Chinese
大正藏第 47 册 No. 1977 净土疑辨 No. 1977 《净土疑辨》序 豫章微休居士陈 所蕴撰 莲池禅师作《净土疑辨》，摧慢幢，破痴网，如闇得灯，如贫得宝，真渡苦海之慈航哉。即天台永明之论，未有若此之精切而着明者也。修净土者，最宜服膺。 或疑：“未后戒彼，恣意妄谈，贻苦报于无尽。其言得无已甚乎？” 余曰：“非已甚也。” 尝考唐房翥暴卒，至冥间见王，王曰：“据案簿，君曾劝一老人念佛，已生净土。君承此福，亦合生净土。”遂放还。吕师说云：“阐提之辈不信有西方，不能自修，又障他人修，入地狱如箭射。” 夫一口业也。劝人念佛，亦令生净土；障人念佛，入地狱如箭射。恣口业者，其真可惧也哉。故曰：“莲池禅师之言，非已甚也。” 序 毕 净土疑辩 或问：“净土之说，盖表法耳，智人宜直悟禅宗。而今只管赞说净土，将无执着事相，不明理性？” 答：“归元性无二，方便有多门。晓得此意，禅宗、净土，殊途同归。子之所疑，当下冰释。昔人于此，递互阐扬，不一而足。如中峰大师道：‘禅者，净土之禅；净土者，禅之净土。 现代汉语译本 《净土疑辨》序 豫章微休居士陈所蕴 撰 莲池禅师所作的《净土疑辨》，摧毁了骄慢之幢，破除了愚痴之网，就像在黑暗中得到了明灯，像贫穷的人得到了珍宝，真是渡过苦海的慈悲航船啊！即使是天台宗永明延寿大师的论述，也没有像这部著作这样精辟而透彻。修习净土法门的人，最应该牢记在心。 有人疑惑说：‘最后告诫那些人，恣意妄加谈论，将无尽的苦报遗留给他们。这样说难道不是太过分了吗？’ 我回答说：‘并非太过分。’ 我曾经考证过，唐朝的房翥暴病去世，到阴间见到了阎王，阎王说：‘根据案卷记载，你曾经劝一位老人念佛，已经往生净土。你承蒙这份福报，也应当往生净土。’于是就放他还阳了。吕师说曾说：‘阐提（断善根的人）之辈不相信有西方极乐世界，不能自己修行，又阻碍他人修行，堕入地狱就像箭一样快。’ 这仅仅是一句口业啊。劝人念佛，也能令人往生净土；阻碍他人念佛，堕入地狱就像箭一样快。放纵口业的人，真是太可怕了啊！所以说：‘莲池禅师的话，并非太过分。’ 序 毕 净土疑辨 有人问：‘净土的说法，大概只是表法而已，聪明人应该直接领悟禅宗。而现在只管赞叹宣说净土，岂不是执着于事相，不明白理性？’ 回答：‘归根结底，自性没有二致，但方便法门却有很多。明白了这层意思，禅宗和净土，虽然道路不同，最终却能达到同一个目标。你的疑惑，当下就能消除。过去的人对于这一点，互相阐扬，不胜枚举。就像中峰明本大师所说：‘禅是净土的禅，净土是禅的净土。’
English
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.' --------------------------------------------------------------------------------
Chinese
而修之者必贵一门深入。’此数语，尤万世不易之定论也。故大势至菩萨得念佛三昧而曰：‘以念佛心，入无生忍。’普贤菩萨入华严不思议解脱而曰：‘愿命终时，生安乐刹。’是二大士，一侍娑婆教主，一侍安养导师，宜应各立门户，而乃和会圆融，两不相碍，此皆人所常闻习知，那得尚执偏见？ “且尔云：‘净土表法者’，岂不以净心即是净土，岂复更有七宝世界？则亦将谓善心即是天堂，岂复更有夜摩忉利？恶心即是地狱，岂复更有刀剑镬汤？愚痴心即是畜生，岂复更有披毛带角等耶？ “又尔喜谈理性，厌说事相。都缘要显我是高流，怕人说我不通理性。噫！若真是理性洞明，便知事外无理，相外无性，本自交彻，何须定要舍事求理，离相觅性？况土分四种，汝谓只有寂光土更无实报、庄严等土乎哉？若一味说无相话以为高，则资性稍利者，看得两本经论，记得几则公案，即便能之，何足为难？且汝既了彻自心，随处净土。吾试问汝：‘还肯即厕溷中作住止否？还肯就犬、豕、马、牛同槽而饮啖否？还肯入丘冢，与臭腐、尸骸同睡眠否？还肯洗摩饲哺伽摩罗疾，脓血屎尿诸恶疾人，积月累年否？’于斯数者，欢喜安隐，略不介意，许汝说高山平地总西方。其或外为忍勉，内起疑嫌，则是净秽 现代汉语译本：而且修习的人必须注重一门深入。’这几句话，实在是万世不变的定论。所以大势至菩萨得到念佛三昧而说：‘以念佛的心，入无生忍（证悟真理，不生不灭的境界）。’普贤菩萨进入华严不可思议解脱境界而说：‘愿临命终时，往生安乐刹（极乐世界）。’这两位大菩萨，一位侍奉娑婆（我们所处的世界）教主释迦牟尼佛，一位侍奉安养（极乐世界）导师阿弥陀佛，本来应该各自建立门户，却能够和谐圆融，互不冲突，这些都是人们经常听闻和了解的，怎么还能够固执于片面的见解呢？ 而且你说：‘净土只是表法的’，难道认为清净心就是净土，难道还会有七宝庄严的世界吗？那么也将会认为善良的心就是天堂，难道还会有夜摩天（Yama，六欲天之一）和忉利天（Trayastrimsa，三十三天）吗？恶劣的心就是地狱，难道还会有刀山剑树和油锅吗？愚痴的心就是畜生，难道还会有披毛戴角的动物吗？ 还有你喜欢谈论理性，厌恶谈论事相。都是因为想要显示自己是高人，害怕别人说我不通达理性。唉！如果真正是理性洞明，便知道事相之外没有理性，现象之外没有自性，本来就是交融贯通的，何必一定要舍弃事相去追求理性，离开现象去寻找自性呢？况且净土分为四种，你认为只有寂光土（常寂光净土）而没有实报庄严土（实报庄严土）等净土吗？如果一味地说空相的话来显示自己高明，那么资质稍微好一点的人，看看两本经书，记住几则公案，就能做到，有什么难的？况且你既然已经了彻自心，随处都是净土。我试着问你：‘你是否愿意在厕所里居住？是否愿意和猪、狗、马、牛在同一个槽里饮食？是否愿意进入坟墓，和腐烂的尸体一起睡觉？是否愿意清洗、按摩、喂养那些患有伽摩罗疾（一种传染病），脓血屎尿等各种恶疾的人，并且日积月累地做这些事情？’如果对于这些事情，能够欢喜安稳，毫不介意，我就允许你说高山和平地都是西方极乐世界。如果表面上勉强忍受，内心却产生怀疑和厌恶，那么就是心中有净有秽
English
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 (大势至菩萨, a Bodhisattva representing the power of wisdom) attained the Buddha Recitation Samadhi (念佛三昧, a meditative state achieved through mindfulness of the Buddha) and said: 'With the mind of Buddha Recitation, enter the Unborn Tolerance (无生忍, a state of enlightenment where one realizes the non-arising and non-ceasing nature of reality).' Samantabhadra Bodhisattva (普贤菩萨, a Bodhisattva associated with practice and vows) entered the inconceivable liberation of the Avatamsaka Sutra (华严经, Flower Garland Sutra) and said: 'May I, at the end of my life, be born in the Land of Bliss (安乐刹, 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 (安养, 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 (实报庄严土, 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 (伽摩罗疾, 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. --------------------------------------------------------------------------------
Chinese
之境未空，憎爱之情尚在，而乃开口高谈大圣人过量境界，拨无佛国，蔑视往生，可谓欺天诳人，甘心自昧。苦哉！苦哉！ “又汝若有大力量、有大誓愿，愿于生死海中头出头没，行菩萨行，更无畏怯，则净土之生，吾不汝强。汝或虑此土，境风浩大，作主不得；虑诸佛出世难值，修学无繇；虑忍力未固，不能于三界险处度脱众生；虑尽此报身未能永断生死，不受后有；虑后有既在，舍身受身前路茫茫，未知攸往。则弃净土而不生，其失非细。 “此净土法门似浅而深，似近而远，似难而易，似易而难，他日汝当自知。汝今参禅、念佛，不妨随便一门深入。但忌认鍮作金，得少为足，便似管窥小解，恣意妄谈，非诋净土。喻如痴狂之子，骂斥父母，父母慈怜虽不加责，其如天理之不容，王法之必戮何？彼妄谈者报亦如是。可惧也夫！可悲也夫！” 净土疑辨后跋 微休居士鸣道学于靖江，有武城弦歌之风。既致政，励精华严，镂梵本为方册，以便读学；而复弘赞净土，刻予所著疑辨，广为流通。夫尚志十玄之门，栖神九莲之域，可谓深契普贤愿王，妙入毗卢性海者矣。惜早逝，不令曹鲁川见之。 现代汉语译本：境界尚未空寂，憎恨与爱恋的情感依然存在，却开口高谈阔论大圣人超越常理的境界，否定佛国，轻视往生，这可以说是欺骗上天，蒙蔽世人，甘愿自我蒙昧。可悲啊！可悲啊！ ‘再者，你若有强大的力量、有宏大的誓愿，愿意在生死苦海中沉浮，行菩萨道，毫无畏惧，那么往生净土这件事，我不会勉强你。你或许顾虑这个世界，环境险恶，难以自主；顾虑诸佛出世难以遇到，修行没有途径；顾虑忍耐力不够坚定，不能在三界险恶之处度脱众生；顾虑尽此一生也未能永远断绝生死，不再承受后世的果报；顾虑后世的果报既然存在，舍弃此身接受来世，前路茫茫，不知去向何方。那么放弃净土而不往生，损失可不小。 ‘这净土法门看似浅显却深奥，看似接近却遥远，看似困难却容易，看似容易却困难，将来你自然会明白。你现在参禅、念佛，不妨随便选择一门深入。但切忌把黄铜当成黄金，得到一点点就满足，就像通过竹管看天，获得一点点见解就随意妄加评论，甚至诋毁净土。这好比愚痴疯狂的孩子，谩骂父母，父母慈悲怜悯虽然不加以责备，但是天理难容，王法必定诛杀，这妄谈者的报应也是如此。多么可怕啊！多么可悲啊！’ 《净土疑辨》后跋 微休居士在靖江宣扬道学，有如武城传唱诗歌的风范。退休之后，致力于研究《华严经》，将梵文版本雕刻成书册，以便阅读学习；并且弘扬赞美净土法门，刻印我所著的《净土疑辨》，广泛流通。他既崇尚《华严经》十玄门（十玄门：华严宗解释宇宙万法关系的十种玄妙理论），又向往九品莲花所化生的净土（九莲之域：指西方极乐世界），真可谓是深刻契合普贤菩萨的愿力，巧妙地进入毗卢遮那佛（Vairocana）的性海之中了。可惜英年早逝，没能让曹鲁川见到他。