樂邦文類 2.134

2.134

眾生心淨則佛土淨，法性無生而無不生。有佛世尊今現說法，在極樂國，號阿彌陀。緣勝劫長、悲深願大，無邊際光明攝受、不思議淨妙莊嚴，珠網麗空、瑤林矗地，池含八德、華發四光，韻天樂於六時、散裓華於億剎，諸佛共讚、十方來歸。彌陀心內眾生，新新攝化；眾生心中淨土，念念往生。質託寶蓮，不離當處；神超多剎，豈出自心？如鏡含萬象而無有去來、似月印千江而本非升降。被圓頓機，則皆一生補處；明方便門，則有九品階差。念本性之無量光，本來無念；生唯心之安養國，真實無生。解脫苦輪，十念亦超於寶地；會歸實際，二乘終證於菩提。如大舟載石，而遂免沈淪；若順風揚帆，而終無留難。悟之則甚近而不遠，迷之則益遠而無人。嗟夫學寡障多、疑深觀淺，斥為權小、閴若存亡，則以馬鳴、龍樹為未然，天台、智覺為不達。不信當受菩提記、不肯頓生如來家。籠鳥鼎魚翻為游戲、隙駒風燭妄計久長，虛受一報身、枉投諸苦趣。豈知大雄讚勸、金口叮嚀，侶聖賢於剎那、具相好於俄頃，樂受則永拋五濁、悲增則迴救三塗。於此不知，是為可憫。自魏晉大經初出，則有遠顯諸賢繼修，事列簡編、驗彰耳目。福唐釋戒珠，採十二家傳記，得七十五人，蒐補闕遺、芟夷繁長，該羅別錄、增廣新聞，共得一百九人，隱顯畢收、緇素並列，會江河淮濟於一海、融瓶盤釵釧無二金，標為險道之津梁、永作後來之龜鑑。元豐七年八月十五日記。

When the minds of sentient beings are pure, the Buddha land is pure; the dharmatā is without arising, yet there is nothing it does not give rise to. There is a Buddha, the World-Honoured One, presently expounding the Dharma in the Land of Ultimate Bliss, named Amitābha. His conditions are supreme and his kalpas are long; his compassion is deep and his vows are vast. Immeasurable radiance gathers and embraces [beings]; inconceivable, pure, and wondrous adornments abound. Jeweled nets embellish the sky, and jade forests tower over the earth; the ponds contain the eight virtues, and the flowers put forth the four lights. Heavenly music resonates in the six periods of the day, and flowers from robes are scattered over kotis of lands. All Buddhas praise him together, and beings in the ten directions come to take refuge. The sentient beings within Amitābha's mind are embraced and transformed moment by moment; the Pure Land within sentient beings' minds is attained through rebirth thought by thought. One entrusts one's substance to the jeweled lotus without leaving this very place; one's spirit transcends many lands, yet how could it depart from one's own mind? It is like a mirror containing the ten thousand images without any coming or going, like the moon imprinting upon a thousand rivers yet originally having neither ascent nor descent. Embracing capacities of the perfect and sudden, all are in the stage of succession to a Buddha in one life; making clear the expedient gate, there are the gradations of the nine grades. To be mindful of the immeasurable light of one's original nature is originally without thought; to be born in the Land of Peaceful Nurture of mind-only is truly without birth. Liberated from the wheel of suffering, even with ten recitations one transcends to the jeweled land; returning to converge upon the true limit, the two vehicles ultimately realize bodhi. Like a great boat carrying heavy stones and thus avoiding sinking, or hoisting sails before a favorable wind and never encountering obstacles. If one awakens to it, it is extremely near and not far; if one is deluded about it, it becomes ever more distant, with no one [to reach it]. Alas, with scant learning and many hindrances, deep doubts and shallow contemplation, people dismiss it as expedient and small, or remain indifferent as if it were of no consequence, thereby considering Aśvaghoṣa and Nāgārjuna to be mistaken, and Tiantai and Zhijue to be unaccomplished. They do not believe they will receive the prediction of bodhi, nor are they willing to be born suddenly into the family of the Tathāgata. Like caged birds or cauldron fish they turn [their predicament] into sport, or like a white colt glimpsed through a crevice or a candle in the wind they vainly reckon on longevity, vainly receiving a body of karmic retribution, and fruitlessly plunging into various suffering destinies. How could they know that the Mahāvīra praised and encouraged it, urging it with his golden mouth, so that in a kṣaṇa one companions sages and worthies, and in an instant one is endowed with the major and minor marks? If one receives joy, one forever casts off the five turbidities; if compassion increases, one turns back to rescue beings in the three wretched paths. Not knowing this is truly lamentable. Ever since the great sūtra first emerged during the Wei and Jin dynasties, Worthy Yuan, Worthy Xian, and others continued its practice; their affairs are recorded in scrolls and books, and their verifications are evident to the ears and eyes. Śramana Jiezhu of Futang collected biographies from twelve houses, obtained seventy-five individuals, searched out and supplemented omissions, pruned away prolixity, gathered separate records, and broadened new reports, totaling one hundred and nine individuals. The hidden and the prominent are all included; the monastics and the laity are listed side by side. It unites the Yangzi, Yellow, Huai, and Ji rivers into one sea, and melts vases, plates, hairpins, and bracelets into the same gold, marking out a ford and bridge for the perilous path, forever serving as a mirror and guide for future generations. Recorded on the fifteenth day of the eighth month of the seventh year of Yuanfeng.