佛祖歷代通載 15.18

15.18

（十四）　是歲永州修淨土院成。司馬柳宗元為之記曰。中州之西數萬里有國。曰身毒。釋迦牟尼如來示現之地。彼佛言。西方過十萬億國土有世界。曰極樂。佛號無量壽如來。其國無有三毒八難。眾寶以為飾。其人無有十纏九惱。群聖以為友。有能誠心大願歸心是土者。苟念力具足則生彼國。然後出三界之外。其於佛道無退轉者。其言無所欺也。晉時廬山遠法師作念佛三昧詠。大勸于時。其後天台顗大師著釋淨土十疑論。宏宣其教。周密微妙迷者咸賴焉。蓋其留異迹而去者甚眾。永州龍興寺前刺史李承晊及僧法林。置淨土堂于寺之西偏。常奉斯事。逮今餘二十年。廉隅毀頓圖像崩墜。會巽上人居其宇下。始復理焉上人者修最上乘解第一義。無體空析色之迹而造乎真源。通假有借無之名而入於實相。境與智合事與理并。故雖往生之因。亦相用不捨。誓葺茲宇以開後學。有信士圖為佛像。法相甚具焉。今刺史憑公作大門以表其位。余遂周延四阿環以廊廡。繢二大士之像。繒蓋幢幡以成就之。嗚呼有能求無生之生者。知舟筏之存乎。是遂以天台十疑論書于牆宇。使觀者起信焉。

(14) This year, the construction of the Pure Land Cloister in Yongzhou was completed. Liu Zongyuan, the Marshal, wrote a commemorative record for it, which stated: 'Several tens of thousands of leagues west of the Central State, there is a country named Shendu [Sindhu], the place where Śākyamuni Tathāgata manifested. That Buddha said that, passing beyond a hundred thousand billion lands to the west, there is a world named Utmost Bliss; the Buddha's title is the Tathāgata of Measureless Life. That land has no three poisons or eight difficulties; it is adorned with many treasures. Its people have no ten fetters or nine vexations; the multitudes of sages are their companions. If there are those who can with sincere hearts and great vows take refuge in this land, if their mindfulness power is complete, they will be born in that country. Thereafter they go beyond the three realms, and with respect to the Buddha Path they will not regress. His words are free of all deception. In Jin times, Dharma Master Huiyuan of Mount Lu composed the "Chant on the Buddha-Mindfulness Samādhi," greatly exhorting [people] at the time. Afterwards, Great Master Zhiyi of Tiantai wrote the *Treatise Explaining the Ten Doubts Concerning the Pure Land*, expanding and proclaiming its teaching. Through its thorough, meticulous, and subtle teachings, the deluded all found reliance. Those who have left behind extraordinary traces and departed are truly numerous. Li Chengxie, the former Prefectural Governor of Longxing Monastery in Yongzhou, and the monk Falin established a Pure Land Hall on the western side of the monastery, regularly revering this practice. More than twenty years have passed down to the present; the corners collapsed and deteriorated, and the images fell into ruin. It happened that Superior Xun took up residence beneath its roofs, and only then was it restored. The Superior cultivates the Supreme Vehicle and understands the foremost principle. Leaving behind no traces of [the Hinayāna] realizing emptiness through analyzing form, he has reached the true source; grasping the names of provisional being and borrowed non-being, he has entered the true mark. Object and wisdom merge; phenomena and principle unite. Therefore, although it is a cause for rebirth [in the Pure Land], he does not abandon forms and functions. He vowed to repair these halls to open the way for later students. A faithful layman painted an image of the Buddha, and the marks of the Dharma were fully equipped. The present Governor, Master Ping, built a great gate to mark its location. I then extended the four eaves, surrounded it with verandas, painted images of the two Great Beings, and provided silk canopies and streamers to bring it to completion. Alas! If there are those who can seek the birth of non-birth, do they know that the raft exists? Therefore, the *Ten Doubts of Tiantai* was inscribed upon the walls to inspire faith in the viewers.'