樂邦文類 2.150

2.150

乾道中，婺之蘭溪釋子光道號雲水，少習台教，厥後南詢，得法於大慧杲公，晚住莆田福清，作《依託明師勝地論》三卷行於世。其大概謂佛法高妙，若增上勝緣，唯明師勝地為堪依託。蓋凡學道者貴見性，見性者貴修習。見性未明，必務求師。修習未成，必務於地。得其師則模範正，得其地則心跡安。一曰人間中國，聖賢所居。二曰兜率陀天，彌勒說法。三曰西方淨土，彌陀闡化。是三處皆名勝地，並得依託修行。至中下兩卷則專明西方法門，勸人修習，文多不能具載。但書林公一跋，聊為敘其大旨云。

During the Qiandao era, the monk Guangdao of Lanxi in Wu, styled Yunshui, studied the Tiantai teachings in his youth; later he traveled south to inquire, and attained the Dharma under Master Dahui Gao. In his later years he resided at Fuqing in Putian, and composed the three-fascicle Treatise on Relying upon Illustrious Teachers and Superior Places, which circulated in the world. Its general purport was that the Buddhadharma is lofty and wondrous; if one seeks superior augmenting conditions, only illustrious teachers and superior places are worthy of reliance. In general, those who learn the Way value seeing the nature; those who see the nature value cultivation and practice. If seeing the nature is not yet clear, one must strive to seek a teacher; if cultivation and practice are not yet perfected, one must strive for the place. Gaining such a teacher, one's model is correct; gaining such a place, one's mind and conduct are settled. The first is the human world in the Central Kingdom, where sages and worthies dwell. The second is Tuṣita Heaven, where Maitreya expounds the Dharma. The third is the Western Pure Land, where Amitābha spreads transformation. These three places are all called superior places, and all can be relied upon for cultivation. As for the middle and lower fascicles, they specifically illuminate the Western Dharma gate and exhort people to practice it; the text is too voluminous to record in full. I merely write out Master Lin's colophon to briefly relate its general tenets.