廬山蓮宗寶鑑念佛正教卷第二(一十九章)
Lushan Pure Land Tradition Precious Mirror: Buddha Recitation Orthodox Teaching, Volume 2
念佛正教說
Buddha Recitation: The True Teaching
法界本無眾生。眾生緣乎妄見。如來本無言教。言教為乎有情。妄見者眾生之病。言教者眾生之藥。以藥治病則病無不治。以言覺妄則妄無不覺。凡夫日用而不知如來之道鮮矣。故我能仁大覺愍群機之未悟也。於是仰推大慈俯垂妙範。華嚴頓示聲聞尚若盲聾。阿含委說菩薩未蒙獲益。方等贊大般若蕩空。涅槃殊途同歸法華普皆受記。於是群經森列偏贊西方。蓋以阿彌陀佛。願廣緣強法尊理備。而然爾其教也。指佛國為歸趣。華池寶地勝妙莊嚴令忻彼。而厭此也其理也。示彌陀即自性。念念圓明心心實相。如大海之混百川也。其行也開示十六觀門。攝心妙境了性相空。如明鏡之見面像也。其果也。九品次第化生。普攝利鈍登不退階。至無上之菩提道也。是故九界眾生以無所得心。而修佛國妙行不亦宜乎。如來出世之懷於斯盡矣。偏贊之辭有其旨焉。真百千三昧之要門。乃一實境界之直道。論事儀則懺六根雪三業。究宗旨則空萬法了一心。是謂超苦海之健舟。救急病之良藥。信斯道者開本覺心。出五濁苦達真淨土了性彌陀。若明月之當空。似蓮花之出水。故蓮宗之教以是名焉。楊無為云。蓮者出乎淤泥。不捨眾生界也。處空無染顯露清淨體也。華而有實非魔境也。華實同時因果一如也。華開蓮現示權顯實也。華落蓮成廢權立實也。一蓮生無量華。建立一切法也。十方同一華藏示佛境無異也。蓮教之義得非是歟。所以興慈運悲者。遊戲於常光之界。戒珠義海者涵泳於解脫之淵。是以天龍護持。王臣致敬。古今不墜其化。士民仰慕其風。非夫大悲願力撫哀未習。其孰能臻此哉。是故龍樹論證之。晉賢社修之。天台判釋之。慈恩通贊之。慈照集而懺之。宗坦疏而解之。宿衲名儒奉之者寶珠有集。高賢達士修之者簡編有題。於戲大法下衰去聖逾遠。事佛者眾。謀道者稀。競聲利為己。能視流通為兒戲。遂令法門凋瘵教網傾頹。實賴後賢剋荷斯道。普冀亡軀為法。潔己依師欲達真乘。須親教典稟教乃能明理。明理然後修行。行願無虧。道果可證。故知耳聞目見當依四法。以思修口誦心違。縱解千章而何益。是乃心以教照。佛以念持。非以戒防。罪以懺雪。道以實踐動以禮行。近則期於立身揚名。遠則希於革凡成聖。發揮佛祖之道。捨我輩而誰歟。堅秉慧刀裂開魔網。飲正法之甘露。伐邪見之稠林。避惡友如避虎狼。事良朋如事父母。謹守志節。毋退大心。正覺可遵。非道莫履有過務速改。有善勿矜誇。自然與禍斯違與福斯會。現居塵世則人敬之天祐之。他日淨方則聖可期道可至豈在乎相形。問命諂求榮達之時。又何必望影瞻光卜度終歸之日。此匪道人之見識。實乃凡庸之妄情莫徇他求。但依本分在當仁而不讓。宜見賢以思齊。名利不足動於懷。死生不足勞其慮。欲功成而志遂。必自邇而涉遐。當驗果以推因。信有作而有報。智足以照惑。明足以燭幽。言斯可法行斯可樂。德義可尊。進退可度辯偽識真。若試金之美石。除昏鑒物猶照世之真燈。是大導師作不請友。擲出龍宮之寶均施群生。撤開祖門之關普容來者。蠲滌邪病指歸妙源。俾昏鏡以重磨。若垢衣而再淨。使真風復振福及大千。覩慧日增明輝騰萬古。可謂法主之真子。可謂大丈夫焉。以此而奉西方大聖人之教者。復何愧歟。
The Dharma realm fundamentally contains no sentient beings. Sentient beings arise from deluded perception. The Tathagata fundamentally has no verbal teachings. Verbal teachings exist for the sake of sentient beings. Deluded perception is the illness of sentient beings. Verbal teachings are the medicine for sentient beings. Using medicine to cure illness, no illness is left uncured. Using words to awaken delusion, no delusion is left unawakened. Ordinary people use it daily without knowing it—how few truly understand the Tathagata's path!
Therefore, our Bhagavan, the Greatly Enlightened One, compassionately pitied the unawakened capacities of beings. Thus he reached up to invoke great compassion and reached down to bestow wondrous models. The Avatamsaka Sutra suddenly revealed [the truth], yet shravakas remained as if blind and deaf. The Agama Sutras explained in detail, yet bodhisattvas did not receive benefit. The Vaipulya scriptures praised the Great Prajna that sweeps away emptiness. The Nirvana Sutra brought different paths to the same destination. The Lotus Sutra universally granted predictions of enlightenment. Then among the many sutras standing in rows, the West is especially praised. This is because Amitabha Buddha's vows are vast, his connections strong, his Dharma supreme, and his principles complete—it is so.
His teaching: it points to the Buddha-land as the destination. The lotus pond and jeweled ground, supremely wondrous and adorned, inspire joy in that and weariness of this. Its principle: it reveals that Amitabha is one's own true nature. Each mindful thought is perfectly clear; each mind is ultimate reality. Like the great ocean mingling a hundred rivers. Its practice: it opens and reveals the sixteen contemplations. Gathering the mind on wondrous objects, one understands that nature and appearance are empty. Like a bright mirror reflecting a face. Its fruit: the nine grades of rebirth, proceeding in order. It universally embraces both the sharp and dull, raising them to the stage of non-retrogression, reaching the supreme path of enlightenment. Therefore, is it not fitting that beings of the nine realms, with a mind of non-attainment, cultivate the wondrous practice of the Buddha-land? The Tathagata's purpose in appearing in the world is fully expressed herein. The words of special praise have their meaning. Truly it is the essential gateway of a hundred thousand samadhis. It is the direct path of the one true realm.
In terms of ritual observance, one repents of the six senses and purifies the three karmas. In terms of ultimate principle, one empties all dharmas and realizes the one mind. This is called the sturdy boat that crosses the sea of suffering, the good medicine that cures urgent illness. Those who have faith in this path open their inherent enlightened mind. Escaping the suffering of the five turbidities, they reach the true pure land and realize the Amitabha of their own nature. Like the bright moon in the sky. Like a lotus flower emerging from water. Therefore the teachings of the Lotus School are named after this.
Yang Wuwei said: The lotus emerges from mud—it does not abandon the realm of sentient beings. It dwells in emptiness without defilement—revealing the pure substance. It flowers and bears fruit—not a demonic realm. Flower and fruit at the same time—cause and effect are one. The flower opens and the lotus appears—revealing the provisional to manifest the real. The flower falls and the lotus ripens—discarding the provisional to establish the real. One lotus produces immeasurable flowers—establishing all dharmas. The ten directions share one lotus treasury—revealing that the Buddha's realm is without distinction. Is this not the meaning of the Lotus teaching?
Those who arouse compassion and exercise mercy—they play in the realm of eternal light. Those who are pearls of precepts and oceans of meaning—they swim in the depths of liberation. Therefore heavenly dragons protect them. Kings and ministers pay them respect. Through past and present their influence has not declined. Scholars and common people admire their style. Were it not for the power of great compassionate vows pitying those not yet trained, who could achieve this?
Therefore Nagarjuna expounded and verified it. The worthies of Jin assembled and practiced it. Tiantai judged and explained it. Cien comprehensively praised it. Cizhao compiled and repented it. Zongtan commented and elucidated it. Monks and famous scholars who embraced it—there is the Collection of Treasured Pearls. Eminent worthies and accomplished gentlemen who practiced it—there are records in written volumes.
Alas! The great Dharma has declined, and we are ever farther from the sages. Many serve the Buddha; few seek the path. People compete for fame and profit for themselves and can regard the spread of the Dharma as child's play. Thus the Dharma gates wither and the net of teachings topples. Truly we rely on later worthies to shoulder this path. May all aspire to sacrifice themselves for the Dharma, purify themselves and rely on teachers. If you wish to reach the true vehicle, you must personally approach the scriptures. Only by receiving the teachings can one understand the principles. After understanding the principles, one then practices. When practice and vows are without deficiency, the fruit of the path can be realized.
Therefore know that in hearing with the ear and seeing with the eye, one should rely on the four methods. But if one contemplates and practices with the mouth while reciting but the mind contradicts—even if one understands a thousand chapters, what benefit is there? Rather, illuminate the mind with the teachings. Hold the Buddha with mindfulness. Guard against wrongdoing with precepts. Purify offenses through repentance. Engage the path through practice. Move with propriety in action. In the near term, aspire to establish yourself and make a name. In the far term, hope to transform the ordinary and become a sage. Who else but we should carry forward the path of the Buddhas and Patriarchs?
Firmly grasp the sword of wisdom and tear open the demon's net. Drink the sweet dew of the true Dharma. Cut down the dense forest of wrong views. Avoid bad friends as you would avoid tigers and wolves. Serve good companions as you would serve your parents. Carefully guard your resolve and integrity. Do not retreat from the great aspiration. The right enlightenment can be followed. No wrong path should be tread. If you have faults, strive to correct them quickly. If you have goodness, do not boast. Naturally you will part from calamity and meet with blessings. Dwelling now in this dusty world, people will respect you and heaven will protect you. In days to come in the pure land, the sages can be met and the path can be reached—how could this depend on reading faces?
When asking about fate and fawning for glory and success—why gaze at shadows and light to divine the day of your final return? These are not the insights of a practitioner; they are truly the deluded feelings of ordinary people. Do not follow others' seeking. Simply rely on your own portion. When it comes to benevolence, do not yield even to your teacher. When you see the worthy, think of equaling them. Fame and profit are not enough to move your heart. Death and life are not enough to trouble your thoughts. If you wish for merit to be accomplished and your resolve fulfilled, you must begin from what is near and proceed to what is far. Examine the fruit to infer the cause. Believe that where there is action, there is reward. Wisdom is enough to illuminate delusion. Clarity is enough to light the hidden. Words that can be modeled, actions that can be joyfully followed—virtue and righteousness that can be honored—advance and retreat that can be measured—discerning the false and recognizing the true—like the touchstone that tests gold, like the true lamp that illuminates the world, removing darkness and revealing things.
This is the great guiding teacher, acting as an uninvited friend. Casting out the treasures of the dragon palace and universally giving them to sentient beings. Opening wide the gate of the ancestral school and universally receiving those who come. Cleaning away the illness of wrong views and pointing to the wondrous source. Causing the dull mirror to be repolished and the soiled garment to be cleansed again. Restoring the true wind and spreading blessings throughout the great thousand worlds. Gazing upon the sun of wisdom growing brighter, its radiance soaring for ten thousand ages. Such a one can be called a true son of the Dharma Lord. Such a one can be called a great man. With this to honor the teaching of the Great Sage of the West—what shame could there be?