[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨土或問](https://indike.org/pramana/in.bauddha.taisho.1972) › 1.9 # 淨土或問 1.9 淨土或問 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1972.1.9) 問曰：佛祖出世為度眾生，學者但患大事不明。大事既明，當行佛教，隨類化身，入泥入水不避生死，廣度生靈。今悟達之士求生淨土，則厭苦趨樂、不顧他人。此非吾所願也。答曰：見卵而求時夜，何太早計耶？爾將謂一悟之後習漏永除便得不退轉耶？爾將謂一悟之後更無遍學佛法修行證果等事耶？爾將謂一悟之後便可上齊諸佛入生入死不受障緣之所撓耶？審如是，則諸大菩薩修六度萬行動經恒河沙數劫者，寧無愧於汝耶？古教有云：聲聞尚有出胎之昧，菩薩亦有隔陰之昏。況近時薄解淺悟而自救不了者乎？縱有悟處深遠、見地高明、行解相應、志在度人者，柰何未登不退力用未充，居此濁惡化此剛強，此亦先聖之所未許。如以未完不固之舟濟多人於惡海，自他俱溺，其理必然。故《往生論》云「欲遊戲地獄門者，必生彼土得無生忍已，還入生死救苦眾生。以此因緣求生淨土。」又先聖有云：未得不退轉位，不可混俗度生。未得無生法忍，要須常不離佛。譬如嬰兒常不離母，又如弱羽只可傅枝。今此國中釋迦已滅、彌勒未生，而況四惡趣苦因果牽纏、外道邪魔是非扇亂，美色淫聲之相惑、惡緣穢觸之交侵，既無現佛可依、又被境緣所撓，初心悟達之人尠有不遭其退敗者。所以世尊殷勤指歸極樂者，良有以也。蓋彼彌陀現在說法，樂土境緣種種清淨，倘依彼佛忍力易成，高證佛階、親蒙授記，然後出化眾生，去來無礙也。以是之故，雖上根利器，猶願託生。況汝中下之輩初得發明者乎？豈不見《觀佛三昧經》中文殊自敘宿因謂，得念佛三昧，常生淨土。世尊復記之曰：「汝當往生極樂世界。」又不見《華嚴經》中普賢勸進善財童子海會大眾，以十大願主導歸極樂。其偈云「願我臨欲命終時，盡除一切諸障礙，面見彼佛阿彌陀佛，即得往生安樂剎。」又云「彼佛眾會咸清淨，我時於勝蓮華生，親覩如來無量光，現前授我菩提記。蒙彼如來授記已，化身無數百俱胝，智力廣大遍十方，利樂一切眾生界。」又不見《入楞伽經》中授記龍樹偈云「南天竺國中，大名德比丘，厥號為龍樹，能破有無宗。世間中顯我，無上大乘法，得初歡喜地，往生安樂國。」又不見《起信論》中馬鳴菩薩有求生之願。《無量壽論》天親菩薩有願往之心。又不見《大寶積經》中印許淨飯王及七萬釋種同生安養。《十六觀經》中指示韋提夫人及五百侍女同覲彌陀。且淨飯、韋提等，皆是現得無生法忍。西竺似此之流，不可得而勝數矣。東土如廬山遠公合社高人，天台賢首諸宗尊者自行化他，曰僧曰俗同生淨土者，又可得而勝數耶？只如文殊、普賢大菩薩也，善財海眾遍參知識悟同諸聖者，馬鳴、龍樹等亦菩薩也，亦禪宗以為大祖師也。此諸聖人所悟所證，比今悟達之士為何如哉？彼尚願生樂國、親近彌陀。而汝一悟之後更不求生，則龍樹、馬鳴、普賢、文殊等寧無愧於汝耶？今汝何不自揣其心、自量其力，所修所證誠有過于二菩薩、二禪祖者乎？所參知識所悟佛性，誠有過於善財海眾者乎？所得無性法忍受佛印證，誠有過於淨飯韋提者乎？淨飯國王佛之父也，七萬釋種佛之親屬也，淨土之生倘無利益，佛忍自誤其父與親屬乎？向謂得無生法忍者可許混俗度生，今其父王親屬既得此忍而尚記往生，則汝求護持保養之意，豈不深且遠乎？多見今之禪者，不究如來之了義、不知達磨之玄機，空腹高心習為狂妄，見修淨土則笑之曰：彼學愚夫愚婦之所為。何其鄙哉！余嘗論其非鄙愚夫愚婦也，乃鄙文殊、普賢、龍樹、馬鳴等也。非特自迷正道、自失善根、自喪慧身、自亡佛種，且成謗法之業，又招鄙聖之殃，佛祖視為可哀憐者。於是永明和尚深憐而痛哀之，剖出心肝主張淨土，既以自修又以化世，故其臨終預知時至，乃有種種殊勝相現，甚至舍利鱗砌于身。嘗有撫州一僧，經年旋繞其塔。人問其故，僧曰：「因病入冥，閻王以陽數未艾，得放還生。乃見殿左供養畫僧一㡧，閻王禮拜殷勤。遂叩主吏，吏曰：『此永明壽禪師也。其修行精進，徑生極樂上品。王以為希有，故圖像而禮敬之。』」夫永明既悟達摩直指之禪，又能致身於極樂上品，以此解禪者之執情、以此為末法之勸信，故余謂其深有功於宗教者此也。豈特永明為然，如死心新禪師作勸修淨土之文，有云「彌陀甚易念，淨土甚易生。」又云「參禪人最好念佛，根機或鈍，恐今生未能大悟，且假彌陀願力接引往生。」又云「汝若念佛不生淨土，老僧當墮拔舌地獄。」又如真歇了禪師作《淨土說》，有云「洞下一宗皆務密修，其故何哉？良以念佛法門徑路修行，正按大藏，接上上根器、傍引中下之機。」又云「宗門大匠已悟不空不有之法，秉志孜孜於淨業者，得非淨業之見佛，簡易於宗門乎！」又云「乃佛乃祖、在教在禪，皆修淨業，同歸一源。入得此門，無量法門悉皆能入。」至如天衣懷禪師、圓照本禪師、慈受深禪師、南嶽思禪師、法照禪師、靜靄禪師、淨慈大通禪師、天台懷玉禪師、梁道珍禪師、唐道綽禪師、毘陵法真禪師、姑蘇守訥禪師、北磵簡禪師、天目禮禪師等諸大老，皆是禪門宗匠，究其密修顯化，發揚淨土之旨則不約而同。豈特諸大老為然？余嘗聞一老宿言曰：「合五家之宗派、盡天下之禪僧，悟與未悟，無有一人不歸淨土者。」因問其故，乃曰：「如百丈大智海禪師，是江西馬祖傳道之的子，天下叢林依他建立。從古至今，無一人敢議其非。天下清規依他舉行，從始至末，無一事敢違其法。看他為病僧念誦之規云『集眾同聲舉揚一偈，稱讚阿彌陀佛。復同聲稱念南無阿彌陀佛，或百聲或千聲。』回向伏願云『諸緣未盡，早遂輕安。大命難逃，徑歸安養。』此非淨土之指歸乎？又看他津送亡僧，大夜念誦回向伏願云『神超淨域，業謝塵勞。蓮開上品之花，佛授一生之記。』此非淨土之指歸乎？至於荼毘之際，別無所為，但令維那引聲高唱『南無西方極樂世界大慈大悲阿彌陀佛』，如是十唱而大眾十和，總名之曰十念也。唱畢復回向云『上來稱揚十念，資助往生。』此非淨土之指歸乎？自百丈以來，凡所以津送禪僧，皆依此法。然則所謂合五家之宗派、盡天下之禪僧，無有一人不歸淨土者，豈不然乎？」以余觀老宿所引之言，誠有所據，而不容辯矣。又因其言，遂悟百丈祖師立法之意，亦豈無所據而然耶？汝在叢林津送禪僧，不知其幾矣。此等回向十念，口裏唱過、耳裏聽過，又不知其幾矣。汝既不會祖師之意，又自不發省覺之心，妄謂悟達之士不願往生，則天下禪者之執莫汝若矣。 > The questioner asked: "The Buddhas and patriarchs appeared in the world to deliver sentient beings. The student's only concern is that the Great Matter is not yet clear. Once the Great Matter is clarified, one ought to carry out the Buddha's teachings, manifesting transformation-bodies according to different categories of beings, plunging into mud and entering water without fleeing birth and death, to broadly deliver living beings. If awakened and accomplished individuals now seek rebirth in the Pure Land, they are detesting suffering and fleeing to joy, showing no regard for others. This is not what I wish." I answered: "To see the egg and expect it to crow at dawn—why calculate so prematurely? Would you say that after a single awakening, habitual defilements are forever eliminated and one immediately attains non-retrogression (avaivartika)? Would you say that after a single awakening, there is no further need to study the Buddhadharma broadly, practice cultivation, and realize the fruits? Would you say that after a single awakening, one can immediately equal the Buddhas above, enter birth and death, and never be disturbed by obstructive conditions? If it were truly so, then wouldn't the great bodhisattvas, who cultivated the six pāramitās and ten thousand practices through kalpas as numerous as the sands of the Ganges, be utterly put to shame by you? An ancient scripture says: 'Even śrāvakas suffer from confusion upon emerging from the womb; even bodhisattvas experience bewilderment when passing through the intermediate state.' How much more so for those of recent times with shallow understanding and slight awakening, who cannot even save themselves? Even if there are those whose awakening is profound and far-reaching, whose discernment is elevated and brilliant, whose practice and understanding correspond, and whose intention is set on delivering people, if they have not yet mounted the stage of non-retrogression, their power and capacity will not be sufficient. To dwell in this turbid and evil world to transform these stubborn and unyielding beings—this is also something the ancient sages did not permit. It is like using an incomplete and fragile boat to ferry many people across a tempestuous sea: both oneself and others are bound to drown; such is the inevitable principle. Therefore, the Wang sheng lun says: 'Those who wish to roam playfully in the gates of hell must be born in that land; having attained anutpattika-dharma-kṣānti, they return to birth and death to rescue suffering sentient beings. For this reason they seek rebirth in the Pure Land.' Furthermore, an ancient sage said: 'Before attaining the stage of non-retrogression, one must not mix with worldly society to deliver living beings. Before attaining anutpattika-dharma-kṣānti, one must constantly remain close to the Buddha.' It is like an infant who never leaves its mother, or like a fledgling bird with weak feathers that can only hop from branch to branch. In this realm today, Śākyamuni has already passed into extinction and Maitreya has not yet been born; moreover, the suffering causes and effects of the four wretched destinies entangle and pull, non-Buddhists and evil māras fan confusion, alluring beauty and seductive sounds seduce one another, and evil conditions and foul touches make mutual incursions. Having no present Buddha upon whom to rely, and being disturbed by worldly objects and circumstances, few among those with initial awakening and realization escape relapse and defeat. Thus, there is indeed good reason why the World-Honoured One earnestly pointed the way back to Sukhāvatī! For that Amitābha is currently preaching the Dharma, and the conditions and surroundings of that Land of Joy are pure in every way. If one relies on that Buddha, the power of forbearance is easily perfected, one realizes the elevated stage of Buddhahood, and directly receives vyākaraṇa; only after that does one go out to transform sentient beings, coming and going without impediment. For this reason, even those of superior faculties and sharpest capacity still vow to entrust their birth there. How much more so for intermediate and inferior individuals like you who have only just gained an initial awakening! Do you not see in the Guanfo sanmei jing that Mañjuśrī recounted his past causes, stating that by attaining buddhānusmṛti-samādhi, he was constantly born in the Pure Land? The World-Honoured One further bestowed vyākaraṇa upon him, saying: 'You shall be reborn in the realm of Sukhāvatī.' Do you not see in the Avataṃsaka-sūtra that Samantabhadra urged the youth Sudhana and the ocean-like assembly forward, using the ten great vows to guide their return to Sukhāvatī? His verse says: 'May I, when on the verge of death, / Completely eliminate all obstacles, / See that Buddha Amitābha face to face, / And immediately attain rebirth in the land of Peace and Joy.' It also says: 'That Buddha's assembly is entirely pure; / At that time, born from a supreme lotus flower, / I will directly behold the Tathāgata of Immeasurable Light, / Who will bestow the vyākaraṇa of bodhi upon me face-to-face. / Having received the Tathāgata's vyākaraṇa, / Manifesting countless hundreds of koṭis of transformation-bodies, / With vast intellectual power pervading the ten directions, / I will benefit and bring joy to all realms of sentient beings.' Do you not see the verse bestowing vyākaraṇa upon Nāgārjuna in the Laṅkāvatāra-sūtra: 'In the country of southern India, / A bhikṣu of great renown and virtue, / Named Nāgārjuna, / Will be able to demolish the extremes of existence and non-existence. / In the world he will manifest my / Unsurpassed Great Vehicle Dharma, / Attain the first stage of Joy (pramuditā-bhūmi), / And be reborn in the Land of Peace and Joy.' Do you not see that in the Awakening of Faith Bodhisattva Aśvaghoṣa had the vow to seek rebirth? In the Wuliangshou lun, Bodhisattva Vasubandhu had the intention to vow to go. Do you not see that in the Mahāratnakūṭa-sūtra, King Śuddhodana and seventy thousand Śākya clansmen were verified and permitted to be reborn together in the Land of Nurturing (Sukhāvatī)? In the Contemplation Sūtra, Queen Vaidehī and her five hundred attendants were guided to gaze upon Amitābha together. Furthermore, Śuddhodana, Vaidehī, and the others all attained anutpattika-dharma-kṣānti in their present lifetimes. Those of this sort in India cannot be counted. In the Eastern Land (China), eminent persons such as Master Huiyuan of Mount Lu who gathered the society, and the venerable teachers of the Tiantai and Xianshou traditions who practiced themselves and transformed others—how could one count all the monastics and laypeople who were reborn together in the Pure Land? Consider that Mañjuśrī and Samantabhadra are great bodhisattvas; Sudhana and the ocean-wide assembly broadly visited kalyāṇamitras and their awakening equalled that of all the sages; Aśvaghoṣa, Nāgārjuna, and others are also bodhisattvas and are regarded by the Chan school as great ancestral masters. How does the awakening and realization of these sages compare with that of today's awakened individuals? They still vowed to be born in the Land of Joy and attend upon Amitābha. Yet after a single awakening, you no longer seek rebirth—would Nāgārjuna, Aśvaghoṣa, Samantabhadra, and Mañjuśrī not be put to shame by you? Now, why do you not examine your own heart and weigh your own strength: do your cultivation and realization truly surpass those two bodhisattvas and two Chan patriarchs? Do the kalyāṇamitras you have visited and the Buddha-nature you have awakened to truly surpass those of Sudhana and the ocean-like assembly? Does your attainment of anutpattika-dharma-kṣānti and your confirmation by the Buddha truly surpass those of Śuddhodana and Vaidehī? King Śuddhodana was the Buddha's father; the seventy thousand Śākyas were the Buddha's relatives. If rebirth in the Pure Land were of no benefit, would the Buddha have had the heart to mislead his own father and kin? It was previously said that those who have attained anutpattika-dharma-kṣānti are permitted to mix with the world to deliver living beings; now, although his royal father and relatives had already attained this forbearance, their rebirth was still predicted—is this intent to seek protection and nurture not deep and far-reaching? One often sees contemporary Chan practitioners who do not investigate the definitive meaning of the Tathāgata and do not know Bodhidharma's profound mechanism. Empty-bellied and arrogant, they practice wild delusion, and seeing those who cultivate the Pure Land, they laugh and say: 'They are studying the practices of foolish men and women.' How contemptible! I once argued that they are not holding foolish men and women in contempt; they are holding Mañjuśrī, Samantabhadra, Nāgārjuna, Aśvaghoṣa, and the others in contempt! Not only do they themselves stray from the right path, lose their own wholesome roots, destroy their own wisdom-body, and annihilate their own Buddha-seed, but they also create the karma of slandering the Dharma and incur the disaster of despising the sages. The Buddhas and patriarchs view them with deep pity. Thereupon, Master Yongming, deeply pitying and grieving for them, bared his heart and lungs to advocate the Pure Land, both cultivating it himself and transforming the world with it. Thus, when approaching death, he knew the time in advance, and various extraordinary signs appeared, to the point that relics were layered on his body like scales. There was once a monk from Fuzhou who circumambulated his stupa for an entire year. When people asked the reason, the monk said: 'Because of illness, I entered the underworld. King Yama released me back to life because my lifespan in the world was not yet exhausted. In the hall, to the left, I saw an enshrined portrait of a monk, to whom King Yama was bowing reverently. I then asked the presiding clerk, and the clerk said: "This is Chan Master Yongming Yanshou. His cultivation was diligent, and he went directly to rebirth in the highest grade of Sukhāvatī. The King considered this rare and exceptional, so he had his portrait drawn and pays reverence to it." ' Now, Yongming had already awakened to the Chan of Bodhidharma's direct pointing, yet he was able to establish himself in the highest grade of Sukhāvatī, using this to resolve the obstinate attachments of Chan practitioners and to inspire faith in the latter days of the Law. Therefore, I say that he rendered profound service to both the teachings and the school in this regard. How could it be that this applies only to Yongming? For example, Chan Master Sixin Wuxin wrote an essay encouraging the cultivation of the Pure Land, which says: 'Amitābha is very easy to recite; the Pure Land is very easy to be born in.' It also says: 'Practitioners of Chan are best suited for buddhānusmṛti. If one's capacity is dull, and one fears not attaining great awakening in this life, one should provisionally rely on the power of Amitābha's vow to be received and guided to rebirth.' It also says: 'If you recite the Buddha's name and are not reborn in the Pure Land, this old monk will fall into the Tongue-Pulling Hell.' Again, Chan Master Zhenxie Qingliao wrote the Jingtu shuo, which says: 'Those in the lineage under Dongshan all engage in secret cultivation. What is the reason? Truly, it is because the Dharma-gate of buddhānusmṛti is a direct shortcut for cultivation; directly in accord with the Great Canon, it receives those of the supreme faculties and also guides those of intermediate and inferior capacity.' It also says: 'When the great masters of our school have already awakened to the Dharma that is neither empty nor existent, if they apply their aspirations diligently to pure karma, is it not because seeing the Buddha through pure karma is simpler and easier than in our ancestral school?' It also says: 'Whether Buddhas or patriarchs, whether in the doctrinal teachings or in Chan, all cultivate pure karma and return together to the single source. Once you enter this gate, immeasurable Dharma-gates can all be entered.' As for such venerable elders as Chan Master Tianyi Yihuai, Chan Master Yuanzhao Zongben, Chan Master Cishou Huaishen, Chan Master Nanyue Huisi, Chan Master Fazhao, Chan Master Jing'ai, Chan Master Jingci Datong, Chan Master Tiantai Huaiyu, Chan Master Daozhen of Liang, Chan Master Daochuo of Tang, Chan Master Fazhen of Piling, Chan Master Shouna of Gusu, Chan Master Beijian Jujian, and Chan Master Tianmu Wenli, all were great masters of the Chan school. When examining their secret cultivation and open teaching, they agreed without prior consultation in expounding the Pure Land's purport. How could it be that only these venerable elders did so? I once heard a senior monk say: 'Combining the five lineages of our school and taking all the Chan monks in the world, whether awakened or unawakened, there is not a single one who does not return to the Pure Land.' When I asked the reason, he said: 'Chan Master Baizhang Dazhi Hai, for instance, was the direct heir to Jiangxi Mazu's transmission of the Way; the monasteries throughout the world were established according to him. From ancient times to the present, not a single person has dared to criticize him. The pure regulations throughout the world are conducted according to him; from beginning to end, in not a single matter does anyone dare violate his rules. Look at his regulations for chanting for a sick monk, which state: "Assemble the assembly to raise a verse in unison praising Amitābha Buddha. Again, in unison, recite 'Namo Amitābha Buddha' either one hundred times or one thousand times." The transfer of merit and supplication states: "If worldly conditions are not yet exhausted, may he soon attain ease and comfort; if the great end cannot be escaped, may he return directly to the Land of Nurturing." Is this not pointing toward the Pure Land? Again, look at his provisions for sending off a deceased monk: the transfer of merit and supplication for the great night chanting states: "May the spirit transcend to the Pure Realm, and karmic bonds cease in worldly toil. May the flower of the highest grade blossom, and the Buddha bestow the vyākaraṇa of bound to one last birth." Is this not pointing toward the Pure Land? As for the time of cremation, there is nothing else done; they simply instruct the karmadāna to lead the assembly in chanting aloud: "Namo Western Realm of Sukhāvatī, Greatly Compassionate Amitābha Buddha." In this way it is chanted ten times, with the assembly echoing in harmony ten times; this is collectively called the Ten Recitations. When the chanting concludes, the transfer of merit states: "The above ten recitations have been proclaimed to assist in rebirth." Is this not pointing toward the Pure Land? Ever since Baizhang, whenever Chan monks are sent off at death, it is always done according to this method. If so, then as for the statement that combining the five lineages of our school and taking all the Chan monks in the world, there is not a single person who does not return to the Pure Land—how could it not be so?' Judging from the words cited by this senior monk, they are truly well-founded and beyond dispute. Moreover, on account of his words, I realized that the purpose of Ancestral Master Baizhang in establishing the regulations was certainly not without basis either. During your stay in the monasteries, you do not know how many Chan monks you have sent off. How many times have you chanted such transfers of merit and ten recitations with your mouth, or heard them with your ears? Since you neither understand the intention of the ancestral masters nor arouse a mind of introspective awakening in yourself, and rashly assert that awakened and accomplished individuals do not wish to be reborn, the stubborn attachment of the world's Chan practitioners finds no match equal to you!" > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1972.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1972.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1972.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1972~en-mt.1.9) — English, machine translation ## Linked texts (2) - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.2.197) — Classical Chinese - [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976.2.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1972.1.9](https://indike.org/pramana/in.bauddha.taisho.1972.1.9) · Pramāṇa