[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨土論](https://indike.org/pramana/in.bauddha.taisho.1963) › 3.38 # 淨土論 3.38 淨土論 3.38 - **Language:** Classical Chinese ### [3.38](https://indike.org/pramana/in.bauddha.taisho.1963.3.38) 答曰：今引經論及道理，教其欣厭。若眾生受佛勸者，於娑婆世界極厭、於極樂世界生欣，故能發菩提心、專念阿彌陀佛者，普得往生淨土。若眾生於此法門不生信樂，難教難悟、難濟難脫者，則不可救也。故《無量清淨覺經》云「若善男子善女人聞說淨土法門，心生悲喜、身毛為竪如拔出者，當知此人此過去宿命已作佛道來也。若人聞開淨土法門都不生信樂者，當知此人始從三惡道來，殃咎未盡，我說此人未可得解脫也。」今依《涅槃經》等勸進後學。智者於靜夜中結加趺坐，應自思惟：「我今此身危脆如泡念念不停，復居在火宅不安隱處，寧得安然？不自覺察，不驚不懼，都無怖心？」又復思惟：「我今此身在何位地？身口意業恒作何事？無常忽至，生何道中？無始惡業爭受生處，朝暮即是地獄中人，得幾時安隱在床上眠？過去無量無邊諸佛菩薩出現於世，度脫眾生；我何處去來，不蒙佛化？都由我無始已來，不敬三寶、不近善人、不用善知識語，常在三惡道中，恒與諸佛不相值遇。十方淨土無苦無惱，我何為不生，常在此穢土多苦惱處？我今此身難得易失，如《涅槃》說『人身難得如爪上土，三惡道身如大地土。』無始已來受身，劫不可數。於一一劫中，身不可數。於一一身，造業如塵，業不可數。一一惡業感報，報不可數。一一報中受苦萬端，則苦不可數。如此等若，皆由無智不用善知識語。常處地獄，過去已受、現在今受、未來當受，未有息時。又今此身從受生已來，為求衣食，若是俗人，養婦活兒；若是出家，求名覓利，恒造種種惡業。如此諸業輕微之者猶感五百生，重者數劫。如此惡業，若不發菩提心慚愧懺悔，一入惡道無有出期。朝暮之間即入爐鑊鋒林劒樹，百劫千劫受於一切深苦重苦長遠等苦。過去已受身心等苦，未來所可苦亦無分齊，難捨難離而不覺知。凡夫如此，甚為可愍。」智者作此思惟，應可碎心，寧得安然故縱身心不自覺察？又更思惟：「我今此身薄福鈍根，生在釋迦後，復在彌勒前。豈不由我過去憍慢懈怠、不敬三寶、輕慢善人、不受善知識教悔，恒在三惡八難中生，愚癡無智。於此身上，復更輕慢三寶、欺蔑善人、不受善知識語，於未來世云何更得值遇三寶、得生善處？又復此身縱欲修道，亦不得安隱，以住於此娑婆世界，人命短促、多惡知識，終故孜孜。或衣食不足、或王臣所迫、或為他所欺、或為他所謗，恒被惱亂，不得安隱，始起善心，尋即退失。又復此身，唯是三十六物不淨所成，九孔之中不淨恒流猶如行廁，不可愛樂。復有生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰盛苦之所隨逐。」智者應當觀察此身，作怨家想、作糞聚想，於舍宅臥具作塚墓想、作人皮想，於飲食中作虫蛆想、作下汁想，於婦兒眷屬作羅剎想、作惡鬼想。若心能如是觀察思惟，應於此身極大生厭，願生生世世永不受此身，更莫與此身同住。此身是我怨家，常將我向三惡道中，何有智者樂著此身？如《遺教經》說「此是應捨罪惡之物，假名為身，沒在老病生死大海。何有智者得除滅之而不歡喜？」（厭門竟） > Answer: I will now cite the sūtras, treatises, and reasoned principles to teach revulsion and aspiration. If sentient beings accept the Buddha's admonition, revile the Sahā world to the utmost and generate aspiration for the world of Sukhāvatī, and are thus able to generate the bodhicitta and single-mindedly be mindful of Amitābha Buddha, they will universally attain rebirth in the pure land. If sentient beings do not generate faith and delight in this teaching, being difficult to instruct, difficult to awaken, difficult to save, and difficult to liberate, then they cannot be rescued. Thus the Wuliang qingjing jue jing says: 'If a good man or good woman, upon hearing the pure land teaching explained, gives rise to sorrow and joy in their heart, with their bodily hairs standing on end as if plucked out, know that this person has already practiced the Buddha Path in past lives. If someone, upon hearing the pure land teaching revealed, gives rise to no faith or delight at all, know that this person has just come from the three evil destinies; their calamities and faults are not yet exhausted, and I say that this person cannot yet attain liberation.' Now, relying on the Nirvāṇa Sūtra and other texts, I encourage and advance later students. A wise person, in the quiet of the night, sitting cross-legged, should reflect to themselves: 'This present body of mine is fragile as a bubble, not pausing for a single thought-moment; moreover, it abides in the burning house, an insecure place—how can it be at ease? Not self-aware, without alarm or fear, completely devoid of terror?' Again they should reflect: 'What stage or ground is this present body of mine in? What do its bodily, verbal, and mental karmas constantly do? When impermanence suddenly arrives, in which destiny will I be born? As beginningless evil karmas vie for places of rebirth, from morning to evening I am already a person of the hells—how much time can I sleep peacefully on my bed? In the past, immeasurable and boundless buddhas and bodhisattvas appeared in the world to deliver and liberate sentient beings; where did I go that I did not receive the Buddha's transformation? It is entirely because since beginningless time I have not revered the Three Jewels, not drawn near to good people, and not obeyed the words of good spiritual friends, constantly dwelling in the three evil destinies and never meeting the buddhas. The pure lands of the ten directions are free of suffering and afflictions—why was I not born there, but constantly remain in this defiled land, a place of abundant suffering and distress? This present body of mine is hard to obtain and easy to lose, as the Nirvāṇa Sūtra says: "A human body is as hard to obtain as soil on a fingernail; bodies in the three evil destinies are like the soil of the great earth." Since beginningless time, the bodies I have received over kalpas are countless. Within each kalpa, the bodies are countless. In each body, the karma created is like dust, and the karma is countless. Each evil karma brings retribution, and the retributions are countless. In each retribution, suffering ten thousand kinds of misery, the suffering is countless. Such miseries are all because of lacking wisdom and not obeying the words of good spiritual friends. Constantly dwelling in the hells, having already suffered in the past, currently suffering in the present, and bound to suffer in the future, there is never a time of cessation. Furthermore, ever since this present body was born, seeking food and clothing—if a layperson, feeding a wife and raising children; if a monastic, seeking fame and pursuing profit—it constantly creates all kinds of evil karma. For such karmas, even the light ones result in five hundred births, and the heavy ones in several kalpas. If one does not generate bodhicitta and repent with shame and conscience for such evil karmas, once entering the evil destinies there will be no time of emergence. Between morning and evening, one immediately enters the caldrons and cauldrons, the forest of blades and trees of swords, undergoing all deep, heavy, and protracted sufferings for hundreds and thousands of kalpas. The physical and mental sufferings already endured in the past and the sufferings to be experienced in the future are likewise without limit, hard to abandon and hard to part from without being aware of it. That ordinary beings are like this is truly pitiable.' A wise person making this reflection should feel their heart breaking—how could they remain complacent, indulging body and mind without self-awareness? Again they should further reflect: 'This present body of mine has meager merit and dull faculties, born after Śākyamuni and before Maitreya. Is this not due to my past arrogance, indolence, lack of reverence for the Three Jewels, slighting of good people, and failure to accept the admonitions of good spiritual friends, so that I was constantly born in the three evil destinies and eight difficulties, foolish and without wisdom? In this body, again slighting the Three Jewels, scorning good people, and not obeying the words of good spiritual friends, how in future lives can I again meet the Three Jewels and be born in a good place? Furthermore, even if this body wishes to cultivate the Path, it cannot find peace, because living in this Sahā world, human life is short, evil companions are numerous, and one is anxious to the end. Either food and clothing are insufficient, or one is oppressed by kings and ministers, or deceived by others, or slandered by others, constantly disturbed and unable to be at peace; no sooner does a wholesome thought arise than it immediately regresses and is lost. Moreover, this body is formed merely of thirty-six impure substances; from its nine apertures impurities constantly flow like a walking latrine, not to be loved or delighted in. It is also pursued by the suffering of birth, suffering of aging, suffering of sickness, suffering of death, suffering of separation from the beloved, suffering of meeting the hated, suffering of not getting what is sought, and the suffering of the flourishing of the five aggregates.' A wise person should contemplate this body, regarding it as an enemy, regarding it as a heap of dung; regarding houses and bedding as graves and human skin; regarding food and drink as maggots and pus-water; and regarding wives, children, and family as rākṣasas and evil ghosts. If the mind can contemplate and reflect in this way, it should generate the greatest revulsion toward this body, vowing never to receive this body throughout life after life, and never to dwell with this body again. This body is my enemy, constantly leading me toward the three evil destinies; how could any wise person cling with delight to this body? As the Teachings Bequeathed Sūtra says: 'This is a sinful and evil thing that ought to be cast off, provisionally called a body, submerged in the great ocean of aging, sickness, birth, and death. What wise person, being able to eliminate it, would not rejoice?' (Here ends the gate of revulsion.) > — English (machine translation) (machine translation) - [Previous: 3.37](https://indike.org/pramana/in.bauddha.taisho.1963.3.37) - [Next: 3.39](https://indike.org/pramana/in.bauddha.taisho.1963.3.39) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1963.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1963~en-mt.3.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1963.3.38](https://indike.org/pramana/in.bauddha.taisho.1963.3.38) · Pramāṇa