人說：『唯心凈土，難道還有另外的凈土嗎？自性彌陀（Amitabha），不必再見另外的彌陀。』這話聽起來好像有道理，但實際上是錯誤的。為什麼呢？因為西方凈土有理有跡。從理上來說，能夠清凈自己的心，所以一切都是清凈的，這確實是唯心凈土。從事蹟上來說，確實有極樂世界，佛陀詳細地說明了這一點，難道會是妄語嗎？人人都可以成佛，所謂自性彌陀當然不是虛妄的。然而最終未能達到這個境界。譬如好的木材可以雕刻成佛像，必須加上功夫才能成功。不能立刻指著好的木材就說是佛像的華麗。
【English Translation】 English version: Xu Yangan stayed overnight at Chongning Temple in Xiuzhou (now Jiaxing, Zhejiang). One morning, he happened to hear the monks chanting the 'Amitabha Sutra'. He suddenly felt something in his heart and said, 'I have been practicing diligently in the Chan school for many years, but I regret that I have no place to settle down. Now I hear that Amitabha Buddha (Amitabha) resides in the West, inspiring me to believe, aspire, and seek rebirth there. Isn't this the ultimate destination?' Therefore, he resolved to cultivate the Pure Land Dharma, and it has been nineteen years without a single day of violation or deficiency. It is probably because his heart was awakened and he naturally understood, just like the thorough enlightenment of Chan Buddhism. Since he has benefited himself, he also thought of benefiting others. In the past, there was a monk named Fachi who specialized in Pure Land practice. When he was dying, he heard heavenly music and smelled strange fragrances. After a long time, he woke up again and said, 'In my life, I have cultivated Pure Land practice, but I regret that I cannot benefit others. After my death, please expose my body under the pine forest and give it to crows, eagles, ants. May all beings who eat my flesh and blood be reborn in the Pure Land.' After saying that, he closed his eyes. The monks in the temple immediately saw several divine banners falling from the west, and the banners emitted strange light illuminating the entire room. Therefore, it is known that those who benefit themselves will surely benefit others. Now I, Wang Zhongjin, have formed the White Lotus Society at my residence, recruiting people to practice together. Anyone who wants to join is not limited by nobility or lowliness, scholars or commoners, monks or nuns. As long as they are willing to be reborn in the West, please join the White Lotus Society. Encouragement from Wang Zhongjin, a retired official. Mr. Wang established and cultivated this Lotus Society for many years, and with the power of his vows and practice, he eventually passed away facing the West without illness. The Pure Land scriptures and teachings will truly not fail people, but I am afraid that people in the world are unwilling to believe in the scriptures and teachings. On the Principle and Manifestation of the Mind-Only Pure Land Layman Longshu said: There are those who specialize in Chan meditation who say, 'The Pure Land is only in the mind, is there another Pure Land? The self-nature Amitabha (Amitabha), there is no need to see another Amitabha.' These words sound reasonable, but in reality, they are wrong. Why? Because the Western Pure Land has both principle and manifestation. In terms of principle, it can purify one's own mind, so everything is pure, and this is indeed the Mind-Only Pure Land. In terms of manifestation, there is indeed the Land of Ultimate Bliss, and the Buddha explained this in detail. Could it be a lie? Everyone can become a Buddha, so the so-called self-nature Amitabha is certainly not false. However, one has not yet reached this state. For example, good wood can be carved into a Buddha statue, but effort must be added to succeed. One cannot immediately point to the good wood and say that it is the splendor of the Buddha statue.
。是所謂唯心凈土而無復更有凈土。自性阿彌不必更見阿彌者非也。又或信有凈土。而泥唯心之說。乃謂西方不足生者。謂參禪悟性超佛越祖阿彌不足見者。皆失之矣。蓋此言甚高切。恐不易到也。故修西方見佛得道則易。若止在此世界。欲參禪悟性超佛超祖。為甚難。況修凈土者。且不礙於參禪。何參禪者必薄于凈土也。
勸參禪者不妨修西方
龍舒曰。參禪大悟遂脫生死輪迴。固為上矣。然至此者恐少。若修西方。則直截輪迴。萬不漏一。故今勸參禪之人。每日留頃刻之暇修于西方。若果大悟得超輪迴。去佛地尚遠。更往見阿彌陀佛。展禮致敬。有何不可。若未得大徹悟者。壽數忽盡。且徑往西方見佛聞法。何患不大悟也。若不修西方。則未免隨業受異報也。
修西方如現受官職
龍舒曰。參禪取大悟。不肯修西方。如人有一品官而不受。必欲修學為大魁。其志甚美。然大魁不可必得。不如且受一官。然後一面修學。如得大魁。則錦上添花。若不得。則不失其為官人。修西方者。且受一官之謂也。一面修學。兼參禪之謂也。不得大魁者。參禪未悟之謂也。不失其為官人者。直脫輪迴之謂也。既生西方。烏有不大悟者哉。
弘覺法師為曇諦師
梁高僧傳紀。僧曇諦吳興人。父
【現代漢語翻譯】 現代漢語譯本： 這便是所謂的『唯心凈土』，除此之外便沒有其他的凈土了嗎？認為自性便是阿彌陀佛，不必再往生西方見阿彌陀佛，這種說法是不對的。又或者有人相信有西方凈土，卻又執著于『唯心』之說，認為西方凈土不值得往生，認為參禪悟效能超越佛和祖師，不值得去見阿彌陀佛，這些都是錯誤的。因為這些話境界很高，恐怕不容易達到。所以修持西方凈土，見佛得道就容易。如果只在這個世界，想要參禪悟性，超越佛和祖師，是非常難的。況且修持凈土的人，並不妨礙參禪，為什麼參禪的人一定要輕視凈土呢？ 勸告參禪的人不妨修持西方凈土 龍舒居士說：參禪大悟，從而脫離生死輪迴，固然是上等的。然而達到這種境界的人恐怕很少。如果修持西方凈土，就能直接脫離輪迴，萬無一失。所以現在勸告參禪的人，每天留出片刻的空閑時間修持西方凈土。如果真的大悟，得到了超越輪迴的境界，距離成佛的果地還很遠，更應該前往西方，拜見阿彌陀佛（Amitabha），行禮致敬，有什麼不可以的呢？如果還沒有得到大徹大悟，壽命忽然終結，就直接往生西方，見佛聞法，還怕不能大悟嗎？如果不修持西方凈土，就難免隨著業力接受不同的果報。 修持西方凈土就像現在接受官職 龍舒居士說：參禪是爲了求得大悟，不肯修持西方凈土，就像一個人有一品官職卻不接受，一定要通過學習考取狀元，他的志向非常美好。然而狀元不是一定能考取的，不如先接受這個官職，然後一面學習。如果考取了狀元，那就是錦上添花。如果沒有考取，也不會失去官職。修持西方凈土，就是先接受一個官職的意思。一面學習，就是兼修參禪的意思。沒有考取狀元，就是參禪沒有開悟的意思。不失去官職，就是直接脫離輪迴的意思。既然往生西方凈土，怎麼會不開悟呢？ 弘覺法師為曇諦師 《梁高僧傳》記載，僧曇諦（Seng Tandi）是吳興人，父親是殷氏。
【English Translation】 English version: Is this the so-called 'Mind-Only Pure Land,' and there are no other Pure Lands besides it? To think that one's own nature is Amitabha (Amitabha - The Buddha of Infinite Light) and that there is no need to be reborn in the Western Pure Land to see Amitabha is incorrect. Or, some believe in the existence of the Western Pure Land but cling to the 'Mind-Only' doctrine, thinking that the Western Pure Land is not worth being reborn in, or that Chan (Zen) meditation and enlightenment can surpass the Buddhas and Patriarchs, and that Amitabha is not worth seeing. These are all mistakes because these words are of a very high realm, and it may not be easy to reach them. Therefore, cultivating the Western Pure Land and seeing the Buddha to attain enlightenment is easy. If one only stays in this world, wanting to practice Chan meditation and enlightenment to surpass the Buddhas and Patriarchs is very difficult. Moreover, those who cultivate the Pure Land path are not hindered from practicing Chan meditation, so why must those who practice Chan meditation belittle the Pure Land path? Advising Chan practitioners to also cultivate the Western Pure Land Layman Longshu said: To attain great enlightenment through Chan meditation and thus escape the cycle of birth and death is certainly the best. However, there are probably very few who reach this state. If one cultivates the Western Pure Land, one can directly escape the cycle of rebirth, without fail. Therefore, I now advise those who practice Chan meditation to spare a moment each day to cultivate the Western Pure Land. If one truly attains great enlightenment and transcends the cycle of rebirth, one is still far from the Buddha's fruition, and one should even more so go to the West to pay respects to Amitabha Buddha. What is wrong with that? If one has not attained great enlightenment and one's lifespan suddenly ends, one can directly be reborn in the West, see the Buddha, and hear the Dharma. What is there to fear about not attaining great enlightenment? If one does not cultivate the Western Pure Land, one will inevitably receive different retributions according to one's karma. Cultivating the Western Pure Land is like receiving an official position now Layman Longshu said: Practicing Chan meditation is to seek great enlightenment, but refusing to cultivate the Western Pure Land is like a person who has a first-rank official position but refuses to accept it, insisting on studying to become the top scholar. His ambition is very admirable. However, becoming the top scholar is not guaranteed. It is better to accept the official position first and then study at the same time. If one becomes the top scholar, it is icing on the cake. If one does not, one will not lose one's position as an official. Cultivating the Western Pure Land is like accepting an official position first. Studying at the same time is like practicing Chan meditation concurrently. Not becoming the top scholar is like not attaining enlightenment through Chan meditation. Not losing one's position as an official is like directly escaping the cycle of rebirth. Since one is reborn in the Western Pure Land, how can one not attain great enlightenment? Dharma Master Hongjue was Dharma Master Tandi The Biographies of Eminent Monks of the Liang Dynasty records that the monk Tandi (Seng Tandi) was from Wuxing, and his father was from the Yin family.
彤為冀州別駕。母黃氏晝寢。夢見一僧呼黃為母。寄一麈尾並二鐵鏤書鎮。眠覺見二物具存。因而懷孕生諦。諦五歲時。母以二物示之。諦曰。前身為秦王講法華經賜我者也。年至十歲出家。隨父見關中僧道䂮。忽喚䂮名。䂮曰。童子何以呼宿士名。諦曰。和尚是諦沙彌。為眾僧採藥。被野豬所傷。不覺失聲也。䂮悟而泣曰。子即先師弘覺法師也。因問。弘覺捨命正是寄物之日。事實驗矣。
乘禪師為薛刺史作子
續高僧傳云。元魏間乘禪師專持法華經。命終託生河東薛氏家。生而能言宿世事。而不樂處俗。復愿為僧。其父任泗州守。隨父赴官。便往中山七帝寺。恍然記得昔處。因尋本時弟子語曰。汝頗記從吾渡水往狼山時。乘禪師者我身是也。弟子唯然。父母恐其出家。便與納室。從此即忘宿世之事矣。
齊君佐前身是講僧
大宋高僧傳載。吳郡士人齊君佐勤學為詩。常困游吳楚間。元和中經錢唐。欲求餐天竺。至孤山饑不能前。因臨流而泣。忽有一梵僧。顧而笑曰。法師秀才旅遊貺味足否。佐曰。貺味已足。法師之呼何耶。僧曰。子不記講法華經于同德寺乎。佐曰。不記。僧即于囊中出一棗子與食。佐乃悟知前世講經之事。僧曰。當時五人。唯我一人得度。獨汝為凍餓之士。佐曰。餘四
【現代漢語翻譯】 現代漢語譯本 彤擔任冀州別駕（官名）。他的母親黃氏白天睡覺，夢見一個僧人稱呼黃氏為母親，並寄來一個麈尾（一種拂塵）和兩個鐵鏤書鎮。醒來后，黃氏發現這兩樣東西都真實存在，因此懷孕生下了諦。諦五歲時，母親把這兩樣東西給他看。諦說：『這是我前世作為秦王講《法華經》時被賜予的。』到了十歲，諦出家。他跟隨父親拜見關中的僧人道䂮（人名）。諦忽然呼喚道䂮的名字。道䂮說：『童子為何呼喚老僧的名字？』諦說：『和尚是諦沙彌，為眾僧採藥時，被野豬所傷，不覺失聲。』道䂮醒悟而哭泣說：『你就是先師弘覺法師啊！』於是問道：『弘覺法師捨命正是寄物之日，事情果然如此啊！』
乘禪師轉世為薛刺史的兒子
《續高僧傳》記載，元魏年間，乘禪師專心持誦《法華經》。命終后，投生到河東薛氏家中。出生后就能說話，記得前世的事情，但不喜歡身處俗世，再次發願出家為僧。他的父親擔任泗州太守，他跟隨父親赴任。到達中山七帝寺時，他恍然記得以前住過這裡。於是尋找以前的弟子，對他說：『你還記得我從前帶你渡水前往狼山的事情嗎？乘禪師就是我。』弟子回答：『是的。』他的父母擔心他出家，就給他娶了妻子。從此他就忘記了前世的事情。
齊君佐前世是講經僧人
《大宋高僧傳》記載，吳郡士人齊君佐勤奮學習詩歌，經常困頓于吳楚一帶。元和年間，他經過錢塘，想要到天竺寺求齋飯，到達孤山時，飢餓得無法前進，於是臨河哭泣。忽然有一個梵僧，看著他笑著說：『法師秀才，旅遊的滋味足夠了嗎？』齊君佐說：『滋味已經足夠了。法師為何這樣稱呼我？』僧人說：『你不記得在同德寺講《法華經》的事情了嗎？』齊君佐說：『不記得了。』僧人就從囊中拿出一個棗子給他吃。齊君佐於是醒悟，知道了前世講經的事情。僧人說：『當時有五個人，只有我一個人得度，只有你成為凍餓之士。』齊君佐問：『其餘四人呢？』
【English Translation】 English version Tong served as the Biejia (official title) of Ji Province. His mother, Huang, had a dream during a daytime nap in which a monk called Huang 'Mother' and sent a horsetail whisk (a type of duster) along with two iron-carved paperweights. Upon waking, Huang found the two items to be actually present, and subsequently became pregnant and gave birth to Di. When Di was five years old, his mother showed him the two items. Di said, 'These were given to me in my previous life when I lectured on the Lotus Sutra for the King of Qin.' At the age of ten, Di became a monk. He followed his father to meet the monk Dao Que (personal name) in Guanzhong. Di suddenly called out Dao Que's name. Dao Que said, 'Young boy, why do you call out the name of an old monk?' Di said, 'This monk is the novice Di, who was injured by a wild boar while gathering herbs for the monks, and inadvertently cried out.' Dao Que realized and wept, saying, 'You are the late master, Dharma Master Hongjue!' Then he asked, 'Dharma Master Hongjue gave up his life on the very day the items were sent; the matter is indeed true!'
Chan Master Cheng reincarnated as the son of Prefect Xue
The Continued Biographies of Eminent Monks records that during the Yuan Wei period, Chan Master Cheng single-mindedly upheld the Lotus Sutra. After his death, he was reborn into the Xue family of Hedong. He was able to speak from birth and remembered matters from his previous life, but he did not enjoy being in the secular world and vowed to become a monk again. His father served as the prefect of Sizhou, and he followed his father to his post. When he arrived at the Seven Emperors Temple in Zhongshan, he suddenly remembered living there before. So he sought out his former disciple and said to him, 'Do you remember when I took you across the water to Wolf Mountain? Chan Master Cheng is me.' The disciple replied, 'Yes.' His parents, fearing that he would become a monk, married him off. From then on, he forgot the matters of his previous life.
Qi Junzuo's previous life was a sutra-lecturing monk
The Biographies of Eminent Monks of the Great Song records that Qi Junzuo, a scholar from Wujun, diligently studied poetry and often found himself in poverty traveling between Wu and Chu. During the Yuanhe period, he passed through Qiantang and wanted to seek alms at Tianzhu Temple. When he reached Gushan, he was too hungry to proceed, so he wept by the river. Suddenly, a Brahman monk looked at him and smiled, saying, 'Dharma Master scholar, is the taste of traveling sufficient?' Qi Junzuo said, 'The taste is already sufficient. Why does the Dharma Master call me that?' The monk said, 'Do you not remember lecturing on the Lotus Sutra at Tongde Temple?' Qi Junzuo said, 'I do not remember.' The monk then took a jujube from his bag and gave it to him to eat. Qi Junzuo then realized and knew about his previous life of lecturing on the sutras. The monk said, 'At that time, there were five people, only I attained liberation, and only you became a frozen and starving scholar.' Qi Junzuo asked, 'What about the other four?'
十許年日唯一餐。身擁一褐。福不完也。僧曰。由汝師子座上廣說異端使後學生疑。戒缺質傴。報應宜然。僧言已不見。佐即投靈隱寺。出家為僧。更名鑑空。后立行高節而終。
永禪師後身為房太尉
唐明皇雜錄云。房管字次律。開元中宰桐廬。與形真人和璞攜手閑步。至夏口村。入一廢佛寺。璞坐于松下。以杖扣地。令侍人掘深數尺。得一瓦甕。內皆是婁師德與永禪師書畫。璞曰。君省此否。管恍然記前世為永禪師也。僧仲殊詩曰。陋以房次律。因循墮流俗。蓋譏其失志也。
遜長老後身為李侍郎
夷堅志曰。李侍郎名彌遜。字似之。為臨川太守。一日父忌辰往疏山飯僧。與堂頭行滿長老共飯。滿年八十餘。熟視李曰。公乃遜老乎。李不應。滿又曰。遜老余同門兄也。上下字與公皆同。余自公守此土。已疑之。今日察公言笑動止精彩。無少異。公必其後身也。李扣遜之亡則元祐戊辰正月。乃李初生之歲也。李本號彌遠。偶夢中有人。為改為遜。後果中第。李信之。歸家揭燕寢名小云堂。賦詩見意曰。老子何因一念差。肯將簪發換袈裟。同參尚有滿兄在。異世猶將遜老夸。結習未忘能作舞。因緣那得見拈花。卻將凈業尋歸路。淡泊何如居土家。
誦法華經尼墮倡妓
遁齋閑覽
【現代漢語翻譯】 現代漢語譯本 十多年來每天只吃一餐，身上只穿一件粗布衣，這福報還沒有享盡。一位僧人說：『因為你在師子座上大肆宣揚異端邪說，使後來的學生產生疑惑，戒律缺失，身體佝僂，這是應得的報應。』僧人說完就不見了。佐於是前往靈隱寺，出家為僧，改名爲鑑空。後來他樹立了高尚的品行和節操而終。
永禪師後來轉世為房太尉
《唐明皇雜錄》記載，房管，字次律，開元年間在桐廬擔任縣令。他與形真人和璞攜手悠閒地散步，走到夏口村，進入一座廢棄的佛寺。璞坐在松樹下，用手杖敲擊地面，讓侍從挖掘數尺深，得到一個瓦甕，裡面全是婁師德與永禪師的書畫。璞說：『您還記得這件事嗎？』房管恍然大悟，記起前世是永禪師。僧人仲殊作詩說：『鄙陋如房次律，因循墮落於世俗。』這是譏諷他喪失了志向。
遜長老後來轉世為李侍郎
《夷堅志》記載，李侍郎，名彌遜，字似之，擔任臨川太守。一天，在他父親的忌日前往疏山寺齋僧，與堂頭行滿長老一起吃飯。行滿長老八十多歲，仔細地看著李彌遜說：『您是遜長老嗎？』李彌遜沒有回答。行滿又說：『遜長老是我的同門師兄，上下兩個字與您的名字都相同。我自從您來這裡做太守，就已經懷疑了。今天觀察您的言談舉止和精神面貌，沒有絲毫差異，您一定是他的後身。』李彌遜推算遜長老去世的年份是元祐戊辰年正月，正是李彌遜出生的那一年。李彌遜原本名叫彌遠，偶然在夢中有人為他改名為彌遜，後來果然考中進士。李彌遜相信了這件事，回家后將臥室命名為小云堂，賦詩表達心意說：『老子為何一念之差，竟然將簪子和頭髮換成了袈裟。同參道友還有行滿兄在，異世仍然將遜老夸。結習未忘還能跳舞，因緣如何才能見到拈花。不如將凈業作為迴歸之路，淡泊的生活不如做個居士。』
誦讀《法華經》的尼姑墮落為娼妓
《遁齋閑覽》
【English Translation】 English version For over ten years, he ate only one meal a day and wore only a coarse cloth robe. His blessings were not yet exhausted. A monk said, 'Because you widely preached heresy on the lion throne, causing later students to doubt, your precepts are deficient, and your body is hunched. This is a fitting retribution.' After the monk spoke, he disappeared. Zuo then went to Lingyin Temple, became a monk, and changed his name to Jiankong (Contemplating Emptiness). Later, he established high moral character and integrity until his death.
Zen Master Yong later reincarnated as Military Commissioner Fang
The 'Miscellaneous Records of Emperor Ming of Tang' states that Fang Guan (Fang Guan), courtesy name Ci Lü, served as magistrate of Tonglu during the Kaiyuan era. He and the Daoists Xingzhen (Form True) and Pu (Unadorned) strolled leisurely, arriving at Xia Kou Village and entering a dilapidated Buddhist temple. Pu sat under a pine tree and tapped the ground with his staff, instructing attendants to dig several feet deep, uncovering a pottery urn filled with calligraphy and paintings by Lou Shide (Lou Shide) and Zen Master Yong (Zen Master Yong). Pu said, 'Do you remember this?' Fang Guan suddenly realized that his previous life was Zen Master Yong. The monk Zhongshu (Zhongshu) wrote a poem saying, 'Vulgar like Fang Ci Lü, drifting into worldly customs.' This was a criticism of his loss of ambition.
Elder Xun later reincarnated as Vice Minister Li
The 'Yi Jian Zhi' states that Vice Minister Li (Li), named Mi Xun (Mi Xun), courtesy name Si Zhi, served as prefect of Linchuan. One day, on the anniversary of his father's death, he went to Shushan Temple to offer a meal to the monks, dining with the abbot, Elder Xingman (Xingman). Elder Xingman, over eighty years old, looked closely at Li Mi Xun and said, 'Are you Elder Xun (Xun)?' Li Mi Xun did not respond. Xingman then said, 'Elder Xun is my fellow disciple, and the two characters of your name are the same. Since you came to serve as prefect here, I have suspected it. Today, observing your speech, demeanor, and spirit, there is no difference. You must be his reincarnation.' Li Mi Xun calculated that Elder Xun's death occurred in the first month of the Wuchen year of the Yuanyou era, which was the year of Li Mi Xun's birth. Li Mi Xun's original name was Mi Yuan, but in a dream, someone changed it to Mi Xun, and he later passed the imperial examination. Li Mi Xun believed this, and upon returning home, he named his bedroom Xiaoyun Hall (Small Cloud Hall), composing a poem expressing his thoughts: 'Why did the old man make a mistake in one thought, willing to exchange his hairpin and hair for a kasaya? My fellow practitioner is still Elder Xingman, and in another life, he still praises Elder Xun. The habitual tendencies have not been forgotten and I can still dance, how can I see the flower being twirled due to karma? Instead, I will take pure karma as the path of return, and a simple life is better than being a householder.'
A nun who recited the 'Lotus Sutra' fell into prostitution
'Dunzhai Xianlan'
記。歐陽文忠公知穎州日。有官奴盧媚兒。姿貌端秀善談笑。口中常作蓮華香散越。滿座人皆奇之。而莫測其由。俄有一僧。自蜀地來。頗知人前生事。公因語之。僧曰。此女前身嘗為尼。誦蓮經三十年。一念之誤流墮至此。公未之信。因問之曰。汝曾讀法華經否。奴曰。失身於此所不暇也。公命取是經示之。一覽輒誦如素熟者。易以他經則不能也。僧言真可信矣。
青草堂後身為曾魯公
龍舒凈土文曰。本朝有二青草堂。在前者年九十餘。有曾家婦女常為齋供。及佈施衣物。草堂感其恩。乃語之曰。老僧死當為夫人作兒子。一日婦人忽產。遣人往看草堂。已坐亡矣。所生子即曾魯公也。以前世為僧修福慧故。少年登科。其後作宰相。此亦誤也。蓋不出生死而在輪迴世界中。以區區恩惠。為人作子。不脫貪愛。其失計甚矣。
喆禪師後身為大貴人
龍舒凈土文曰。有真如喆禪師。名行尊宿也。住京師大剎。四十年坐禪不睡。歸寂后。雖紙襖亦出舍利。中貴愛樂以三十千買之。禪師若修西方。必為不退轉菩薩矣。而不曾修此。死後乃生大富貴處。一生憂苦。可哀也哉。永嘉云。了即業障本來空。未了應須還宿債。喆之不了生死大事。生大富貴處。滿前生願心。而多憂苦者。還百生千世之宿債也
【現代漢語翻譯】 現代漢語譯本： 記載。歐陽文忠公（歐陽修的謚號，此處指歐陽修）知穎州時，有個官奴名叫盧媚兒。她姿容端莊秀麗，善於談笑，口中經常散發出蓮花的香味，滿座的人都覺得很奇異，卻沒有人能知道其中的原因。不久，有個僧人從蜀地來，很瞭解人的前生之事。歐陽公因此和他談起此事，僧人說：『這個女子前世曾經是尼姑，誦讀《蓮經》（即《妙法蓮華經》）三十年，因為一念之差而流落到這裡。』歐陽公不太相信，於是問盧媚兒說：『你曾經讀過《法華經》（即《妙法蓮華經》）嗎？』盧媚兒說：『淪落到這種地步，沒有空閑去讀經了。』歐陽公命人取來這部經給她看，她看了一遍就能背誦，好像非常熟悉一樣。換成其他的經書，她就不能背誦了。僧人說：『這真是可信了。』
青草堂老僧後來轉世為曾魯公（曾鞏）
《龍舒凈土文》中說，本朝有兩個青草堂老僧，年歲都在九十以上。有個曾家的婦女經常為他們提供齋飯，並且佈施衣物。青草堂老僧感念她的恩德，就對她說：『老僧我死後當爲夫人作兒子。』有一天，這個婦人忽然生產，派人去看青草堂老僧，已經坐化去世了。所生的兒子就是曾魯公（曾鞏）。因為前世為僧，修習福慧的緣故，少年時就考中進士，後來做了宰相。這也是一種錯誤。因為沒有脫離生死輪迴，而在輪迴世界中，因為區區的恩惠，就轉世為人作兒子，沒有脫離貪愛，這種失算太大了。
喆禪師後來轉世為大貴人
《龍舒凈土文》中說，有個真如喆禪師，是位德行高尚的僧人。住在京城的大寺廟裡，四十年坐禪不睡覺。圓寂后，即使是穿過的紙襖也生出舍利。有位太監非常喜愛，用三十千錢買了下來。喆禪師如果修習西方凈土法門，必定成為不退轉菩薩了。但是他沒有修習這個法門，死後就投生到大富大貴之家，一生憂愁痛苦，真是可悲啊！永嘉禪師說：『了悟了，業障本來就是空；沒有了悟，就應當償還宿世的債務。』喆禪師沒有了悟生死大事，投生到大富大貴之家，滿足了前生的願望，卻又多有憂愁痛苦，這是在償還百生千世的宿債啊。
【English Translation】 English version: It is recorded that when Ouyang Wenzhong Gong (posthumous title of Ouyang Xiu, here referring to Ouyang Xiu) was in charge of Yingzhou, there was a government slave named Lu Meier. She was beautiful and good at talking and laughing. Her mouth often emitted the fragrance of lotus flowers, which surprised everyone present, but no one could figure out the reason. Soon, a monk came from the land of Shu, who knew about people's past lives. Ouyang Gong talked to him about this matter, and the monk said, 'This woman was once a nun in her previous life, reciting the Lotus Sutra (Miaofa Lianhua Jing) for thirty years, but she fell into this state due to a moment of error.' Ouyang Gong did not quite believe it, so he asked Lu Meier, 'Have you ever read the Dharma Flower Sutra (Miaofa Lianhua Jing)?' Lu Meier said, 'Having fallen to this state, I have no time to read the scriptures.' Ouyang Gong ordered someone to bring this sutra to show her. She could recite it after reading it once, as if she were very familiar with it. If it was another sutra, she could not recite it. The monk said, 'This is truly believable.'
The old monk of Qingcao Hall was later reborn as Zeng Lugong (Zeng Gong).
The Longshu Pure Land Text says that there were two old monks in Qingcao Hall in this dynasty, both over ninety years old. A woman from the Zeng family often provided them with vegetarian meals and alms of clothing. The old monk of Qingcao Hall was grateful for her kindness and said to her, 'After I die, I will be your son.' One day, this woman suddenly gave birth, and sent someone to see the old monk of Qingcao Hall, who had already passed away in meditation. The son born was Zeng Lugong (Zeng Gong). Because he was a monk in his previous life and cultivated blessings and wisdom, he passed the imperial examination at a young age and later became a prime minister. This is also a mistake. Because he did not escape the cycle of birth and death, but remained in the world of reincarnation, and because of a small kindness, he was reborn as a son, without escaping greed and love. This miscalculation is too great.
Zen Master Zhe was later reborn as a great nobleman.
The Longshu Pure Land Text says that there was a Zen Master Zhenru Zhe, who was a monk of high virtue. He lived in a large temple in the capital and meditated without sleeping for forty years. After his death, even the paper robe he wore produced sarira (relics). A eunuch loved it very much and bought it for thirty thousand coins. If Zen Master Zhe had cultivated the Western Pure Land Dharma, he would surely have become a non-retrogressing Bodhisattva. But he did not cultivate this Dharma, and after death he was reborn into a wealthy and noble family, with a life of sorrow and suffering, which is truly sad! Yongjia Zen Master said, 'If you understand, the karmic obstacles are originally empty; if you do not understand, you must repay the debts of past lives.' Zen Master Zhe did not understand the great matter of birth and death, and was reborn into a wealthy and noble family, fulfilling his previous life's wishes, but with much sorrow and suffering. This is repaying the debts of hundreds of thousands of lifetimes.
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古長老後身生宰相家
龍舒凈土文曰。有惠古長老云。先住舒州太平。次遷浙東大剎道德名世。緇白歸之。無何死後託生一宰相家。前生多修福慧報。今生高科及第。世固為榮。使古老曾修西方。則脫輪迴去矣。何有今日墜墮哉。楞伽經謂。世間修行人如澄濁水。澄之雖清未去濁。腳攪之復濁。古老之謂也。若人生西方。見佛得道。復來此界。則是刷去濁。腳雖攪之。不復濁矣。
齊君房遇梵僧悟前身
纂異記曰。齊君房吳郡人。自幼雖力學。而寡才思。常為貧苦所役。進謁公侯亦無顧遇。唐元和間游錢唐。意欲求餐天竺。至於孤山饑不能前。因臨流悲泣。俄見一梵僧。顧謂曰。法師秀才旅遊滋味足否。齊曰。旅味即足。法師之稱何耶。僧曰。子不憶講法華經于洛中同德寺乎。齊曰。某平生盤遊吳楚。未嘗涉京江。又何洛中之說耶。僧曰。子應為飢火所惱不憶前世也。僧乃探缽囊出一棗子曰。此吾國所產者。食之能知過未事。齊食訖乃掬泉而飲。枕石而睡。覺而忽悟前身如昨日。因禮其僧而問言。震和尚安否。曰。專精未至。再為蜀僧。今則斷攀緣矣。神上人安在。曰。前愿未滿。又聞為法師矣。悟法師安在。曰。豈不憶香山寺石像前戲發大愿。若不證無上菩提。必愿為朝貴。昨聞已為
【現代漢語翻譯】 現代漢語譯本
古長老轉世為宰相之子 《龍舒凈土文》記載，有位惠古長老，最初住在舒州太平，後來遷到浙東的大寺廟，以道德聞名於世，僧俗都歸附他。不久後去世，轉世投胎到一戶宰相之家。前世修了許多福慧，今生高中進士。世俗認為這是榮耀，如果古長老當初修習西方凈土，就脫離輪迴了，哪裡會有今天這樣的墮落呢？《楞伽經》說，世間的修行人就像是澄清渾濁的水，即使澄清了，污濁還在，用腳一攪又會渾濁。說的就是古長老這種情況。如果往生西方極樂世界，見佛得道，再回到這個世界，那就是把污濁刷掉了，即使腳攪動，也不會再渾濁了。
齊君房遇到梵僧，領悟前世 《纂異記》記載，齊君房是吳郡人，從小雖然努力學習，但才思匱乏，經常被貧困所困擾。拜訪公侯也沒有人理睬他。唐元和年間，他遊歷錢塘，想要到天竺去化緣。到了孤山，飢餓得無法前進，於是對著流水悲傷哭泣。忽然見到一位梵僧，回頭對他說：『法師秀才，遊歷的滋味足夠了嗎？』齊君房說：『遊歷的滋味是足夠了，但為什麼稱我為法師呢？』僧人說：『你不記得在洛陽同德寺講《法華經》了嗎？』齊君房說：『我平生遊歷吳楚，從未到過京江，又怎麼會到過洛陽呢？』僧人說：『你應該是被飢餓所困擾，不記得前世的事情了。』僧人於是從缽囊中取出一顆棗子說：『這是我們國家所產的，吃了它就能知道過去和未來的事情。』齊君房吃完后，捧起泉水喝下，枕著石頭睡覺。醒來后忽然領悟前世的事情，就像發生在昨天一樣。於是向僧人行禮，問道：『震和尚現在安好嗎？』僧人說：『專精修行還不夠，再次轉世為蜀地的僧人，現在已經斷絕了攀緣之心。神上人現在在哪裡？』僧人說：『前世的願望還沒有滿足，又聽說轉世為法師了。悟法師現在在哪裡？』僧人說：『難道你不記得在香山寺石像前戲言發下大愿，如果不證得無上菩提，必定要轉世為朝廷的顯貴嗎？昨天聽說已經轉世為朝廷的顯貴了。』
【English Translation】 English version
The Elder Gu reincarnated as the son of a Prime Minister The 'Longshu Pure Land Essay' states that there was an Elder Hui Gu (Elder Hui Gu), who initially resided in Taiping, Shuzhou (Taiping, Shuzhou), and later moved to a prominent temple in Eastern Zhejiang (Eastern Zhejiang), renowned for his morality. Both monks and laypeople revered him. Not long after his death, he was reborn into the family of a Prime Minister. In his previous life, he accumulated much merit and wisdom, leading to his success in the imperial examinations in this life. The world considers this glorious. If Elder Gu had cultivated towards the Western Pure Land (Western Pure Land) initially, he would have escaped the cycle of reincarnation. How could he have fallen to this state today? The 'Lankavatara Sutra' (Lankavatara Sutra) says that worldly practitioners are like clarifying muddy water. Although it becomes clear after settling, the turbidity remains. Stirring it with the foot makes it muddy again. This refers to Elder Gu's situation. If one is reborn in the Western Paradise (Western Paradise), sees the Buddha (Buddha), and attains enlightenment, then returns to this world, it is like brushing away the turbidity. Even if stirred with the foot, it will not become muddy again.
Qi Junfang encountered a Brahman monk and realized his past life The 'Zuan Yi Ji' (Zuan Yi Ji) records that Qi Junfang (Qi Junfang) was from W郡 (W郡). Although he studied diligently from a young age, he lacked talent and was often troubled by poverty. Visiting nobles and officials, he received no attention. During the Yuanhe period of the Tang Dynasty (Tang Dynasty), he traveled to Qiantang (Qiantang), intending to beg for alms in Tianzhu (Tianzhu). Reaching Gushan (Gushan), he was too hungry to proceed, so he wept sadly by the stream. Suddenly, he saw a Brahman monk (Brahman monk) who turned to him and said, 'Scholar-monk, is the taste of traveling sufficient?' Qi Junfang said, 'The taste of traveling is sufficient, but why do you call me a monk?' The monk said, 'Do you not remember lecturing on the 'Lotus Sutra' (Lotus Sutra) at Tongde Temple (Tongde Temple) in Luoyang (Luoyang)?' Qi Junfang said, 'In my life, I have traveled in Wu (Wu) and Chu (Chu), and have never been to Jingjiang (Jingjiang), so how could I have been to Luoyang?' The monk said, 'You must be troubled by hunger and do not remember your past life.' The monk then took a jujube from his alms bowl and said, 'This is produced in my country. Eating it will allow you to know past and future events.' After Qi Junfang ate it, he scooped up spring water and drank it, then rested his head on a stone and slept. Upon waking, he suddenly realized his past life as if it had happened yesterday. He then bowed to the monk and asked, 'Is Venerable Zhen (Venerable Zhen) well?' The monk said, 'His dedication is not yet sufficient, and he has been reborn as a monk in Shu (Shu). Now he has severed all attachments. Where is Superior Shen (Superior Shen)?' The monk said, 'His previous vows have not been fulfilled, and I have heard that he has been reborn as a Dharma teacher. Where is Dharma Teacher Wu (Dharma Teacher Wu)?' The monk said, 'Do you not remember jokingly making a great vow before the stone statue in Xiangshan Temple (Xiangshan Temple), that if you did not attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi), you would surely be reborn as a noble in the court? Yesterday, I heard that he has been reborn as a noble in the court.'
武將矣。當時五僧唯吾得脫。獨爾為凍餒之士。齊曰。某四十餘年日唯一食。身擁一褐。此福不全修乃爾也。僧曰。過由師子座上廣說異端。使學者心生疑惑。戒珠有缺。禪不兼修。質傴影曲。報應宜然。齊曰。為之柰何。僧曰。今日之事已無計矣。他生之事庶有警于君也。乃出一鏡。背面皆瑩徹。汝欲知貴賤修短佛法興替等事。宜一鑒之。齊覺鏡已言曰。諸事已審。僧收鏡而行。旋失所在。齊至靈隱遂祝髮為僧。改名鏡空。大和元年李玫習業在龍門天竺。空訪之。遂說上事再語玫曰。我生五十七。尚有九年在世。我去後佛法其衰乎。玫訖之不答。乃援筆書于經藏之北垣曰。不與一沙衰恒沙。兔而[罩-卓+耳]犬而拏。牛虎相交亡角牙。寶檀終不滅其華。此讖唐武帝廢釋教之事。後果驗也。
顧況失子哀悼再生
北夢瑣言曰。顧況字退翁。有一子名非熊。在暮年間其子忽暴亡。況哀悼不勝。乃吟曰。老人失愛子。日暮千行血。老人年七十。不作多年別非熊于冥中聞之。以情告于冥官。冥官憫之。遣令再生況家。既生三歲。乃能言冥中聞父苦吟之事。后應舉擢第。大為聲名人。
韋皋前身諸葛武侯
唐明皇雜錄云。成都尹韋皋始生一月。時有一胡僧。見之曰。別久。得無恙乎。嬰兒若有喜色
【現代漢語翻譯】 現代漢語譯本：武將逃脫。當時五個僧人只有我得以逃脫。齊說：『只有你是受凍捱餓的人。』齊說：『我四十多年來每天只吃一頓飯，身上只穿一件粗布衣，這是福報沒有完全修成才這樣的。』僧人說：『過錯在於你在師子座（指講法的高座）上廣泛宣說異端邪說，使學習的人心中產生疑惑，戒律像珠子一樣有了缺口，禪定和修行沒有同時進行，所以身體傴僂，影子彎曲，這是應有的報應。』齊說：『對此該怎麼辦呢？』僧人說：『今天的事情已經沒有辦法了，來生的事情或許可以給你一些警示。』於是拿出一面鏡子，正反兩面都光亮透明，『你想要知道貴賤、壽命長短、佛法興衰等事情，應該用這面鏡子照一照。』齊覺得鏡子已經說了這些事，說：『所有的事情都已經明白了。』僧人收起鏡子走了，很快就失去了蹤影。齊到了靈隱寺，於是剃髮出家當了僧人，改名叫鏡空。大和元年，李玫在龍門天竺寺學習，鏡空去拜訪他，於是說了之前的事情，再次對李玫說：『我今年五十七歲，還有九年活在世上，我去世后佛法大概要衰敗了吧。』李玫聽完沒有回答。於是拿起筆在經藏的北墻上寫道：『不與一沙衰恒沙，兔而[罩-卓+耳]犬而拏，牛虎相交亡角牙，寶檀終不滅其華。』這句讖語預言了唐武帝廢除佛教的事情，後來果然應驗了。 顧況失去兒子哀悼，兒子再生。 《北夢瑣言》記載，顧況字退翁，有一個兒子名叫非熊。在晚年的時候，他的兒子忽然暴病去世。顧況哀悼悲痛不已，於是吟誦道：『老人失愛子，日暮千行血。老人年七十，不作多年別。』非熊在陰間聽到了，把情況告訴了冥官。冥官憐憫他，派遣他投生到顧況家。出生三年後，就能說出在陰間聽到父親痛苦吟誦的事情。後來參加科舉考試中了進士，成爲了很有名望的人。 韋皋前世是諸葛武侯（諸葛亮）。 《唐明皇雜錄》記載，成都尹韋皋剛出生一個月的時候，當時有一個胡人僧侶，見到他說：『分別很久了，您還安好嗎？』嬰兒好像有高興的樣子。
【English Translation】 English version: A military general escaped. At that time, I was the only one of the five monks who managed to escape. Qi said, 'Only you are the one suffering from cold and hunger.' Qi said, 'For more than forty years, I have only eaten one meal a day and worn only a coarse cloth garment. This is because my blessings have not been fully cultivated.' The monk said, 'The fault lies in your widespread preaching of heterodox doctrines from the lion throne (referring to the high seat for preaching), causing doubt in the minds of learners, causing the precepts, like pearls, to have flaws, and not practicing both meditation and cultivation simultaneously. Therefore, your body is hunched, and your shadow is crooked, which is the appropriate retribution.' Qi said, 'What should be done about this?' The monk said, 'There is nothing that can be done about today's affairs, but perhaps the affairs of the next life can serve as a warning to you.' Then he took out a mirror, both sides of which were bright and transparent. 'If you want to know about nobility, baseness, lifespan, the rise and fall of Buddhism, and other things, you should look into this mirror.' Qi felt that the mirror had already spoken of these things and said, 'All things have already been understood.' The monk put away the mirror and left, quickly disappearing from sight. Qi went to Lingyin Temple and shaved his head to become a monk, changing his name to Jingkong. In the first year of the Dahe era, Li Mei was studying at Longmen Tianzhu Temple. Jingkong visited him and told him about the previous events, saying again to Li Mei, 'I am fifty-seven years old this year and have nine more years to live in this world. After I die, Buddhism will probably decline.' Li Mei listened without answering. Then he picked up a pen and wrote on the north wall of the scripture library: 'Not with one grain of sand does the Ganges decline, the rabbit is snared, the dog is seized, when the ox and tiger intersect, horns and teeth are lost, the precious sandalwood will never lose its fragrance.' This prophecy foretold the event of Emperor Wu of Tang abolishing Buddhism, and it later came to pass. Gu Kuang lost his son and mourned, and his son was reborn. The 'Bei Meng Suo Yan' records that Gu Kuang, styled Tuweng, had a son named Feixiong. In his later years, his son suddenly died of illness. Gu Kuang mourned with unbearable grief, and so he recited: 'The old man loses his beloved son, at dusk, a thousand lines of blood. The old man is seventy years old, not a separation of many years.' Feixiong heard this in the underworld and told the situation to the underworld official. The underworld official took pity on him and sent him to be reborn into Gu Kuang's family. After being born for three years, he was able to speak of hearing his father's painful recitation in the underworld. Later, he passed the imperial examination and became a very famous person. Wei Gao's previous life was Zhuge Wuhou (Zhuge Liang). The 'Tang Ming Huang Za Lu' records that when Chengdu Yin Wei Gao was just one month old, there was a foreign monk who saw him and said, 'It has been a long time since we parted, are you well?' The infant seemed to have a happy expression.
。眾問其故。僧曰。此子乃諸葛武侯之後身。我昔與之交遊。今復與之相見也如此。
梵僧愿為王侍中作子
冥祥記云。南宋侍中王珉時與一梵僧為方外友。僧每瞻珉風彩不常。輒語同輩曰。我後世若得與此人作子。愿亦足矣。珉潛聞一日戲之曰。法師才高行峻。他日還與誰為子耶。僧頷而不答。後日忽病亡。珉妻歲餘生一子。始能言。便解外國語。至於絕國奇貨。莫不識之。珉既審其前身。因小字之曰阿練。后遂為大名之人。
僧玄高託生趙氏
法苑珠林雲。唐貞觀末。相州滏陽縣智力寺僧玄高。俗馬氏。臨死日顧謂母曰。兒子于趙家有宿緣。此去當爲其子也。母弗信。乃以墨點於左肘。既終。趙妻忽夢。此僧來曰。某當與娘為息也。從而有娠。既產。果有墨點在肘。三歲無人導引能自往馬家去乃言。此我舊舍也。
王鄂前身柏堂寺童子
太平廣記云。唐王鄂尚書鄑之弟也。西京亂離鄑。挈家入蜀。㳂嘉陵江。至利州柏堂寺前。鄂年七歲忽曰。我曾有經一卷。藏此寺石龕中。父母異之。因令人隨訪。果獲之。至於所用木櫛猶存。寺僧曰。此我童子也。問其所夭之年。正鄂所生之歲。其前生父母尚在。厥後為官至令錄。
裴相國為于闐國王子
北夢瑣言曰。唐丞相
【現代漢語翻譯】 現代漢語譯本 眾人問他是什麼緣故。僧人說：『這個孩子是諸葛武侯（諸葛亮，三國時期蜀漢丞相）的後身。我過去曾與他交往，如今再次與他相見就是這樣。』 現代漢語譯本 《冥祥記》記載，南朝宋代的侍中（官名）王珉，與一位梵僧（印度僧人）是方外之友（世俗之外的朋友）。僧人每次看到王珉風采不凡，總是對同伴說：『我後世如果能做此人的兒子，心願也就滿足了。』王珉私下聽到后，一日戲弄他說：『法師您才高德重，他日還會與誰做兒子呢？』僧人點頭不語。後來忽然生病去世。王珉的妻子一年多後生了一個兒子，剛會說話，就能說外國話。至於各國的珍奇貨物，沒有不認識的。王珉既然知道他的前身，因此給他取小名叫阿練。後來成爲了很有名望的人。 現代漢語譯本 《法苑珠林》記載，唐朝貞觀末年，相州滏陽縣智力寺的僧人玄高，俗姓馬。臨死時回頭對母親說：『兒子在趙家有宿緣，這次去應當做他們的兒子。』母親不相信。就用墨在玄高的左肘上點了一下。玄高死後，趙家的妻子忽然夢見，這位僧人來說：『我應當與你做兒子。』於是就懷孕了。生下孩子后，果然有墨點在肘上。三歲時沒有人引導，就能自己去馬家，並說：『這是我以前的家。』 現代漢語譯本 《太平廣記》記載，唐朝王鄂（人名）尚書是鄑（人名）的弟弟。西京（長安）發生戰亂，鄑帶著全家入蜀。沿著嘉陵江，到達利州柏堂寺前。王鄂七歲時忽然說：『我曾經有一卷經書，藏在這座寺的石龕中。』父母感到奇怪，於是派人跟隨他去尋找，果然找到了。至於他用過的木梳還存在。寺里的僧人說：『這是我們寺里的童子。』問他去世的年份，正是王鄂出生的那一年。他前生的父母還健在。王鄂後來做官至令錄（官名）。 現代漢語譯本 《北夢瑣言》記載，唐朝丞相裴（姓氏）
【English Translation】 English version The crowd asked him the reason. The monk said, 'This child is the reincarnation of Zhuge Wuhou (Zhuge Liang, Prime Minister of Shu Han during the Three Kingdoms period). I used to associate with him, and now I meet him again like this.' English version The 'Mingxiang Ji' (Records of Mysterious Events) records that during the Southern Song Dynasty, Wang Min, a court attendant (official title), was an unconventional friend with a Brahmin monk (Indian monk). Every time the monk saw Wang Min's extraordinary demeanor, he would say to his companions, 'If I could be this person's son in my next life, I would be satisfied.' Wang Min overheard this and jokingly said one day, 'Venerable Master, you are highly talented and virtuous, whose son will you be in the future?' The monk nodded without answering. Later, he suddenly fell ill and died. More than a year later, Wang Min's wife gave birth to a son who, as soon as he could speak, could speak foreign languages. As for the rare goods of various countries, there was nothing he didn't recognize. Since Wang Min knew his previous life, he gave him the nickname 'A-lian'. Later, he became a very famous person. English version The 'Fayuan Zhulin' (Forest of Gems in the Dharma Garden) records that at the end of the Zhenguan era of the Tang Dynasty, the monk Xuan Gao of Zhili Temple in Fuyang County, Xiangzhou, whose secular surname was Ma, said to his mother on his deathbed, 'Your son has a karmic connection with the Zhao family, and I should be their son this time.' His mother did not believe it. So she put a dot of ink on his left elbow. After Xuan Gao died, the wife of the Zhao family suddenly dreamed that the monk came and said, 'I should be your son.' So she became pregnant. After giving birth to the child, there was indeed a dot of ink on his elbow. At the age of three, without anyone guiding him, he was able to go to the Ma family on his own and said, 'This is my old home.' English version The 'Taiping Guangji' (Extensive Records of the Taiping Era) records that Wang E (personal name), a Tang Dynasty official, was the younger brother of Zi (personal name). During the rebellion in Xijing (Chang'an), Zi took his family into Shu. Along the Jialing River, they arrived in front of Baitang Temple in Lizhou. Wang E, at the age of seven, suddenly said, 'I once had a volume of scriptures hidden in a stone niche in this temple.' His parents were surprised, so they sent someone to follow him to search, and they found it. As for the wooden comb he used, it still existed. The monks in the temple said, 'This is our temple's young novice.' When asked about the year of his death, it was exactly the year Wang E was born. His parents from his previous life were still alive. Wang E later became an official with the title of Linglu (official title). English version The 'Bei Meng Suo Yan' (Trivial Talks from the North Dream) records that the Tang Dynasty Prime Minister Pei (surname)
裴休留心釋宗。精於禪教。圭峰密公凡所著述。裴悉制序。常著毳衲。于歌妓院持缽乞食。自言。不為俗情所染。可以說法度人。每發願。世世為國王。弘護佛法。後於闐國王生一太子。手紋有裴休二字。聞于中朝。裴之子通書欲奉迎。不允乃止。
衲僧愿為崔氏作子
玉堂閑話曰。昔有一僧。常游崔慎之門。崔每以無子告之。僧曰。但請夫人盛裝游長安大寺院。見有老僧處。彼若不顧。更之他所。若有顧盻。宜厚結之。俾動其心。則後身任運為公之子也。崔與妻信其言。初至二三處。皆不之顧。后至一院見一老僧近六旬。相接勤篤。崔乃厚施。自是供給不絕。老僧感承自揣無以為報。發願。後世為其作子。不數年間僧亡。崔妻產一子。其手有衲僧二字。因小字衲僧。亦曰緇郎。
岐王得愛敬寺僧為子
廣異志曰。唐開元中。岐王范以無子。求道士葉靜能奏天曹。報云。范分當無子。靜能又牒送天曹。天曹不得已。遣二使者。取愛敬寺僧為之子。二使誤至聖善寺。取某大德。其僧曰。某平生修兜率天業。不當為人作子。二使者乃去。時愛敬寺僧竟以此日亡。經一年岐王得一子。方六七歲。恒求往愛敬寺遊玩。王縱之。每見僧如舊識者。無何長大。乃多好彈射之事。斯亦逐物則意移也。
【現代漢語翻譯】 現代漢語譯本 裴休潛心研究佛學，精通禪宗教義。圭峰宗密的著作，裴休都親自作序。他經常穿著粗布僧衣，在歌妓院拿著缽乞討食物。他自稱，不被世俗情感所污染，才能說法度人。他經常發願，生生世世做國王，弘揚護持佛法。後來于闐（Khotan，古代西域國名）國王生了一個太子，手上的紋路有『裴休』二字，這件事傳到了中朝。裴休的兒子想寫信去迎接他，裴休沒有允許，這件事就停止了。
衲僧（Na Seng，指和尚）發願做崔氏的兒子
《玉堂閑話》記載，過去有一個和尚，經常出入崔慎之的家門。崔慎之經常告訴他和尚自己沒有兒子。和尚說：『只要請夫人盛裝打扮，去長安的大寺院遊玩，看看有沒有老和尚。如果老和尚不看她，就換個地方。如果哪個老和尚看了她，就要好好地和他結交，讓他動心，那麼他來世就會做您的兒子了。』崔慎之和妻子相信了他的話。一開始去了兩三個地方，老和尚都不看她。後來去到一個寺院，見到一個大約六十歲的老和尚，老和尚對她非常熱情。崔慎之就慷慨地施捨錢財，從此對老和尚的供給不斷。老和尚非常感激，心想沒有什麼可以報答的，就發願來世做他的兒子。沒過幾年，老和尚去世了，崔慎之的妻子生了一個兒子，手上寫著『衲僧』二字，因此小名叫衲僧，也叫緇郎（Zi Lang，和尚的別稱）。
岐王（Qi Wang，唐朝王爺的封號）得到愛敬寺（Ai Jing Si，寺廟名）的和尚做兒子
《廣異志》記載，唐朝開元年間，岐王范因為沒有兒子，就請道士葉靜能（Ye Jing Neng，人名）上奏天曹（Tian Cao，神仙居住的地方）。天曹回覆說，范命中註定沒有兒子。葉靜能又再次上奏天曹。天曹不得已，派遣兩個使者，去愛敬寺找一個和尚做他的兒子。兩個使者錯誤地到了聖善寺（Sheng Shan Si，寺廟名），抓了一個大德（Da De，指有德行的僧人）。那個和尚說：『我平生修行兜率天（Dou Shuai Tian，佛教中的一個天界）的功業，不應該做人家的兒子。』兩個使者就離開了。當時愛敬寺的和尚竟然在這一天去世了。過了一年，岐王得到一個兒子。等到六七歲的時候，總是想去愛敬寺遊玩。岐王就縱容他。每次見到寺里的和尚，都好像認識一樣。沒過多久，長大后，就喜歡上了彈射的事情。這也是隨著外物而轉移心意啊。
【English Translation】 English version Pei Xiu devoted himself to Buddhist studies and was proficient in Chan (Zen) Buddhism. He personally wrote prefaces for all of Gui Feng Zong Mi's works. He often wore a coarse cloth monk's robe and begged for food with a bowl in brothels. He claimed that only by not being contaminated by worldly emotions could he preach the Dharma and save people. He often vowed to be a king in every lifetime to promote and protect Buddhism. Later, the king of Khotan (an ancient kingdom in the Western Regions) had a prince whose hand had the words 'Pei Xiu' on it. This matter was reported to the central court. Pei Xiu's son wanted to write a letter to welcome him, but Pei Xiu did not allow it, and the matter was dropped.
A Na Seng (monk) vows to be Cui's son
'Idle Talks from the Jade Hall' records that in the past there was a monk who often visited Cui Shenzhi's house. Cui often told the monk that he had no son. The monk said, 'Just ask your wife to dress up and visit the large temples in Chang'an, and see if there are any old monks. If an old monk doesn't look at her, go somewhere else. If an old monk looks at her, you should befriend him well and move his heart, then he will be your son in the next life.' Cui and his wife believed his words. At first, they went to two or three places, but the old monks didn't look at her. Later, they went to a temple and saw an old monk about sixty years old, who was very enthusiastic towards her. Cui then generously donated money, and the supply to the old monk never stopped. The old monk was very grateful and thought that he had nothing to repay, so he vowed to be his son in the next life. Not many years later, the old monk died, and Cui's wife gave birth to a son with the words 'Na Seng' written on his hand, so his nickname was Na Seng, also called Zi Lang.
Prince Qi (title of a prince in the Tang Dynasty) gets a monk from Ai Jing Temple (name of a temple) as his son
'Extensive Records of the Extraordinary' records that during the Kaiyuan period of the Tang Dynasty, Prince Qi, named Fan, had no son, so he asked the Taoist Ye Jingneng to report to the Heavenly Court. The Heavenly Court replied that Fan was destined to have no son. Ye Jingneng reported to the Heavenly Court again. The Heavenly Court had no choice but to send two messengers to Ai Jing Temple to find a monk to be his son. The two messengers mistakenly went to Sheng Shan Temple and took a virtuous monk. The monk said, 'I have been cultivating the merits of Tushita Heaven (a heaven in Buddhism) all my life, and I should not be someone else's son.' The two messengers then left. At that time, the monk of Ai Jing Temple died on this day. A year later, Prince Qi had a son. When he was six or seven years old, he always wanted to go to Ai Jing Temple to play. Prince Qi indulged him. Every time he saw the monks in the temple, it was as if he knew them. Before long, when he grew up, he became fond of archery. This is also a shift of intention following external things.
杜鴻漸發願為僧
湘山野錄云。唐相杜鴻漸初撫巴蜀。至益州見白雲山無住禪師。得佛法大意。自是棲心禪悅。有詩曰。長愿棲禪理。安能揖化源。晚年入相。以疾辭退。垂終顧命諸子曰。當爲吾沐浴剃除鬚髮。加以僧加梨衣。用火焚軀。此吾愿也。切不可違。
石延年墮鬼仙
湘山野錄云。宰相石延年字曼卿。性懆磊落豪于詩酒。明道中病而薨。平日與張生為友愛。既而數日張忽夢。曼卿騎一青驢到家曰。我已作鬼仙。得來召君同往也。張以母老固辭。曼卿怒而去。乃言曰。今當命補之同行矣。不日之間補之果卒。補之即范諷字也。事見儀興石刻。
尹道士為李宗固子
駕部員外郎李宗固守漢州。時有道士尹可元。精練善畫。以遺火得罪當死。李緩其獄。會赦獲免。可元時年八十一。自誓後世為李公子以報其德。洎可元死經二十餘年。李之兒婦夢可元入房。後果生子。乳名蜀孫。幼而善畫。喜讀莊老。仍復為道士。名曰妙應。事母以孝。其寫真妙絕。一時東坡嘗作長篇紀其事。其略曰。千年鼻祖守關門。一念還為李耳孫。香火舊緣何日盡。丹青余習至今存。
蔡元度子悟前身
朱或可談紀。蔡元度子乃悟前身是潤州丹陽王家兒子。訪之果然妻子尚在。來見與語。敘舊
【現代漢語翻譯】 現代漢語譯本 杜鴻漸發願為僧
《湘山野錄》記載，唐朝宰相杜鴻漸最初治理巴蜀時，在益州拜見了白雲山無住禪師（Wu Zhu Chanshi of Baiyun Mountain）。他領悟了佛法的大意，從此潛心於禪悅。他曾作詩說：『長久以來我願棲心禪理，怎能再去追求世俗的功名利祿？』晚年再次入朝為相，因病辭官退隱。臨終時，他囑咐兒子們說：『應當為我沐浴，剃除鬚髮，穿上僧伽梨衣（Seng伽梨衣，a type of monastic robe）。用火焚燒我的遺體。這是我的願望，千萬不可違背。』 石延年墮鬼仙
《湘山野錄》記載，宰相石延年（Shi Yannian），字曼卿（Manqing），性格豪爽磊落，喜愛詩酒。明道年間病逝。他平日與張生（Zhang Sheng）友誼深厚。不久之後，張生忽然夢見石曼卿騎著一頭青驢來到他家，說：『我已經成了鬼仙，特來召你一同前往。』張生以母親年老為由堅決推辭。石曼卿生氣地離開了，並說：『現在應當命令補之（Bu Zhi）與我同行了。』沒過幾天，補之果然去世。補之就是范諷（Fan Feng），字補之。此事記載在儀興的石刻上。 尹道士為李宗固子
駕部員外郎李宗固（Li Zonggu）鎮守漢州時，有一位道士尹可元（Yin Keyuan），精通煉丹，擅長繪畫。因為遺火的罪過被判處死刑。李宗固緩了他的刑期，適逢大赦得以免罪。尹可元當時八十一歲，發誓來世要做李宗固的兒子，以報答他的恩德。等到尹可元去世二十多年後，李宗固的兒媳夢見尹可元進入她的房間。後來果然生了一個兒子，小名叫蜀孫（Shu Sun）。從小就擅長繪畫，喜歡閱讀《莊子》、《老子》。後來又做了道士，名叫妙應（Miaoying）。他孝順母親，他的畫技精妙絕倫。當時蘇軾（Su Shi），字東坡（Dongpo），曾經作長詩來記載這件事。詩的大意是：『千年的鼻祖老子守著關門，一念之差又成了李耳的子孫。香火的舊緣何時才能了結？繪畫的余習至今還存在。』 蔡元度子悟前身
朱或（Zhu Huo）的《可談》記載，蔡元度（Cai Yuandu）的兒子忽然醒悟前世是潤州丹陽王家（Wang family of Danyang, Runzhou）的兒子。去尋訪，果然他的妻子還在。前來相見，與他交談，追述往事。
【English Translation】 English version Du Hongjian's Vow to Become a Monk
The 'Xiangshan Yelu' records that when Du Hongjian (Du Hongjian), a Tang Dynasty chancellor, first governed the Ba-Shu region, he met the Chan master Wu Zhu (Wu Zhu Chanshi) of Baiyun Mountain in Yizhou. He grasped the essence of the Buddha's teachings and from then on devoted himself to the joy of Chan meditation. He wrote a poem saying: 'For a long time, I have wished to dwell in the principles of Chan, how can I still pursue worldly fame and fortune?' In his later years, he re-entered the court as chancellor, but resigned due to illness. On his deathbed, he instructed his sons: 'You should bathe me, shave my beard and hair, and dress me in a Sanghati robe (Sanghati robe, a type of monastic robe). Cremate my body. This is my wish, you must not disobey it.' Shi Yannian Falls as a Ghost Immortal
The 'Xiangshan Yelu' records that Chancellor Shi Yannian (Shi Yannian), courtesy name Manqing (Manqing), was a man of forthright and uninhibited character, who loved poetry and wine. He died of illness during the Mingdao era. He had a close friendship with Zhang Sheng (Zhang Sheng). Not long after, Zhang Sheng suddenly dreamed that Shi Manqing rode a blue donkey to his house and said: 'I have become a ghost immortal, and I have come to summon you to go with me.' Zhang Sheng firmly declined on the grounds that his mother was old. Shi Manqing left angrily and said: 'Now I shall order Bu Zhi (Bu Zhi) to go with me.' Within a few days, Bu Zhi indeed died. Bu Zhi was Fan Feng (Fan Feng), courtesy name Bu Zhi. This matter is recorded on a stone inscription in Yixing. Taoist Yin is the Son of Li Zonggu
When Li Zonggu (Li Zonggu), a subordinate official of the Ministry of Personnel, was guarding Hanzhou, there was a Taoist priest named Yin Keyuan (Yin Keyuan), who was skilled in alchemy and painting. He was sentenced to death for the crime of causing a fire. Li Zonggu delayed his sentence, and he was pardoned during a general amnesty. Yin Keyuan was eighty-one years old at the time, and he vowed to be Li Zonggu's son in his next life to repay his kindness. More than twenty years after Yin Keyuan's death, Li Zonggu's daughter-in-law dreamed that Yin Keyuan entered her room. Later, she indeed gave birth to a son, whose nickname was Shu Sun (Shu Sun). From a young age, he was skilled in painting and loved to read 'Zhuangzi' and 'Laozi'. Later, he became a Taoist priest again, named Miaoying (Miaoying). He was filial to his mother, and his painting skills were exquisite. At that time, Su Shi (Su Shi), courtesy name Dongpo (Dongpo), wrote a long poem to record this event. The gist of the poem is: 'The thousand-year-old ancestor Laozi guards the gate, a single thought turns him into a descendant of Li Er. When will the old karmic connection of incense and fire end? The remaining habits of painting still exist today.' Cai Yuandu's Son Realizes His Previous Life
Zhu Huo's (Zhu Huo) 'Ketan' records that Cai Yuandu's (Cai Yuandu) son suddenly realized that his previous life was the son of the Wang family (Wang family of Danyang, Runzhou) of Danyang, Runzhou. He went to visit them, and indeed his wife was still there. She came to see him, talked with him, and recounted past events.
宛合。至八九歲。漸熟世境。旋忘前事。
李氏女知前世為男子
可談云。雍丘李三禮有女子。名小師。年數歲乃曰。我前身是黃陂典吏雷澤兒子。名曰亭甫。年十七歲因患足瘡而死有今世也。時雍丘牛商多在黃陂尋問。宛爾符契。他日雷澤往見小師。一見便呼為父。政和八年小師來黃陂。抱其舊母號泣不已。又數與邑人說其平昔之事皆驗。
岳陽王前身許玄度
傳燈註文。越州沙門曇彥。與檀越許詢字玄度同造二塔。彥有神異。天降相輪。塔未就。玄度遽亡。彥壽一百二十餘歲。待玄度再來。時岳陽王來撫越州。彥預告曰。許玄度來。弟子謂。師老耄而言。岳陽王曾受志公密示。才到便入寺尋訪于彥。彥遙見便稱許玄度來。王曰。弟子簫登何爾稱之。彥曰。未達宿命。焉知是事。彥即以三昧力加被于王。忽悟前身與彥同造二塔。由是塔事再加興振。
海印禪師託生朱防禦
武庫云。海印信和尚嗣。瑯玡桂府人也。住蘇州定慧寺。年八十餘。平日受朱防禦家供養。屢到其宅。一日朱問曰。和尚後世能來弟子家中託生得否。師微笑諾之。及歸寺即不快。數日而化。其遷化日。朱室生一女子。不勝悲嘆。時圓照本禪師住瑞光。聞其事往訪之。方出月抱。出一見便笑。圓照喚云。海印
【現代漢語翻譯】 現代漢語譯本：
宛如閉合一般。到了八九歲，逐漸熟悉世事，隨即忘記前生的事情。 李氏女知道前世是男子 可談說，雍丘（Yongqiu）李三禮有個女兒，名叫小師。幾歲的時候就說：『我前世是黃陂（Huangpi）的典吏雷澤的兒子，名叫亭甫。十七歲時因為患足瘡而死，所以有了今生。』當時雍丘的牛商很多在黃陂尋找打聽，（所說的情況）完全符合。後來雷澤去見小師，一見面就叫她父親。政和八年，小師來到黃陂，抱著她的前世母親號啕大哭。又多次和當地人說起她前世的事情，都應驗了。 岳陽王（Yueyang Prince）的前身是許玄度（Xu Xuandu） 《傳燈注》記載，越州（Yuezhou）的沙門曇彥（Tan Yan），和檀越許詢（Xu Xun），字玄度，一同建造兩座塔。曇彥有神通異能，天降相輪。塔還沒有建成，許玄度就去世了。曇彥活到一百二十多歲，等待許玄度再次到來。當時岳陽王來安撫越州，曇彥預先告知說：『許玄度來了。』弟子們認為，師傅老糊塗了才說這樣的話。岳陽王曾經接受過志公（Zhi Gong）的秘密指示，剛到就進入寺廟拜訪曇彥。曇彥遠遠地看見他就說許玄度來了。岳陽王說：『弟子蕭登（Xiao Deng）為什麼這樣稱呼我？』曇彥說：『沒有通達宿命，怎麼知道這件事呢？』曇彥隨即用三昧力加持于岳陽王，（岳陽王）忽然醒悟前世和曇彥一同建造兩座塔。因此塔的工程再次得到興盛。 海印禪師（Haiyin Chan Shi）託生為朱防禦（Zhu Fangyu） 《武庫》記載，海印信和尚，是瑯玡桂府（Langya Guifu）人，繼承了瑯玡的法脈。住在蘇州（Suzhou）定慧寺（Dinghui Temple）。八十多歲。平時接受朱防禦家的供養，多次到他家。一天朱防禦問：『和尚您後世能來我家投胎嗎？』海印禪師微笑答應了。等到回到寺廟就不舒服，幾天後就圓寂了。他圓寂的那天，朱家生了一個女兒，（朱防禦）非常悲傷。當時圓照本禪師（Yuanzhao Ben Chan Shi）住在瑞光寺（Ruiguang Temple），聽說了這件事就去拜訪。朱家剛給孩子出了滿月，（把孩子）抱出來一見（圓照本禪師）就笑了。圓照本禪師喊道：『海印！』
【English Translation】 English version:
It was as if sealed shut. By the age of eight or nine, one gradually becomes familiar with worldly affairs and then forgets the events of the previous life. The Daughter of the Li Family Knew Her Previous Life Was as a Man Ke Tan said, 'Li Sanli of Yongqiu had a daughter named Xiaoshi. When she was several years old, she said, 'My previous life was the son of Lei Ze, a clerk in Huangpi, named Tingfu. I died at the age of seventeen from a foot sore, and that's why I have this life.' At that time, many cattle merchants from Yongqiu were searching and inquiring in Huangpi, and the (details she provided) completely matched. Later, Lei Ze went to see Xiaoshi, and upon seeing her, he called her father. In the eighth year of the Zhenghe era, Xiaoshi came to Huangpi and cried bitterly, embracing her mother from her previous life. She also repeatedly told the locals about the events of her previous life, and they all proved to be true.' Prince Yueyang's Previous Life Was Xu Xuandu The 'Commentary on the Transmission of the Lamp' records that the Shramana Tan Yan of Yuezhou and the patron Xu Xun, styled Xuandu, together built two pagodas. Tan Yan had supernatural abilities, and a finial descended from the sky. Before the pagoda was completed, Xu Xuandu passed away. Tan Yan lived to be over one hundred and twenty years old, waiting for Xu Xuandu to return. At that time, Prince Yueyang came to pacify Yuezhou, and Tan Yan foretold, 'Xu Xuandu has come.' The disciples thought that the master was senile to say such things. Prince Yueyang had previously received secret instructions from Zhi Gong, and upon arriving, he entered the temple to visit Tan Yan. Tan Yan saw him from afar and said, 'Xu Xuandu has come.' The Prince of Yueyang said, 'Why do you call your disciple Xiao Deng that?' Tan Yan said, 'Without understanding past lives, how can one know this matter?' Tan Yan then used the power of Samadhi to bless the Prince of Yueyang, and (the Prince of Yueyang) suddenly realized that in his previous life, he had built two pagodas with Tan Yan. Therefore, the pagoda project was revitalized. Chan Master Haiyin Was Reborn as Zhu Fangyu The 'Military Storehouse' records that the monk Haiyin Xin, a descendant of Langya Guifu, inherited the Dharma lineage of Langya. He lived in Dinghui Temple in Suzhou. He was over eighty years old. He regularly received offerings from the family of Zhu Fangyu and often visited his home. One day, Zhu Fangyu asked, 'Venerable Master, can you be reborn in my family in your next life?' Chan Master Haiyin smiled and agreed. Upon returning to the temple, he felt unwell and passed away a few days later. On the day of his passing, a daughter was born to the Zhu family, and (Zhu Fangyu) was very saddened. At that time, Chan Master Yuanzhao Ben lived in Ruiguang Temple and went to visit after hearing about this. The child had just completed her one-month celebration, and when she was brought out, she smiled upon seeing (Chan Master Yuanzhao Ben). Chan Master Yuanzhao Ben called out, 'Haiyin!'
爾錯了也。女子哭數聲死去。
宣禪師通郭祥正書求生
武庫云。歸宗宣禪師漢州人瑯玡廣照之嗣。與郭功甫厚善。忽一日南康守以事臨之。宣令人馳書與郭功甫。且祝送書者。莫令縣君見。功甫時任南昌尉。書云。某更有六年。世緣未盡。今日不柰抑逼何。欲託生君家。望君相照乃化去。功甫得書。驚喜盈懷。至中夜。妻夢寐彷彿見宣入臥內。不覺失聲云。此不是和尚來處。功甫問其故。妻答所見。功甫呼燈。以宣書示之。果有娠。及生即名宣老。才週歲記問如昔。逮三歲。白雲端和尚過其家。功甫喚出相見。望見便呼師侄。端云。與和尚相別幾年耶。宣出指云四年也。端云。在甚處相別。宣云。白蓮莊上。端云。以何為驗。宣云。爺爺媽媽。明日請和尚齋。忽門外推車過。端云。門外什麼聲。宣作推車勢。端云。過後知何。宣云。平地兩條溝。及六歲無疾而化。
陳康伯前身羊毛筆庵主
昔閩地有張聖者。幼時嘗牧牛于竹林中。偶見二道人著棋。張看之不覺終局。道人憫張久而饑。折與苦筍一莖。張食之。初甜后苦。乃棄其餘。洎還家子孫已四世矣。從此不食煙火之物。而能作頌斷人死生禍福等事。由此人稱之為張聖者。后為僧遊方。至興化軍。時陳康伯未第。往求頌。但書羊毛筆三字
【現代漢語翻譯】 爾錯了也（你錯了）。女子哭數聲死去。
宣禪師通郭祥正書求生
武庫云（《武庫》記載）。歸宗宣禪師是漢州人，是瑯玡廣照的弟子。與郭功甫（郭祥正的字）關係很好。忽然有一天，南康太守因為公務拜訪他。宣禪師讓人快馬加鞭給郭功甫送信，並且囑咐送信的人，不要讓縣君（郭功甫的妻子）看見。當時郭功甫擔任南昌尉。信中說：『我還有六年，世間的緣分沒有了結。今天實在無法忍受這種壓迫，想要託生到你家。希望你能夠幫助我。』然後就圓寂了。郭功甫收到信，又驚又喜。到了半夜，妻子夢中彷彿看見宣禪師進入臥室。不覺失聲說：『這不是和尚來的地方。』郭功甫問她原因，妻子回答了所見。郭功甫點亮燈，把宣禪師的信給她看。果然懷孕了。等到孩子出生，就取名叫宣老。才滿週歲，記憶和提問都和以前一樣。等到三歲，白雲端和尚路過他家。郭功甫叫他出來相見。宣老看見端和尚就叫師侄。端和尚說：『與和尚分別幾年了？』宣老伸出手指說四年了。端和尚說：『在什麼地方分別的？』宣老說：『白蓮莊上。』端和尚說：『用什麼來驗證？』宣老說：『爺爺媽媽，明天請和尚齋飯。』忽然門外有車經過。端和尚說：『門外是什麼聲音？』宣老做出推車的姿勢。端和尚說：『過後知道是什麼？』宣老說：『平地兩條溝。』等到六歲，無疾而終。
陳康伯前身羊毛筆庵主
過去閩地有個張聖者。小時候曾經在竹林中放牛。偶然看見兩個道士下棋。張聖者觀看，不知不覺一局棋結束了。道士可憐張聖者很久沒吃飯餓了，折給他一根苦筍。張聖者吃了，開始是甜的後來是苦的，於是丟掉了剩下的。等到他回家，子孫已經四世了。從此不吃煙火食物。而能夠作頌，判斷人的生死禍福等事情。因此人們稱他為張聖者。後來出家當了和尚，雲遊四方。到了興化軍。當時陳康伯還沒有考中進士，前去求頌。張聖者只寫了羊毛筆三個字。
【English Translation】 You are wrong. The woman cried several times and died.
Chan Master Xuan Seeks Rebirth Through a Letter to Guo Xiangzheng
'Wu Ku Yun' (The Book 'Wu Ku' records): Chan Master Xuan of Guizong was a native of Hanzhou and a disciple of Langya Guangzhao. He had a close friendship with Guo Gongfu (Guo Xiangzheng's courtesy name). One day, the prefect of Nankang visited him on official business. Chan Master Xuan ordered someone to send a letter to Guo Gongfu at full speed, and instructed the messenger not to let the county magistrate's wife (Guo Gongfu's wife) see it. At that time, Guo Gongfu was serving as the Commandant of Nanchang. The letter said: 'I still have six years of worldly connections to fulfill. Today, I cannot bear this oppression and wish to be reborn in your family. I hope you can assist me.' Then he passed away. Guo Gongfu was both surprised and delighted upon receiving the letter. At midnight, his wife dreamed that she saw Chan Master Xuan entering the bedroom. She exclaimed involuntarily, 'This is not a place for a monk to come.' Guo Gongfu asked her the reason, and his wife told him what she had seen. Guo Gongfu lit the lamp and showed her Chan Master Xuan's letter. She was indeed pregnant. When the child was born, he was named Xuan Lao. At just one year old, his memory and questions were the same as before. When he was three years old, Venerable Baiyun Duan passed by his house. Guo Gongfu called him out to meet him. Xuan Lao called him 'Senior Nephew' upon seeing Venerable Duan. Venerable Duan said, 'How many years have we been apart, Reverend?' Xuan Lao held out his fingers and said four years. Venerable Duan said, 'Where did we part?' Xuan Lao said, 'At White Lotus Village.' Venerable Duan said, 'What is the proof?' Xuan Lao said, 'Grandpa, Grandma, please invite the Reverend for a vegetarian meal tomorrow.' Suddenly, a cart passed by outside the door. Venerable Duan said, 'What is that sound outside the door?' Xuan Lao made a pushing gesture. Venerable Duan said, 'What will you know after it passes?' Xuan Lao said, 'Two ditches on flat ground.' He passed away without illness at the age of six.
Chen Kangbo's Previous Life: The Hermit of the Goat Hair Brush
In the past, in the land of Min, there was a Zhang Shengzhe (Saint Zhang). When he was young, he used to herd cattle in a bamboo forest. He happened to see two Taoists playing chess. Zhang Shengzhe watched, and unknowingly, a game ended. The Taoists pitied Zhang Shengzhe for being hungry for a long time and broke off a bitter bamboo shoot for him. Zhang Shengzhe ate it, and it was sweet at first and then bitter, so he threw away the rest. When he returned home, his descendants were already in the fourth generation. From then on, he did not eat cooked food. And he was able to compose eulogies and judge people's life, death, fortune, and misfortune. Therefore, people called him Zhang Shengzhe. Later, he became a monk and traveled around. He arrived at Xinghua Army. At that time, Chen Kangbo had not yet passed the imperial examination and went to seek a eulogy. Zhang Shengzhe only wrote the three words 'Goat Hair Brush'.
。康伯不曉其意。繼中秋選將過省。復詣求頌。仍寫前三字與之。自此一舉成名。初作尉某處(失其縣名)差往漳州漳甫。驗事手吏具路程。次日早飯羊毛筆庵。康伯問其處。吏答。昔有一道人居此頗有高行。善系羊毛筆。每日只賣二十管。得錢六伯。以養道眾。余時杜門而已。後坐亡。人敬之。以漆飾其身。尚在。由此得名羊毛筆庵。康伯至彼。頂拜之餘問道人死之日。乃康伯生之辰。於此始悟前身是羊毛筆庵主也。張聖者所寫真不謬矣。康伯遂題石紀其事。仍給俸置田。廣庵宇延接方來。至今不絕。康伯淳熙中官至左丞相。
王正言問新老奪胎者而生
武庫云。王正言為江西漕。謁云巖新長老問曰。二緣和合而生人身。又聞即死即生。何故有奪胎者。新曰此事如正言作漕。隨所至處即居其位。正言于言下領解。
魏丞相發願為清凈僧
孝廟朝大丞相端明魏文節公𣏌晚年奉祠歸於四明小溪。公為一代勛臣。言行高節。在朝野平生篤信佛法。每發誓愿。祈來世為一清凈僧。一日命丹青。寫為僧相。揭之高堂。常想像之。時育王佛照光禪師垂訪。因請為之贊。贊曰。身從果位中來。位冠百僚之上。只緣熟處難忘。故現比丘之相。千載希奇古今榜樣。拙庵特為證明。留與人間供養。洎公之薨。乃
【現代漢語翻譯】 現代漢語譯本：康伯不明白其中的意思。等到中秋節選派將領經過省城時，再次去求取題詞。張聖者仍然寫了前面的三個字給他。從此，康伯一舉成名。他最初擔任某處（忘記了縣名）的縣尉，被派遣到漳州漳甫。負責查驗事務的下屬準備好了路程。第二天早飯時，他們來到了羊毛筆庵。康伯詢問這個地方的來歷，下屬回答說：『過去有一位道人住在這裡，品行很高尚，擅長製作羊毛筆。每天只賣二十支，得到六百文錢，用來供養道眾。其餘時間都閉門不出。後來坐化圓寂了，人們敬佩他，用漆來裝飾他的遺體，現在還在。因此得名羊毛筆庵。』康伯到達那裡，頂禮膜拜之後，詢問了道人去世的日期，竟然是康伯出生的日子。至此，康伯才明白自己前世就是羊毛筆庵的庵主。張聖者所說的果然沒有錯。康伯於是題寫文字刻在石頭上，記載這件事，並且拿出自己的俸祿購置田地，擴建庵宇，用來接待四方來客，至今香火不斷。康伯在淳熙年間官至左丞相。
王正言詢問關於新老奪胎而生的問題
武庫記載：王正言擔任江西漕運使時，拜訪云巖新長老，問道：『二緣（父母）和合而生人身，又聽說人死後立即轉生，為什麼會有奪胎這種現象呢？』新長老回答說：『這件事就像您王正言擔任漕運使一樣，無論到哪裡，就立即佔據那個位置。』王正言聽了這話，立刻領悟了其中的道理。
魏丞相發願來世成為清凈僧
孝宗皇帝時期的大丞相、端明殿學士魏文節公𣏌晚年辭官回到四明小溪。魏公是一代功臣，言行高尚，在朝廷和民間都非常篤信佛法。他經常發誓愿，祈求來世成為一位清凈的比丘。有一天，他命畫師畫了一幅自己的僧人畫像，掛在高堂之上，經常對著畫像想像自己出家的樣子。當時，育王佛照光禪師前來拜訪，魏公就請禪師為畫像題贊。讚語說：『身從果位中來，位冠百僚之上。只緣熟處難忘，故現比丘之相。千載希奇古今榜樣。拙庵特為證明。留與人間供養。』等到魏公去世的時候，
【English Translation】 English version: Kang Bo did not understand the meaning of this. When the selection of generals passed through the province during the Mid-Autumn Festival, he went again to ask for an inscription. Zhang Shengzhe still wrote the first three characters for him. From then on, Kang Bo became famous in one fell swoop. He initially served as a county magistrate in a certain place (the name of the county is forgotten) and was dispatched to Zhangpu, Zhangzhou. The subordinate in charge of inspecting affairs prepared the itinerary. The next day for breakfast, they arrived at Yangmaobi Hermitage (Sheep Wool Brush Hermitage). Kang Bo asked about the origin of this place, and the subordinate replied: 'In the past, there was a Taoist living here who had a very noble character and was good at making sheep wool brushes. He only sold twenty brushes a day, earning six hundred coins, which he used to support the Taoist community. The rest of the time, he stayed behind closed doors. Later, he passed away in meditation. People admired him and decorated his body with lacquer, which is still there today. Hence the name Yangmaobi Hermitage.' When Kang Bo arrived there, after prostrating and worshiping, he asked about the date of the Taoist's death, which turned out to be the day Kang Bo was born. At this point, Kang Bo realized that his previous life was the master of Yangmaobi Hermitage. What Zhang Shengzhe said was indeed correct. Kang Bo then inscribed words on a stone to record this event, and used his salary to purchase land and expand the hermitage, in order to receive visitors from all directions, and the incense continues to this day. Kang Bo rose to the position of Left Prime Minister during the Chunxi era.
Wang Zhengyan Asks About Rebirth Through Seizing a New or Old Womb
The Wuku records: When Wang Zhengyan was the Transport Commissioner of Jiangxi, he visited the Elder Xin of Yunyan and asked: 'Two conditions (parents) combine to create a human body, and it is also said that one is reborn immediately after death. Why is there such a phenomenon as seizing a womb?' Elder Xin replied: 'This matter is like you, Wang Zhengyan, serving as the Transport Commissioner. Wherever you go, you immediately occupy that position.' Upon hearing these words, Wang Zhengyan immediately understood the principle.
Prime Minister Wei Vows to Become a Pure Monk in the Next Life
During the reign of Emperor Xiaozong, the Grand Prime Minister and Academician of Duanming Hall, Wei Wenjie Gong 𣏌, retired to Xiaoxi in Siming in his later years. Duke Wei was a meritorious official of his generation, with noble words and deeds, and was a devout believer in Buddhism in the court and among the people. He often made vows, praying to become a pure Bhikkhu in the next life. One day, he ordered a painter to paint a portrait of himself as a monk, which he hung in the high hall, often imagining himself as a monk in front of the portrait. At that time, Zen Master Fozhao Guang of Yuwang Temple came to visit, and Duke Wei asked the Zen Master to write a eulogy for the portrait. The eulogy said: 'The body comes from the fruition position, the position crowns above all officials. Only because it is difficult to forget the familiar place, the appearance of a Bhikkhu is manifested. A rare example throughout the ages. Zhuo'an specially certifies this. Leaving it for people to make offerings.' When Duke Wei passed away,
顧命諸子曰。吾去已。當爲我剃髮著袈裟。以僧相殮之。諸子不違重命。且以三衣一缽奉安棺中。
旻師為董司戶作女
夷堅志曰。僧善旻者長沙人也。住持洪州觀音院。已而退居光孝之西堂。紹興二十三年秋得病。鄱陽董述為司戶。攝新建尉。居寺之側。憐其病。日具粥餌供之。旻食之。必再三致謝。光孝主僧祖璇語之曰。汝為方外人而受俗人供養。倦倦有欲報之意。以某觀之。他日必為董氏子矣。旻雖感其言。終不能自免。時董妻注氏方娠。昱病益篤。以十月一日巳時死。寺中方撞鐘誦佛。外人有入者云。司戶妻娩身得女子矣。時刻恰同。人頗信之矣。
通紀諸公前身後報
李昌齡著樂善集。最為龜鑑。其間有言。方朝請政和初為歙縣。一日病篤。見一道士。曰。公武后時人也。時河北大疫死者如林。公以所藏秘方。揭之通衢。餌者多愈。上帝嘉汝有活人之功。錄為上清仙伯。后與侍女宋道華起人間夫婦之念。遂謫之於世也。晁迥太傅前生是凈居天主。王待制素前生是玉京黃闕。西門侍郎楊文公億前身是武夷君。陳康肅公堯咨前生是南菴菴主。張文公方平前身是山藏院知藏僧。曾相國前生是青草堂和尚。蘇文忠公軾自言。母夫人初孕時。夢一僧來投宿。尚記其頎然而眇一目。蓋陜右戒禪
【現代漢語翻譯】 現代漢語譯本 顧命諸子說：『我將要離去了，應當為我剃髮，穿上袈裟，用僧人的儀容來殮葬。』諸子不敢違揹他的遺命，並且用三衣一缽供奉安放在棺材中。
旻師轉世為董司戶的女兒
《夷堅志》記載，僧人善旻是長沙人，住持洪州觀音院。後來退居光孝寺的西堂。紹興二十三年秋天得了病。鄱陽的董述擔任司戶，代理新建縣尉，住在寺廟旁邊，憐憫他的病情，每天準備粥飯供養他。善旻吃了之後，必定再三致謝。光孝寺的主僧祖璇對他說：『你作為方外之人，卻接受俗人的供養，念念不忘想要報答的心意。依我看，將來必定會成為董家的兒子。』善旻雖然感謝他的話，最終還是不能避免。當時董述的妻子注氏正懷孕。善旻的病情更加嚴重，在十月一日巳時去世。寺廟中正在撞鐘誦佛，外面有人進來，說：『司戶的妻子生了個女兒了。』時刻恰好相同。人們頗為相信這件事。
《通紀》記載的諸位公卿前世今生的果報
李昌齡所著的《樂善集》，是最值得借鑑的。其中有說到，方朝請在政和初年擔任歙縣縣令時，一天病情嚴重，看見一位道士，說：『您是武后時期的人。當時河北發生大瘟疫，死人如林。您用所收藏的秘方，張貼在交通要道，服用的人大多痊癒。上帝嘉獎您有救活人的功德，記錄爲上清仙伯。後來與侍女宋道華產生了人間的夫婦之念，於是被貶謫到人間。』晁迥太傅的前生是凈居天主，王待制素的前生是玉京黃闕，西門侍郎楊文公億的前身是武夷君，陳康肅公堯咨的前生是南菴菴主，張文公方平的前身是山藏院的知藏僧，曾相國的前生是青草堂的和尚，蘇文忠公軾自己說，母親剛懷孕的時候，夢見一位僧人來投宿，還記得他身材高大，卻眇了一隻眼睛。大概是陜右的戒禪（和尚）。
【English Translation】 English version The sons, receiving his final instructions, said, 'I am about to depart. You should shave my head and clothe me in a kasaya (monk's robe), and enshrine me with the appearance of a monk.' The sons did not disobey his solemn command, and respectfully placed the three robes (tricivara) and one bowl (patra) in the coffin.
Master Min Reincarnated as the Daughter of Dong, the Registrar
The 'Yi Jian Zhi' records that the monk Shan Min was a native of Changsha, who resided as the abbot of Guanyin Monastery in Hongzhou. Later, he retired to the west hall of Guangxiao Monastery. In the autumn of the twenty-third year of Shaoxing (1153), he fell ill. Dong Shu of Poyang, serving as the registrar (Sihu) and acting magistrate of Xinjian County, lived next to the monastery. Pitying his illness, he provided him with porridge and cakes daily. Shan Min, after eating, would express his gratitude repeatedly. The abbot of Guangxiao Monastery, Zu Xuan, said to him, 'As a person beyond the mundane world, you receive offerings from a layman, and are constantly thinking of repaying his kindness. In my opinion, you will surely become a child of the Dong family in the future.' Although Shan Min was grateful for his words, he ultimately could not avoid it. At that time, Dong Shu's wife, Zhu Shi, was pregnant. Shan Min's illness worsened, and he died at the si hour (9-11 AM) on the first day of the tenth month. The monastery was striking the bell and chanting Buddhist scriptures when someone from outside came in and said, 'The registrar's wife has given birth to a daughter.' The timing was exactly the same. People quite believed it.
Records in the 'Tong Ji' of the Karmic Retribution of Various Dukes and Ministers in Their Previous and Present Lives
Li Changling's 'Le Shan Ji' (Collection of Joyful Goodness) is most worthy of emulation. Among them, it is said that when Fang Chaoqing was the magistrate of She County in the early years of Zhenghe (1111-1118), he fell seriously ill one day and saw a Daoist priest, who said, 'You were a person during the time of Empress Wu (Wu Zetian). At that time, there was a great plague in Hebei, and people died like forests. You posted the secret recipes you had collected on the main roads, and many who took them recovered. The Supreme God praised you for your merit in saving lives and recorded you as an Immortal of the Upper Clarity (Shangqing Xianbo). Later, you developed thoughts of human marriage with the maid Song Daohua, and were thus demoted to the world.' The previous life of Grand Tutor Chao Jiong was the Lord of Jingju Heaven, the previous life of Vice Minister Wang Su was the Yellow Gate of Yujing, the previous life of Vice Minister Yang Wen Gongyi of Ximen was Lord Wuyi, the previous life of Duke Chen Kangsu Yaozi was the Abbot of Nan'an Hermitage, the previous life of Duke Zhang Wen Gongping was the monk in charge of the treasury of Shancang Monastery, the previous life of Chancellor Zeng was the monk of Qingcao Hall, and Su Wenzhong Gongshi himself said that when his mother was first pregnant, she dreamed of a monk coming to stay, and still remembered that he was tall and had only one eye. He was probably the Precept Chan (Jiechan) monk from Shaanxi.
師也。寇萊公準自言。初生時兩耳垂肩。各有肉環。七歲方合王文正公。且自記前身曾為僧。與房管事相似。文政為太平宰相二十年。薨時乃言。愿世世常得為一清凈真僧。味道自樂。不敢更入富貴之鄉。且遺囑子孫。當爲我剃髮著袈裟以殮之。
張文定公前身為僧書楞伽
楞伽經序曰。蔣之奇過南都謁張公親聞公。說楞伽因緣。始張公自三司使翰林學士出守滁。一日入瑯玡僧舍。見一經函。發而視之。即楞伽經也。恍然覺其前生之所書筆畫宛然。其神先受之甚明也。之奇聞。羊叔子五歲時。令乳母取所弄金環。乳母謂之曰。汝初無此物。祐即自詣鄰人李氏東垣。桑木中探得之。主人驚曰。此吾亡兒所失之物也。云何持去。乳母具言之。知祐之前身為李氏子也。白樂天始生七日。姆指之無兩字。雖試百數不差。九歲諳識聲律。篤于才章。而樂天固自以為宿習矣。人之生死去來。于天地之間。其為草木為籌。不能算之。然以淪於生死。神識疲耗不能復記。惟圓明不昧之人有如張公。以高文大冊再中制等。登侍從秉釣相出入朝廷。逾四十年。風烈事業播人耳目。則其前身嘗為大善知識。無足疑矣。
王文正公愿來世為僧
湘山野錄云。王文正公且為宋真廟之良相。平生勤儉多衣布褐。補袞之餘尤
【現代漢語翻譯】 現代漢語譯本： 師也。寇萊公（寇準，北宋政治家）準自言，初生時兩耳垂肩，各有肉環。七歲方合。王文正公（王旦，北宋政治家）且自記前身曾為僧，與房管事相似。王文正公為太平宰相二十年，薨時乃言，愿世世常得為一清凈真僧，味道自樂，不敢更入富貴之鄉。且遺囑子孫，當爲我剃髮著袈裟以殮之。
張文定公（張方平，北宋文學家）前身為僧，曾書寫《楞伽經》。
《楞伽經序》記載，蔣之奇（北宋官員）在南都拜見張方平，親耳聽張方平說起與《楞伽經》的因緣。當初張方平從三司使、翰林學士的職位外放，到滁州做地方官。一日，他進入瑯琊寺的僧舍，見到一個經函，打開一看，正是《楞伽經》。他恍然覺得這正是他前生所書寫，筆畫宛然如舊。他的神識事先已經接受得非常清楚了。蔣之奇聽說，羊叔子（羊祜，西晉名將）五歲時，讓乳母去取他玩耍的金環。乳母說：『你本來沒有這個東西。』羊祜就自己到鄰居李家的東墻桑樹中找到了它。主人驚訝地說：『這是我死去的兒子丟失的東西啊，你怎麼拿走了？』乳母把事情的經過說了，才知道羊祜的前身是李家的兒子。白樂天（白居易，唐代詩人）剛出生七天，保姆指著『無』和『兩』兩個字給他看，即使試驗上百次也不會出錯。九歲時就精通音律，擅長文章。而白居易自己也認為這是前世的習慣。人的生死去來，在天地之間，就像草木一樣，無法計算。然而因為沉淪於生死，神識疲憊耗損，不能再記起前世的事情。只有圓明不昧的人，才能像張方平一樣，以高超的文采多次中制科，登上侍從、宰相的高位，出入朝廷四十多年，他的風範和事業廣為人知。那麼他前身曾經是大善知識，也就不足為奇了。
王文正公（王旦，北宋政治家）愿來世為僧
《湘山野錄》記載，王文正公（王旦，北宋政治家）曾是宋真宗的賢相，平生勤儉，多穿布衣。在輔佐朝廷之餘，尤其...
【English Translation】 English version: The Master said. Kou Zhun (Kou Zhun, a politician of the Northern Song Dynasty), Duke of Lai, himself said that when he was first born, his ears drooped to his shoulders, each with a fleshy ring. They only joined together at the age of seven. Wang Dan (Wang Dan, a politician of the Northern Song Dynasty), Duke Wenzheng, also remembered that his previous life was as a monk, similar to the affairs of Fang Guan. Duke Wenzheng was a Taiping Prime Minister for twenty years, and when he died, he said that he wished to always be a pure and true monk in every life, savoring the joy of the Dharma and not daring to enter the land of wealth and honor again. He also left instructions to his descendants that they should shave his head and dress him in a kasaya for his burial.
Zhang Fangping (Zhang Fangping, a writer of the Northern Song Dynasty), Duke Wending, was a monk in his previous life and had written the 'Laṅkāvatāra Sūtra'.
The preface to the 'Laṅkāvatāra Sūtra' states that Jiang Zhiqi (a Northern Song official) visited Zhang Fangping in Nandu and personally heard Zhang Fangping talk about his connection with the 'Laṅkāvatāra Sūtra'. Initially, Zhang Fangping was transferred from the position of Commissioner of the Three Departments and Academician of the Hanlin Academy to serve as a local official in Chuzhou. One day, he entered a monk's room in Langya Temple and saw a scripture box. He opened it and saw the 'Laṅkāvatāra Sūtra'. He suddenly felt that it was what he had written in his previous life, and the strokes were still the same as before. His consciousness had received it very clearly beforehand. Jiang Zhiqi heard that when Yang Hu (Yang Hu, a famous general of the Western Jin Dynasty) was five years old, he asked his wet nurse to fetch the golden ring he was playing with. The wet nurse said, 'You didn't have this thing originally.' Yang Hu himself went to the east wall mulberry tree of his neighbor Li's house and found it. The owner was surprised and said, 'This is what my deceased son lost, how did you take it away?' The wet nurse told the whole story, and it was known that Yang Hu's previous life was Li's son. When Bai Juyi (Bai Juyi, a poet of the Tang Dynasty) was just seven days old, the nanny pointed to the characters 'wu' (無, no) and 'liang' (兩, two) to him, and he would not make a mistake even if tested hundreds of times. At the age of nine, he was proficient in music and rhythm and was good at writing. And Bai Juyi himself believed that this was a habit from his previous life. The coming and going of people's birth and death, in the universe, is like grass and trees, which cannot be calculated. However, because they are mired in birth and death, their consciousness is exhausted and they cannot remember the things of their previous lives. Only those who are perfectly enlightened can be like Zhang Fangping, who repeatedly passed the imperial examinations with outstanding literary talent, ascended to the high positions of attendant and prime minister, and entered and exited the court for more than forty years. His demeanor and career were widely known. Then it is not surprising that his previous life was a great virtuous teacher.
Wang Dan (Wang Dan, a politician of the Northern Song Dynasty), Duke Wenzheng, wished to be a monk in his next life.
'Xiangshan Yelu' records that Wang Dan (Wang Dan, a politician of the Northern Song Dynasty), Duke Wenzheng, was once a virtuous prime minister of Emperor Zhenzong of Song. He was diligent and frugal throughout his life and often wore cloth clothes. In addition to assisting the court, he especially...
通內典。一日因讀高僧傳有遺世絕俗者。遂表之曰。昔之有道者功業尚不足以累其懷。況身後之名乎。如亮師之逃西山。常公之庵大梅。歸宗之昧其跡。法正之不言名姓。是諸老皆能踐其所聞者也。且又自念。淪於仕宦。恨不早為釋子。忽病革。召內翰楊大年。囑以後事曰。且深厭俗塵。志慕釋典。愿未來世得為比丘。林間晏坐。觀心為樂。將易簀之時。君為我剃鬚發服壞色衣。勿以金帛等置棺內。用荼毗法。藏骨于先瑩之側。起一卵塔。以酬宿願。吾雖已深誡子孫。恐其循俗。托子叮嚀之。大年曰。餘事敢不如教。若剃髮三衣事。此必難遵。公三公也。若薨背鑾輅。必有挑被之臨。自當殮贈公袞。豈可加於僧體乎。至薨日。大年與諸孤協議。但以三衣置柩中。不藏寶貨而已。
蘇東坡前身五祖戒禪師
龍舒凈土文曰。五祖戒禪師乃東坡前身。應驗非一。以前世修行故。今世聰明過人。以其習氣未除。致今生多緣詩語意外受竄謫。生此世界多受苦如是。聞東坡南行唯帶阿彌陀佛一軸。人問其故。答云。此軾生西方公據也。若果如是。則東坡今生得計矣。
黃山谷前身誦蓮經婦人
龍舒凈土文曰。聞魯直前世是婦人。長誦法華經。以誦經功德故。今世聰敏有官職。此故隨業隨緣來者也。若生西
【現代漢語翻譯】 現代漢語譯本 通曉佛家經典的人。有一天，他讀《高僧傳》，看到有遺棄世俗、超脫塵世的人，於是發表議論說：『過去有道的人，功業尚且不足以牽累他們的心懷，更何況身後的名聲呢？像亮法師逃到西山，常公在梅花山隱居，歸宗禪師隱沒行跡，法正法師不透露姓名，這些老前輩都能實踐他們所聽聞的佛法。』而且他又自己想到，沉淪於官場，後悔沒有早點成為僧人。忽然病重，召來翰林學士楊大年，囑咐後事說：『我深深厭惡世俗塵埃，一心向往佛家經典，希望來世能夠成為比丘（佛教出家男眾），在林間安靜地打坐，以觀照內心為樂。我臨終斷氣的時候，你為我剃去鬚髮，穿上染壞色的僧衣。不要把金銀珠寶等物放在棺材裡，用火葬（荼毗）的方法，把骨灰埋葬在先人墳墓的旁邊，建一座小塔，以了卻我前世的宿願。我雖然已經深深告誡子孫，恐怕他們會遵循世俗的禮儀，所以委託你再三叮囑他們。』楊大年說：『其他的事情我怎敢不遵從您的教誨，但是剃髮穿僧衣這件事，恐怕難以遵從。您是三公（古代指三種最高的官位）級別的人物啊，如果去世，皇帝的使者一定會來覆蓋棺材，自然要用官服入殮，怎麼能給您穿僧人的衣服呢？』到他去世那天，楊大年和他的兒子們商議，只用僧衣放在棺材中，不放任何寶物而已。
蘇東坡的前身是五祖戒禪師
《龍舒凈土文》中說：五祖戒禪師就是蘇東坡的前身，應驗的事例不止一件。因為前世修行，所以今世聰明過人。因為以前的習氣沒有去除，導致今生多次因為詩詞文章意外地受到貶謫。生在這個世界多受苦難就是這樣。聽說蘇東坡南行的時候只帶了一幅阿彌陀佛（西方極樂世界的教主）的畫像。別人問他原因，他回答說：『這是我往生西方的憑據啊。』如果真是這樣，那麼蘇東坡今生就很有把握了。
黃山谷的前身是誦《法華經》的婦人
《龍舒凈土文》中說：聽說黃山谷前世是一位婦女，長期誦讀《法華經》。因為誦經的功德，所以今世聰明有官職。這就是隨著業力和因緣而來的結果。如果往生西方極樂世界……
【English Translation】 English version A person well-versed in Buddhist scriptures. One day, while reading 'Biographies of Eminent Monks,' he came across accounts of those who abandoned the world and transcended worldly affairs. He then expressed his opinion, saying, 'In the past, those who possessed the Dao (the Way) did not allow even great achievements to burden their minds, let alone posthumous fame. Consider Dharma Master Liang, who fled to the Western Mountains; Chang Gong, who secluded himself at Mount Damei; Zen Master Guizong, who concealed his traces; and Dharma Master Fazheng, who did not reveal his name. All these elders were able to practice what they had heard.' Moreover, he reflected on his own situation, lamenting that he was mired in officialdom and regretting not becoming a monk earlier. Suddenly, he fell seriously ill and summoned the Hanlin Academician Yang Danian, entrusting him with his final affairs, saying, 'I deeply detest worldly dust and aspire to Buddhist scriptures. I wish to be a Bhiksu (Buddhist monk) in future lives, sitting quietly in the forest, taking joy in observing my mind. When I am about to breathe my last, please shave my head and beard and clothe me in a kasaya (robe of a Buddhist monk). Do not place gold, silk, or other valuables in the coffin. Use the cremation method (荼毗, dú pí) and bury my ashes next to my ancestors' graves, erecting a small stupa to fulfill my past vows. Although I have deeply warned my descendants, I fear they will follow worldly customs, so I entrust you to repeatedly urge them.' Yang Danian said, 'Other matters I dare not disobey your instructions, but the matter of shaving your head and wearing the monastic robe, I fear it will be difficult to comply. You are a person of the rank of Three Dukes (三公, sān gōng, anciently referring to the three highest official positions). If you pass away, the emperor's envoy will surely come to cover the coffin, and naturally you should be buried in official attire. How can we dress you in the robes of a monk?' On the day of his death, Yang Danian and his sons discussed the matter and only placed the monastic robe in the coffin, without burying any treasures.
Su Dongpo's Previous Life as Zen Master Jie of the Fifth Patriarch
The 'Longshu Pure Land Essays' states: Zen Master Jie of the Fifth Patriarch was Su Dongpo's previous life. The verifications are not just one. Because of his previous life's cultivation, he is exceptionally intelligent in this life. Because his old habits have not been eliminated, he has been repeatedly demoted due to his poems and writings. This is how one suffers in this world. It is said that when Su Dongpo traveled south, he only carried a painting of Amitabha Buddha (阿彌陀佛, Ēmítuó Fó, the principal Buddha of Pure Land Buddhism). When asked why, he replied, 'This is my certificate for rebirth in the Western Paradise.' If this is true, then Su Dongpo is assured of his future life.
Huang Shangu's Previous Life as a Woman Who Recited the Lotus Sutra
The 'Longshu Pure Land Essays' states: It is said that Huang Luzhi's previous life was a woman who recited the Lotus Sutra (法華經, Fǎ Huá Jīng). Because of the merit of reciting the sutra, he is intelligent and holds an official position in this life. This is the result of following karma and conditions. If one is reborn in the Western Paradise...
方。豈但如是而已哉。
王狀元前身萬年嚴首座
永嘉王十朋狀元前身即萬年山嚴首座。嚴曾手寫石橋一碑而現在。狀元一日遊山。次到石橋庵禮方廣。應真庵僧是夜忽夢嚴首座到山。夢覺思惟。嚴公圓寂已久。何緣到此。侵晨乃狀元王公至。首僧言其夢。王亦自說平生多夢入此中。信知不謬。因賦二詩以見意。路隔仙凡意可通。石橋容我□長虹。橋旁方廣神遊久。不在登臨杖屨中。石橋未到先已到。入眼端如入夢時。僧喚我為嚴首座。先身曾寫此山碑。
尹舍人隱幾而逝
百家詩選曰。尹洙字師魯。洛陽人也。天聖中登第。官至起居舍人。直龍圖閣公一日與一佛者談。自言以靜退為樂。其人曰。此猶有所繫。不若進退兩忘。公頓若有省。遺世之日。范文正公訪之。公隱幾而坐。言曰。己與公別安用復來。死生常理也。希文豈不達此。乃相揖而逝。俄傾舉頭曰。亦無鬼神亦無恐怖。言已長往。師魯所養至此。可謂有力矣。
呂中書病知前路資糧少
百家詩選曰。呂本中字居仁。靖康年擢第。歷官及中書舍人。落職奉祠。公平生緣詩以窮耽禪而病。清臞之甚若不勝衣者。所居一室蕭然裕如也。公每以前路資糧爲念。因賦詩寄劉器之曰。病知前路資糧少。老覺平生事業非。無數青山
【現代漢語翻譯】 現代漢語譯本： 方。豈止是這樣而已呢。
王狀元的前身是萬年嚴首座（萬年山寺廟中德高望重的僧人稱號）
永嘉的王十朋狀元，他的前身就是萬年山的嚴首座。嚴首座曾經手寫了一塊石橋的碑文，現在還在。有一天，狀元王十朋遊覽萬年山，來到石橋庵，禮拜方廣（佛菩薩名號）。應真庵的僧人當晚忽然夢見嚴首座來到山上。醒來后思索，嚴公圓寂已經很久了，怎麼會到這裡來呢？第二天早晨，王狀元就到了。僧人告訴他做的夢，王狀元也說自己平生多次夢到來到這裡。相信這不是巧合。於是寫了兩首詩來表達心意：『路途阻隔仙凡兩界，心意卻可以相通。石橋寬闊，容納我像一道長虹。橋旁方廣，我神遊已久，不在於登臨時拄著枴杖。石橋未到，卻像已經到過，映入眼簾就像在夢中一樣。僧人稱我為嚴首座，前世曾經寫過這座山的碑文。』
尹舍人靠著幾案去世
《百家詩選》記載：尹洙，字師魯，是洛陽人。天聖年間考中進士，官至起居舍人，直龍圖閣。尹洙有一天與一位佛家人士交談，自己說以清靜退隱為樂。那人說：『這還是有所牽掛，不如進退兩忘。』尹洙聽后頓時有所領悟。臨終之時，范仲淹來拜訪他。尹洙靠著幾案坐著，說：『我已經和您告別了，又何必再來呢？生死是常理，希文（范仲淹的字）難道還不明白這個道理嗎？』於是互相作揖告別。過了一會兒，尹洙抬頭說：『也沒有鬼神，也沒有恐怖。』說完就去世了。尹師魯的修養到了這種地步，真可謂是用力很深了。
呂中書病中知道前路資糧不足
《百家詩選》記載：呂本中，字居仁，靖康年間考中進士，歷任官職至中書舍人。被罷官后在家奉養。呂本中平生因為作詩而耽誤了禪修，以至於病重，身體非常清瘦，好像不能承受衣服的重量。他住的房間非常簡陋，但卻很滿足。呂本中常常以前路資糧不足爲念，於是寫詩寄給劉器之說：『病中知道前路資糧太少，年老才覺得平生所做的事業都是錯誤的。』無數青山
【English Translation】 English version: Fang (a place). It's not just like that.
Wang Zhuangyuan's (the Number One Scholar in the imperial examination) previous life was Yan Shouzhuo (a respected monk) of Wannian (Ten Thousand Years) Mountain
Wang Shipeng, the Number One Scholar of Yongjia, his previous life was Yan Shouzhuo of Wannian Mountain. Yan once hand-wrote a stele for a stone bridge, which still exists today. One day, Zhuangyuan Wang was touring the mountain and came to the Stone Bridge Temple to pay respects to Fang Guang (a Buddha or Bodhisattva). The monk of Yingzhen (Responding to Truth) Temple suddenly dreamed that night that Yan Shouzhuo had come to the mountain. He woke up and thought, 'Yan Gong (respectful title for Yan Shouzhuo) has passed away for a long time, how could he come here?' The next morning, Zhuangyuan Wang arrived. The monk told him about his dream, and Wang also said that he had often dreamed of coming to this place in his life. He believed that this was not a coincidence. So he wrote two poems to express his feelings: 'The road is separated by the realms of immortals and mortals, but the mind can communicate. The stone bridge is wide, accommodating me like a long rainbow. Beside the bridge is Fang Guang, I have been wandering here for a long time, not in climbing with a cane. The stone bridge has not been reached, but it is as if it has already been reached, what enters the eye is just like in a dream. The monk calls me Yan Shouzhuo, in my previous life I wrote the inscription for this mountain.'
Yin Sheren (a court official) passed away leaning on a desk
The 'Anthology of Hundred Poets' records: Yin Zhu, styled Shiru, was a native of Luoyang. He passed the imperial examination in the Tiansheng era and became a Drafting Official, directly serving in the Dragon Diagram Pavilion. One day, Yin Zhu was talking with a Buddhist, and said that he took pleasure in quiet retirement. That person said, 'This is still attached to something, it is better to forget both advancement and retreat.' Yin Zhu suddenly seemed to have an epiphany. When he was dying, Fan Zhongyan (a famous statesman) came to visit him. Yin Zhu sat leaning on a desk and said, 'I have already said goodbye to you, why come again? Life and death are common sense, doesn't Xiweng (Fan Zhongyan's courtesy name) understand this?' Then they bowed to each other and said goodbye. After a while, Yin Zhu raised his head and said, 'There are no ghosts or gods, and there is no fear.' After saying that, he passed away. Yin Shiru's cultivation reached this level, it can be said that he put in a lot of effort.
Lu Zhongshu (a high-ranking official) knew in his illness that he had little provisions for the road ahead
The 'Anthology of Hundred Poets' records: Lu Benzhong, styled Juren, passed the imperial examination in the Jingkang era and held various official positions up to Drafting Official of the Secretariat. He was dismissed from office and returned home to support his parents. Lu Benzhong neglected Chan (Zen) practice because of writing poems, which led to his serious illness. He was very thin, as if he could not bear the weight of his clothes. The room he lived in was very simple, but he was content. Lu Benzhong often worried about the lack of provisions for the road ahead, so he wrote a poem and sent it to Liu Qizhi, saying: 'In illness I know that there are too few provisions for the road ahead, in old age I realize that the career I have done in my life is wrong.' Countless green mountains
隔江海。與誰同往卻同歸。至紹興丙寅夏六日。公無病忽加趺而逝。考其修蘊。定知稇載而去矣。然紀錄家謂。公稇載而去。余謂。畢竟載歸何處也。
秦太師留題雁蕩靈峰寺
高廟朝太師秦公檜太夫人未生公之日。忽夢一僧古貌魁岸登門化緣。夫人諾之。汝何處僧。答曰。我自溫州雁峰來。自省與宅中有緣。求托一宿也。夫人喜諾之。繼而乳于公。洎公之長登士路。一宵偶夢。入巖穴中禪坐。心甚異之。后因歷官即道臺溫。洎于靈峰即游五百羅漢洞。顧見巖穴幽奇石壁峭峙晃然如舊物。遂思太夫人初生之夢。乃作絕句題于壁。夢中石室尚依然。遊宦於今二十年。欲了世緣何日了。服膺至教但拳拳。洎公之薨有一才人。作薦公之疏。有愍海懸百戰之難起石室三昧之定之句。蓋其事也。文見播芳集。
宗曉粗閱群書。眇觀先哲精修白業欲逃生死者。誠有其人矣。然而生死難逃。而竟不能超越者。亦復不少焉。於是錄其曇諦已下師凡二十餘公。惟其先世所修有異故。再出享受種族不同。且夫居尊爵食厚祿者。以世間之法言之。固可健羨。以出世間之法言之。則猶未免生死流轉之苦。彼若先世知有西方徑路。域意進功。則一念託生彼國。便得不退。與夫再入胞胎者。豈不大相遼遠乎。唯除悲願度生生死不
【現代漢語翻譯】 現代漢語譯本： 隔著江海，（他）與誰一同前往最終又一同歸來？至紹興丙寅年夏天六月，（他）無病忽然跏趺坐化而逝。考察他所修持的功德，必定知道是滿載而去了。然而記錄的人說，『他是滿載而去。』我說，『（他）最終滿載歸向何處呢？』 秦太師在雁蕩山靈峰寺的題詞 高宗皇帝時期，太師秦檜（人名，南宋權臣）的夫人未生秦檜之時，忽然夢見一位僧人，古貌魁梧，登門化緣。夫人應允了他。問：『您是何處的僧人？』答道：『我來自溫州雁峰，自認為與您宅中有緣，求托一宿。』夫人高興地答應了。後來夫人懷胎生下了秦檜。等到秦檜長大後步入仕途，一夜偶然夢見自己進入巖穴中禪坐，心中感到非常奇異。後來因為歷任官職到了道臺溫州，便前往靈峰遊覽五百羅漢洞，回頭看見巖穴幽深奇特，石壁陡峭聳立，恍然如舊物。於是想起太夫人當初生他時的夢境，於是作了一首絕句題在石壁上：『夢中石室尚依然，遊宦於今二十年。欲了世緣何日了，服膺至教但拳拳。』等到秦檜去世后，有一位才人，寫了推薦秦檜的奏疏，其中有『可憐海懸百戰之難，起石室三昧之定』的句子，大概就是這件事了。文章見於《播芳集》。 宗曉（人名，僧人）粗略地閱讀了各種書籍，稍微觀察了先哲們精進修持清凈之業，想要逃離生死輪迴的人，確實有這樣的人啊。然而生死難以逃脫，最終不能超越生死輪迴的人，也為數不少啊。於是記錄了曇諦（人名，僧人）以下共二十餘位法師的事蹟，因為他們前世所修的功德不同，所以再次出生享受的種族也不同。而且身居高位，享受豐厚俸祿的人，用世間的法則來說，固然值得羨慕。用出世間的法則來說，仍然免不了生死流轉的痛苦。他們如果前世知道有西方凈土的道路，專心致志地精進修行，那麼一念託生到那個國度，便能得到不退轉的果位，與那些再次進入胞胎的人相比，豈不是相差非常遙遠嗎？除非是發大悲願來度化眾生，在生死中不
【English Translation】 English version: Across the rivers and seas, with whom did he go and ultimately return? In the summer of the year Bingyin in the Shaoxing era, on the sixth day of the sixth month, he suddenly passed away in the lotus position without any illness. Examining his accumulated merits, one can surely know that he departed fully laden. However, the recorder said, 'He departed fully laden.' I say, 'Where, after all, did he return fully laden?' Grand Preceptor Qin's Inscription at Lingfeng Temple, Yandang Mountain During the reign of Emperor Gaozong, before the Grand Preceptor Qin Gui's (name, a powerful official in the Southern Song Dynasty) wife gave birth to him, she suddenly dreamed of a monk, ancient in appearance and tall and strong, coming to her door to beg for alms. The wife agreed. She asked, 'Where are you from, monk?' He replied, 'I come from Yanfeng in Wenzhou. I believe I have a karmic connection with your residence and seek to stay for a night.' The wife happily agreed. Later, she conceived and gave birth to Qin Gui. When Qin Gui grew up and entered officialdom, he dreamed one night of entering a cave and sitting in meditation, which he found very strange. Later, as he held official positions, he arrived at Daotai Wenzhou and visited the Five Hundred Arhat Cave in Lingfeng. Looking back, he saw the cave was deep and peculiar, with steep rock walls, strikingly like something he had seen before. He then remembered his wife's dream when she first conceived him, and he composed a quatrain and inscribed it on the wall: 'The stone chamber in the dream remains the same, I have been traveling as an official for twenty years now. When will I end my worldly ties? I will embrace the supreme teachings with all my heart.' After Qin Gui passed away, a talented person wrote a memorial recommending Qin Gui, which included the line 'Pitying the difficulty of a hundred battles hanging over the sea, he arose from the samadhi of the stone chamber.' This was probably about this event. The text can be found in the 'Collection of Broadcast Fragrance'. Zongxiao (name, a monk) roughly read various books and slightly observed the sages who diligently cultivated pure karma, desiring to escape the cycle of birth and death. Indeed, there were such people. However, birth and death are difficult to escape, and many ultimately fail to transcend them. Therefore, he recorded the deeds of more than twenty masters, starting with Tandi (name, a monk), because their merits cultivated in previous lives were different, so the races they were reborn into to enjoy were also different. Moreover, those who hold high positions and enjoy generous salaries are certainly enviable in the eyes of the world. However, in the eyes of the transcendent world, they are still subject to the suffering of the cycle of birth and death. If they had known the path to the Western Pure Land in their previous lives and diligently practiced with focused intention, then with one thought of being reborn in that land, they would attain the state of non-retrogression. Compared to those who re-enter the womb, wouldn't the difference be vast? Unless one makes a great vow of compassion to liberate sentient beings, not
能為累者耳。若夫未了生死來享富貴。其不為五欲所動者幾何人哉。縱復發愿為清凈僧。亦未必果如其愿。其間雖有坐脫立亡之者。又未必託生勝處。豈非欲脫生死而返入生死乎。嗚呼生死海深波濤甚急。凡造修者快須著鞭無致顛蹶。如或不然。究觀群賢出沒之際。可不鑒其覆轍哉。
修凈業人如得安下處
龍舒曰。譬如人入大城中。必先覓安下處。卻出幹事。抵暮昏黑。則有投宿之地。先覓安下處者修凈土之謂也。抵暮昏黑者大限到來之謂也。有投宿之地者生蓮華中不落惡趣之謂也。又如春月遠行。先須備雨具。驟雨忽來。則無淋漓之患。先備雨具者修凈土之謂也。驟雨忽來者大命將盡之謂也。無淋漓之患者不至沉淪惡趣受苦之謂也。且先覓安下處者不害其幹事。先備雨具者不害其遠行。是修凈土者皆不妨一切世務。人何為而不修乎。
修一切善法迴向西方
龍舒曰。供佛齊僧。造塔建寺。唸誦禮懺。孝養父母。兄友弟恭。宗族之間無不和睦。鄉黨鄰里恩禮相與。事君則赤心為國。為官則仁慈利民。為長則善以安眾。為下則勤以事上。或指教愚迷。或扶助孤弱。或救人急難。或惠施貧窮。或造橋砌井。或施食散藥。或減己奉養以利人。或臨財饒人以自省。或教人為善。善或護善止惡。但隨
【現代漢語翻譯】 現代漢語譯本
這對於被世俗事務纏累的人來說是很難做到的。那些尚未了脫生死卻享受榮華富貴的人，又有多少人不會被五欲（指色、聲、香、味、觸五種感官慾望）所動搖呢？即使發願成為清凈的僧人，也未必能完全如願。這些人中即使有能夠坐著或站著往生的人，也未必能託生到好的地方。這豈不是想要脫離生死，反而又進入生死輪迴了嗎？唉，生死之海深不可測，波濤洶涌，所有修行的人都要趕緊策鞭前行，不要跌倒。如果不是這樣，仔細觀察那些賢人在生死中出沒的情形，難道不應該以此爲鑑，避免重蹈覆轍嗎？ 修習凈土法門的人，如果能先找到安身之處 龍舒居士說，譬如人進入大城市，必定先尋找安身之處，然後再出去辦事。等到傍晚天黑，就有投宿的地方。先尋找安身之處，就是修習凈土法門的意思。等到傍晚天黑，就是大限到來的意思。有投宿的地方，就是往生到蓮花中，不會墮入惡趣的意思。又如春天遠行，必須先準備雨具，遇到突然下雨，就不會有被雨淋濕的憂慮。先準備雨具，就是修習凈土法門的意思。突然下雨，就是壽命將盡的意思。沒有被雨淋濕的憂慮，就是不會沉淪到惡趣受苦的意思。而且，先尋找安身之處，不妨礙他辦事；先準備雨具，不妨礙他遠行。所以修習凈土法門的人，都不會妨礙一切世俗事務。人們為什麼不修習呢？ 修習一切善法，迴向西方極樂世界 龍舒居士說，供養佛和僧人，建造佛塔和寺廟，唸誦經文和禮拜懺悔，孝順父母，兄弟友愛，宗族之間和睦相處，鄉里鄰居以恩義相待，侍奉君主則赤誠為國，為官則仁慈利民，為長輩則善於安定眾人，為下屬則勤于侍奉上級。或者指教愚昧的人，或者扶助孤兒和弱者，或者救助他人于危難，或者施捨給貧窮的人，或者建造橋樑和挖掘水井，或者施捨食物和散發藥物，或者減少自己的奉養來利益他人，或者面臨錢財時寬容待人以自我反省，或者教導他人行善，或者讚揚善行制止惡行，只要隨順因緣。
【English Translation】 English version
This is difficult for those who are burdened by worldly affairs. How many of those who have not escaped birth and death but enjoy wealth and honor are not moved by the five desires (referring to the five sensory desires of sight, sound, smell, taste, and touch)? Even if they vow to become pure monks, they may not be able to fully fulfill their vows. Even among these people, those who can be reborn sitting or standing may not be reborn in a good place. Isn't this wanting to escape birth and death, but instead entering the cycle of birth and death again? Alas, the sea of birth and death is unfathomable, and the waves are turbulent. All practitioners must quickly whip their horses forward and not fall. If not, carefully observe the appearances and disappearances of those sages in birth and death. Shouldn't we take this as a warning to avoid repeating their mistakes? If a person who cultivates the Pure Land Dharma can find a place to settle down first Layman Longshu said, 'For example, when a person enters a big city, he must first find a place to settle down, and then go out to do business. When it gets dark in the evening, he will have a place to stay. Finding a place to settle down first means cultivating the Pure Land Dharma. Getting dark in the evening means the arrival of the great limit (death). Having a place to stay means being reborn in a lotus flower and not falling into the evil realms. Also, like traveling far in the spring, one must prepare rain gear first. If it suddenly rains, there will be no worry of getting wet. Preparing rain gear first means cultivating the Pure Land Dharma. Suddenly raining means the end of life is approaching. Not having the worry of getting wet means not sinking into the evil realms to suffer. Moreover, finding a place to settle down first does not hinder him from doing business; preparing rain gear first does not hinder him from traveling far. Therefore, cultivating the Pure Land Dharma does not hinder all worldly affairs. Why don't people cultivate it?' Cultivating all good deeds and dedicating the merit to the Western Pure Land of Ultimate Bliss Layman Longshu said, 'Making offerings to the Buddha and the Sangha, building pagodas and temples, reciting scriptures and performing repentance rituals, being filial to parents, brothers being friendly, harmony among relatives, neighbors treating each other with kindness, serving the ruler with loyalty to the country, being benevolent and benefiting the people as an official, being good at pacifying the masses as an elder, and being diligent in serving superiors as a subordinate. Or instructing the ignorant, or helping orphans and the weak, or rescuing others from danger, or giving alms to the poor, or building bridges and digging wells, or giving food and medicine, or reducing one's own support to benefit others, or being tolerant when facing wealth to reflect on oneself, or teaching others to do good, or praising good deeds and stopping evil deeds, just follow the circumstances.'
所作世出世間一切善事。不拘小大多少。止以一錢與人。或以一水止渴。至於毫芒之善。並須起念云。愿此善緣迴向西方。念心不斷。必生上品也。
一念在凈土必定得生
龍舒曰。大醫王能治一切病。不能治命盡之人。佛能度一切眾生。不能度一切不信之人。以不信此命盡者可謂極矣。蓋信者一念也。若人在生時。心念要去。身則隨去。心念欲住。身則隨住。是身常隨念也。亦有念欲去而身被牽繫者。至人死時。唯一念而已。是以一念在凈土蓮華中。則必定託生。況佛菩薩以大誓願而招引乎。
唸佛人七寶池生蓮華
龍舒曰。或者疑之云。此間唸佛。西方七寶池中如何便生蓮華一朵。余告云。此不難知也。譬如大明鏡。凡有物來。便現其影。鏡何嘗有心哉。以其明而自然耳。彌陀佛國清凈明潔。照見十方世界。猶如明鏡睹其面像。是故此間唸佛。西方七寶池中自然生蓮華一朵。待伊託生。無足疑也。
勸父母唸佛為出世間之孝
龍舒曰。長蘆頤禪師作勸孝文百二十篇。前百篇論奉養甘旨為世間之孝。后二十篇勸父母修凈土為出世間之孝。蓋世間之孝一世而止。出世之孝無時能盡。能使父母生凈土。莫大之孝也。父母現在而不以此勸勉。他日徒傷其心。徒為厚禮。亦何益乎。觀
【現代漢語翻譯】 現代漢語譯本 所做的世間和出世間的一切善事，不論大小多少，哪怕只是用一枚銅錢幫助別人，或者用一杯水解除別人的乾渴，乃至極其微小的善行，都必須起心動念說：『愿以此善緣迴向西方極樂世界。』念頭不間斷，必定能往生上品。
一念在凈土必定得生
龍舒居士說：『偉大的醫王能夠治療一切疾病，但不能治療壽命已盡的人。佛能夠度化一切眾生，但不能度化一切不相信的人。因為不相信，就如同壽命已盡的人一樣，無可救藥了。』相信就在於一念之間。如果人在活著的時候，心念想要去哪裡，身體就會跟隨去哪裡；心念想要停留在哪裡，身體也會跟隨停留在哪裡。這是身體常常跟隨念頭。也有念頭想要離開，但身體被牽絆的情況。到了人死的時候，就只剩下一個念頭了。因此，只要一念在凈土的蓮花中，就必定能託生在那裡。更何況阿彌陀佛和諸位菩薩以大誓願來招引呢？
唸佛的人在七寶池中會生出蓮花
龍舒居士說：『或許有人懷疑說，我們在這裡唸佛，西方的七寶池中怎麼就會生出一朵蓮花呢？』我告訴他說：『這不難理解。譬如一面明亮的鏡子，凡是有物體來，就會顯現出它的影子。鏡子何嘗有心呢？只是因為它明亮而自然罷了。阿彌陀佛的國土清凈明潔，照見十方世界，就像明鏡照見人的面容一樣。所以，我們在這裡唸佛，西方的七寶池中自然會生出一朵蓮花，等待我們託生，這沒有什麼可懷疑的。』
勸父母唸佛是出世間的孝
龍舒居士說：『長蘆頤禪師寫了《勸孝文》一百二十篇，前一百篇論述奉養父母的飲食起居是世間的孝，后二十篇勸父母修習凈土是出世間的孝。因為世間的孝只能利益父母一生，而出世間的孝卻能利益父母無盡的時間。能夠使父母往生凈土，是最大的孝。父母現在還健在，如果不以此勸勉他們，將來即使徒然傷心，徒然準備豐厚的禮物，又有什麼用呢？』
【English Translation】 English version All the good deeds done in this world and beyond, whether big or small, even if it's just giving a penny to someone, or quenching someone's thirst with a cup of water, or even the slightest good deed, you must have the thought: 'May this good karma be dedicated to the Western Pure Land.' If the thought is continuous, you will surely be reborn in the upper grades.
A single thought in the Pure Land will surely lead to rebirth
Longshu said: 'The great physician can cure all diseases, but cannot cure those whose lives are exhausted. The Buddha can save all sentient beings, but cannot save those who do not believe. Because disbelief is like a person whose life is exhausted, there is no cure.' Belief lies in a single thought. If a person, while alive, wants to go somewhere with their mind, their body will follow; if their mind wants to stay somewhere, their body will also stay. This is because the body always follows the mind. There are also cases where the mind wants to leave, but the body is restrained. When a person dies, there is only one thought left. Therefore, as long as a single thought is in the lotus flower in the Pure Land, one will surely be reborn there. Moreover, Amitabha Buddha (Amitābha - The Buddha of Infinite Light) and the Bodhisattvas (Bodhisattva - an enlightened being) are beckoning with great vows!
A person who recites the Buddha's name will have a lotus flower grow in the Seven Treasure Pond
Longshu said: 'Perhaps someone doubts and says, we recite the Buddha's name here, how can a lotus flower grow in the Seven Treasure Pond (Saptaratna - the pond adorned with seven treasures) in the West?' I tell them: 'This is not difficult to understand. For example, a bright mirror, whenever an object comes, it will show its reflection. Does the mirror have a mind? It is just bright and natural. Amitabha Buddha's (Amitābha - The Buddha of Infinite Light) land is pure and bright, illuminating the ten directions, just like a bright mirror reflecting a person's face. Therefore, when we recite the Buddha's name here, a lotus flower will naturally grow in the Seven Treasure Pond (Saptaratna - the pond adorned with seven treasures) in the West, waiting for us to be reborn, there is nothing to doubt.'
Encouraging parents to recite the Buddha's name is filial piety beyond this world
Longshu said: 'Chan Master Changlu Yi wrote one hundred and twenty chapters of 'Exhortations on Filial Piety'. The first one hundred chapters discuss serving parents with delicious food and comfortable living as worldly filial piety, and the last twenty chapters encourage parents to cultivate the Pure Land as filial piety beyond this world. Because worldly filial piety only benefits parents for one lifetime, while filial piety beyond this world benefits parents for endless time. Being able to help parents be reborn in the Pure Land is the greatest filial piety. If parents are still alive and you do not encourage them with this, what is the use of merely being sad and preparing lavish gifts in the future?'
經前後兩說孝養父母為凈業。即此意也。
孝養父母唯在命終助往
勸孝文曰。父母信知唸佛蓮華種植時也。一心念佛蓮華出水時也。唸佛功成華開見佛時也。孝子察其往生時至。預以父母平生眾善聚為一疏。時時讀之。令生歡喜。又請父母坐臥向西不忘凈土。設彌陀像。然香鳴磬。唸佛不絕。舍報之時更須用意無以哀哭失其正念。父母得生凈土受諸快樂。豈不嘉哉。平生孝養正在此時。寄語孝子順孫。無忘此事。
修凈業人不得託事延緩
寂室曰。世人修行凈業。勿得言我今忙迫且待閑暇。我今貧乏且待富足。我今少壯且待老時。若己分定常忙。分定貧乏。分定夭折。即于凈業無緣修習。忽爾喪亡。雖悔何及。是故奉勸諸人。即今安健。努力修之。
世人但將養此身不思后報
寂室曰。世人但知生時將養此身營求資給。而不思舍此身已神識不滅。若無善因則淪墜苦涂。何為生時愛惜此身。死後其心亦是汝者。而不思救度何也。又世人專為妻子男女奴婢眷屬。廣營衣食。無有少怠。而不思命終之時妻子男女等雖愛徹骨髓。不能相救。唯當獨往。今勸世人。不當以養生故而忘畏死。不當以為他故而忘自為。
修此凈行功在純熟
龍舒曰。孟子謂。夫仁者亦在乎熟之而
【現代漢語翻譯】 現代漢語譯本： 經書前後都說孝養父母是清凈的行業，就是這個意思。 孝養父母的關鍵在於臨終助念往生 《勸孝文》中說：父母如果相信並知道唸佛，就如同蓮花開始種植的時候；一心念佛，就如同蓮花從水中長出來的時候；唸佛功德圓滿，就如同蓮花開放見到佛的時候。孝順的子女要觀察父母往生的時候是否到來，預先將父母平生所做的各種善事匯聚成一篇文疏，時常讀給他們聽，讓他們心生歡喜。還要請父母坐臥都面向西方，不忘記凈土。設定彌陀（Amitabha）佛像，點燃香，敲擊磬，唸佛聲不斷絕。舍報（死亡）的時候更要用心，不要因為哀哭而使其失去正念。父母能夠往生凈土，享受各種快樂，豈不是一件美好的事情嗎？平生的孝養，關鍵就在這個時候。寄語孝順的子女和孫輩，不要忘記這件事。 修習凈業的人不能以事務為借口拖延 寂室（Ji Shi，禪師名號）說：世人修習凈土法門，不要說我現在忙碌，暫且等待空閑的時候；我現在貧窮，暫且等待富足的時候；我現在年輕力壯，暫且等待年老的時候。如果已經註定總是忙碌，註定貧窮，註定早逝，那麼就與修習凈業無緣了。一旦突然死亡，即使後悔也來不及了。所以奉勸各位，趁現在安康健壯，努力修習吧。 世人只知道保養身體，不考慮死後的去處 寂室（Ji Shi，禪師名號）說：世人只知道在活著的時候保養身體，營求資財，而不考慮捨棄這個身體之後，神識是不滅的。如果沒有善的因緣，就會墮入痛苦的境地。為什麼活著的時候愛惜這個身體，死後那個心識仍然是你的，卻不考慮救度呢？還有，世人專門為妻子兒女、奴婢眷屬，廣泛地經營衣食，沒有絲毫懈怠。而不考慮命終的時候，妻子兒女等即使再愛得刻骨銘心，也不能相救，唯有獨自前往。現在勸告世人，不要因為保養身體而忘記畏懼死亡，不要因為爲了他人而忘記為自己。 修習這種清凈行，功夫在於純熟 龍舒（Long Shu，人名）說：孟子說，仁德也在於熟練掌握。
【English Translation】 English version: Both the preceding and following parts of the scripture state that filial piety towards parents is a pure karma. This is the meaning. Filial piety towards parents lies solely in assisting them to be reborn in the Pure Land at the time of death. The 'Exhortation on Filial Piety' says: When parents believe and know to recite the Buddha's name, it is like the time when the lotus flower is planted. Wholeheartedly reciting the Buddha's name is like the time when the lotus flower emerges from the water. Accomplishing the merit of reciting the Buddha's name is like the time when the lotus flower blooms and one sees the Buddha. A filial son should observe when the time of his parents' rebirth is approaching, and beforehand gather all the good deeds his parents have done in their lives into a memorial. Read it to them often, so that they may rejoice. Also, ask the parents to sit or lie facing west, not forgetting the Pure Land. Set up an image of Amitabha (Amitabha, meaning Infinite Light) Buddha, light incense, strike the chime, and recite the Buddha's name without ceasing. At the time of death, even more attention must be paid, and one must not lose their right mindfulness by weeping. If the parents are able to be reborn in the Pure Land and enjoy all kinds of happiness, would that not be wonderful? Filial piety in ordinary times is precisely for this moment. A message to filial sons and grandsons: do not forget this matter. Those who cultivate Pure Land practice must not delay on the pretext of business. Ji Shi (Ji Shi, name of a Chan master) said: People of the world who cultivate Pure Land practice must not say, 'I am busy now, I will wait until I have leisure.' 'I am poor now, I will wait until I am rich.' 'I am young and strong now, I will wait until I am old.' If it is destined that you will always be busy, destined to be poor, destined to die young, then you will have no opportunity to cultivate Pure Land practice. If you suddenly die, it will be too late to regret. Therefore, I advise everyone to take advantage of your present health and strength to cultivate diligently. People of the world only nourish this body and do not think about the retribution after death. Ji Shi (Ji Shi, name of a Chan master) said: People of the world only know to nourish this body and seek provisions while alive, and do not think that after abandoning this body, the consciousness does not perish. If there is no good cause, one will fall into a state of suffering. Why cherish this body while alive, when after death, that mind is still yours, and yet you do not think of saving it? Furthermore, people of the world are dedicated to providing clothing and food for their wives, children, servants, and relatives, without the slightest懈怠. And do not consider that at the time of death, even if wives and children love you to the bone, they cannot save you; you must go alone. Now I advise the people of the world not to forget the fear of death because of nourishing life, and not to forget to act for themselves because of acting for others. The merit of cultivating this pure practice lies in purity and familiarity. Long Shu (Long Shu, a person's name) said: Mencius said that benevolence also lies in familiarity.
已。故君子無終食之間違仁。造次必於是。顛沛必於是。是欲其熟也。則無往而不為仁矣。修凈土者亦然。故起居飲食見聞動意皆在凈土。則身雖居五濁。其心已在彼土矣。
龍門蓮社詩(並序)
富陽龍門有居士孫公如圭。子名應辰。猶子名應祥。俱習儒業。方圖折桂以榮其親。復能觀父之志。兼修凈業。真得道並行而不相悖之理。且恥獨善其身。遂師同輩逾三十人共為之。其勸發之言有曰。三界無安猶如火宅。九蓮超往自有法門。又曰。莫待老來方學道。要知忙裡好偷閑。餘一見喜甚。遂述古風以贊其美云。開禧改元重午東陽吳克己書。
卓哉西聖釋迦文 口輪垂範億代遵 開顯一化無餘蘊 復譚樂土拔沉淪 馬鳴龍樹皆贊述 首傳震旦得遺民 自是搢紳多響慕 豈特緇侶蒙陶鈞 河東先生具正見 發揮此道尤諄諄 景迂曾見立與照 有文炳然名略因 縱陷異宗亦牽復 楊公陳公即其倫 每嗟先哲不可作 悠悠誰與繼芳塵 龍門忽逢孫氏子 肯約同輩併爲仁 短疏一讀起遐想 如見廬阜山中人 乃知儒俊最易曉 撥撥便轉陶家輪 更把一乘扶壯志 鵬搏九萬誰能馴
馬鳴龍樹乃付法藏傳中第十二十四祖師。皆造論贊揚凈土。廬山十八賢劉
【現代漢語翻譯】 現代漢語譯本：因此，君子即使在吃完一頓飯的短暫時間裡，也不會背離仁德。在倉促匆忙的時候必定要堅守仁德，在顛沛流離的時候也必定要堅守仁德。這是要讓仁德在心中純熟，那麼無論到哪裡，都不會不做合乎仁德的事情了。修習凈土的人也是這樣，所以日常生活中的起居、飲食、見聞、動念都在凈土之中，那麼即使身處五濁惡世，他的心也已經在彼凈土了。
龍門蓮社詩（並序）
富陽龍門有位居士孫如圭（Sun Rugui），他的兒子名叫孫應辰（Sun Yingchen），侄子名叫孫應祥（Sun Yingxiang），都學習儒家學業，正打算考取功名來榮耀他們的父母。又能領會父親的志向，兼修凈土法門，真正懂得儒道並行而不互相違背的道理。並且以獨自修善為恥，於是帶領同輩三十多人共同修習。他們勸勉的話語有：『三界沒有安寧，猶如火宅；九品蓮花超脫往生，自有殊勝法門。』又說：『不要等到老了才學道，要知道忙碌之中也可以偷得清閑。』我一見之下非常高興，於是寫下古詩來讚美他們的善行。開禧元年重午日，東陽吳克己書。
卓絕啊，西方的聖人釋迦文（Sakyamuni），他的口中所說的教誨，為億萬代人所遵循。 開顯一代教化沒有遺漏，又宣講極樂凈土，救拔沉淪的眾生。 馬鳴（Asvaghosa）、龍樹（Nagarjuna）都曾讚美闡述，最早傳入震旦（Zhendan，中國的古稱）度化有緣的遺民。 從此士大夫們大多向往傚法，豈止是僧侶們蒙受佛法的陶冶。 河東先生（指柳宗元）具有正知正見，闡發凈土法門尤其懇切。 景迂（指王日休）曾經闡述『立』與『照』的修行方法，有文章流傳下來，名稱略有不同。 即使陷入其他宗派，也會被牽引回來，楊杰（Yang Jie）、陳瓘（Chen Guan）就是這樣的人。 常常感嘆先賢已經逝去無法效仿，悠悠歲月，誰來繼承他們的芳香。 在龍門忽然遇到孫氏子弟，他們肯與同輩相約一起行仁。 簡短的文字一讀就引起我無限的遐想，好像見到了廬山（Mount Lu）中的隱士。 才知道儒家的俊傑最容易明白佛理，輕輕一撥就能轉動陶家的法輪。 更用佛法的一乘教義來扶助他們遠大的志向，像鵬鳥一樣高飛九萬里，誰能馴服？
馬鳴（Asvaghosa）、龍樹（Nagarjuna）是付法藏傳中的第十和第十四祖師，都曾造論贊揚凈土。廬山十八賢劉遺民（Liu Yimin）。
【English Translation】 English version: Therefore, a virtuous person does not deviate from benevolence even in the short time it takes to finish a meal. He must adhere to benevolence in haste and in distress. This is to make benevolence熟(shú, familiar) in the heart, so that wherever he goes, he will not fail to do what is in accordance with benevolence. Those who cultivate the Pure Land are also like this, so that their daily life, eating, seeing, hearing, and thoughts are all in the Pure Land. Then, even though their body is in the five defilements, their heart is already in that land.
Poem for the Lotus Society of Dragon Gate (with Preface)
In Fuyang Dragon Gate, there is a layperson named Sun Rugui. His son is named Sun Yingchen, and his nephew is named Sun Yingxiang. Both are studying Confucianism, planning to obtain official titles to honor their parents. They are also able to understand their father's aspirations and cultivate the Pure Land path, truly understanding the principle that Confucianism and Buddhism can be practiced in parallel without contradicting each other. Moreover, they are ashamed of benefiting only themselves, so they led more than thirty peers to cultivate together. Their words of encouragement include: 'The Three Realms are without peace, like a burning house; transcendence to the Nine Lotuses has its own Dharma gate.' They also said: 'Do not wait until old age to learn the Way; know that it is good to steal leisure in the midst of busyness.' Upon seeing this, I was very happy, so I wrote an ancient-style poem to praise their virtues. Written by Wu Keji of Dongyang on the Double Fifth Festival of the first year of Kaixi.
Outstanding is the Western Sage Sakyamuni (Sakyamuni), the teachings from his mouth are followed by hundreds of millions of generations. He revealed a complete teaching without omission, and also spoke of the Land of Bliss to save beings from suffering. Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) both praised and elaborated on it, first transmitting it to Zhendan (Zhendan, ancient name for China) to deliver the remaining people with affinity. Since then, many scholars have admired and emulated it, not only monks have benefited from the influence of Buddhism. Master Hedong (referring to Liu Zongyuan) has correct views, and his exposition of this path is especially earnest. Jingyu (referring to Wang Rixiu) once elaborated on the practice of 'establishment' and 'illumination', and there are articles passed down, with slightly different names. Even if they fall into other sects, they will be drawn back, Yang Jie (Yang Jie) and Chen Guan (Chen Guan) are such people. Often lamenting that the former sages have passed away and cannot be emulated, who will continue their fragrance in the long years? Suddenly encountering the Sun family's descendants in Dragon Gate, they are willing to make an agreement with their peers to practice benevolence together. Reading the short letter evokes my infinite reverie, as if seeing the hermits in Mount Lu (Mount Lu). Only then do I know that Confucian elites are the easiest to understand Buddhist principles, and a gentle push can turn the Dharma wheel of the Tao family. Furthermore, they use the One Vehicle teaching of Buddhism to support their great aspirations, like a Peng bird soaring ninety thousand miles, who can tame it?
Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) are the tenth and fourteenth patriarchs in the Transmission of the Dharma Treasury, both of whom composed treatises praising the Pure Land. Liu Yimin (Liu Yimin) of the Eighteen Sages of Mount Lu.
遺民為上首。河東先生即柳子厚。有無姓和尚碑龍興凈土院記東海若文。景迂者乃晁待制曾見延慶立法師靈芝照律師。作凈土略因。楊無為陳了翁皆晚年留心凈土。楊有十疑論序直指凈土決疑集序。陳作延慶凈土院記等。並見於樂邦文類。
樂邦遺稿卷下(終)
【現代漢語翻譯】 現代漢語譯本：以遺民為首。河東先生指的是柳子厚（柳宗元）。有無姓和尚碑、龍興凈土院記、東海若文等作品。景迂是晁待制（晁補之），曾見過延慶立法師、靈芝照律師。他寫了《凈土略因》。楊無為（楊杰）、陳了翁（陳瓘）都在晚年留心凈土法門。楊杰著有《十疑論序》、《直指凈土決疑集序》。陳瓘作有《延慶凈土院記》等。這些都收錄在《樂邦文類》中。 《樂邦遺稿》卷下（終）
【English Translation】 English version: Yi Min (a person's name) was the foremost. The 'Master of Hedong' refers to Liu Zihou (Liu Zongyuan). There are works such as 'Stele of the Nameless Monk', 'Record of Longxing Pure Land Monastery', and 'Donghai Ruowen'. Jing Yu (a person's name) was Chao Daizhi (Chao Buzhi), who had met Dharma Master Yanqing Li and Vinaya Master Lingzhi Zhao. He wrote 'Brief Causes of Pure Land'. Yang Wuwei (Yang Jie) and Chen Liaoweng (Chen Guan) both devoted themselves to the Pure Land teachings in their later years. Yang Jie wrote 'Preface to Ten Doubts about Pure Land' and 'Preface to Direct Pointing to Pure Land Resolving Doubts Collection'. Chen Guan wrote 'Record of Yanqing Pure Land Monastery', etc. These are all found in 'Collection of Writings on the Land of Bliss'. Remaining Manuscripts of the Land of Bliss, Volume 2 (End)