[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) › [淨土往生傳](https://indike.org/pramana/in.bauddha.taisho.2071) › 2.5 # 淨土往生傳 2.5 淨土往生傳 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.2071.2.5) 釋智舜。俗姓孟趙州大陸人也。少負耿介。有高遁林泉志。旋而剪落。益疎流俗。事雲門稠禪師。餘一紀沈默絡日。似不能言。其所言者。戒焉定焉。三乘位望互所修證焉。稠奇之曰。汝於人事其幾無心哉。吾今而後。與汝可言教矣。繇是三乘權實。日新聞見。其於僧行。彌加砥礪。或時妄情卒起。則引錐刺股。用警其念。雖夫小過。舜亦然也。以故塵勞業習無自而入。舊與曇詢法師。同修念定。便滫而外足不踰閫者十年。後聞贊皇許亭山林麓祕邃。就而棲之。好事者多以輦運。庸資其闕。舜避焉。問其故。對曰。山居橡栗。足以支歲時。何闕之有。惟舜為行至簡為性至仁。生生之類。微而如螻螘者。未始傷之。其他異類。又可知也。人有啖其血肉。舜必告曰。六道殊形。汝無不經。一切有命。皆汝父母。一切有生。皆汝故身。食其肉是食汝父母。啖其血乃啖汝身分。汝奚不以父母身分憫之哉。聞者悛心焉。甞有獵者。驅雉以入其房。舜勉釋之。不能迴其意。乃刃一耳遺之曰。不能迴汝之意。由汝貪其肉故也。吾願以此代之。獵者大驚。其後許亭風俗。不為畋獵者十八九焉。舜居許亭日久。山足居民率來依慕。舜不樂之。又入漳洪山之南谷。更專念定。隋開皇十年。文帝知舜刻苦。特下詔曰。皇帝敬問漳洪山之南谷舜禪師。冬日極寒。道味安隱。勉勗蒼生。成就勝業。惟茲願力朕甚嘉焉。今遣開府盧元壽。指宣朕意。仍詔禪師以赴行在。舜表謝以疾辭焉。民欽其德。起寺居之。後憩廬山大林寺。以昔遠師有蓮臺淨社之修。又其遺跡炳然尚在。於是踵其前躅。修十六觀。於諸觀門。日馳念想。季年豫章道俗。請講觀經。舜曰。觀經淨土教也。淨土吾所修也。吾豈於此拒之哉。吾從命焉。講終之五日得病。又一日舜於病中。自見鸚鵡孔雀累百來集。念佛焉念法焉。念以諸波羅蜜。而微妙之聲在焉。舜乃強力。而起告弟子曰。鸚鵡孔雀交相來集。而復念佛念法。以當吾前。此必淨土化主。示其先應以資我。我於今日其終焉。已而果然。 > Shi Zhishun. His secular surname was Meng, and he was a native of Dalu in Zhaozhou. In his youth he possessed unbending integrity, with an aspiration to retire lofty into the forests and springs. Soon he shaved his head, becoming even more detached from worldly customs. He served Dhyāna Master Chou of Yunmen; for more than twelve years he remained silent all day long, as though unable to speak. What he did speak of were precepts and meditation, and the reciprocal practice and realization of the stages of the three vehicles. Chou marveled at him, saying: 'With regard to human affairs, you are almost without worldly thoughts! From now on, I can discuss the teachings with you.' From then on, he daily gained new hearings and insights into the provisional and real teachings of the three vehicles, and he applied himself even more diligently to monastic practices. At times, when delusive thoughts suddenly arose, he would take an awl and prick his thigh to alert his mind. Even for slight faults, Shun acted in this same way. Because of this, defilements and habitual karmic tendencies found no opening to enter. Formerly, he practiced mindfulness and meditation together with Dharma Master Tanxun; for ten years, except for taking meals and relieving themselves, their feet did not cross the threshold. Later, hearing that the forest slopes of Mount Xuting in Zanhuang were secluded and deep, he went to dwell there. Enthusiasts often transported provisions by cart to supply his needs; Shun avoided them. When asked the reason, he replied: 'Acorns and chestnuts in the mountain dwelling are sufficient to sustain me through the seasons. What could be lacking?' Shun was utterly simple in conduct and supremely benevolent in nature. Among living beings, even those as minute as ants and insects, he never harmed. How much more so for other creatures! When someone ate their blood and flesh, Shun would inevitably say: 'In the distinct forms of the six destinies, there is none through which you have not passed. All sentient beings have been your parents; all living creatures have been your own former bodies. Eating their flesh is eating your parents; consuming their blood is consuming your own physical form. Why do you not pity them as your parents' bodies and your own limbs?' Those who heard this reformed their hearts. Once, a hunter drove a pheasant into his room; Shun urged him to release it, but could not turn his intention. He then took a knife, severed one of his own ears, and presented it to him, saying: 'I cannot turn your intention because you are greedy for its flesh. I wish to offer this in its stead.' The hunter was greatly astonished. Thereafter, among the customs of Xuting, eighty to ninety percent abandoned hunting. Shun lived at Xuting for a long time, and the inhabitants at the foot of the mountain came in crowds to rely upon and admire him. Shun took no pleasure in this, and entered the southern ravine of Mount Zhanghong to focus even more exclusively on mindfulness and meditation. In the tenth year of the Kaihuang era of the Sui, Emperor Wen, knowing of Shun's bitter diligence, specially issued an imperial decree: 'The Emperor respectfully inquires after Dhyāna Master Shun of the southern ravine of Mount Zhanghong: In the extreme cold of winter, is your taste of the Way peaceful and secure? You encourage the common folk and accomplish supreme karmic deeds; We greatly praise this power of vows. Now We dispatch Lu Yuanshou, Commander of the Unequaled Opening of the Office, to personally convey Our intention, and furthermore summon the Dhyāna Master to come to the traveling imperial court.' Shun submitted a memorial expressing gratitude and declining due to illness. The people revered his virtue and erected a monastery for him to reside in. Later, he rested at Dalin Monastery on Mount Lu. Because Master Yuan in former times had practiced with the Pure Society of the Lotus Dais, and his remaining traces were still clearly present, Shun thereupon followed in his earlier footsteps, cultivating the sixteen contemplations. Day after day, he directed his mindful thoughts toward the various contemplation gates. In his later years, the monastics and laypeople of Yuzhang requested him to lecture on the Contemplation Sūtra. Shun said: 'The Contemplation Sūtra is the Pure Land teaching; the Pure Land is what I practice. How could I refuse them in this? I shall comply with their request.' On the fifth day after concluding the lectures, he fell ill. Another day during his illness, Shun himself saw hundreds of parrots and peacocks flocking together, reciting the Buddha, reciting the Dharma, and reciting all the pāramitās, accompanied by exquisite sounds. Shun then forced himself to rise and told his disciples: 'Parrots and peacocks have gathered together in flocks, and furthermore recite the Buddha and recite the Dharma before me. This must be the Transformation Lord of the Pure Land showing an advance manifestation to aid me. Today I shall surely pass away.' Soon afterward, it happened indeed as he had said. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.2071.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.2071.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2071.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2071~en-mt.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2071.2.5](https://indike.org/pramana/in.bauddha.taisho.2071.2.5) · Pramāṇa