佛祖統紀 47.49

47.49

史魏公過金山。覽梁武帝水陸儀軌之盛。謂報恩度世之道在是。乃於月波山創殿設十界像。與名僧講究製儀文四卷。以四時修供。為普度大齋（至今百年）爼豆之器繁約折衷（音眾當也）讚唄之音抑揚有節。鄉城諸剎莫不視此為法○國學生王日休。龍舒人。為六經訓傳數十萬言。一旦捐之曰。是皆業習非究竟法。吾其為西方之歸乎。自是一志念佛。日課千拜。一夕厲聲念佛。忽云佛來接我也。屹然立化。邦人有夢二青衣引之西行。日休為淨土文行於世。嘗為之說云。儒者或以釋氏之徒無戒行故輕其教者。豈可以道流不肖而輕老子。士人不肖而輕孔子。釋氏之教有世間法有出世間法。其世間法戒殺盜婬。儒釋未嘗不同。其不同者。釋氏之出世間法也。儒家止於世間。故獨言一世而歸之於天。釋氏知屢世。而能具見群生業緣本末。此其不同耳。

When Duke Shi of Wei passed through Jinshan, he observed the grandeur of Emperor Wu of Liang's Water and Land ritual liturgy, and considered that the way to repay kindness and deliver the world resided therein. Thereupon, he built a hall on Mount Yuebo, set up images of the ten realms, and studied together with renowned monks to compile four volumes of ritual text, offering services across the four seasons as the Great Feast of Universal Deliverance (which has continued for a hundred years to the present). The arrangement of sacrificial vessels struck a proper balance between elaborateness and simplicity, and the chanting of hymns rose and fell with measured cadence. All the monasteries in the countryside and city took this as their model. Wang Rixiu, a student of the National Academy from Longshu, composed commentaries and sub-commentaries on the Six Classics totaling hundreds of thousands of words. One day, he cast them aside, saying, "These are all karmic habits, not the ultimate Dharma. Shall I not take refuge in the Western Paradise?" From then on, with single-minded devotion, he recited the Buddha's name, chanting a thousand prostrations daily. One evening, reciting the Buddha's name in a loud voice, he suddenly said, "The Buddha has come to welcome me." Standing erect, he passed away. A local person dreamt that two attendants in green led him westward. Rixiu composed a Pure Land Text that circulated in the world. He once said: "Some Confucians disparage the teachings of the Buddha because his followers lack disciplined conduct; yet how could one disparage Laozi because Daoists are unworthy, or disparage Confucius because literati are unworthy? The teaching of the Buddha contains both mundane dharmas and supramundane dharmas. In its mundane dharmas, prohibiting killing, stealing, and sexual misconduct, Confucianism and Buddhism have never differed. Where they differ is in the supramundane dharmas of Buddhism. Confucianism stops at the mundane, and therefore speaks only of a single lifetime, attributing it to Heaven. Buddhism understands many lifetimes and can fully perceive the origin and end of the karmic conditions of all living beings. This is their difference."