English
Now, one is diligent in the small matter of knocking the teeth together, but willingly abandons the great path of reciting the Buddha's name, which is truly a pity!", "Forming Societies", "Forming societies for reciting the Buddha's name began with Master Huiyuan of Mount Lu. Can those who lead the societies today be like Master Huiyuan? Can those who participate in the societies be like the Eighteen Sages? It is better to have fewer members than more." ] } ``` -------------------------------------------------------------------------------- 耳以真实修净土者。亦如僧堂中人故也。至于男女杂而同社此则庐山所未有。女人自宜在家念佛勿入男群。远世讥嫌。护佛正法。莫斯为要。愿与同衣共守之。又放生社。亦宜少不宜多。以真实慈救生灵者。亦如佛会中人故也。愚意各各随目所见。随力所能。买而放之或至季终。或至岁终。同诣一处。会计所放。考德论业片时而散。母侈。费斋供。毋耽玩光阴。可也。愿与同衣共守之。 后身(一) 赞西方者。记戒禅师后身为苏子瞻。青草堂后身为曾鲁公。逊长老后身为李侍郎。南庵主后身为陈忠肃。知藏某后身为张文定。严首座后身为王龟龄。其次。则乘禅师为韩氏子。敬寺僧为岐王子。又其次。善旻为[菧-氐+((中-口+(巨-匚))/土)]司户女。海印为朱防御女。又甚而雁宕僧为秦氏子桧。居权要。造诸恶业。此数公者。向使精求净土。则焉有此。愚谓大愿大力。如灵树生生为僧。而云门三作国王。遂失神通。百世而下。如云门者能几。况灵树乎。为常人。为女人。为恶人。则展转下劣矣。即为诸名臣。非计之得也。甚哉西方之不可不生也。 后身(二) 或谓诸师后身之为名臣。犹醒醐反而为酥也。犹可也。为常人则酪矣。为女人则乳矣。乃至为恶人则毒药矣。平生所修。果不足凭仗乎。则何贵于修乎。是大有说。凡修行人二力。一曰福力。坚持戒行。而作种种有为功德者是也。二曰道力。坚持正观。而念念在般。若中者是也。纯乎道力如灵树者置弗论。道力胜福力。则处富贵而不迷。福力胜 ```json { "translations": [ "现代汉语译本", "用真实的修行来净化净土，就像僧堂中的人一样。至于男女混杂在一起组成社团，这是庐山慧远大师当年所没有的。女人应该在家念佛，不要进入男人堆里，以避免世俗的讥讽和嫌疑。守护佛的正法，没有比这更重要的了。希望与大家一起遵守这个规矩。", "放生社团，也适宜人数少不宜人数多。用真实的慈悲心去救助生灵，就像佛会中的人一样。我的意思是，大家各自随眼睛所见，随能力所及，买来放生。或者到季度末，或者到年末，大家一起到一个地方，清点所放生的数量，考量功德，讨论修行，片刻之后就解散。不要奢侈浪费，不要大摆斋饭，不要贪图玩乐，浪费光阴。这样就可以了。希望与大家一起遵守这个规矩。", "后身（一）", "赞叹西方净土的人说，记戒禅师的后身是苏子瞻（苏轼，1037-1101），青草堂僧人的后身是曾鲁公（曾巩，1019-1083），逊长老的后身是李侍郎，南庵主的后身是陈忠肃（陈瓘，1057-1124），知藏某的后身是张文定（张商英，1043-1121），严首座的后身是王龟龄。其次，乘禅师的后身是韩氏子，敬寺僧人的后身是岐王子。再次，善旻的后身是[菧-氐+((中-口+(巨-匚))/土)]司户的女儿，海印的后身是朱防御的女儿。更甚者，雁宕僧人的后身是秦桧（1091-1155），身居要职，造作各种恶业。这几位，如果当初精进求生净土，又怎么会有这样的结果呢？", "我认为，大愿大力，就像灵树一样生生世世为僧。而云门文偃禅师三次作国王，就失去了神通。一百代之后，像云门文偃禅师这样的人能有几个？更何况灵树呢？如果转世为常人、为女人、为恶人，那就越来越低劣了。即使转世为各位名臣，也不是可以算计得到的。西方净土，实在是不可以不去啊！", "后身（二）", "有人说，各位法师转世成为名臣，就像醍醐转而变成酥油一样，还算可以。转世为常人，就像变成酪一样了。转世为女人，就像变成乳一样了。甚至转世为恶人，就像变成毒药一样了。平生所修行的，难道不足以凭仗吗？如果这样，那修行的价值又在哪里呢？这里面大有说法。凡是修行人有两种力量，一种叫做福力，就是坚持戒律修行，做各种有为功德。另一种叫做道力，就是坚持正确的观想，念念都在般若智慧之中。完全依靠道力，就像灵树一样的人，暂且不论。道力胜过福力，那么即使身处富贵也不会迷惑。福力胜过道力，" ], "english_translations": [ "English version", "To purify the Pure Land with genuine practice is like the people in a Sangha hall. As for men and women mingling together in a community, this is something that Master Huiyuan of Mount Lu never did. Women should stay at home and recite the Buddha's name, and not enter into groups of men, to avoid worldly criticism and suspicion. Protecting the Buddha's Dharma is of utmost importance. I hope to abide by this rule together with everyone.", "The life release society should also be small rather than large. To truly save living beings with compassion is like the people in a Buddha assembly. My intention is that everyone, according to what they see and according to their ability, buy and release living beings. Either at the end of the season or at the end of the year, everyone gathers in one place to count the number of released beings, examine merits, and discuss practice, and then disperse after a short while. Do not be extravagant, do not hold lavish vegetarian feasts, and do not indulge in wasting time. This is sufficient. I hope to abide by this rule together with everyone.", "Rebirth (1)", "Those who praise the Western Pure Land say that the rebirth of Chan Master Jiejie was Su Zizhan (Su Shi, 1037-1101), the rebirth of the monk of Qingcao Hall was Zeng Lugong (Zeng Gong, 1019-1083), the rebirth of Elder Xun was Vice Minister Li, the rebirth of the Abbot of Nan'an was Chen Zhongsu (Chen Guan, 1057-1124), the rebirth of Zhizang was Zhang Wending (Zhang Shangying, 1043-1121), and the rebirth of Head Monk Yan was Wang Guiling. Secondly, the rebirth of Chan Master Cheng was a son of the Han family, and the rebirth of the monk of Jing Temple was a prince of Qi. Furthermore, the rebirth of Shan Min was the daughter of the [菧-氐+((中-口+(巨-匚))/土)] Sihu, and the rebirth of Haiyin was the daughter of Zhu Fangyu. Even worse, the rebirth of the monk of Yandang was Qin Hui (1091-1155), who held important positions and committed all kinds of evil deeds. If these individuals had diligently sought rebirth in the Pure Land, how could they have ended up like this?", "I believe that great vows and great power are like the spirit tree, being a monk life after life. However, Yunmen Wenyan Zen Master, after being a king three times, lost his supernatural powers. After a hundred generations, how many people can be like Yunmen Wenyan Zen Master? Moreover, what about the spirit tree? If one is reborn as an ordinary person, a woman, or an evil person, then one becomes increasingly inferior. Even if one is reborn as various famous ministers, it is not something that can be calculated. The Western Pure Land is truly a place one must be reborn in!", "Rebirth (2)", "Some say that the rebirth of various masters as famous ministers is like ghee turning into clarified butter, which is still acceptable. Rebirth as an ordinary person is like turning into cheese. Rebirth as a woman is like turning into milk. Even rebirth as an evil person is like turning into poison. Is the practice of a lifetime not enough to rely on? If so, what is the value of practice? There is much to be said here. All practitioners have two kinds of power: one is the power of merit, which is to uphold the precepts and perform various meritorious deeds. The other is the power of the Way, which is to uphold correct contemplation and to be constantly in prajna wisdom. Those who rely entirely on the power of the Way, like the spirit tree, are not discussed here. If the power of the Way surpasses the power of merit, then even if one is in wealth and honor, one will not be deluded. If the power of merit surpasses" ] } ``` -------------------------------------------------------------------------------- 道力。则迷于富贵。固未可保也。于中贪欲重而为女人。贪嗔俱重而为恶人。则但修福力而道。力转轻之故也。为僧者。究心于道力。宜何如也。虽然。倘勤修道力。而更助之以愿力。得从于诸上善人之后。岂惟恶人。将名臣亦所不为矣。甚哉西方之不可不生也。 后身(三) 韩擒虎云。生为上柱国。死作阎罗王。荣之也。不知阎王虽受王乐。而亦二时受苦。盖罪福相兼者居之。非美事也。古有一僧。见鬼使至。问之。则曰迎取作阎王。僧惧。乃励精正念。使遂不至。昔人谓。行僧不明心地。多作水陆灵祇。虽未必尽然。容有是理。下生犹胜天宫。天且弗为。况鬼神乎。甚哉西方之不可不生也。 参究念佛 国朝洪永间。有空谷。天奇。毒峰。三大老其论念佛。天毒二师。俱教人看念佛是谁。唯空谷谓只直念去。亦有悟门。此二各随机宜。皆是也。而空谷但言直念亦可。不曰参究为非也。予于疏钞。已略陈之。而犹有疑者。谓参究主于见性。单持乃切往生。遂欲废参究而事单持。言经中止云执持名号。曾无参究之说。此论亦甚有理。依而行之决定往生。但欲存此废彼。则不可盖念佛人见性。正上品上生事。而反忧其不生耶。故。疏钞两存而待择。请无疑焉。若夫以谁字逼气下行。而谓是追究念佛者。此邪谬误人。获罪无量。 净土难信之法 浅净土者。以为愚夫愚妇所行道。天如斥之。谓非鄙愚夫愚妇。是鄙马鸣。龙树。文殊。普贤也。故予作弥陀经。疏钞。乃发其甚深旨趣。则又以为解此经不宜 ```json { "translations": [ "现代汉语译本", "道力（通过修行获得的 духовная сила）。那么沉迷于富贵，本来就不可靠。其中贪欲心重的就转生为女人，贪欲和嗔恨心都重的就转生为恶人。这是因为只修福报的力量，而道力就变得轻微的缘故。作为僧人，探究道力，应该怎样做呢？即使这样，如果勤奋地修习道力，并且再以愿力来辅助它，能够跟随在诸位上善人的后面，哪里仅仅是不做恶人，即使是做名臣也不愿意啊。西方极乐世界真是不能不去啊。", "后身(三)", "韩擒虎（538-592）说：‘活着做上柱国，死后做阎罗王。’他认为这是荣耀。却不知道阎王虽然享受王者的快乐，但也同时要承受痛苦。大概是罪业和福报兼有的人才能做阎王。这不是什么好事。古代有一位僧人，看见鬼使来了，问他们，他们说：‘来迎接您去做阎王。’僧人害怕了，于是努力精进，端正意念，鬼使最终没有来。过去的人说，修行僧如果不明白心地，大多会变成水陆的灵祇。虽然未必完全是这样，但或许有这个道理。下生为人也胜过生到天宫，天宫尚且不愿去，更何况是鬼神呢？西方极乐世界真是不能不去啊。", "参究念佛", "国朝（明朝）洪熙（1425）永乐（1403-1424）年间，有空谷、天奇、毒峰三大老讨论念佛。天奇、毒峰二位大师，都教人参看‘念佛的是谁’。只有空谷禅师说只管直接念下去，也有开悟的途径。这两种方法各自适应不同的根机，都是可以的。而空谷禅师只是说直接念也可以，并没有说参究是不对的。我已经在《疏钞》中略微陈述过这个道理了，但还有人疑惑，认为参究主要在于明心见性，而单单持名是切实的往生方法，于是想要废弃参究而专门从事单单持名。他们说经中只说‘执持名号’，没有参究的说法。这种说法也很有道理，依照它来修行决定可以往生。但想要保存这个而废弃那个，那就不可以了。因为念佛人见性，正是上品上生的事情，反而担心他不能往生吗？所以，《疏钞》两种方法都保留下来，等待人们选择，请不要疑惑。至于用‘谁’字来逼迫气息下行，而说是追究念佛的人，这是邪谬的，会误导人，获罪无量。", "净土难信之法", "浅薄地理解净土的人，认为这是愚夫愚妇所修行的法门。天如禅师驳斥这种观点，说这不是轻视愚夫愚妇，而是轻视马鸣菩萨、龙树菩萨、文殊菩萨、普贤菩萨。所以，我写作《弥陀经疏钞》，就是要阐发其中甚深的旨趣，但又有人认为解释这部经不应该这样。" ], "english_translations": [ "English version", "The power of Dao (spiritual strength gained through practice). Then, being deluded by wealth and honor is inherently unreliable. Among them, those with heavy greed are reborn as women, and those with both greed and anger are reborn as evil people. This is because they only cultivate the power of blessings, and the power of Dao becomes weak. As monks, how should we explore the power of Dao? Even so, if we diligently cultivate the power of Dao and further assist it with the power of vows, being able to follow behind all the supremely virtuous people, not only would we not be evil people, but we would not even want to be famous officials. How truly one must be born in the Western Pure Land!", "Later Life (3)", "Han Qinhu (538-592) said, 'Living, I am a high-ranking official; dying, I am King Yama.' He considered this an honor. But he did not know that although King Yama enjoys the pleasures of a king, he also suffers at two times. It is those who have both sins and blessings who reside there. This is not a good thing. In ancient times, there was a monk who saw ghost messengers arrive. He asked them, and they said, 'We are here to welcome you to be King Yama.' The monk was afraid, so he diligently purified his mind and rectified his thoughts, and the ghost messengers ultimately did not come. People of the past said that monks who do not understand their minds often become spirits of water and land. Although this may not be entirely true, there may be some truth to it. Being reborn as a human is better than being born in the heavens. One would not even want to go to the heavens, let alone be a ghost or spirit. How truly one must be born in the Western Pure Land!", "Investigating and Reciting the Buddha's Name", "During the Hongxi (1425) and Yongle (1403-1424) periods of the National Dynasty (Ming Dynasty), the three great elders Konggu, Tianqi, and Dufeng discussed reciting the Buddha's name. The two masters Tianqi and Dufeng both taught people to contemplate 'Who is reciting the Buddha's name?' Only Zen Master Konggu said that simply reciting directly also has a path to enlightenment. These two methods each adapt to different capacities and are both acceptable.