English
The blessings of those who release living beings and make vows will not be in vain. Just like Maudgalyayana (Mulian) saving the bees, it can serve as a sworn testimony.", "Zen Master Shoguang's verse says:", "'Although the act of releasing and redeeming lives seems ordinary,", "Infinite merit lies within it.", "Accumulating a thousand blessings in a year,", "Cultivating ten thousand merits in a decade.", "Having already fallen into nets and encountered hardship,", "About to be thrown into boiling water, near panic.", "Encountering amnesty at the brink of death is boundless grace,", "May their lives be prolonged, and may your lives be prolonged.'", "Respectfully recorded by Pure Land disciples Yu Zhixi (person's name) and Yan Peixi (person's name).", "*Yunqi's Collection of Pure Land Sayings* (End)", "No. 1170-A Appendix", "Reply to Yu Deyuan (person's name)", "Let's set aside the previous debater for now. Let's debate again. The previous debate was to subdue the arrogant and foolish, while this debate is to discuss calmly with the virtuous and wise. Please do not regard them as the same. I know very well that the layperson loves me and wants to include this debate in the complete book. My current debate is also like the layperson's love for me. I hope you can understand.", "Jivamkakara (bird with a shared life)", "It is not like that. Changing it would probably be incorrect. However, it must be clarified. The Jivamkakara is not exclusive to the Land of Ultimate Bliss. It exists in the Himalayas and all of the Five Indies (ancient India). The *Lotus Sutra* and other scriptures repeatedly use it as a metaphor. Commentators only mention two heads, and the meanings of the translations are all like this. There has never been any mention of a human body. Even the drawings transmitted by Jitoumou (person's name) no longer exist. Nor have I heard of any scripture that records that this is a five-penetration Bodhisattva (a Bodhisattva with five supernatural powers) saying it has a human body. How can we take the creations of craftsmen as the standard? Therefore, the previous debate said that it is acceptable if there are records in scriptures and treatises. Moreover, the Land of Ultimate Bliss is as flat as a palm, without mountains. Now, to decorate the Western (Land of Ultimate Bliss) scene and make it into a mountain shape, how can it be believed? People today always try to find faults in the annotations of ancient sages, but they follow the conventions of what craftsmen make, so they dare not make presumptions." ] } ``` -------------------------------------------------------------------------------- 一语辨正。独何欤。又云。蛇身亦得称帝。夫蛇身者。尚称为帝。而不称为蛇。今人身者。反不称人。而称鸟耶。故前辨云。既是人身。不得称鸟。愚意。蛇身者肤鳞鳞。如蛇皮耳。非真蛇也。若真蛇者。将横身而称帝欤。则俨然一蛇。何以御臣民。将正身而称帝欤。则无手无足。袅袅如竹竿。何由而立。何由而坐。何由指挥动作。而行政事。乃至神农牛首。亦状貌似牛。如沛公龙颜班超虎头之类耳。若真双角指天。两耳披风。针其毛。长其喙。世所谓牛头马面者。阎罗王之部卒也。人将走而避之。之不暇矣。故昔人谓。外纪不可尽信。而共工头触不周。王充辨云。既不周号为天柱。共工力能触之使折。何以战而不胜。此论不徇旧说。痛快千古。今之共命。恐亦类是。 白鹤 按政和图经云。鹤有玄黄苍白。白为最良。穆天子传云。天子至巨搜二氏。二氏献白鹤之血。以饮天子。如寻常白鹤。畜者颇众。何必以献至尊。若其献者。必珍贵异常。世所希有故也。稍有黑毛。非真白鹤。若真白鹤。毛羽纯白。不肖儿童时。闻一博古老人所说。高瑞南亦闻之。可证。又引鹅鹭亦白。然此等原不以白为贵。不可以例。如鹤白鹦鹉白龟白鹿白兔白象白。皆以白为贵。世所希有。鹤之纯白。正是此类。请更详之。 耳所未闻目所未见 经云。尚无恶道之名。即耳不闻此名也。不过极言其决无恶道耳。若云。亦必谈及恶道。当有闻者。则彼土目中。且实见鹤雀。宁止耳闻。据此应改文云。尚有恶道之实。何况有名耶。前以彼怪行 ```json { "translations": [ "现代汉语译本", "一语辨正。仅仅是这样吗？又说，蛇身也能被称为帝王。蛇身尚且能被称为‘帝’，而不被称为‘蛇’，现在人身反而不被称为‘人’，而被称为‘鸟’吗？所以前面辨析说，既然是人身，就不能称为‘鸟’。我的意思是，蛇身的人，皮肤有鳞片，就像蛇皮一样，并非真的是蛇。如果是真蛇，难道要横着身子来称帝吗？那样就俨然是一条蛇，如何统治臣民？难道要竖起身子来称帝吗？那样就无手无足，细长如竹竿，如何站立？如何坐下？如何指挥动作、处理政事？乃至神农氏牛首人身，也只是状貌像牛，如同汉高祖刘邦（前256年-前195年）的龙颜、班超的虎头之类罢了。如果真的长着双角指天，两耳如风扇，针刺其毛，增长其喙，就像世俗所说的牛头马面那样，那只是阎罗王的部下。人们躲避他们都来不及了。所以古人说，《山海经》之类的外纪不可全信，而共工怒触不周山，王充辩驳说，既然不周山被称为天柱，共工有能力撞断它，为什么还会战败？这种论述不迁就旧说，痛快淋漓。现在所说的‘共命’，恐怕也与此类似。", "白鹤", "按《政和图经》记载，鹤有玄、黄、苍、白四种颜色，其中白色最好。《穆天子传》记载，周穆王（约前976年-前922年）到达巨搜氏和二氏，二氏进献白鹤之血给天子饮用。如果只是寻常的白鹤，饲养的人很多，何必进献给至尊？如果进献，必定是珍贵异常、世所罕见的。稍有黑毛的，就不是真正的白鹤。真正的白鹤，毛羽纯白。我小时候听一位博古的老人说过，高瑞南也听过，可以作证。又说鹅和鹭也是白色的，但这些原本不以白色为贵，不能相提并论。比如鹤、鹦鹉、龟、鹿、兔、象的白色，都以白色为贵，世所罕见。鹤的纯白，正是此类。请更详细地考察。", "耳所未闻，目所未见", "经书上说，‘尚无恶道之名’，就是耳朵没有听过这个名称。不过是极力说明那里绝对没有恶道罢了。如果说，也一定会谈及恶道，应当有听过的人，那么彼土的眼中，且确实见到鹤雀，哪里只是耳闻？据此，应该修改文句说，‘尚有恶道的实况，何况有名声呢？’前面因为彼土怪异的行为" ], "english_translations": [ "English version", "A Single Word Clarification. Is that all there is to it? It is also said that even a snake's body can be called an emperor. If a snake's body can still be called 'emperor' and not 'snake,' why is it that a human body is not called 'human' but 'bird'? Therefore, the previous analysis stated that since it is a human body, it should not be called 'bird.' My understanding is that the skin of a person with a snake's body is scaly, like snake skin, and not truly a snake. If it were a real snake, would it lie horizontally to claim the title of emperor? In that case, it would simply be a snake, how could it govern subjects? Would it stand upright to claim the title of emperor? In that case, it would be without hands or feet, slender like a bamboo pole, how could it stand? How could it sit? How could it command actions and handle affairs of state? Even Shennong (legendary Chinese ruler) with his ox-head and human body, was merely in the likeness of an ox, like Liu Bang (256-195 BC), the founder of the Han dynasty, with his dragon face, or Ban Chao with his tiger head. If one truly had horns pointing to the sky, ears like fans, needles for hair, and an elongated beak, like the ox-headed and horse-faced figures of popular imagination, those are merely the subordinates of Yama, the king of the underworld. People would flee from them without hesitation. Therefore, the ancients said that external records like the *Classic of Mountains and Seas* cannot be entirely trusted. When Gonggong angrily struck Buzhou Mountain, Wang Chong argued that since Buzhou Mountain was known as the pillar of heaven, and Gonggong had the strength to break it, why did he lose the battle? This argument does not pander to old sayings and is refreshingly insightful. The so-called 'common fate' of today is probably similar.", "White Crane", "According to the *Zhenghe Illustrated Classic*, cranes come in four colors: black, yellow, gray, and white, with white being the best. The *Mu Tianzi Zhuan* records that when King Mu of Zhou (c. 976-922 BC) arrived at the Jusou and Er clans, the Er clans presented the blood of white cranes to the emperor for drinking. If they were just ordinary white cranes, which many people raise, why would they be presented to the supreme ruler? If they were presented, it must be because they were exceptionally precious and rare in the world. A slightly black-feathered crane is not a true white crane. A true white crane has pure white feathers. I heard an erudite old man say this when I was a child, and Gao Ruinan also heard it, which can be used as proof. It is also said that geese and egrets are also white, but these are not valued for their whiteness, so they cannot be compared. For example, white cranes, white parrots, white turtles, white deer, white rabbits, and white elephants are all valued for their whiteness and are rare in the world. The pure whiteness of cranes is of this kind. Please investigate further.", "Unheard of by the Ear, Unseen by the Eye", "The scriptures say, 'There is not even the name of an evil path,' meaning that the ear has not heard this name. This is simply to emphasize that there is absolutely no evil path there. If it were said that the evil path would also be mentioned, there should be someone who has heard of it. Then, in the eyes of those in that land, they would actually see cranes and sparrows, not just hear about them. Based on this, the text should be revised to say, 'There is even the reality of an evil path, let alone a name?' Previously, because of the strange behavior of that land," ] } ``` -------------------------------------------------------------------------------- 文倒说。不知其意若此。 居士奇卓之才。淹博之学。震旦国中等埒无几。今在禅门。正儒释二家。望以为赤帜。而随之转移者也。不宜反为拘名滞相者所惑。宜以大方之论。折其小见。圆通之旨。破其偏枯。使正法大明于世。以报佛恩。乃分内事。奈何塞毗耶不二之门。较东西于曲径。撤灯王师子之座。争尺寸于绳床。非所望于后身之金粟也。如不肖者。不希法师之位。不慕善知识之名。不贪求四众归仰。即谤满天下。甚而覆瓿代薪。亦任之而已矣。 No. 1170-B 后序 自西有国名极乐。一名安养。一名清泰。余意即西域。而馆甥长孺谓。是界外不思议之境。其主预十六王子。嗣五十三佛。感应玄对。忆念灵通。比磁石凑金。澄流见月。古圣存而不论。阐提疑而不生耳。为三藏者曰。香光空说庄严。龙门点额。孺曰。唯唯。菩萨往焉。如稻麻竹苇焉。观音证入佛慧。与势至同摄众生耶。否耶。学一先生者曰。举足诞登道岸。无取遐方。孺曰。唯唯。名流颂焉。如绮采琳圭焉。孔称西方圣人。即释赞无量寿佛耶。否耶。(梁简文帝。徐陵。宗炳。谢灵运。刘孝仪。梁肃。苏颋。李白。柳宗元。权德兴。于邵。穆员。王维。刘禹锡。任华。白居易。韦皋。姚合。张玭。刘长卿。杨亿。宋白。苏易简。文彦博。王旦。苏轼。赵孟頫。先后赞颂西方之词。并载文苑诸书。伏羲。女娲。及侍郎庾诜。县尉马子云录事唐于昶辈。往生净土事。载正史并须弥像图诸书。余见往生集)沦七趣者曰。蓬来大有佳境。何必乐邦 ```json { "translations": [ "现代汉语译本", "文倒说，不知其意若此。", "居士您有奇特的才能，渊博的学识，在震旦（中国）国内像您这样的人几乎没有。如今身在禅门，正是儒释两家所仰望的旗帜，是跟随您而转移方向的人。不应该反而被拘泥于名相的人所迷惑。应该用大方的理论，驳斥他们狭隘的见解；用圆融通达的宗旨，破除他们的偏颇固执，使正法在世间大放光明，以报答佛的恩德，这才是您分内的事情。奈何要阻塞毗耶（Vaisali）不二法门，在弯曲的小路上计较东西；撤去燃灯佛（Dipamkara Buddha）授予的师子座，在绳床上争夺尺寸之地。这不是我所期望于您这位后身的金粟（Jin Su）的。像我不才的人，不希望得到法师的地位，不羡慕善知识的名声，不贪求四众弟子的归依仰慕，即使被天下人诽谤，甚至被当作破罐子代替柴火烧，也任凭他们罢了。", "No. 1170-B 后序", "从西边有个国家名叫极乐（Sukhavati），又名安养（Ananda），又名清泰。我的意思是就是西域，而我的外甥长孺说，那是界外不可思议的境界。那里的主宰是过去的十六王子，继承了五十三佛的地位，感应玄妙对应，忆念灵通，如同磁石吸引金子，清澈的水流映照月亮。古代圣人存而不论，断善根的人怀疑而不相信罢了。有位三藏法师说，香光（香积佛国和光明遍照佛国）只是空说庄严，龙门（指善导大师）只是随意点化。长孺说，是是。菩萨往生到那里，如同稻麻竹苇一样多。观音（Avalokitesvara）证入了佛的智慧，与势至（Mahasthamaprapta）一同摄受众生吗？不是吗？有位学一先生的人说，举足就能登上道岸，不需要去遥远的地方。长孺说，是是。名流赞颂那里，如同绮丽的文采和珍贵的玉器一样美好。孔子所说的西方圣人，就是释迦牟尼佛赞叹的无量寿佛（Amitabha）吗？不是吗？（梁简文帝（503-551），徐陵（507-583），宗炳（375-443），谢灵运（385-433），刘孝仪，梁肃，苏颋（670-727），李白（701-762），柳宗元（773-819），权德兴，于邵，穆员，王维（701-761），刘禹锡（772-842），任华，白居易（772-846），韦皋（745-805），姚合（779-855），张玭，刘长卿（709-780），杨亿（974-1020），宋白，苏易简（958-996），文彦博（1006-1097），王旦（957-1017），苏轼（1037-1101），赵孟頫（1254-1322），先后赞颂西方极乐世界的词句，都记载在文苑等书籍中。伏羲，女娲，以及侍郎庾诜，县尉马子云录事唐于昶等人往生净土的事迹，记载在正史和须弥山图像等书籍中。我见过往生集。）沉沦于六道轮回的人说，蓬莱也有美好的境界，何必一定要去极乐世界呢？" ], "english_translations": [ "English version", "The text is inverted, and I don't understand its meaning.