No. 1164-A靈峰蕅益大師選定淨土十要重刻序
Preface to the Engraving of the Ten Essentials of Pure Land Selected by Master Ouyi of Lingfeng
(此序西蜀潘存評點)
(Preface by Pan Cun of Western Shu)
淨土法門者何。法界緣起也。何謂法界。吾人現前一念之心。不唯非塊然。亦復非倐爾。纔有能起。即屬所緣。非能緣者。不得已強名之曰無相。然虗空兔角亦受無相之名。而虗空有表顯相。兔角有斷無相。非真無相。又不得已強名此無相曰真。唯其無相而真。故十方三世依正色心自他凡聖等法。皆在我現前一念無相真心中炳然齊現。而皆以自心為體。非別有物心無相而真。從心所現一切諸法莫不無相而真。是故於中隨拈一毫末。一一皆具十方三世依正色心自他凡聖等法而無餘欠。乃至一欬一掉一名一字罔非自心之全體大用。而欬掉名字之外更無一法可得。此所謂法界也。何謂法界緣起。聖凡皆此法界。非麤妙。無減增。不涉生死。不干迷悟。而悟順法界故出生二種涅槃。迷逆法界故妄現二種生死。迷逆生死。法界宛然。無奈眾生從未悟故終不能了。諸佛菩薩愍之。從一真法界起種種因緣。世出世間事類無算。一介螻螘萬聖互援。神力既同慈心亦等。而眾生迷逆妄故受化不齊。於諸佛菩薩平等光中。有有緣無緣及緣中淺深久近之異。緣分差等化辨從違。若或無緣徒勞引領。此所謂法界緣起也。是故建化門中只論繫珠一義。如法華妙典廣談宿因。先聖以四釋闡明(因緣釋．約教釋．本迹釋．觀心釋)而必以因緣居首。由緣匪一故教網弛張。由教無方故恩德貫徹(指本迹)。由恩不可窮盡故得消歸自己領納家珍(指觀心)。故知因緣即第一義。從上列祖極重時節因緣。良以無法與人亦無語句。情種熟處假說心傳。儻其不然。契理而不契機。有句盡成非量。空花界裏無自立宗。華嚴大經王於三藏。末後一著歸重願王。夫眾生情愛牽連幻成。世界妄執緣影遂立。前塵觸之則生死浩然。究竟皆歸於業海。然而業繫之內尚且天經地義萬邦作孚。況諸佛菩薩悲智無涯色心俱寂。本真如以起用。稱法性以垂機。觸之則生死銷亡。究竟皆同歸祕藏大事。該乎九界深恩施(音異)於塵年。無不從此法界流。無不還歸此法界。此與六環業繫為何如而可反恣睽違不從標準。是旨也。精研藏教備考羣宗。由忍土而遐攬十虗。從末流而曠觀三際。則求生淨土一法誠法界第一緣起矣。說者謂阿彌願勝駕越諸方。然諸佛願等子等心等。法性海中那容優劣。而千經萬論極口指歸樂邦。十方廣長同聲勸讚光壽者何哉。緣在故耳。緣何謂在。信也。何謂不在。不信也。信不在處惡業障之。如夜行者滅火而趨險道。如破浪者卷帆而鼓橫橈。事同背馳寧止紆曲。又諸佛四土。上三土容有橫義。至同居土大都有豎無橫。唯極樂同居橫具四土。是故有情以凡夫而例一生補處國土。即緣生而顯稱性五塵佛身。因應化而見法身真常說法。從眾鳥而聞梵音深遠。以要言之。法法圓融塵塵究竟。教海無一名相可筌蹄。法門無一因果可比擬。然此等希有十方罕聞。而唯在極樂者何哉。緣深故耳。緣何謂深。信深也。何謂淺。信淺也。信根淺處恒情域之。如朝廷之有資格高才皓齒而不遷。如麟鳳之於走飛羽道毛羣而一類。何由大方闊步豁破無明。又諸佛度生皆窮累劫。從凡階聖不退為難。今求生極樂但七日竭誠十念傾注。雖陷惡逆悉記往生。纔得往生便圓踞三不退地。且見阿彌即見十方諸佛。生極樂即生一切剎海。乃至阿彌一光極樂一塵。悉能於中頓證十方三世依正色心自他凡聖等法。而不出剎那際三昧。夫諸佛度生如彼難。阿彌度生如此易者何哉。緣久故耳。緣何謂久。信久也。何謂近。信近也。信緣近處時分限之。如捨調弓而引彆弣。如放馴𩣝而服野駼。戰勝之功當在異日。如上所論專重有緣。緣深則境界難思。非等覺十地所能測。緣久則神力迅速。非三祇百劫所可倫。要之阿彌非有加於吾心也。吾心一念離絕故聖凡無在。吾心萬法頓融故四土無在。吾心不屬時劫故十世剎那無在。吾心不屬方隅故微塵剎海無在。吾何歉乎哉。特仗增上因緣一顯發之耳。曾有久習神呪者一夜重魘。見獰物持之置巨石下。其人怖急憶誦素所習呪。遂見獰物倒散裂石而醒。設素未習呪或習未純熟。緣種不深。斯時也欲不寱死得乎。然夢中真言復是何物。倒獰裂石誰實使之。皆即我現前一念之心也。自心神呪喚醒自心魘人。淨土法門亦如是。自心之阿彌還度自心之生死。故知因緣之義甚深甚深。抑聞魘之重者不許持光照。照即死。不許抱令起。抱多失心。唯就闇中俾熟識者大呼其名。連聲呼之無不解者。淨土法門亦如是。劫濁盛時眾生魘重。毋以持名雜叅話。毋以麤心習勝觀雜叅話。則濁智騰波定起邪見。所謂照之即死者也。習勝觀則非其境界。定起魔事。所謂抱多失心者也。唯以現前一念無明業識之心。令其專稱阿彌陀佛名號。無間一心未有不親證親到者。法門至此愈卑而愈不勝。仰愈淺而愈不可俯。自呼自應自魘自醒。一心之本元頓彰。法界之體用全揭。無庸鑽仰。秖麼修行。儻未悟透根源。寧可顓蒙合妙。夫顓蒙念佛。至矣極矣無復加矣。但恐法門之戲論難忘。生死之天懷不切。或執牟尼而視同瓦礫。或以指爪而撮摩虗空。或抉瞖而與眼以明。或傳經而苦舌之鳺。如此則揚之與抑總莫暢乎本懷。而信之與疑皆不成乎三昧。間有大智。知進知退知存知亡。而未遘至人未獲圓悟。未窮極致未學要詮。欲升永明之堂。入楚石之室。居五濁之世。闡難信之宗。殊非聊爾。嗚呼至人幽矣。圓悟皇哉。若無要詮誰與窮極。昔 靈峰老人以正法眼選定淨土十要一書。剞劂未全。乙未以後梨棗四散。迄丁未年焚失數種。成時竊念像季久轉。唯此一門契理契機。而淨土諸書唯此諸要盡美盡善。爰加點評稍事節略。又倣慈雲懺儀二門合行之例。會幽谿二要為一要。而自以觀經初門．彌陀行儀二種謬附之。其序首要解尊經也。要之要也。次慈雲重行也。次新附二種亦行經也。三者而後則天台紫閣師子林鄞江西齋幽谿以迄於袁。皆以時也。又天台以論主冠本宗。袁以白衣殿。不盡以時也。訂訖倡募流通。而大心緇白共成焉。修捨沙門成時合掌稽首重為告曰。淨土持名之法有三大要焉。一者。六字弘名念念之間欣厭具足。如出幽獄奔託王家。步步之間欣厭具足。是故萬緣之唾不食。眾苦之忍莫回。高置身於蓮華。便訂盟於芬利。蛆蠅糞壤可煞驚慙。二者。叅禪必不可無淨土。為防退墮寧不寒心。淨土必不可入禪機。意見稍乘二門俱破。若夫餘宗。在昔之時不必改絃。但加善巧迴向。在今之世秖可助行。必須淨業專修。冷煖自知何容強諍。三者。一句彌陀非大徹不能全提。而最愚亦無少欠。儻有些子分別便成大法魔殃。只貴一心受持寧羨依稀解悟。乞兒若見小利急須吐棄無餘。棒打石人頭嚗嚗論實事。已上三要頗切今時。儻能真實指迷。我願捨身供養。十方三世共聞此言。戊申端陽日相似菩薩近住男成時稽首書于華陽度雲精舍之雲氣樓。
The Pure Land Dharma-door is the Dharma Realm arising through conditions. What is the Dharma Realm? It is the single thought of our present mind. This mind is neither a solid object nor a fleeting moment. As soon as there is something that can "arise," it becomes an object—it is no longer the subject itself. Having no choice, we provisionally call it "formless." Yet emptiness and a rabbit's horns are also called "formless," but emptiness has a quality of appearing, and rabbit's horns have a quality of being nonexistent—they are not truly formless. So again, without choice, we provisionally call this formlessness "True."
Because it is formless and True, all phenomena in the ten directions and three times—those with and without form, subjective and objective, self and other, ordinary and sacred—are fully and simultaneously present within my present single thought of formless True Mind. All these take this mind itself as their substance; there is no other thing as their basis. The mind is formless yet True; therefore everything that arises from mind is also formless and True. Thus, within this, pick up the tiniest particle—each particle fully contains all phenomena of the ten directions and three times, with nothing missing and nothing extra. Even a single cough, a single movement, a single name, a single word—none are anything but the complete substance and great function of this mind itself. And apart from the cough, movement, name, or word, there is not a single other dharma to be found. This is what is called the Dharma Realm.
What is the "Dharma Realm arising through conditions"? Both ordinary beings and sages are this Dharma Realm. It is neither coarse nor subtle, neither decreasing nor increasing. It does not involve birth-and-death; it does not pertain to delusion or awakening. Yet awakening accords with the Dharma Realm, thus giving rise to two kinds of Nirvāṇa. Delusion opposes the Dharma Realm, thus falsely manifesting two kinds of birth-and-death. But even amid the birth-and-death of delusion, the Dharma Realm remains perfectly present. Unfortunately, because sentient beings have never awakened, they are ultimately unable to realize this.
The Buddhas and Bodhisattvas, out of compassion, arise from the one True Dharma Realm to create various causes and conditions—countless worldly and transcendental matters. The smallest ant is supported by myriad sages. Their spiritual powers are equal, and their compassionate minds are equal. Yet due to the deluded and false attachments of sentient beings, their transformation does not occur uniformly. Within the equal light of the Buddhas and Bodhisattvas, there are differences between those with affinity and those without, as well as degrees—shallow or deep, recent or long-standing—of that affinity. Because the conditions differ, the methods of teaching also vary—some accord, others oppose. If there is no affinity at all, even the best effort is in vain. This is what is called "the Dharma Realm arising through conditions."
Thus, in the process of establishing and transforming beings, we focus only on the principle of the "hidden jewel" (the innate Buddha-nature). For example, the sublime *Lotus Sūtra* extensively discusses past conditions. The ancient sages elucidated it with four methods of explanation: (1) explanation based on causes and conditions, (2) based on the teachings, (3) based on the original and the manifested, and (4) based on contemplation of the mind—and they always placed the explanation of causes and conditions first. Because the conditions are not single, the net of teachings is flexibly opened or closed. Because the teachings are not fixed, the kindness of the Buddha becomes pervasive (referring to the "original and manifested"). Because that kindness is inexhaustible, it can eventually be returned to oneself, where one recognizes his own inner treasure (referring to "contemplation of the mind"). Hence, we know that these causes and conditions are the ultimate truth.
From ancient times, patriarchs have greatly emphasized the specific circumstances and timing of causes and conditions. Indeed, since there is no dharma to give others, and no words to speak, when the seeds of karmic potential are ripe, we speak as if passing on a mind-seal. If it were not so—if teaching is true to the principle but not to the capacity of the listeners—every utterance would be a false measure. In a world born of empty flowers, there is no way to establish one's own position.
The *Avataṃsaka Sūtra*, king of all Tripitaka texts, concludes by emphasizing the Vow of Samantabhadra. Sentient beings, entangled by emotional attachments, create the world. Clinging to shadows of conditions, they establish the dust of objects. Touching these creates the endless tide of birth-and-death; ultimately, everything returns to the ocean of karma. Yet even within the bonds of karma, there is heavenly order, earthly principle, and the natural harmony of all things. How much more so when we consider the Buddhas and Bodhisattvas, with their limitless compassion and wisdom, with form and mind both still? They arise from genuine suchness, responding according to the nature of the Dharma. Touching them, birth-and-death vanishes; ultimately, all return to the same secret treasury. The great matter of enlightenment extends throughout the nine realms; their profound kindness reaches beyond kalpas. "Everything flows from this Dharma Realm; everything returns to this Dharma Realm." In comparison with the sixfold cycle of karma, how can we oppose this standard?
This principle is thoroughly examined in the Treasury of teachings and investigated through all traditions. From this Saha world we gaze into the ten directions; from the final currents we broadly observe the three times. So it is that the Dharma-door of seeking rebirth in the Pure Land is truly the first arising of conditions in the Dharma Realm.
Some say that Amitābha's vow surpasses those of other Buddhas. But all Buddhas have equal vows, equal minds. In the ocean of Dharma-nature, how could one be superior to another? Yet thousands of texts and tens of thousands of treatises all point to the Land of Bliss. The ten directions all speak with the one voice of the broad tongue—praising the Light of Infinite Life. Why? Because of "conditions being present." What does it mean for conditions to be "present"? It means faith. What does it mean for conditions to be "absent"? It means no faith. Where faith is absent, evil karma blocks the way—like extinguishing a lamp while walking on a dangerous path at night; like furling the sail and rowing against the wind while crossing the waves. Such efforts work against the goal, not just taking a detour.
Furthermore, the Buddhas' four lands—except for the top three, which allow for a horizontal approach—the land of common residence (the lowest) is generally only attained vertically. But only the Land of Bliss's common residence contains all four lands horizontally. Thus, an ordinary sentient being can be counted as a "one-life successor" to Buddhahood. Even the land itself, which arises from conditions, manifests the nature-perfect five sense-objects. The Buddha's body, responding as an incarnation, allows one to see the true Dharmakāya. The Dharma comes from the diverse birds, yet one hears the profound and far-reaching Brahma voice. In short, each dharma is perfectly complete, each tiny particle is ultimate reality. The teaching-ocean has no single name or characteristic that can serve as a mere net or trap. In this Dharma-door, no single cause and effect can be compared. Yet all this rarity is unknown even in the ten directions; why is it found only in the Land of Bliss? Because the conditions there are deep.
What does it mean for conditions to be "deep"? It means faith is deep. Shallow? It means faith is shallow. Where the root of faith is shallow, ordinary mental habits confine it—like the governmental ranks of an imperial court, where a person of both high talent and beauty cannot be promoted; or like the difference between a phoenix or Chinese unicorn and ordinary birds and beasts—they form a class by themselves. How could one stride freely into the great realm and suddenly break through ignorance?
Moreover, other Buddhas save sentient beings over many, many eons. It is difficult even for those on the ordinary sage's stages not to retrogress. But in this Pure Land teaching, by simply reciting with complete sincerity for seven days, or even with ten mindful recitations of utter devotion, even a person guilty of the five heinous crimes gains assurance of rebirth. Once reborn, one immediately secures the position of non-retrogression in three ways. And seeing Amitābha is equivalent to seeing all Buddhas of the ten directions. Rebirth in the Land of Bliss equals rebirth in all oceans of lands. Even a single light of Amitābha, a single particle of dust of the Land of Bliss, can enable one to instantly realize all the phenomena of the ten directions and three times—through the Samādhi of not leaving a single moment.
Why is it that other Buddhas save beings with such difficulty, yet Amitābha saves beings with such ease? Because the conditions are of long duration. What does it mean for conditions to be "long"? It means faith has lasted long. What does it mean for conditions to be "short"? It means faith is recent. Where the condition of faith is recent, temporal limitations apply—like setting aside a well-adjusted bow for a stiff one; like letting go of a trained horse for a wild one. The victory of battle must wait for another day.
According to the above argument, the key importance lies in having conditions. Deep conditions lead to inconceivable states—beyond the measurement of a tenth-stage Bodhisattva. Long conditions lead to swift spiritual power—beyond comparison to three eons or a hundred kalpas. In essence, it is not that Amitābha adds anything to our mind. Our present mind, in a single thought, cuts off all dependence—so sainthood and ordinariness have no fixed location. Our mind, in a single moment, integrates all myriad dharmas—so the four lands have no fixed location. Our mind does not belong to time—so the ten worlds and an instant have no fixed separation. Our mind does not belong to space—so a minute particle and the ocean of land are not distinct. What do I personally lack? It solely depends on the power of the "augmenting condition"—a special causal factor—to bring this forth.
Consider a person who has long practiced a powerful mantra. One night they suffer an oppressive nightmare. A hideous being grips them and places them under a huge boulder. In their terror, they remember the mantra they usually recite. They see the hideous being collapse, the boulder split, and they wake up. If they had never learned the mantra, or if they had practiced without maturity—the seed of their condition not deep—could they have avoided dying a ghostly death? And yet what exactly was that mantra in the dream? And who actually caused the collapse of the being and the splitting of the boulder? It was all nothing but the present single thought of their own mind. Their own mind's mantra awoke them from their own dream oppressor. The Pure Land teaching is exactly like this. The Amitābha of one's own mind saves one from the birth-and-death of one's own mind.
Thus the meaning of causes and conditions is very deep, extremely profound. Moreover, it is said that in severe nightmares, you must not shine a light on the victim—if you do, they will die. And you should not embrace and lift them up—if you do, they lose their mind. The only way is, in the darkness, to have someone who knows their name call it out loudly again and again. Without exception, they will wake up. So it is with the Pure Land teaching. In an age of defilement (Kalpa of Defilement), sentient beings are deeply oppressed by nightmare-like suffering. Do not mix recitation of the Name with investigating a *hua-tou* (critical phrase). Do not combine coarse, impatient mind-training with a sublime practice of "contemplation." If you mix it with a hua-tou, the turbulent, defiled mind will surge into waves, leading inevitably to wrong views—that is what is meant by "shining the light causes death." If you rush to practice exalted contemplation not matching your capacity, you are certain to invite demonic obstacles—that is "embracing them until they lose their mind."
Only take the mind of your present single thought—the mind of ignorance and karma—and direct it solely to reciting the name "Amitābha." Bring it to single-mindedness, without interruption—one must personally certify and personally reach the goal. When the Dharma-door reaches its lowest point, it becomes supremely elevated. The shallower it seems, the more profound it truly becomes. You call out to yourself; you answer yourself. Your own nightmare you awake from yourself. The fundamental source of the mind is instantly manifested; the full substance and function of the Dharma Realm is completely revealed. There is no need for clever attempts to "fathom" or "explore"—just practice this way. If you have not yet penetrated the root, it is still better to practice with sincere simplicity and merge with the sublime.
Sincere, simple-minded recitation of the Buddha's name is supreme, ultimate, beyond anything else. The only worry is that we may not abandon arguments about the teaching, nor have a true heartfelt urgency about birth-and-death. Some hold a wish-fulfilling gem but regard it as a stone. Some try to grasp empty space with their fingernails. Some pick a film from the eye to give the eye sight. Some force the tongue to recite scriptures until it aches. In such cases, whether one praises or criticizes, neither aligns with the original intent; whether one believes or doubts, neither accomplishes samādhi.
Occasionally, a person of great wisdom arises who understands when to advance and when to retreat, what to retain and what to abandon. Yet they may not meet a realized teacher, or gain perfect enlightenment, or arrive at the ultimate attainment, or learn the essential key. To ascend into the hall of Yung-ming, or enter the room of Ch'u-shih, living in an age of the five defilements while spreading such a difficult-to-believe teaching—this is no trivial matter.
Alas! The great teachers of the past are now distant; perfect enlightenment seems distant too. Without the essential key, how can we reach the ultimate? In the past, the Venerable Master Ou-i, with his eye of the True Dharma, selected and compiled the *Ten Essentials of the Pure Land Dharma-door*. The publication was not complete, and after 1655 the woodblocks dispersed. By 1667 several parts had been lost. The writer, Cheng-shih, reflected: in this dark age of the Dharma's end, among all Dharmas, only this one teaching fits both principle and people's capacities. Among all Pure Land texts, only these "Essentials" are excellent in every way. So he has lightly abridged them, adding some critical remarks. He also followed the precedent of Tsi-yün's two-volume ritual manual by combining two works of You-ch'i into one. Then, he has presumptuously appended two of his own works: A Beginner's Dharma-door of the Contemplation Sūtra and the *Practice of Amitābha*.
The sequence of the Essentials is as follows: First, the explanation of the sūtra—to honor the scriptures; this is the "essential of the essentials." Next, the writings of Tsi-yün—to emphasize practice. Then, the two newly appended texts—also on practice. After these, in sequence from T'ien-t'ai, to Purple Embellishment, Lion Grove, Yin, West Studio, You-ch'i, down to Yuan—these are arranged chronologically (time). Also, T'ien-t'ai has been placed first as the commentator upholding this tradition, while Yuan is placed last as a layman—not strictly by time.
After the editing was finished, the writer (Cheng-shih) appealed for funds for publication, and a great congregation of generous monastics and laypeople helped to see it through.
Now, Cheng-shih, a renunciant, puts his palms together and reverently states: the Pure Land recitation of the Name has three key principles:
**First:** In every moment of recitation of the six-syllable Sacred Name, one must fully embody both ardent aspiration (for the Pure Land) and utter aversion (to the Saha world). Just as one leaves a dark dungeon and runs toward the royal palace—step by step, with joy and loathing fully present. Therefore, one no longer tastes the temptations of worldly conditions, nor will one turn back under any suffering. Body and mind are placed upon the lotus seat, while seals of alliance are made with the fragrant flowers. Even the maggots in filth and dung would feel ashamed and terrified.
**Second:** In Chan (Zen) meditation, one absolutely cannot abandon the Pure Land. Because if one keeps the Pure Land in mind, the fear of retrogressing from the practice will not have to be there. On the other hand, Pure Land practice must never mix in Ch'an rhetorical techniques. If you add even the slightest conceptual view, both doors will be destroyed. As for other traditions, in the past one did not need to "change the strings," only to skillfully dedicate merit. In this present age, they may only function as supportive practices—one must exclusively cultivate the Pure Land karma. One knows for oneself what is "cool and warm," so don't force arguments with others.
**Third:** The single recitation of Amitābha's name cannot be perfectly sustained by anyone who is not greatly awakened—yet not even the most ignorant person lacks it in the slightest. If the smallest separation or conceptualization arises, this becomes a great demonic disaster. One should simply embrace it with one's whole being—don't envy those who have a superficial half-understanding. If a beggar sees a small gain, he should quickly spit it out entirely. As the saying goes: "Beat on the stone man's head—talk about real business!"
These three key points are crucial for our times. If they can truly point the way for the lost, I am willing to offer my body as an offering. The Buddhas of the ten directions and three times all bear witness to this.
*Written by the Renunciant Cheng-shih, a near-dweller of the "similar-to-enlightenment" Bodhisattva stage, on the day of the Sun Festival in the Earth-and-Peace year (corresponding to 1668), at the Cloud-Qi Pavilion of the Degree-Cloud Pure Essence Retreat in Hua-yang.*