樂邦文類 3.71

3.71

彌陀教觀，載于大藏，不為不多。然佛化東流數百年間，世人殆無知者。晉慧遠法師，居廬山之東林，神機獨拔，為天下倡。鑿池栽蓮、建堂立誓，專崇淨業，號為白蓮社。當時名僧巨儒，不期而自至。慧持、道生，釋門之後彥，劉遺民、雷次宗，文士之豪傑，皆伏膺請教，而預其社焉。是故後世言淨社者，必以東林為始。厥後善導、懷感大闡於長安，智覺、慈雲盛振于浙右。末流狂妄、正道梗塞，或束縛於名相、或沈冥於豁達，故有貶念佛為麁行、忽淨業為小道，執隅自蔽、盲無所聞，雖聞而不信、雖信而不修、雖修而不勤。於是淨土教門，或幾乎息矣。嗚呼！明教觀孰如智者乎？臨終舉觀經，讚淨土而長逝矣。達法界孰如杜順乎？勸四眾念佛陀，感勝相而西邁矣。參禪見性，孰如高玉智覺乎？皆結社念佛，而俱登上品矣。業儒有才，孰如劉、雷、柳子厚、白樂天乎？然皆秉筆書誠，而願生彼土矣。以是觀之，自非負剛明卓拔之識、達生死變化之數者，其孰能信於此哉？近世宗師，公心無黨者，率用此法誨誘其徒。由是在處立殿造像、結社建會，無豪財、無少長，莫不歸誠淨土，若觀想、若持名、若禮誦、若齋戒，至有見光華、覩相好，生身流於舍利、垂終感於善相者，不可勝數。淨業之盛，往古無以加焉。生當此時，得不知幸乎！臨安縣實杭之巨邑，九仙山乃邑之佳境，無量院又境之精舍。先是道者於院之東南隅建觀音堂，復於堂後建彌陀殿。其徒（用淵）乃募士女一千人，率財計三百緡，雕造八尺彌陀像。元祐八年上元日，集眾瞻禮。淵乃述誠說偈，發大弘誓，寘像腹中。是日供五百羅漢，設會飯僧以落之。越明年四月八日，莊嚴圓備、儀相妙好，輝彩煥發。由是一方之人得以歸向，百世之下得以流通。其有禮足瞻顏稱名送想，莫不拔業根於苦海、投蓮種於寶池。若夫畫地聚沙皆成佛道、低頭舉手同歸一乘，而況竭力經營、存誠繫念，克論其利，尚可量耶？（淵）聞予屬意此道，果以記文為請。遂援毫直書，以塞其命。

The teachings and contemplations of Amitābha recorded in the Great Canon are indeed numerous. Yet during the several centuries after the Buddha's teaching flowed east, the people of the world scarcely knew of them. Dharma Master Huiyuan of the Jin dynasty resided at Donglin on Mount Lu; his spiritual capacity was singularly outstanding, and he took the lead for the whole world. Digging a pond to plant lotuses, building a hall to make vows, he exclusively exalted the pure karma and called it the White Lotus Society. At that time, eminent monks and great scholars arrived spontaneously without prior appointment. Huichi and Daosheng, the late talents of the Buddhist order, and Liu Yimin and Lei Cizong, the heroes among literary men, all submitted sincerely to request instruction and joined his society. Therefore, whenever later generations speak of pure societies, they must take Donglin as the beginning. Thereafter, Shandao and Huaigan broadly propagated it in Chang'an, while Zhijue and Ciyun vigorously promoted it in Zheyou. Later streams were reckless and arrogant, and the right path was blocked: some were bound to names and marks, while others sank into nihilistic license. Consequently, some denigrated buddha-mindfulness as a crude practice, neglected the pure karma as a petty path, clung to their own corners, blindly hearing nothing; even if they heard, they did not believe; even if they believed, they did not practice; even if they practiced, they were not diligent. Thereupon the teaching of the Pure Land was almost brought to an end. Alas! In understanding teachings and contemplations, who can compare to Zhiyi? On the verge of death, he raised the Contemplation Sūtra, praised the Pure Land, and passed away forever. In penetrating the dharmadhātu, who can compare to Dushun? He exhorted the fourfold assembly to be mindful of the Buddha, experienced supreme signs, and departed westwards. In investigating Chan and seeing the nature, who can compare to Gaoyu and Zhijue? Both formed societies for buddha-mindfulness and together ascended to the highest grade. In literary talent within Confucianism, who can compare to Liu, Lei, Liu Zihou, and Bai Letian? Yet all of them took up the brush to write their sincerity and vowed to be reborn in that land. Viewed from this perspective, unless one possesses resolute, luminous, and pre-eminent understanding, and penetrates the fate of birth, death, and change, who could believe in this? In recent times, masters with impartial and unbiased minds have generally used this method to instruct and guide their disciples. From this, everywhere halls have been erected, images made, societies formed, and assemblies founded. Regardless of wealth, youth, or age, none fail to turn their sincerity to the Pure Land: whether visualizing, reciting the name, bowing and chanting, or observing fasts and precepts. Some have even seen radiant lights, beheld the marks and signs, had relics emanate from their living bodies, or experienced auspicious signs at the end of life—countless in number. The flourishing of the pure karma was never greater in antiquity than it is now. Living in this time, how can one not know how fortunate one is! Lin'an County is truly a great district of Hangzhou; Mount Jiuxian is a scenic site of the district; and Wuliang Cloister is the monastery of this site. Earlier, a practitioner built an Avalokiteśvara Hall at the southeast corner of the cloister, and further built an Amitābha Hall behind it. His disciple (Yongyuan) then raised funds from one thousand men and women, gathering wealth amounting to three hundred strings of cash, to carve an eight-foot image of Amitābha. On the Upper Primordial Day of the eighth year of the Yuanyou era, he gathered the assembly to gaze upon and revere it. Yuan then expressed his sincerity, spoke verses, made great vows, and placed them inside the belly of the image. On that day, he made offerings to the five hundred arhats and held a vegetarian feast for the saṅgha to inaugurate it. When the eighth day of the fourth month in the following year arrived, the adornments were fully completed, the demeanor and marks were wondrous, and its brilliant colors shone resplendently. From this, the people of the region are able to take refuge, and for a hundred generations to come it will be circulated. Those who bow to his feet, gaze upon his countenance, recite his name, and send their thoughts—none will fail to uproot the roots of karma from the ocean of suffering and plant lotus seeds in the jewelled pond. If even drawing on the ground or piling sand leads to the attainment of the Buddha path, and bowing the head or raising a hand equally returns to the One Vehicle, how much more so exhausting one's strength in management and maintaining sincerity in fastening mindfulness? When strictly evaluating its benefits, how could they still be measured? Hearing that I was devoted to this path, Yuan indeed requested an inscription. I thereupon took up my brush and wrote directly to fulfill his request.