樂邦遺稿 1.125

1.125

隆興中台宗有思梵講主，久居臨平山，解明行峻，深造一家教觀淵源。每與士大夫往復，隨有所問，答釋粲然，具見于《會宗集》。一日有通判鄭公問曰：「經教中所明念彌陀佛願生淨土。此莫專為鈍根方便權說否？上根一超佛地，豈假他佛之力耶？」師答曰：「吾宗先達呵此說云『佛世文殊、普賢，滅後馬鳴、龍樹，此土智者、智覺，皆願往生。應是鈍根乎？釋迦勸父王淨飯并六萬釋種往生，應盡是凡器乎？若以此為權，將何為實？』昔孫莘老亦疑於此，因會楊次公、王敏仲辯論，遂息此疑，乃云『則知淨土非聖人之權設，真禪侶之棲止也。』當知本朝洞曉淨土，唯楊、王二賢矣。楊敘《決疑集》引《華嚴》云『知一切法猶如影像，目心如水。佛不來此，我不往彼。我若欲見阿彌陀佛，隨心即見。』是知注念者定見，斯乃稱性實言，非權教也。」

During the Longxing era, there was the Tiantai Lecturer Sifan, who lived for a long time on Mount Linping. His understanding was lucid and his conduct austere, having penetrated deeply into the origins of the teachings and contemplations of this one lineage. Whenever he corresponded with scholar-officials, he answered and explained whatever questions were put to him with brilliance, as fully recorded in the Collection Reconciling the Teachings. One day, the Vice Prefect Mr. Zheng asked: "That which is illuminated in the sūtra teachings about being mindful of Amitābha and vowing to be reborn in the Pure Land—is this not an expedient provisional teaching intended exclusively for those of dull faculties? For those of sharp faculties who transcend straight to the stage of buddhahood, how could they rely on the power of another buddha?" The master answered: "The predecessors of our lineage refuted this view, saying: 'During the Buddha's lifetime, Mañjuśrī and Samantabhadra, and after his extinction, Aśvaghoṣa and Nāgārjuna, and in this land, Zhizhe and Zhijue, all vowed to be reborn [there]. Could they have been of dull faculties? Śākyamuni urged his father, King Śuddhodana, along with sixty thousand Śākyas to seek rebirth; could they all have been ordinary vessels? If this is taken as provisional, what then is considered ultimate?' Formerly Sun Xinlao also had doubts about this; meeting Yang Zigong and Wang Minzhong in debate, his doubts were finally put to rest, and he said: 'One knows then that the Pure Land is not a provisional contrivance of the sages, but the true dwelling place of the companions of Chan.' One should know that in our dynasty, only the two worthies Yang and Wang have thoroughly understood the Pure Land. Yang's preface to the Collection Resolving Doubts cites the Avataṃsaka: 'Know that all dharmas are like reflections, and regard the mind as water. The Buddha does not come here, nor do I go there. If I wish to see Amitābha, I see him according to my mind.' From this we know that those who focus their mindfulness will certainly see [him]; this is a true statement attuned to nature, not an expedient teaching."