[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) › [略諸經論念佛法門往生淨土集卷上](https://indike.org/pramana/in.bauddha.taisho.2826) › 1.4 # 略諸經論念佛法門往生淨土集卷上 1.4 略諸經論念佛法門往生淨土集卷上 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2826.1.4) 為理。若執己見。不依聖教。言無為法許可修習有增益者。即無為法。便有生滅。何以故。許有增益故。夫有增益者。皆有生滅。許有生滅。便同有為。亦是虛妄。若許虛妄。便違聖教。及害己宗。若不許者。與理相違。何以故。自許無為有生滅等故。又六度三學皆是有為。禪定即是六度三學隨一所攝。如何確執是無為耶。進退徵詰。逃竄無處。無明厚重。我慢山高。執自己見。強違理教。一何迷昧。但學坐者。無問道俗。心多闇塞。觸徒抵滯。不閑聖教。語多疎失。確執阿耨多羅三藐三菩提。及彼禪定菩提四智等。有為之法。並是無為。凝然常住。却說無為常住之法。許可修習體有增益。若如此者。無為之法便成有為。有為之法翻作無為。此即說無為。有說有為。無常與無常。並被迴換。執此謬解。以之為正。縱引聖教。曉彼迷情。令歸正理。反生誹謗。亦不信受。譬如迷人隨自迷意。東西南北並皆迴換。然不迷者。憐愍彼故。方便告語。如汝所見。東西南北。迷心故爾。非正知也。迷人聞已。倍生忿怒。汝自迷亂。不辨東西。却冤於我。迷彼南北。不以為得。翻以為失。不領好心。便成諍論。今時道俗亦復如是。怖畏生死。各求出離。迷一生路。棄而不修。傾心迂迴。長劫路中。繫念觀空。苟偷朝夕。眾迷共執。以為捷徑。不知更有。方便要津。貧道自至。傷愍彼故。開張捷路。淨土要門。指示西方。令其趣入區分法相。不令混雜。刊定是非。摧邪顯正。愚人聞者。倍益瞋心。智者見之。故應迴向。先聞。正法者。邪法不能動其心。先染邪法者。正法卒難令彼信。各懷我見。朋附執心。熏習所師。不肯迴向。如龜藏六。護惜瑕疵。但見他非。不思己過。佛法一味。應無彼此。因行萬差。那無遲疾。得勝即須。捨劣遇疾。宜應棄遲固執不移。豈免生死。祇如有為無為。有漏無漏。定與非定。可修不修。證與非證。凡與非凡。遲之與疾。義理分明。尚未能了。 > As for the principle: if one clings to one's own view and does not rely on the sacred teachings, saying that asaṃskṛtadharmas are allowed to be cultivated and have increase, then asaṃskṛtadharmas would possess arising and perishing. Why? Because one accepts that they have increase. Now, whatever has increase has arising and perishing; accepting that they have arising and perishing, they become identical with saṃskṛta\[dharmas\] and are also false. If one accepts that they are false, one contradicts the sacred teachings and destroys one's own doctrine. If one does not accept it, it conflicts with reason. Why? Because one has oneself accepted that asaṃskṛta has arising and perishing, and so forth. Furthermore, the six pāramitās and the three trainings are all saṃskṛta; dhyāna is subsumed under one of the six pāramitās and three trainings. How can one stubbornly maintain that it is asaṃskṛta? Whether stepping forward or retreating in cross-examination, they have nowhere to flee and hide. Their ignorance is thick and heavy, their mountain of conceit is high; clinging to their own views, they obstinately contradict reason and teaching—how deeply deluded they are! Most of those who merely practice seated \[meditation\], whether monastics or laypeople, have minds that are dark and blocked; encountering situations they get stuck, unfamiliar with the sacred teachings, and their speech is full of loose errors. They stubbornly maintain that anuttarāsamyaksaṃbodhi, as well as their dhyāna, bodhi, the four wisdoms, and other saṃskṛtadharmas, are all asaṃskṛta, motionless and eternal; yet they conversely claim that asaṃskṛta, eternal dharmas can be cultivated and that their substance has increase. If it were like this, then asaṃskṛtadharmas would become saṃskṛta, and saṃskṛtadharmas would conversely become asaṃskṛta! This means saying asaṃskṛta is existent, saying saṃskṛta is non-existent; impermanence and permanence are completely transposed. Clinging to this erroneous understanding, they take it as correct. Even if one cites the sacred teachings to enlighten their deluded minds and bring them back to the correct principle, they instead give rise to slander and will not accept in faith. For example, a lost person follows his own confused mind, and east, west, south, and north are completely reversed for him. When one who is not lost, taking pity on him, skillfully tells him: 'What you see as east, west, south, and north is only because of your confused mind; it is not correct knowledge'—the lost person, upon hearing this, becomes doubly enraged: 'You yourself are confused and cannot distinguish east and west, yet you wrongfully accuse me of mistaking north and south!' Not considering it a gain, he conversely considers it a loss, failing to understand good intentions, which leads to disputes. Contemporary monastics and laypeople are also like this: fearing saṃsāra, each seeks renunciation, but being blind to the path of a single lifetime, they abandon it and do not cultivate it. Instead, they devote themselves to the circuitous path of long kalpas, focusing their thoughts on contemplating emptiness, just whiling away morning and evening. The deluded masses collectively cling to this, taking it as a shortcut, unaware that there is a further, essential ford of skillful means. I, a poor monk, personally having arrived \[at this realization\] and out of sorrowful pity for them, open up the shortcut, the essential gateway of the Pure Land, pointing out the West so that they may enter it. I distinguish the dharma-marks so they are not conflated, determining right from wrong, refuting the heterodox and revealing the orthodox. Fools who hear it increase their anger all the more; the wise who see it should therefore turn their minds towards it. For those who first hear the True Dharma, heterodox teachings cannot sway their minds; for those first tainted by heterodox teachings, it is exceedingly difficult to bring them to faith in the True Dharma. Each harbors their own views, banding together with clinging minds, perfumed by what their teachers taught, unwilling to turn around. Like a tortoise hiding its six limbs, they protect their flaws; seeing only the faults of others, they do not reflect upon their own errors. The Buddhadharma is of one flavor and should have no distinction between this and that; but the causal practices are of ten thousand varieties, so how could there be no slowness or swiftness? Gaining the superior, one must abandon the inferior; encountering the swift, one should discard the slow. Stubbornly persisting without changing, how could one escape saṃsāra? Even as to saṃskṛta and asaṃskṛta, sāsrava and anāsrava, meditative and non-meditative, cultivable and uncultivable, realized and unrealized, ordinary and non-ordinary, slow and swift—though the doctrinal principles are distinct and clear, they are still unable to comprehend them. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2826.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2826.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2826.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2826~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2826.1.4](https://indike.org/pramana/in.bauddha.taisho.2826.1.4) · Pramāṇa