樂邦文類 2.222

2.222

曰天理湛寂，詎可以淨乎穢乎、延乎促乎、彼乎此乎而思量擬議者哉？然而悟之則為聖為真、為修德為合覺、為還源為涅槃；迷之則為凡為妄、為性德為合塵、為隨流為生死。大矣哉！聖人之先覺也，憫其未覺焉，於是乎土現清淨、壽延無量，端拱東向而慈眼無偏視。俾我群迷厭穢而忻淨，惡此娑婆而取彼安養矣。既而升寶剎覲法王，目神變、耳妙訓，則湛寂之性不遠復矣。達十方太虛悉我心現，矧依空之土復何有哉？噫如是證悟者，孰不由其厭穢忻淨、惡促好延、捨此取彼之心而致乎？而況達忻厭而無忻厭、了好惡而無好惡、知取捨而無取捨者耶？是故釋迦現穢土而俾厭，彌陀現淨土而俾忻，其有旨哉。吾慈母馬氏，生厭穢境、死忻淨剎，壽七十有一而終。寢疾之際，以所造淨土無量壽像，囑吾以供養承事焉。十載于茲矣。嗚呼母人之德，其在免子於溺墜水火而已。而吾母也，始能捨吾為佛徒，次能資吾以學法，末又約吾以往生，是能誨我於道也。蓼莪之歎、風樹之悲，歲月其邁而吾心不衰。遂齋莊馨爐，染毫作淨土讚，庶祐我母陟乎聖階。覺海澄圓，廣大無邊，無促無延（其一）。群蒙失道，自劫家寶，生死浩浩（其二）。大覺軫慈，淨國爰居，俾我來思（其三）。金臺既升，覩佛儀形，悟我妙明（其四）。像以相覩，讚以道取，福我慈母（其五）。

It is said: The heavenly principle is serenely quiescent; how could it be deliberated or conceived of as pure or defiled, extended or brief, that or this? However, when awakened to it, it is the sage, the real, the cultivation-virtue, aligning with awakening, returning to the source, and nirvāṇa; when deluded about it, it is the common, the false, the nature-virtue, aligning with the dusts, following the flow, and birth and death. How great! The Sage was awakened before others, and taking pity on those not yet awakened, thereupon his land appeared pure and his life extended measurelessly; he sits upright facing east, his compassionate eyes looking without partiality, causing our deluded multitudes to loathe defilement and rejoice in purity, detesting this Sahā and choosing that Peaceful Nurture. Thereafter, ascending the precious land to have an audience with the Dharma King, witnessing divine transformations with our eyes and hearing wondrous instructions with our ears, the serenely quiescent nature is returned to before long. Understanding that the great void of the ten directions is entirely the manifestation of our own minds, how much more so the lands that rely on space—how could they exist [apart from mind]? Alas! Among those who attain realization like this, who does not achieve it through the mind that loathes defilement and rejoices in purity, detests the brief and likes the extended, and renounces this to choose that? How much more so for those who understand that in rejoicing and loathing there is no rejoicing or loathing, comprehend that in liking and disliking there is no liking or disliking, and know that in choosing and renouncing there is no choosing or renouncing? Therefore, Śākyamuni manifested a defiled land to cause loathing, and Amitābha manifested a pure land to cause rejoicing; how purposeful this is! My compassionate mother, née Ma, in life loathed defiled realms and in death rejoiced in the pure land, passing away at the age of seventy-one. When she took to her bed with illness, she entrusted me with the image of Amitāyus of the Pure Land that she had made, that I might make offerings and serve it. Ten years have passed since then. Alas! The virtue of a mother lies merely in keeping her child from drowning in water or falling into fire. Yet my mother was first able to renounce me to become a disciple of the Buddha, next able to support me in studying the Dharma, and finally made a pact with me to attain rebirth; this was being able to instruct me in the Way. With the sighs of the 'Liao'e' and the grief of the wind and trees, the months and years pass on, but my heart does not wane. Thereupon, fasting solemnly beside the fragrant censer, I dip my brush to compose praises of the Pure Land, hoping to help my mother ascend the holy stages. The ocean of awakening is clear and perfect, vast and boundless, neither brief nor extended (Part 1). The ignorant multitudes lose the Way, robbing their own family treasures, in the boundless surge of birth and death (Part 2). The Great Awakened One moves with compassion; the pure country is thus established, causing us to turn our thoughts toward it (Part 3). Having ascended the golden dais, we behold the Buddha's deportment and form, awakening to our wondrous clarity (Part 4). Through the image the marks are beheld, through praise the Way is grasped; may this bring blessings to my compassionate mother (Part 5).