English
" ] } ``` -------------------------------------------------------------------------------- 用中。皆贵显而奉佛。夫文正亦秪是人。世之善愿而竟酬所期。至累世不绝。况求生净土。为出世间之大愿乎。文正之愿。取必于子孙者。得否未可知。况求生净土。取必于自己有乎。故知净土不成。良以其精诚之未至耳。昔有贵室供养一僧。问僧云。师百年后。肯来某家否。僧一笑。遂为其子。近世总戎范君。亦其父所供僧也。二事正类。夫一时之笑诺。即朵质于豪门。岂得积久之精诚。不托胎于莲品。因果必然。无容拟议矣。 九品往生 土人有薄净土而不修者。曰。譬如吾辈。当以科名入仕。奈何作岁贡授官耶。一土人云。此喻大谬。莲台自分九品。公何不取其最上。而甘作下品乎。今莲士。科三百。亦可分上中下而九品之也。公何不取彼魁元。而甘作榜尾乎。上品上生。即莲科之榜首也。故颂之者曰。三心圆发。谛理深明。金台随往。即证无生。其在宗门。则大彻大悟。而所谓心空及第归者。此也。向土人怃然曰。吾疑于是冰泮。 竹牕三笔 昼夜弥陀十万声 世传永明大师。昼夜念弥陀十万。予尝试之。自今初日分。至明初日分。足十二时百刻。正得十万。而所念止是四字名号。若六字。则不及满数矣。饮食抽解。皆无间断。少间则不及满数矣。睡眠语言。皆悉断绝。少纵。则不及满数矣。而忙急迫促。如赶路人。无暇细心切念。细念。则不及满数矣。故知十万云者。大概极言须臾不离之意。而不必定限十万之数也。吾恐信心念佛者。或执之成病。因举吾所自试者以告。或曰。此大师禅定中之事 ```json { "translations": [ "现代汉语译本", "那些身居要职、地位显赫的人都信奉佛教。王文正（王旦，957-1017）也不过是个普通人。世间美好的愿望，最终得以实现，甚至延续几代都不中断，更何况是求生净土，这种超出世间的大愿呢？王文正的愿望，一定要他的子孙来实现，结果如何还未可知。更何况是求生净土，一定要靠自己才能实现呢？所以说净土不能成就，实在是精诚之心还未达到极致罢了。过去有富贵人家供养一位僧人，问僧人说：‘大师百年之后，肯来我家投胎吗？’僧人一笑，后来就成了他们的儿子。近代的总戎范君，也是他父亲所供养的僧人转世。这两件事很相似。一时的笑诺，尚且能托身于豪门，难道长久积累的精诚，不能托生于莲花之中吗？因果是必然的，不容置疑啊。", "**九品往生**", "有些不重视净土而不修行的人说：‘比如我们这些人，应当通过科举考试进入仕途，怎么能像岁贡那样被授予官职呢？’一位信奉净土的人说：‘这个比喻大错特错。莲花宝座自然分为九品，你为什么不争取最好的上品，而甘愿做下品呢？现在念佛求生净土的人，就像科举考试一样，有三百人，也可以分为上中下九品。你为什么不争取考中状元，而甘愿做榜尾呢？’上品上生，就是莲花科的榜首啊。所以赞颂的人说：‘三心（至诚心、深心、回向发愿心）圆满生发，对真谛的道理深刻明了，随着金莲台往生，立即证得无生。’这在禅宗来说，就是大彻大悟，也就是所谓的心空及第归。’先前那位轻视净土的人恍然大悟地说：‘我之前的疑惑就像冰雪消融一样消失了。’", "**竹窗三笔**", "**昼夜弥陀十万声**", "世间流传永明延寿大师昼夜念诵弥陀佛号十万声。我尝试了一下，从今天初日分到明天初日分，总共十二时辰一百刻，正好可以念十万声。但所念的只是四字名号‘阿弥陀佛’。如果是六字名号‘南无阿弥陀佛’，就达不到这个数目了。吃饭喝水、大小便，都不能间断，稍微停顿就达不到这个数目了。睡觉说话，都要完全断绝，稍微放纵就达不到这个数目了。而且要忙碌紧迫，像赶路的人一样，没有时间细心专注地念。如果细心专注地念，就达不到这个数目了。所以说十万声，大概是极力强调须臾不离的意思，而不一定非要限定在十万这个数字上。我担心真心念佛的人，会因此执着而生病，所以举出我亲自尝试的经历来告诉大家。有人说：‘这可能是永明大师在禅定中的境界吧。’" ], "english_translations": [ "English version", "Those who hold important positions and are of high status all believe in Buddhism. Even Wen Zheng (Wang Dan, 957-1017) was just an ordinary person. Worldly good wishes are eventually fulfilled, even continuing for generations without interruption, how much more so the great vow of seeking rebirth in the Pure Land, which transcends the world? Wen Zheng's wish, which must be fulfilled by his descendants, is still uncertain. How much more so seeking rebirth in the Pure Land, which must be achieved by oneself? Therefore, the reason why the Pure Land is not attained is simply that the sincerity has not reached its ultimate point. In the past, a wealthy family made offerings to a monk and asked him, 'Master, after a hundred years, would you be willing to be reborn in our family?' The monk smiled, and later became their son. In recent times, General Fan was also the reincarnation of a monk who was supported by his father. These two events are very similar. A momentary smile and promise can lead to rebirth in a wealthy family, how could long-accumulated sincerity not lead to rebirth in a lotus flower? Cause and effect are inevitable, leaving no room for doubt.", "**Nine Grades of Rebirth**", "Some people who do not value the Pure Land and do not practice say, 'For example, we should enter officialdom through the imperial examination, how can we be granted official positions like those who are recommended as tribute students?' A Pure Land believer said, 'This analogy is greatly mistaken. The lotus throne is naturally divided into nine grades. Why don't you strive for the best, the upper grade, and willingly settle for the lower grade? Now, those who recite the Buddha's name seeking rebirth in the Pure Land are like those taking the imperial examination, with three hundred people, who can also be divided into upper, middle, and lower nine grades. Why don't you strive to be the top scholar and willingly settle for the bottom of the list?' The upper grade of rebirth is the top of the lotus class. Therefore, those who praise it say, 'The three minds (sincere mind, deep mind, and dedicating mind) are fully developed, the truth of the principle is deeply understood, following the golden lotus platform to rebirth, immediately attaining no-birth.' In Zen Buddhism, this is great enlightenment, which is the so-called 'returning home after emptiness and passing the exam.' The person who previously belittled the Pure Land suddenly realized and said, 'My previous doubts have disappeared like melting ice.'", "**Three Notes from the Bamboo Window**", "**Ten Myriad Recitations of Amitabha Day and Night**", "It is said that Great Master Yongming Yanshou recited the Amitabha Buddha's name ten myriad times day and night. I tried it myself. From the beginning of the day today to the beginning of the day tomorrow, a total of twelve hours and one hundred quarters, it is just enough to recite ten myriad times. But what is recited is only the four-character name 'Amitabha Buddha'. If it is the six-character name 'Namo Amitabha Buddha', the number will not be reached. Eating, drinking, and relieving oneself cannot be interrupted, and the number will not be reached if there is a slight pause. Sleeping and talking must be completely cut off, and the number will not be reached if there is a slight indulgence. And one must be busy and hurried, like a person rushing on the road, with no time to recite attentively and focused. If one recites attentively and focused, the number will not be reached. Therefore, ten myriad times probably means emphasizing the idea of not being separated for a moment, and it is not necessarily limited to the number of ten myriad. I am afraid that those who sincerely recite the Buddha's name will become attached to this and become ill, so I offer my personal experience to tell everyone. Someone said, 'This may be the state of Great Master Yongming in meditation.'" ] } ``` -------------------------------------------------------------------------------- 也。则非吾所知矣。 游名山不愿西方 游五台者。曰文殊在。游峨嵋者。曰普贤在。游普陀者。曰观世音在。独不曰西方极乐世界。有弥陀在乎。又不曰三大士者徒仰嘉名。阿弥陀佛现在说法。亲炙休光之为愈乎。又不曰䟦涉三山。累年月而后到。信心念佛。一弹指而往生乎。大可叹也。 净土寿终 或问第二愿云。国中天人寿终更无生三恶道者。则有生有死。特不堕落耳。何谓生彼国者。皆无量寿。曰后不云乎。国中天人寿皆无量。除其本愿。愿出度生者。十疑论亦曰。生彼国土。得无生忍已。还来此世。救苦众生。则悲愿行化。非此土死生比也。 不愿西方(一) 或问一僧。公愿生西方否。曰吾不愿也。乃所愿来生着缘袍。一妻一妾而处室也。此即吾之极乐国也。问者嘿然以告予。予谓各人有志。志在富贵。何西方之为。虽然。富贵虽非道人美事。而亦须修顽福以得之。倘不修福。未必得为缘袍郎。而或作缘衣人也。未必配淑女于名门。而或纳六礼于齐人也。犹未也。倘有业焉。且不得为缘衣人。而或为金衣公子之流。事未可知也。且不得纳礼于齐人。而或依栖于圉人校人庖人。事未可知也。犹未也。倘业重焉。金衣或变而为赤鍱焉。事未可知也。圉人校人庖人。或变而为阿旁焉。事未可知也。悲夫。 不愿西方(二) 又问一僧。公愿生西方否。曰吾不愿。亦不不愿。东方有佛。吾往东方。西方有佛。吾往西方。南北上下。亦复如是。吾何定于西方也。又问一僧。公愿生西方 ```json { "translations": [ "现代汉语译本", "‘也’，那么就不是我所能知道的了。", "游名山不愿往生西方", "游览五台山的人说：‘文殊菩萨在那里。’游览峨眉山的人说：‘普贤菩萨在那里。’游览普陀山的人说：‘观世音菩萨在那里。’唯独不说西方极乐世界，有阿弥陀佛（Amitabha）在那里吗？又不肯说三大士（指文殊、普贤、观音）只是仰慕他们的美名，阿弥陀佛现在正在说法，亲自接近佛的光辉不是更好吗？又不肯说跋山涉水，要花费数年才能到达（名山），而以信心念佛，一弹指间就能往生（极乐世界）吗？真是太可叹了。", "净土寿终", "有人问：‘（阿弥陀佛的）第二愿说，国中的天人寿命终结后，不会再堕落到三恶道中。那么就是有生有死，只是不会堕落而已。为什么说往生到那个国度的人，都是无量寿呢？’回答说：‘后面不是说了吗？国中的天人寿命都是无量的，除了那些有本愿，要出来度化众生的人。’《十疑论》也说：‘往生到那个国土，得到无生法忍之后，还会回到这个世界，救度受苦的众生。’那么（菩萨的）悲愿和行化，就不是这个世界的生死所能比拟的了。", "不愿西方（一）", "有人问一个僧人：‘您愿意往生西方极乐世界吗？’僧人说：‘我不愿意。我所希望的是来世能穿着缘袍，娶一妻一妾，住在家里。这就是我的极乐国。’问的人默默地把这件事告诉了我。我认为每个人都有自己的志向，如果志向在于富贵，又何必去西方极乐世界呢？虽然如此，富贵虽然不是修行人所追求的美好事物，但也需要修积一些福报才能得到。如果不修福，未必能成为穿着缘袍的郎君，而可能成为缝制缘衣的人。未必能娶到名门淑女，而可能按照六礼迎娶齐地的女子。这还算好的。如果还有业障，恐怕连缝制缘衣的人都做不成，而可能成为金衣公子之流，事情难以预料。恐怕连按照礼仪迎娶齐地女子都做不到，而可能依附于养马的人、管理牲畜的人、厨师。事情难以预料。这还算好的。如果业障深重，金衣或许会变成赤色的囚衣，事情难以预料。养马的人、管理牲畜的人、厨师，或许会变成狱卒，事情难以预料。可悲啊！’", "不愿西方（二）", "又有人问一个僧人：‘您愿意往生西方极乐世界吗？’僧人说：‘我不愿意，也不不愿。东方有佛，我就去东方；西方有佛，我就去西方。南方、北方、上方、下方，也是如此。我为什么要执着于西方呢？’又问一个僧人：‘您愿意往生西方", "English version", "‘Also,’ then it is not what I know.", "Visiting Famous Mountains but Unwilling to Go to the West", "Those who visit Mount Wutai say, ‘Manjusri (文殊菩萨, Wénshū Púsà, Bodhisattva of Wisdom) is there.’ Those who visit Mount Emei say, ‘Samantabhadra (普贤菩萨, Pǔxián Púsà, Bodhisattva of Universal Virtue) is there.’ Those who visit Mount Putuo say, ‘Avalokiteśvara (观世音, Guānshìyīn, Bodhisattva of Compassion) is there.’ Why not say that in the Western Pure Land of Ultimate Bliss, Amitabha (阿弥陀佛, Āmítuó Fó, Buddha of Infinite Light) is there? Why not say that merely admiring the fine names of the Three Great Bodhisattvas (三大士, Sān Dàshì, Manjusri, Samantabhadra, and Avalokiteśvara) is less beneficial than personally approaching the light of Amitabha Buddha, who is currently expounding the Dharma? Why not say that traversing three mountains takes months and years to arrive, while reciting the Buddha's name with faith leads to rebirth (in the Pure Land) in the snap of a finger? It is truly lamentable.", "End of Life in the Pure Land", "Someone asked, ‘The Second Vow (of Amitabha Buddha) states that the beings in his land, upon the end of their lives, will not be reborn in the three evil realms. Does this mean they still experience birth and death, but simply do not fall into lower realms? Why is it said that those born in that land all have immeasurable life?’ The answer is, ‘Does it not say later that the beings in that land all have immeasurable life, except for those who, due to their original vows, choose to be reborn to liberate beings?’ The *Ten Doubts about Pure Land* also states, ‘Having been born in that land and attained the non-origination forbearance (无生法忍, wúshēng fǎrěn), they return to this world to save suffering beings.’ Therefore, their compassionate vows and actions of transformation cannot be compared to the cycle of birth and death in this world.", "Unwilling to Go to the West (1)", "Someone asked a monk, ‘Are you willing to be reborn in the Western Pure Land?’ The monk said, ‘I am not willing. What I desire is to be reborn in the next life wearing a *yuanpao* (缘袍, yuánpáo, a type of robe), with a wife and a concubine, living in a house. That is my Land of Ultimate Bliss.’ The questioner silently told me about this. I said, ‘Everyone has their own aspirations.