往生集 3.77

3.77

西方有佛。開法藏於六八。正覺積功唱寶號於彌陀。恒演大光。普塞惡道。廣放智眼。滅此昏盲。瑤林矗地。珠寶麗空。池流八德。華發眾光。身土微妙全是不二矣。蓋寶地雖研。實不離當處。且神識雖去。曾不出自心。修有上下。益該淺深。若信之則甚近而不遠。若迷之則增遠而無人。誠信深行至者。剎那超於苦海。盍咄聲念甘永迷矣。今也志一而不撓。為諸善之母。無乃純粹而無雜。為眾行之本故。修淨業者。所以務本也。其本立而道生。惟念佛三昧歟。縱向塵緣。連乎無傾。若遇業風。確乎不拔矣。古有言。淨土往生萬牛不能挽焉。深信之功。往生之用。德高易進至矣。盡矣。爰有一大德。號蓮池禪師。姓沈氏。古杭人。法諱上袾下宏。生而頴異。世味澹如。少遊黌校。有聲而已。覺世無常。年三十一而傾心於至道。投于無門洞性天理和尚。祝髮乞於昭慶寺無塵玉律師。受具簟瓢隻杖。遊學諸方。遍參知識。宗教精通。晚居于雲棲。遙踵伏虎跡。專興蓮宗。慕惠遠之風。念佛往生。超耀昔日見。著述有部。今秉其一也。以此書行于世。先哲有孝。後學有助。古云。見賢思齊。予今依之功身。嗚呼。高己而蔑如於淨土。得恥於當時。招苦於來際。殊告修淨業者。上慎旃哉。代代前賢事跡。往往雖載傳錄焉。知來者靡曠。其人該羅別錄。芟繁補闕。類成九種。增廣新聞間。作之贊。發其隱義。緇素並列。隱顯畢收。可謂融鉺鐺釵釧於釜。會江河淮濟於一海矣。予雖學術空疎。後生有恥。加倭點。及未闋繡良。梓行後世。觀之者。務進悟之者。深信願共登三藐之山。入薩雲之海云。

In the Western Direction there is a Buddha, who unfolded the Dharma-treasury in six times eight [vows]. Accumulating merits in samyaksaṃbodhi, his precious name is proclaimed as Amitābha. Ever emitting great radiance, he universally blocks the evil destinies; broadly opening the eye of wisdom, he extinguishes this dim blindness. Jade forests rise tall from the ground; jewels and pearls embellish the sky. The pools flow with eight virtues; the blossoms radiate manifold lights. The body and the land are subtle and wonderful, entirely non-dual. Indeed, although the jewel ground is pure and fine, it is truly not apart from this very place; and although the consciousness departs, it never goes outside one's own mind. In cultivation there are higher and lower levels; the benefits encompass shallow and deep. If one believes in it, it is very near and not far; if one is deluded about it, it becomes increasingly distant and without anyone. For those whose sincere faith is deep and practice thorough, in an instant they transcend the ocean of suffering. Why let a sigh pass while clinging willingly to eternal delusion? Now, keeping the will unified and unflagging is the mother of all virtues; is it not that being pure without mixture is the root of the manifold practices? Therefore, in cultivating pure karma, one must attend to the root. When the root is established, the Way arises: is it not solely the buddhānusmṛti-samādhi? Even when facing dusty worldly conditions, one continuously remains unoverturned; if one encounters the winds of karma, one is firmly immovable. The ancients said: 'Rebirth in the Pure Land cannot be pulled back by ten thousand oxen.' The merit of deep faith and the efficacy of rebirth: its virtue is lofty and easy of advancement, reaching the utmost, exhausting the limit! Here there was a Great Worthy named Chan Master Lianchi, surname Shen, a native of ancient Hangzhou. His Dharma-name was Zhuhong. Naturally exceptionally intelligent from birth, he treated worldly flavors with indifference. In youth he frequented the academies, merely gaining renown. Awakening to the impermanence of the world, at the age of thirty-one he inclined his mind to the supreme Way. He placed himself under Master Xingtian Li of Wumen Cave, and shaved his head, begging [for ordination] from Vinaya Master Wuchen Yu of Zhaoging Monastery. Receiving full ordination, with only a mat, a gourd, and a single staff, he traveled and studied in various quarters, everywhere visiting good spiritual friends, becoming thoroughly proficient in both the doctrinal teachings and Chan. In his later years he resided at Yunqi, from afar following the traces of the Tiger-Taming [master]. Exclusively promoting the Lotus school and admiring the style of Huiyuan, he practiced buddhamanasikāra and sought rebirth, surpassing and shining above the views of former days. His writings comprise various works; now this is one of them. For this book to circulate in the world fulfills filial devotion toward former philosophers and provides aid to later students. The ancients said: 'Seeing the worthy, think of equaling them.' Relying on this, I now cultivate myself. Alas! Exalting oneself while despising the Pure Land brings shame at present and invites suffering in future lives. I especially inform cultivators of pure karma: be exceedingly prudent about it! Although the deeds of former worthies through the generations are often recorded in transmission records, knowing that future people might wander aimlessly, this master gathered diverse records, pruned redundancies, and supplied deficiencies, classifying them into nine categories. Expanding with newly heard matters, he composed praises to bring forth their hidden meanings. Monastics and laity are placed side by side; both the hidden and the manifest are fully collected. It may be called melting earrings, pots, hairpins, and bracelets in a single cauldron, and converging the Yangzi, Yellow River, Huai, and Ji into a single ocean! Although my own learning is empty and crude, and as a junior I feel ashamed, I have added Japanese reading marks (kunten) and, before the fine woodblock carving was even finished, have had it printed to circulate for later generations. May those who view it strive to advance, and those who awaken to it generate deep faith and vow together to climb the mountain of samyak[saṃbodhi] and enter the ocean of sarva[jñatā].