T47n1977_凈土疑辨

大正藏第 47 冊 No. 1977 凈土疑辨

No. 1977

《凈土疑辨》序

豫章微休居士陳　所蘊撰

蓮池禪師作《凈土疑辨》，摧慢幢，破癡網，如闇得燈，如貧得寶，真渡苦海之慈航哉。即天臺永明之論，未有若此之精切而著明者也。修凈土者，最宜服膺。

或疑：「未后戒彼，恣意妄談，貽苦報于無盡。其言得無已甚乎？」

余曰：「非已甚也。」

嘗考唐房翥暴卒，至冥間見王，王曰：「據案簿，君曾勸一老人唸佛，已生凈土。君承此福，亦合生凈土。」遂放還。呂師說云：「闡提之輩不信有西方，不能自修，又障他人修，入地獄如箭射。」

夫一口業也。勸人唸佛，亦令生凈土；障人唸佛，入地獄如箭射。恣口業者，其真可懼也哉。故曰：「蓮池禪師之言，非已甚也。」

序　　畢

凈土疑辯

或問：「凈土之說，蓋表法耳，智人宜直悟禪宗。而今只管贊說凈土，將無執著事相，不明理性？」

答：「歸元性無二，方便有多門。曉得此意，禪宗、凈土，殊途同歸。子之所疑，當下冰釋。昔人於此，遞互闡揚，不一而足。如中峰大師道：『禪者，凈土之禪；凈土者，禪之凈土。

【現代漢語翻譯】現代漢語譯本《凈土疑辨》序

豫章微休居士陳所蘊撰

蓮池禪師所作的《凈土疑辨》，摧毀了驕慢之幢，破除了愚癡之網，就像在黑暗中得到了明燈，像貧窮的人得到了珍寶，真是渡過苦海的慈悲航船啊！即使是天臺宗永明延壽大師的論述，也沒有像這部著作這樣精闢而透徹。修習凈土法門的人，最應該牢記在心。

有人疑惑說：『最後告誡那些人，恣意妄加談論，將無盡的苦報遺留給他們。這樣說難道不是太過分了嗎？』

我回答說：『並非太過分。』

我曾經考證過，唐朝的房翥暴病去世，到陰間見到了閻王，閻王說：『根據案卷記載，你曾經勸一位老人唸佛，已經往生凈土。你承蒙這份福報，也應當往生凈土。』於是就放他還陽了。呂師說曾說：『闡提（斷善根的人）之輩不相信有西方極樂世界，不能自己修行，又阻礙他人修行，墮入地獄就像箭一樣快。』

這僅僅是一句口業啊。勸人唸佛，也能令人往生凈土；阻礙他人唸佛，墮入地獄就像箭一樣快。放縱口業的人，真是太可怕了啊！所以說：『蓮池禪師的話，並非太過分。』

序畢

凈土疑辨

有人問：『凈土的說法，大概只是表法而已，聰明人應該直接領悟禪宗。而現在只管讚歎宣說凈土，豈不是執著於事相，不明白理性？』

回答：『歸根結底，自性沒有二致，但方便法門卻有很多。明白了這層意思，禪宗和凈土，雖然道路不同，最終卻能達到同一個目標。你的疑惑，當下就能消除。過去的人對於這一點，互相闡揚，不勝枚舉。就像中峰明本大師所說：『禪是凈土的禪，凈土是禪的凈土。』

【English Translation】 English version Preface to 'Doubts and Discriminations on Pure Land'

Composed by Chen Suoyun, a lay Buddhist named Weixiu from Yuzhang

The 'Doubts and Discriminations on Pure Land' by Chan Master Lianchi destroys the banner of arrogance and breaks the net of ignorance. It is like obtaining a lamp in the darkness, like a poor person obtaining treasure. It is truly a compassionate ship for crossing the sea of suffering! Even the treatises of Tiantai Yongming are not as precise and clear as this work. Those who cultivate the Pure Land path should especially take it to heart.

Someone doubts: 'The final warning to those who recklessly engage in idle talk, leaving endless suffering as a result, isn't that a bit too much?'

I reply: 'It is not too much.'

I once examined the case of Fang Zhu of the Tang Dynasty, who died suddenly. He saw King Yama in the underworld, who said: 'According to the records, you once encouraged an old man to recite the Buddha's name, and he has already been reborn in the Pure Land. You should also be reborn in the Pure Land because of this merit.' Then he was released to return to life. Lü Shishuo said: 'Those who are icchantikas (those who have severed their roots of goodness) do not believe in the Western Pure Land, cannot cultivate themselves, and also obstruct others from cultivating. They fall into hell like an arrow shot.'

This is just a matter of verbal karma. Encouraging others to recite the Buddha's name can also lead them to be reborn in the Pure Land; obstructing others from reciting the Buddha's name leads to falling into hell like an arrow shot. Those who indulge in verbal karma are truly to be feared! Therefore, it is said: 'Chan Master Lianchi's words are not too much.'

End of Preface

Doubts and Discriminations on Pure Land

Someone asks: 'The teachings of Pure Land are probably just symbolic; wise people should directly understand Chan Buddhism. But now you only praise and explain Pure Land. Aren't you attached to phenomena and not understanding the principle?'

Answer: 'Returning to the source, the nature is not two, but there are many expedient means. Understanding this meaning, Chan and Pure Land, although the paths are different, ultimately reach the same goal. Your doubts will be dispelled immediately. In the past, people have repeatedly elaborated on this point, endlessly. As Master Zhongfeng Mingben said: 'Chan is the Chan of Pure Land; Pure Land is the Pure Land of Chan.'

而修之者必貴一門深入。』此數語，尤萬世不易之定論也。故大勢至菩薩得唸佛三昧而曰：『以唸佛心，入無生忍。』普賢菩薩入華嚴不思議解脫而曰：『愿命終時，生安樂剎。』是二大士，一侍娑婆教主，一侍安養導師，宜應各立門戶，而乃和會圓融，兩不相礙，此皆人所常聞習知，那得尚執偏見？

「且爾云：『凈土表法者』，豈不以凈心即是凈土，豈復更有七寶世界？則亦將謂善心即是天堂，豈復更有夜摩忉利？噁心即是地獄，豈復更有刀劍鑊湯？愚癡心即是畜生，豈復更有披毛帶角等耶？

「又爾喜談理性，厭說事相。都緣要顯我是高流，怕人說我不通理性。噫！若真是理性洞明，便知事外無理，相外無性，本自交徹，何須定要舍事求理，離相覓性？況土分四種，汝謂只有寂光土更無實報、莊嚴等土乎哉？若一味說無相話以為高，則資性稍利者，看得兩本經論，記得幾則公案，即便能之，何足為難？且汝既了徹自心，隨處凈土。吾試問汝：『還肯即廁溷中作住止否？還肯就犬、豕、馬、牛同槽而飲啖否？還肯入丘冢，與臭腐、屍骸同睡眠否？還肯洗摩飼哺伽摩羅疾，膿血屎尿諸惡疾人，積月累年否？』於斯數者，歡喜安隱，略不介意，許汝說高山平地總西方。其或外為忍勉，內起疑嫌，則是凈穢

【現代漢語翻譯】現代漢語譯本：而且修習的人必須注重一門深入。』這幾句話，實在是萬世不變的定論。所以大勢至菩薩得到唸佛三昧而說：『以唸佛的心，入無生忍（證悟真理，不生不滅的境界）。』普賢菩薩進入華嚴不可思議解脫境界而說：『愿臨命終時，往生安樂剎（極樂世界）。』這兩位大菩薩，一位侍奉娑婆（我們所處的世界）教主釋迦牟尼佛，一位侍奉安養（極樂世界）導師阿彌陀佛，本來應該各自建立門戶，卻能夠和諧圓融，互不衝突，這些都是人們經常聽聞和了解的，怎麼還能夠固執于片面的見解呢？而且你說：『凈土只是表法的』，難道認為清凈心就是凈土，難道還會有七寶莊嚴的世界嗎？那麼也將會認為善良的心就是天堂，難道還會有夜摩天（Yama，六慾天之一）和忉利天（Trayastrimsa，三十三天）嗎？惡劣的心就是地獄，難道還會有刀山劍樹和油鍋嗎？愚癡的心就是畜生，難道還會有披毛戴角的動物嗎？還有你喜歡談論理性，厭惡談論事相。都是因為想要顯示自己是高人，害怕別人說我不通達理性。唉！如果真正是理性洞明，便知道事相之外沒有理性，現象之外沒有自性，本來就是交融貫通的，何必一定要捨棄事相去追求理性，離開現象去尋找自性呢？況且凈土分為四種，你認為只有寂光土（常寂光凈土）而沒有實報莊嚴土（實報莊嚴土）等凈土嗎？如果一味地說空相的話來顯示自己高明，那麼資質稍微好一點的人，看看兩本經書，記住幾則公案，就能做到，有什麼難的？況且你既然已經了徹自心，隨處都是凈土。我試著問你：『你是否願意在廁所里居住？是否願意和豬、狗、馬、牛在同一個槽里飲食？是否願意進入墳墓，和腐爛的屍體一起睡覺？是否願意清洗、按摩、餵養那些患有伽摩羅疾（一種傳染病），膿血屎尿等各種惡疾的人，並且日積月累地做這些事情？』如果對於這些事情，能夠歡喜安穩，毫不介意，我就允許你說高山和平地都是西方極樂世界。如果表面上勉強忍受，內心卻產生懷疑和厭惡，那麼就是心中有凈有穢

【English Translation】 English version: 'Moreover, those who cultivate must value focusing deeply on one path.' These words are truly an immutable conclusion for all ages. Therefore, Mahasthamaprapta Bodhisattva (大勢至菩薩, a Bodhisattva representing the power of wisdom) attained the Buddha Recitation Samadhi (唸佛三昧, a meditative state achieved through mindfulness of the Buddha) and said: 'With the mind of Buddha Recitation, enter the Unborn Tolerance (無生忍, a state of enlightenment where one realizes the non-arising and non-ceasing nature of reality).' Samantabhadra Bodhisattva (普賢菩薩, a Bodhisattva associated with practice and vows) entered the inconceivable liberation of the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) and said: 'May I, at the end of my life, be born in the Land of Bliss (安樂剎, Sukhavati, the Pure Land of Amitabha Buddha).' These two great Bodhisattvas, one attending upon the teaching master of the Saha world (娑婆, our world), Shakyamuni Buddha, and the other attending upon the guiding teacher of the Land of Nourishment (安養, Sukhavati), Amitabha Buddha, should have each established their own schools, yet they are harmonious and perfectly integrated, without hindering each other. These are all things that people often hear and know, how can one still cling to biased views? Furthermore, you say: 'The Pure Land is merely a representation of the Dharma,' do you think that a pure mind is the Pure Land, and there is no world adorned with seven treasures? Then it would also be said that a good heart is heaven, and there are no Yama Heaven (夜摩天, one of the six desire realms) and Trayastrimsa Heaven (忉利天, the Heaven of Thirty-Three)? An evil heart is hell, and there are no mountains of knives and boiling cauldrons? A foolish heart is an animal, and there are no animals with fur and horns? Moreover, you like to talk about principle and dislike talking about phenomena. It's all because you want to show that you are a superior person, afraid that people will say that you don't understand principle. Alas! If you truly understand principle clearly, you will know that there is no principle outside of phenomena, and no nature outside of appearances. They are inherently intertwined and interconnected, so why must you abandon phenomena to seek principle, and leave appearances to find nature? Moreover, the Pure Land is divided into four types, do you think there is only the Land of Eternal Tranquility (寂光土, the Land of Eternal Light) and no Land of Actual Reward and Adornment (實報莊嚴土, the Land of Actual Reward and Adornment), etc.? If you only talk about the absence of form to show that you are superior, then those with slightly better aptitude, after reading two scriptures and remembering a few koans, can do it, what is so difficult? Moreover, since you have thoroughly understood your own mind, everywhere is the Pure Land. Let me ask you: 'Are you willing to live in the toilet? Are you willing to eat and drink with pigs, dogs, horses, and cows in the same trough? Are you willing to enter the grave and sleep with rotten corpses? Are you willing to wash, massage, and feed those who suffer from Kamala disease (伽摩羅疾, a contagious disease), and other people with festering sores, blood, pus, feces, urine, and other terrible diseases, for months and years?' If you can be happy and at peace with these things, without the slightest concern, then I will allow you to say that the high mountains and flat lands are all the Western Pure Land. If you outwardly force yourself to endure, but inwardly harbor doubts and dislikes, then your mind has both purity and impurity.

之境未空，憎愛之情尚在，而乃開口高談大聖人過量境界，撥無佛國，蔑視往生，可謂欺天誑人，甘心自昧。苦哉！苦哉！

「又汝若有大力量、有大誓願，愿于生死海中頭出頭沒，行菩薩行，更無畏怯，則凈土之生，吾不汝強。汝或慮此土，境風浩大，作主不得；慮諸佛出世難值，修學無繇；慮忍力未固，不能於三界險處度脫眾生；慮盡此報身未能永斷生死，不受後有；慮後有既在，捨身受身前路茫茫，未知攸往。則棄凈土而不生，其失非細。

「此凈土法門似淺而深，似近而遠，似難而易，似易而難，他日汝當自知。汝今參禪、唸佛，不妨隨便一門深入。但忌認鍮作金，得少為足，便似管窺小解，恣意妄談，非詆凈土。喻如癡狂之子，罵斥父母，父母慈憐雖不加責，其如天理之不容，王法之必戮何？彼妄談者報亦如是。可懼也夫！可悲也夫！」

凈土疑辨后跋

微休居士鳴道學于靖江，有武城絃歌之風。既致政，勵精華嚴，鏤梵本為方冊，以便讀學；而復弘贊凈土，刻予所著疑辨，廣為流通。夫尚志十玄之門，棲神九蓮之域，可謂深契普賢愿王，妙入毗盧性海者矣。惜早逝，不令曹魯川見之。

【現代漢語翻譯】現代漢語譯本：境界尚未空寂，憎恨與愛戀的情感依然存在，卻開口高談闊論大聖人超越常理的境界，否定佛國，輕視往生，這可以說是欺騙上天，矇蔽世人，甘願自我矇昧。可悲啊！可悲啊！『再者，你若有強大的力量、有宏大的誓願，願意在生死苦海中沉浮，行菩薩道，毫無畏懼，那麼往生凈土這件事，我不會勉強你。你或許顧慮這個世界，環境險惡，難以自主；顧慮諸佛出世難以遇到，修行沒有途徑；顧慮忍耐力不夠堅定，不能在三界險惡之處度脫眾生；顧慮盡此一生也未能永遠斷絕生死，不再承受後世的果報；顧慮後世的果報既然存在，捨棄此身接受來世，前路茫茫，不知去向何方。那麼放棄凈土而不往生，損失可不小。『這凈土法門看似淺顯卻深奧，看似接近卻遙遠，看似困難卻容易，看似容易卻困難，將來你自然會明白。你現在參禪、唸佛，不妨隨便選擇一門深入。但切忌把黃銅當成黃金，得到一點點就滿足，就像通過竹管看天，獲得一點點見解就隨意妄加評論，甚至詆譭凈土。這好比愚癡瘋狂的孩子，謾罵父母，父母慈悲憐憫雖然不加以責備，但是天理難容，王法必定誅殺，這妄談者的報應也是如此。多麼可怕啊！多麼可悲啊！』《凈土疑辨》后跋微休居士在靖江宣揚道學，有如武城傳唱詩歌的風範。退休之後，致力於研究《華嚴經》，將梵文版本雕刻完成的書冊，以便閱讀學習；並且弘揚讚美凈土法門，刻印我所著的《凈土疑辨》，廣泛流通。他既崇尚《華嚴經》十玄門（十玄門：華嚴宗解釋宇宙萬法關係的十種玄妙理論），又嚮往九品蓮花所化生的凈土（九蓮之域：指西方極樂世界），真可謂是深刻契合普賢菩薩的願力，巧妙地進入毗盧遮那佛（Vairocana）的性海之中了。可惜英年早逝，沒能讓曹魯川見到他。

【English Translation】 English version: If one's state of mind is not yet empty, and feelings of hatred and love still remain, yet one opens one's mouth to speak grandly about the supramundane state of a great sage, denying the Buddha-lands and belittling rebirth [in the Pure Land], this can be said to be deceiving Heaven and deluding people, willingly blinding oneself. How lamentable! How lamentable! 'Furthermore, if you possess great strength and great vows, willing to immerse yourself in the sea of birth and death, practicing the Bodhisattva path without fear, then I will not force you to be reborn in the Pure Land. Perhaps you worry about this world, that the environment is perilous and difficult to control; worry that it is difficult to encounter the Buddhas when they appear in the world, and there is no path for cultivation; worry that your endurance is not firm enough to deliver sentient beings in the dangerous realms of the Three Realms; worry that even if you exhaust this life, you may not be able to permanently sever birth and death, and not receive future existences; worry that since future existences exist, abandoning this body and accepting the next, the road ahead is vast and unknown. Then abandoning the Pure Land and not being reborn there is no small loss. 'This Pure Land Dharma-door seems shallow yet is profound, seems near yet is far, seems difficult yet is easy, seems easy yet is difficult; one day you will naturally understand. Now you practice Chan (Zen), recite the Buddha's name, you may as well choose any one and delve deeply into it. But avoid mistaking brass for gold, being content with little, like looking at the sky through a tube, gaining a little understanding and then arbitrarily making wild comments, even slandering the Pure Land. This is like a foolish and mad child, scolding his parents; although the parents are compassionate and do not blame him, how can it be tolerated by the principles of Heaven, and how can the laws of the king not punish him? The retribution of those who make wild comments is also like this. How fearful! How lamentable!' Postscript to 'Doubts and Discriminations on the Pure Land' Layman Weixiu propagated Daoist learning in Jingjiang, with the style of singing songs in Wucheng. After retiring from office, he devoted himself to studying the Avatamsaka Sutra (Huayan Jing), engraving the Sanskrit version into books for easy reading and learning; and he also promoted and praised the Pure Land Dharma-door, engraving my book 'Doubts and Discriminations on the Pure Land' for wide circulation. He both revered the Ten Profound Gates (Shi Xuan Men: ten profound gates, the ten kinds of mysterious theories of the Huayan school to explain the relationship between the universe and all dharmas) of the Avatamsaka Sutra and longed for the realm of the Nine Lotuses (Jiu Lian Zhi Yu: refers to the Western Pure Land of Ultimate Bliss), it can be said that he deeply conformed to the vows of Samantabhadra Bodhisattva (Puxian Pusa), and subtly entered the nature-sea of Vairocana Buddha (Piluzhena Fo). It is a pity that he died young, and Cao Luchuan did not get to see him.