净土十疑论
(10)
Treatise on Ten Doubts about Pure Land (Part 10)
隋(suī)天台智者大师说
As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
(Translated to English by Shen Shi'an 沈时安)
第十疑:
如何修行疑
问。今欲决定求生西方。未知作何行业。以何为种子。得生彼国。又凡夫俗人皆有妻子。未知不断淫欲得生彼否。
The Tenth Doubt: Doubt of
How to Practise
Question: Now that there is desire and
determination to aspire to be born in the West[ern Pure Land], yet
to be known is what practice and [good] karma should be done, with
what [karmic] seed [to be planted], to attain birth in that land.
Furthermore, ordinary beings and laypersons all have wives [and
husbands], [it is] yet to know if not cutting sexual desire [lust]
will they attain birth there.
答: 欲决定生西方者。具有二种行。 定得生彼。 一者厌离行。
二者欣愿行。
Answer: Those
who have desire and determination to be born in the West[ern Pure
Land] have two kinds of practices, that guarantee attaining of
birth there. First, is the practice of disgusted renunciation.
Second, is the practice of joyful aspiration.
言厌离行者。 凡夫无始已来。 为五欲缠缚。 轮回五道。
备受众苦。 不起心厌离五欲。 未有出期。 为此常观此身脓血屎尿。 一切恶露(lù)不净臭秽。 故涅槃经云。 如是身城。
愚痴罗刹止住其中。 谁有智者当乐此身。
Speaking of the practice of
disgusted renunciation, as ordinary beings have, since
beginningless time, been entangled and bound by the five desires,
they are reborn in the five realms, experiencing all kinds of
suffering. Not giving rise to the thought of disgusted renunciation
of the five desires, there is no date of departure [from the
suffering of rebirth]. Due to this, constantly contemplate that
this body’s pus, blood, feces, urine, and all body fluids as not
pure, smelly and dirty. Thus, the [Mahapari]Nirvana Sutra states, ‘
This body is like a castle, that [only] foolish and deluded
rakshasas stop to live in. Who with wisdom would accept joy with
this body?’
又经云。 此身众苦所集。 一切皆不净。
扼(è)缚痈(yōng)疮等根本无义利。 上至诸天身皆亦如是。
行者若行若坐。 若睡若觉。 常观此身唯苦无乐深生厌离。 纵(zòng)使妻房不能顿断。
渐渐生厌作七种不净观。
Furthermore, the sutra states, ‘This body is where all suffering
accumulates, with all that is not pure, grasping and binding
carbuncles et cetera, with no benefits at all. Up to all heavens,
gods’ bodies are all likewise.’ Practitioners, if they are walking,
if they are sitting, if they are sleeping, if they are awake,
constantly contemplate this body to only be of suffering and no
joy, to deeply give rise to disgusted renunciation, even though
sexual intercourse cannot be immediately ended, they can, little by
little [gradually] give rise to disgust, by practice of seven kinds
of contemplations on impurity [of the body].
一者观此淫欲身从贪爱烦恼生。
即是种子不净。
First, contemplate this lustful
body to arise from greedy attachment and afflictions. This is the
seed of what is not pure.
二者父母交会之时赤白和合。
即是受生不净。
Second, when your father and
mother had intercourse, the red [egg] and the white [sperm] mix.
This is how receiving [re]birth is not pure.
三者母胎中在生藏下。 居熟藏上。
即是住处不净。
Third, within your mother’s womb,
[you are] below the stomach, and reside above the big intestines.
This dwelling place is not pure.
四者在母胎时唯食母血。即是食啖不净。
Fourth, when in your mother’s
womb, you only feed on your mother’s blood. This eating is not
pure.
五者日月满足头向产门。 脓血俱出臭秽狼藉。
即是初生不净。
Fifth, when the days and months
are full and sufficient, the head goes towards the birth canal. Pus
and blood that accompanies [on the way] out is entirely smelly,
dirty and messy [disorderly]. This newborn [body] is not
pure.
六者薄皮覆上。 其内脓血遍一切处。
即是举体不净。
Sixth, with thin skin covering above, the rest within is pus and
blood pervading everything everywhere. This body raised is not
pure.
七者乃至死后胮(pāng)胀烂坏。骨肉纵横狐狼食啖。
即是究竟不净。
Seventh, until after death, it
swells, decays and spoils. The bones and flesh in length and breath
are eaten by foxes and wolves. This outcome [after all] is not
pure.
自身既尔他身亦然。 所爱境界男女身等。 深生厌离常观不净。
若能如此观身不净之者。 淫欲烦恼渐渐减少。
Your body being thus, those of
others’ bodies are likewise so. [As] the attached, being male or
female bodies are equal, [we should] deeply give rise to disgusted
renunciation by contemplating [that they are] not pure. If one is
able to contemplate as such, of one’s body being not pure, lust and
afflictions will little by little lessen.
又作十想等观。 广如经说。 又发愿。 愿我永离三界。
杂食臭秽。 脓血不净。 耽荒五欲男女等身。 愿得净土法性生身。 此谓厌离行。
Furthermore, practise the ten
thoughts and other contemplations, as the sutras widely preach.
Furthermore, give rise to the aspiration, that I will forever
renounce [this body of] the Three Spheres, of mixed food [of
vegetables, grain and meat], that is smelly and dirty, with pus and
blood that is not pure, of indulgence and confusion in the five
desires of male, female and other bodies, and aspire to attain Pure
Land’s body of Dharma-nature. This is called the practice of
disgusted renunciation.
二明欣愿行者。 复有二种。 一者先明求往生之意。
二者观彼净土庄严等事欣心愿求。
Next to understand is the
practice of joyful aspiration. Again, there are two kinds [steps].
First, understand the meaning of aspiring for rebirth [in Pure
Land]. Second, contemplate that Pure Land’s magnificence and other
matters for joyful aspiration.
明往生意者。 所以求生净土。
为欲救拔一切众生苦故。 即自思忖(cǔn)。 我今无力。 若在恶世。 烦恼境强。 自为业缚。
沦溺三途动经劫数。 如此轮转。 无始已来未曾休息。 何时能得救苦众生。 为此求生净土亲近诸佛。 若证无生忍。
方能于恶世中救苦众生。
To understand the meaning of
rebirth [in Pure Land], the reason to aspire to be born in Pure
Land, is to desire to save all sentient beings from suffering. This
should be self-reflected. ‘Now that I am without [sufficient
spiritual] power, if I remain in this evil world, where conditions
for afflictions are powerful, with oneself being bound by
[negative] karma, [I might] drown in the three [lower] paths for
numerous kalpas. Being reborn as such, since beginning time, and
yet to rest, when will I be able to save suffering sentient
beings?’ For this, aspire to be born in Pure Land, to be close to
all Buddhas. If the Tolerance of Non-Birth is attained, then will
one be able to, be within this evil world, to save suffering
sentient beings.
故往生论云。 言发菩提心者。 正是愿作佛心。 愿作佛心者。
则是度众生心。 度众生心者。 则是摄众生生佛国心。 又愿生净土须具二行。 一者必须远离三种障菩提门法。 二者须得三种顺菩提门法。
何者为三种障菩提法。
Thus, the Rebirth Treatise
states, ‘Speaking of the cultivation of Bodhicitta is precisely the
aspiration to become a Buddha. The aspiration to become a Buddha
thus is [the aspiration] to deliver sentient beings. [The
aspiration] to deliver sentient beings thus is to gather [guide]
sentient beings to be born in [the] Buddha Land [of Amituofo].’
Furthermore, to aspire to be born in Pure Land needs the completion
of two practices. First, one must be far away from three kinds of
dharmas that obstruct the door to Bodhi [Buddhahood]. Second, one
must attain three kinds of dharmas that go along with the door to
Bodhi. What are the three kinds of dharmas that obstruct the door
to Bodhi?
一者依智慧门。
不来自乐。远离我心贪著自身故。
First, is to rely on the door of
wisdom, thus not going for self-happiness, being far away from
self-greed and attachment for oneself.
二者依慈悲门。 拔一切众生苦。
远离无安众生心故。
Second, is to rely on the door of
loving-kindness and compassion, thus to uproot all sentient beings’
suffering, to be far away from the mind of not bringing peace to
sentient beings.
三者依方便门。当怜愍一切众生欲与其乐。
远离恭敬供养自身心故。
Third, is to rely on the door of
skilful means, thus to empathise with all sentient beings’ desires
and their happiness, to be far away from the mind of [seeking]
respect and offerings for oneself.
若能远三种菩提障。
则得三种顺菩提法。
If able to distance oneself from
the three kinds of Bodhi obstacles, is thus to attain the three
kinds of dharmas that go along with Bodhi.
一者无染清净心。 不为自身求诸乐故。 菩提是无染清净处。
若为自身求乐。 即染身心障菩提门。 是故无染清净心。 是顺菩提门。
First, is the undefiled pure
mind, as it does not seek all kinds of happiness for oneself. [As]
Bodhi is the abode of undefiled purity, if one seeks happiness for
oneself, this defiles the body and mind, and obstructs the door to
Bodhi. Thus, the undefiled pure mind is a door that goes along with
Bodhi.
二者安清净心。 为拔众生苦故。 菩提心是安隐一切众生清净处。
若不作心拔一切众生。 令离生死苦。 即违菩提门。 是故安清净心。 是顺菩提门。
Second, is the peaceful pure
mind, as it uproots sentient beings’ suffering, Bodhicitta is the
abode for peacefully securing all sentient beings’ purity. If not
aspiring to save all sentient beings, to enable departure from the
suffering of birth and death, this goes against the door to Bodhi.
Thus, the peaceful pure mind is a door that goes along with
Bodhi.
三者乐清净心。 欲令一切众生得大菩提涅槃故。
菩提涅槃是毕竟常乐处。 若不作心令一切众生得毕竟常乐。 即遮菩提门。
Third, is the blissful pure mind,
as it desires all sentient beings to attain the Nirvana of great
Bodhi [Buddhahood]. The Nirvana of great Bodhi is the abode of
ultimate and eternal bliss. If one does not aspire to enable all
beings to attain ultimate and eternal happiness, this obstructs the
door to Bodhi.
此菩提因何而得。 要因生净土常不离佛。
得无生忍已。于生死国中救苦众生。 悲智内融定而常用自在无碍。 即菩提心。 此是愿生之意。
How is this cause of Bodhi to be
attained? By the cause of being born in Pure Land, by constantly
not being away from the Buddha(s), till attainment of the Tolerance
of Non-Birth, after which being within lands of birth and death to
save suffering sentient beings. With compassion and wisdom fused
harmoniously within Samadhi, they are always utilised with ease and
without obstruction. This is Bodhicitta. This is the meaning of
aspiration for birth.
二明欣心愿求者。 希心起想缘弥陀佛。 若法身。 若报身等。
金色光明八万四千相。 一一 相中八万四千好。 一一好放八万四千光明。
常照法界摄取念佛众生。
Next to understand is the
practice of joyful aspiration. With [sincere] devotion, contemplate
the characteristics of Amituofo. Be it the Dharma body, or the
reward body et cetera [manifestation bodies], the bright golden
light ‘has 84,000 [physical] characteristics. Each characteristic
has 84,000 [secondary] marks [forms] of excellence. Each mark of
excellence emits 84,000 [rays of] lights.’ They always illuminate
the Dharma realm, embracing and receiving sentient beings who are
mindful of the Buddha.
又观彼净土七宝庄严妙乐等。
备如无量寿经观经十六观等。
Furthermore, contemplate that
Pure Land’s seven-jewelled adornments and wondrous music et cetera.
Perfect practices such as the sixteen contemplations et cetera in
the Immeasurable Life Sutra and the Contemplation Sutra.
常行念佛三昧。 及施戒修等一切善行。
悉已回施一切众生。 同生彼国。 决定得生。 此谓欣愿门也。
[One should also] often
practising the Samadhi of Buddha Mindfulness, with generosity and
morality, cultivating all various good practices, and afterwards,
repay the kindness of all sentient beings, by dedicating all merits
to be born together in that land. Attainment of birth [in Pure
Land] is certain [if this is accomplished]. This is the meaning of
the door of joyful aspiration.