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卍新续藏第 61 册 No. 1158 答四十八问 No. 1158-A 答四十八问序 净土之教。因地于法藏。肇端于韦提。开陈于灵鹫教主之金言。流衍于匡庐大士之莲社。专一心而向往。历三界以横超。诚哉末法之要津矣。然上根即事契理。固谛信不回。下士有闻斯从。亦无因起惑。惟不上不下。位届中流。乃欲从欲违。志无定向。繇是十疑通于智者。或问启于则公。天鼓谆谆。婆心恋恋。岂曰多言。言所不容己也。而复晷沈膏继。病剧药增。后是二书。能无再述。有德园居士者。乘宿愿力。起大悲心。代为百千众生。曲申六八难问。山僧不免据款结案。随绳解纷。使彼越烦恼之河者。直决其狐疑。出死生之穴者。顿离于鼠怯。叨陪往哲。共翊先宗云尔。若夫悟心外之无土。则一真湛而万法泯。谁是西方。了土外之无心。则七宝饰而九莲开。何妨本寂。是则居士于廓尔无疑之乡。而幻出问端。似风来水面。山僧于默然无问之地。而梦酬答语。若谷和泉声。虽云兴瓶泻。未敢俦古圣之宏规。而烛照冥消。聊以抉时人之翳目。其或阐提根心。倔强犹昔。断断乎薄净土而不修。守偏空而自足。亦未如之何也已矣。悲夫。 万历十二年冬日杭沙门 袾宏 识 No. 1158 现代汉语译本 净土宗的教义，起源于法藏比丘（Dharmākara），发端于韦提希夫人（Vaidehi）。在灵鹫山（Grdhrakuta）的教主释迦牟尼佛（Sakyamuni Buddha）的金口玉言中开示，在庐山慧远大师（Huiyuan）的莲社中流传开来。一心一意地向往，经历三界而横向超脱。这确实是末法时代的关键途径啊！ 上根之人能够从现象中契合真理，所以坚定地相信而不动摇。下根之人听闻便依从，也不会因此产生疑惑。只有不上不下的人，处在中间的层次，想要依从又想要违背，心志没有定向。因此，智者大师（Zhiyi）撰写《十疑论》，或问禅师（Ze Gong）发起提问。如同天鼓般谆谆教诲，如同慈母般恋恋不舍。难道是多言吗？实在是不得不说啊！ 然而，时间流逝，如同点燃膏油般延续，病情加重，如同增加药量般治疗。后来的这两本书，怎能不再加以阐述呢？有位有德园居士，凭借宿世的愿力，发起大悲心，代替成千上万的众生，委婉地提出六个或八个难以解答的问题。山僧我不免根据条款结案，顺着绳索解开纷乱。使那些想要超越烦恼之河的人，直接断除他们的狐疑；使那些想要脱离生死之穴的人，立刻远离老鼠般的胆怯。我叨陪着以往的哲人，共同辅助先前的宗派罢了。 至于领悟心外无净土，那么一真法界湛然不动，万法泯灭，谁是西方极乐世界？了解净土外无自心，那么七宝庄严，九品莲花盛开，又何妨本来寂静？这样说来，居士在廓然无疑的境界中，幻化出提问，如同风吹过水面；山僧我在寂然无问的境地中，梦中酬答，如同山谷应和泉水的声音。虽然如同倾瓶倒泻般滔滔不绝，却不敢与古代圣人的宏伟规模相比，只是用烛光照亮，消除黑暗，姑且消除当今人们的眼疾。如果那些阐提（icchantika，断善根的人）根性顽固，依然如故，坚决地轻视净土而不修习，固守偏颇的空见而自鸣得意，那我也无可奈何了。可悲啊！ 万历十二年冬日，杭州沙门袾宏 识
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English version The Pure Land teachings originated with Dharmākara (法藏), began with Vaidehi (韦提希). They were expounded in the golden words of Sakyamuni Buddha (释迦牟尼佛), the lord of Grdhrakuta (灵鹫山), and spread through the Lotus Society of Master Huiyuan (慧远) of Lushan. With single-minded devotion, one aspires to transcend the Three Realms horizontally. Truly, it is the essential path of the Dharma-ending Age! Those of superior faculties can align with the truth through phenomena, thus firmly believing without wavering. Those of inferior faculties follow upon hearing, and will not give rise to doubts. Only those who are neither superior nor inferior, positioned in the middle, desire to follow yet also to resist, their will without direction. Therefore, Master Zhiyi (智者) composed the 'Ten Doubts' and Zen Master Ze Gong (或问) initiated questions. Like the resounding of a heavenly drum, with unwavering compassion. Is it verbose? It is simply impossible not to speak! However, time passes, like continuing to burn oil, the illness worsens, like increasing the dosage of medicine. How can these two books not be elaborated upon again? A virtuous layperson of Youde Garden, relying on past vows, aroused great compassion, and on behalf of hundreds of thousands of beings, subtly posed six or eight difficult questions. This mountain monk cannot avoid settling the case according to the terms, untangling the mess along the rope. To enable those who wish to cross the river of afflictions to directly cut off their doubts; to enable those who wish to escape the cave of birth and death to immediately abandon their rat-like timidity. I humbly accompany the wise men of the past, jointly assisting the preceding school. As for realizing that there is no Pure Land outside the mind, then the One True Dharma Realm is serene and unmoving, and all phenomena vanish. Who is the Western Pure Land? Understanding that there is no mind outside the Pure Land, then it is adorned with seven treasures and nine-grade lotuses bloom. What harm is there in original stillness? Thus, the layperson conjures up questions in a realm of vast clarity without doubt, like wind blowing across the water's surface; this mountain monk responds in a dream in a place of silent non-questioning, like a valley echoing the sound of a spring. Although it is like pouring from a bottle, I dare not compare it to the grand scale of the ancient sages, but merely illuminate and dispel darkness, temporarily curing the eye ailments of people today. If those icchantikas (阐提), with their stubborn nature, remain as before, resolutely despise the Pure Land and do not cultivate it, clinging to biased emptiness and being self-satisfied, then there is nothing I can do. Alas! Winter day of the twelfth year of Wanli, Hangzhou Shramana Zhuhong (袾宏) records. -------------------------------------------------------------------------------- 答净土四十八问
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问。世人闻念佛念心。心净土净之语。因胶执内心。拂拭令净。偏空自喜。拨无西方。及语心土一如。则曰我心匪石。怀土奚为。蚓实含泥。黄壤岂侔金界。鳌诚戴岳。持地何若抟空。盖亦喻似丹台。象比莲萼。四十脉络。以当宝网交罗。一灵内朗。以况弥陀安住。近肺约西。通舌为池。法譬而已。无论实境。则有引风水之凶吉。致子孙之兴衰。例依正之互融。示机感之摩忒。此犹未委正因。未穷十妙。更求 明诲。倾此恶见。 答。心净土净。语则诚然。但语有二义。一者约理。谓心即是土。净心之外。无净土也。二者约事。谓心为土因。其心净者。其土净也。若执理而废事。世谓清闲即是仙。果清闲之外。无真仙乎。至如揽身分而言净土。此则邪见尤甚。苦报弥深。盖吾佛唯明一心。而胶人恒执四大。是故认肉络为宝罗。指妄想为真佛。肺属西而便名金地。舌生津而遂号华池。鄙伪千途。莫可枚举。岂知革囊不净。幻质非真。徒费辛勤。终成败坏。而复迷醉无知。窃附于心净土净之说。不但愚夫愚妇惑之。士大夫亦有受其害者。良可叹也。 问。商入海。士趋朝。不待劝而骛者。以冠盖之溢目。货贝之动心也。释迦现土。令人自择。善财登阁。诸佛交光。其为观念。 现代汉语译本 答净土四十八问 问：世人听闻‘念佛念心，心净土净’的说法，于是固执地认为只要清理内心，使之洁净即可。他们偏执于空，自我欣赏，否定西方极乐世界的存在。又有人说‘心土一如’，就说我的心又不是石头，为何要怀念净土？蚯蚓尚且包含泥土，黄土怎能与金色的极乐世界相比？海龟尚且能背负山岳，支撑大地，又何必像大鹏一样抟风而起？这就像用丹台来比喻极乐世界，用莲花的花萼来比喻极乐世界。用身体的四十条脉络来比拟宝网交织罗列，用一灵内朗来比况弥陀安住其中。靠近肺部就说是西方，舌头产生津液就说是莲花池。这只是用世俗的譬喻而已，并不是真正的实境。有人还根据风水的凶吉来决定子孙的兴衰，用依报和正报的相互融合来显示机感和摩忒。这些都是没有明白真正的因，没有穷尽十种玄妙。希望您能进一步开示，消除我的这些错误见解。 答：‘心净土净’，这句话确实没错。但这句话有两种含义。一是约理而言，认为心就是净土，在清净的心之外，没有其他的净土。二是约事而言，认为心是净土的因，心清净，则净土也清净。如果执着于理而废弃事，就像世人所说的清闲就是神仙一样，难道清闲之外就没有真正的神仙了吗？至于有人用身体的各个部分来比拟净土，这种邪见就更加严重，所受的苦报也更加深重。佛陀只是为了阐明一心，而世人却总是执着于四大。所以他们把肉体的脉络当作宝网，把妄想当作真佛，把肺部靠近西方就说那是金色的土地，把舌头产生津液就说是华丽的莲花池。这种荒谬的错误数不胜数。他们哪里知道这革囊并不清净，这虚幻的身体并非真实。只是白费力气，最终只会走向败坏。而且还迷惑无知，窃取‘心净土净’的说法。不仅愚夫愚妇被迷惑，就连士大夫也有受其害的，实在令人叹息。 问：商人入海，士人奔赴朝廷，不用劝说就争先恐后，是因为高官厚禄让人眼花缭乱，金钱财富让人心动。释迦牟尼佛显现净土，让人自己选择。善财童子登上楼阁，诸佛交相辉映。这些都是为了让人观想。
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English version Forty-Eight Questions on Pure Land Question: People hear the saying 'Recite the Buddha, recite the mind; when the mind is pure, the land is pure.' They then fixate on purifying their inner mind, striving to cleanse it. They become attached to emptiness, delighting in themselves, and deny the existence of the Western Pure Land. Others say 'Mind and land are one,' and then declare, 'My mind is not stone, why should I yearn for the Pure Land? The earthworm contains mud, how can the yellow soil compare to the golden realm? The turtle carries mountains, why bother trying to fly?' They liken the body to the 'Dan Tai' (a mythical platform), and compare it to the lotus calyx. They use the forty meridians of the body to represent the interwoven jeweled nets, and the inner clarity of the spirit to symbolize Amitabha's (Amitābha) dwelling. They say the lungs are near the west, and the tongue is a pond. These are mere metaphors, not actual realities. Some even use the feng shui (geomancy) to determine the prosperity of their descendants, and use the mutual influence of the primary and secondary conditions to demonstrate the interaction of opportunity and 'Mote' (a term for subtle influence). They have not yet understood the true cause, nor have they exhausted the ten mysteries. I hope you can further enlighten me and dispel these wrong views. Answer: 'When the mind is pure, the land is pure,' this statement is indeed true. However, it has two meanings. First, in terms of principle, it means that the mind is the Pure Land; there is no Pure Land outside of a pure mind. Second, in terms of practice, it means that the mind is the cause of the Pure Land; if the mind is pure, then the land is pure. If one clings to principle and abandons practice, it is like saying that leisure is the same as being an immortal. Is there no true immortal outside of leisure? As for those who use the parts of the body to represent the Pure Land, this is an even more serious wrong view, and the suffering will be even deeper. The Buddha only clarifies the One Mind, but people always cling to the Four Great Elements (earth, water, fire, wind). Therefore, they regard the body's meridians as jeweled nets, and delusions as the true Buddha. They say that the lungs are near the west, so that is the golden land, and that the tongue produces saliva, so that is the lotus pond. There are countless absurd errors. How can they know that this leather bag (the body) is impure, and this illusory body is not real? They are just wasting their efforts and will eventually decay. Moreover, they are confused and ignorant, and steal the saying 'When the mind is pure, the land is pure.' Not only are foolish men and women deceived by this, but even scholars and officials are harmed by it, which is truly lamentable. Question: Merchants enter the sea, and scholars rush to the court, without needing to be persuaded, because the high officials and generous salaries dazzle the eyes, and the money and wealth move the heart. Shakyamuni Buddha (Śākyamuni) manifests the Pure Land, allowing people to choose for themselves. Sudhana (Śudhana) ascends the tower, and all the Buddhas shine their light upon him. These are all for the sake of contemplation. --------------------------------------------------------------------------------
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无俟劝矣。使善知识缓颊茧足而导人信。不若善导之光从口出。真善导耳。尝闻此方念佛。净土华鲜。念佛心弛。净土华萎。彼佛广开方便。胡不移此华荣悴于此人之前乎。假令处世。则开目闭目。与莲相参。期尽。则乘此华轮。弹指生彼。有何不可。而不然者。岂权巧之所不及耶。 答。干名图利。乃现世之功能。人斯共见。念佛往生。实隔世之因果。人所难知。虽然。莲华实荣悴于目前。而迷者不觉耳。净心为善。则神清气爽。而内志开舒。秽心为恶。则气暴神粗。而衷怀沮丧。华荣华悴。不昭然乎。况夫目亲圣像。远祖之诚言。池降银台。珍公之故事。以至身泛红莲。如高浩象。且代有其人矣。孰曰现世无徴哉。 问。道家所称默朝者。与观佛类。彼之天帝。即是菩萨。往就菩萨。或不退转。孔子。儒童菩萨也。尝思文王。至见其形黝然。正与观佛类矣。文王在帝左右。孔子应与同居。今用思文王之法而思孔子。思孔子。即思菩萨。往就孔子。即往就菩萨。亦当得不退转。则此二氏者。奚必挽之西耶。 答。天帝虽云菩萨。见身是欲界君王。孔子纵号儒童。应迹乃人间君子。譬之宰衡暂时外补。选举者他归。人主忽尔微行。朝觐者不赴。故知四生慈父。三界大师。天中之天。圣中之圣。唯佛 现代汉语译本：无需再劝说了。让善知识费尽口舌，磨破脚皮来引导人们相信，不如让善导大师的光芒从口中发出，这才是真正的善知识啊。我曾听说，在此方世界念佛，净土中的莲花就鲜艳；念佛的心懈怠，净土中的莲花就枯萎。阿弥陀佛广开方便之门，为何不把这莲花的荣枯显现在这个人面前呢？假如在世时，睁眼闭眼都与莲花相伴，临终时就乘坐这莲花宝座，弹指间往生净土，有什么不可以的呢？如果不是这样，难道是佛的权巧方便还不够吗？ 回答：追求名利，是现世就能看到的功能，人们都共同见证。念佛往生，是隔世的因果，人们难以知晓。虽然如此，莲花的荣枯实际上就在眼前，只是迷惑的人没有察觉罢了。以清净的心行善，就会精神清爽，内心舒畅；以污秽的心作恶，就会气息粗暴，精神萎靡，内心沮丧。莲花的荣盛和枯萎，难道不明显吗？更何况，亲眼见到圣像，是远祖的诚实之言；池中降下银台，是珍公的故事。甚至有身体漂浮在红莲之上，如同高僧浩象的事迹。而且每个时代都有这样的人。谁说现世没有征兆呢？ 提问：道家所说的默朝，与观佛相似。他们所说的天帝，就是菩萨。前往天帝那里，或许也能不退转。孔子，也是儒童菩萨。我曾想，周文王，甚至能见到其黝黑的形象，这正与观佛相似啊。文王在天帝左右，孔子应该与他同住。现在用思念文王的方法来思念孔子，思念孔子，就是思念菩萨。前往孔子那里，就是前往菩萨那里，也应当能够得到不退转。那么对于道家和儒家，何必一定要引导他们去西方极乐世界呢？ 回答：天帝虽然说是菩萨，但所显现的身相是欲界君王。孔子纵然号称儒童，所应化的事迹是人间君子。这好比宰相暂时外放任职，选举之人另投他处；人君忽然微服出行，朝觐之人不会前往。所以要知道，四生慈父，三界大师，天中之天，圣中之圣，唯有佛陀。