佛祖歷代通載 16.41

16.41

（廿三）　是年尚書白居易卒。年七十有五。贈尚書左僕射。上以詩弔之。居易被遇憲宗。時事無不言。湔剔抉摩多見聽可。然為當路所忌。遂擯斥所蘊不得施。乃放意文酒。能順適所遇。託釋氏死生之說。若忘形骸者。後復進用。又皆幼君偃蹇益不合。居官輒病去。遂無立功名意。與弟行簡及從祖弟敏中友愛。東都所居履道里疏沼種樹架石樓。香山鑿八節灘。號醉吟先生。自為之傳。晚節好佛尤甚。至經月不食葷。稱香山居士。與胡杲等九人宴集。皆高年不仕者。人慕之繪為九老圖。居易於文章精切。然最工於詩。當時士人爭傳誦之。其始生方七月能展書。姆指之無兩字雖式之百數不差。九歲諳識音律。其篤於才章蓋天稟然。既卒以其所居第施為佛寺。宣宗思其賢不已。因擢其弟敏中為相。居易嘗（足疾）。肖彌陀佛像而禱之。自為之記曰。我本師釋迦如來說言。從是西方過十萬億佛土有世界號極樂。以無八苦四惡道故也。其國號淨土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量願無量功德相好光明無量故也。諦觀此娑婆世界眾生。無賢愚無貴賤無幼艾。有起心歸佛者。舉手合掌必向西方。有怖厄苦惱。開口發聲。必先念阿彌陀。又範金合土刻石繡紋。乃至印水聚沙童子戲者。莫不率以阿彌陀佛為上首。不知其然而然。由是而觀。是彼如來有大誓願於此眾生。眾生有大因緣於彼國土明矣。不然南北東西過去現在未來佛多矣。何獨如是哉。何獨如是哉。唐中大夫太子少傅白居易。當衰莫之歲。中風痺之疾。乃捨俸錢三十萬。命工人杜敬宗按阿彌陀無量壽二經。畫西方世界一部。高九尺廣丈有三尺。阿彌陀尊佛坐中央。觀音勢至二大士侍左右。人天瞻仰眷屬圍繞。樓臺伎樂水樹花鳥。七寶嚴飾五綵張施。爛爛煌煌功德成就。弟子居易焚香稽首跪於佛前。起慈悲心發弘誓願。願此功德回施一切眾生。一切眾生。有如我老者。如我病者。願離苦得樂斷惡修善。不越南部便覩西方。白毫大光應念來感。青蓮上品隨願往生。從現在身盡未來際。常得親近而供養也。欲重宣此義。而說讚曰。極樂世界清淨土。無諸惡道及眾苦。願如我身老病者。同生無量壽佛所。

(23) In this year, Minister Bai Juyi died at the age of seventy-five. He was posthumously granted the title of Junior Preceptor of the Left in the Department of State Affairs. The Emperor mourned him with a poem. Juyi had been favoured by Xianzong. He spoke frankly of all current matters, and his criticisms and expurgations were mostly accepted. However, he was envied by those in power and was consequently banished and dismissed, unable to carry out his aspirations. Thereupon he gave free rein to literature and wine, comfortably adapting to whatever he encountered. He entrusted himself to the Buddhist teachings on birth and death, as if forgetting his physical body. Later he was promoted and employed again, but the subsequent emperors were all young, and things grew ever more contrary to his views. Whenever he took office, he would leave on account of illness; thus he had no further ambition to establish merit and fame. He was deeply affectionate toward his younger brother Xingjian and his cousin Minzhong. At his residence in the Lüdao Ward of the Eastern Capital, he dredged ponds, planted trees, and erected a stone pavilion; at Xiangshan he cut through the Bajie Rapids. Styling himself the "Drunken Singing Master," he composed an autobiography for himself. In his later years he grew especially fond of Buddhism, even abstaining from meat for months at a time, and styled himself "Lay Buddhist of Xiangshan." He feasted and gathered with nine men, including Hu Gao, all of whom were elderly men who had retired from official service; people admired them and painted them as the "Picture of the Nine Elders." Juyi was meticulous and refined in prose, but was most skilled in poetry; scholars of the time vied to recite his works. When he was just seven months old, he could unroll books; when his wet nurse pointed out the characters "zhi" (之) and "wu" (無), he would never mistake them even if tested a hundred times. At nine years old, he understood musical tones and metrics. His devotion to literary talent was indeed endowed by Heaven. After his death, his residence was donated to become a Buddhist temple. Xuanzong constantly remembered his worthiness, and consequently promoted his younger brother Minzhong to become chancellor. Juyi once suffered from an ailment in his feet. He had an image of Amitābha Buddha painted and prayed to it, composing a record himself: "My original teacher, the Tathāgata Śākyamuni, stated: 'Passing from here through a hundred thousand koṭis of Buddha-lands to the west, there is a world named Ultimate Bliss, because it is free of the eight sufferings and the four evil destinies. That land is named the Pure Land, because it is free of the karmas of the three poisons and the five defilements. That Buddha is named Amitābha, because his lifespan is immeasurable, his vows are immeasurable, and his merit, marks, and brilliance are immeasurable.' Looking carefully at the sentient beings of this sahā world, whether wise or foolish, noble or base, young or old, whenever any give rise to the intention to take refuge in the Buddha, they invariably raise their hands and press their palms together facing the west. Whenever they encounter terrors, distress, suffering, or affliction, upon opening their mouths and uttering a sound, they invariably first recite 'Amitābha.' Moreover, in casting metal, mixing clay, carving stone, embroidering patterns, and even in children's play of stamping water or gathering sand, there is none who does not take Amitābha Buddha as supreme. Without knowing why it is so, it is simply so. Viewed from this, it is clear that that Tathāgata has great vows toward these sentient beings, and sentient beings have great conditions with that land. Otherwise, the Buddhas of the south, north, east, west, past, present, and future are many; why would it be so only for this one? Why would it be so only for this one? I, Bai Juyi, Grand Master of the Palace and Junior Preceptor to the Crown Prince of the Tang, in my declining years, was struck by a wind-paralysis illness. Thereupon, I donated three hundred thousand cash from my salary and ordered the craftsman Du Jingzong to paint a panoramic depiction of the Western World based on the two sūtras of Amitābha and Immeasurable Life, nine feet high and thirteen feet wide. The honored Buddha Amitābha sits in the center, flanked by the two Great Beings, Avalokiteśvara and Mahāsthāmaprāpta. Humans and gods gaze upward in reverence, surrounded by retinue; multi-storied pavilions, performing musicians, waters, trees, flowers, and birds; adorned with the seven treasures and arrayed in five colors, splendid and dazzling, a work of accomplished merit. Disciple Juyi, burning incense, bowing his head, and kneeling before the Buddha, gives rise to a mind of compassion and makes this vast vow: May this merit be dedicated to all sentient beings. All sentient beings who are old like me, or sick like me—may they leave suffering and attain joy, sever evil and cultivate good; without leaving the southern continent, may they behold the West! May the great light of the white curl respond to their thought and move them; may they be reborn in the highest grade of blue lotuses according to their aspiration! From this present body to the end of the future, may they always draw near and make offerings! Desiring to reiterate this meaning, I speak this praise: / The World of Ultimate Bliss is a pure land, / Free of the evil destinies and manifold sufferings. / May those who are old and sick like my body, / Be reborn together in the place of the Buddha of Immeasurable Life."