净土宗四祖法照大师与文殊菩萨见闻记
How The Pure Land Tradition’s Fourth Patriarch Great Master Fǎzhào Met Mañjuśrī Bodhisattva
大历二年（公元 767 年），在南岳云峰，法照大师, 后称净土宗四祖，偶于钵中感见祥云高山与寺院，涧溪北面有一石门，内中有一寺庙，题有’大圣竹林寺’金字。大师见此情景虽然清晰，然内心尚疑是自己的幻觉。
In the Tang Dynasty’s second year (of Emperor Daizhong, in 767), at the South Mountain’s Cloud Peak (Nanyue Yunfeng), Great Master Fazhao, who was later named as the Pure Land Tradition’s Fourth Patriarch happened to look within his alms bowl, and saw auspicious clouds around a high mountain’s monastery. To the valley stream’s northern face was a stone gate, within which was a monastery, with the name ‘Monastery Of The Great Sage’s Bamboo Grove’ (Dasheng Zulinsi) in golden characters. Although the Great Master saw these scenes clearly, he still suspected that it could be his imagination.
过了一段时间，于用斋时，又在钵中睹见五彩祥云，楼阁台榭，还见文殊菩萨与诸圣众讲经说法。斋食用毕，景象方消失。
After a period of time, when eating alms food, he saw within the alms bowl again, five-coloured auspicious clouds and towering pavilions, even seeing Manjusri Bodhisattva with many sages in an assembly, teaching the sutras for speaking the Dharma. Only after finishing the alms food, did the scenes then disappear.
大师咨询他僧，知是五台山（即是文殊菩萨圣山）的景象，遂萌朝拜五台的念头。然障缘甚多，未能成行。
The Great Master inquired of other monks, before knowing they were scenes of the Mountain [Range] Of Five Terraces (which is Wutaishan, the holy mountain of Manjusri Bodhisattva), therefore giving rise to strong aspiration to make a pilgrimage there. However, conditions that obstructed were extremely many, such that he was yet to be able to accomplish his travelling.
大历四年（公元 769 年）夏天，大师于衡州湖东寺，启五会念佛道场，感五色彩云弥覆其寺，祥云中现出许多楼阁寺宇，阿弥陀佛及二菩萨身相高大，满虚空中。参与法会的人都清楚的见到，个个泣血顶礼，欢喜踊跃。如是景象持续了四个小时才消失。
In the summer of the Tang Dynasty’s fourth year (of Emperor Daizhong, in 769), when the Great Master was at Hengzhou’s Monastery Of The Lake’s East (Hudongsi) to initiate the place for practice of the ‘Five Assemblies Of Mindfulness Of Buddha’, there was the auspicious response of five-coloured clouds completely covering the monastery. Within the auspicious clouds appeared many towering pavilions and monasteries. Amitabha Buddha [i.e. Amituofo] and two Bodhisattvas with tall and huge forms filled the sky. All who participated in the Dharma assembly saw them clearly, with each prostrating reverently with enthusiastic joy. Such was the scene that continued for four hours before it disappeared.
大师于当晚，在念佛道场遇一老人，老人对大师说：’法师曾发愿朝拜五台，为何迟迟不行呢？’
That night, where mindfulness of Buddha was practised, the Great Master met an old man, who said to him, ‘As the Dharma Master once gave rise to the aspiration to make a pilgrimage to the Mountain Of Five Terraces, why are you, for so long, still not travelling there?’
大师回答：’障难甚多，路途遥远，怎么去的了呢？’ 老人说：’只要肯下决心，道路遥远崎岖又怎能挡得住呢？’ 说完，倏然不见。
The Great Master replied, ‘As obstacles and difficulties are extremely many, and the journey to it is far, how can I go?’ The old man said, ‘As long as you are willing to be determined, how can the path being distant and rough be able to obstruct you?‘ Having finished speaking, he suddenly disappeared.
大师又惊又喜，在佛像前重新发誓，待念佛法会期满，即当起程，纵火聚冰河，终不退志。于是偕同志数人慨然上路，旅途果然顺利。
Both surprised and joyful, the Great Master, before the Buddha image renewed his vows, and awaited for the Dharma assembly for mindfulness of Buddha to come to the end, before immediately setting off. Even if fires gathered and rivers froze, he was determined to never retreat. Thus, together with a number of those with the same aspiration, they embarked on the journey with inspiration, which did indeed go smoothly.
大历五年（公元 770 年）四月五日，大师等四人到了五台山，蒙佛光照引，寻至大圣竹林寺，看见文殊菩萨与普贤菩萨端坐在讲堂师子宝座上，为众说法，历历可闻。
In the Tang Dynasty’s fifth year (of Emperor Daizhong, in 770), on the fifth day of the fourth month, the Great Master and four others reached the Mountain Of Five Terraces. Receiving illumination of the Buddha’s light for guidance, they searched for and found the ‘Monastery Of The Great Sage’s Bamboo Grove’, where Manjusri Bodhisattva and Universal Virtue Bodhisattva were seen sitting upright upon the lion’s treasure throne, for the assembly speaking the Dharma, which could be heard distinctly.
大师向二大菩萨恭敬顶礼后禀问：「末代凡夫，去圣时遥，知识转劣，垢障尤深，佛性无由显现。佛法浩瀚，未审修行于何法门，最为其要？唯愿大圣，断我疑网。」
After reverently prostrating to the two great Bodhisattvas, the Great Master asked, ‘The Dharma-Ending Age’s ordinary beings, are from the noble ones, distant in time, with knowledge transformed to be lowly, with defilements and obstacles especially deep, with their Buddha-nature unable to appear. As the Buddha’s Dharma doors are vast, and I have yet to examine and cultivate all their practices, for reliance, which Dharma door, is that most essential? I only wish the great noble one(s), can break my doubts‘ web.’
文殊菩萨回答：「汝今念佛，今正是时。诸修行门，无过念佛，供养三宝，福慧双修。此之二门，最为善要。我于过去劫中，因观佛故，因念佛故，因供养故，得一切种智。是故一切诸法，般若波罗蜜，甚深禅定，乃至诸佛，皆从念佛而生。故知念佛，诸法之王。汝当常念无上法王，令无休息。」
Manjusri Bodhisattva answered, ‘You now should practise mindfulness of Buddha, as now is the right time. Of all doors to cultivate practices, nothing surpasses mindfulness of Buddha, and offering to the Triple Gem [i.e. the Buddhas, Dharma and Saṃgha], to cultivate both blessings and wisdom. These two doors, are the most virtuous essentials. I, when within past kalpas, due to contemplation of Buddha thus, due to mindfulness of Buddha thus, due to making of offerings thus, attained all-knowing wisdom [of Buddhas]. Therefore, all Dharma teachings, Prajñā Pāramitā [i.e. Perfection Of Wisdom], extremely profound meditative concentrations, and even all Buddhas, all from mindfulness of Buddha thus arise. Thus know that mindfulness of Buddha, is the King Of All Dharma [Doors]. You should constantly be mindful of this unsurpassable Dharma King, enabling it to never rest.’
大师又问：「当云何念？」
The Great Master again asked, ‘How should I be mindful [of Buddha]?’
文殊菩萨开示：「此世界西，有阿弥陀佛。彼佛愿力不可思议。汝当继念，令无间断。命终之后，决定往生，永不退转。」
Manjusri Bodhisattva taught, ‘From this world, to the West, is Amitā(bha) Buddha (Āmítuófó). That Buddha’s vows’ power is inconceivable. You should continuously be mindful [of his name], enabling it to be without interruption. After life ends, you will definitely be reborn there, to forever not retrogress.’
说后，菩萨为大师摩顶，并为他授记：「汝以念佛故，不久证无上正等菩提。若善男女等，愿疾成佛者，无过念佛，则能速证无上菩提。」
After speaking, the Bodhisattva, for the Great Master, rubbed his crown, and for him conferred this prediction, ‘You, with mindfulness of Buddha thus, not long after, will realise Unsurpassable Right And Equal Bodhi [i.e. awakening of Buddhahood]. If there are good men, women and others, those who aspire to swiftly accomplish Buddhahood, nothing surpasses mindfulness of Buddha, to then be able, to quickly realise Unsurpassable Bodhi.’
语讫，二位大圣互说偈颂。大师恭敬聆听，法喜充满，作礼而退。
Having completed speaking, the two great sages to each other spoke in verse. The Great Master reverently listened, and was filled with Dharma joy, before prostrating as they departed.
顷时，刚才的景物倏然隐去。大师心感悲戚，便在原地立了一块巨石，用资纪念。
In an instant, all in the earlier scene suddenly disappeared. Feeling sorrowful, the Great Master thus, at the original spot erected a giant piece of stone, using it to provide commemoration.
后蒙一老梵僧的劝告，将所见所闻宣示诸道友，并在原地仿建一庄严的寺庙，名为大圣竹林寺。
Later, receiving an old Indian monk’s advice, he shared what he heard with all his Dharma friends, and at the original spot emulated what he saw, by constructing a magnificent monastery, named as the ‘Monastery Of The Great Sage’s Bamboo Grove.’
Namo Amituofo : Translation by Shen Shi’an (as adapted from http://www.donglin.org/zhuting/zuyingzhi/20220104/21200.html)
相关教理
Related Teaching:
过去诸佛，念佛而生
[16] All Past Buddhas From Mindfulness Of Buddha Thus Arise
疾成佛者，无过念佛
To Swiftly Accomplish Buddhahood, Nothing Surpasses Mindfulness Of Buddha
https://purelanders.com/2022/10/24/16-all-past-buddhas-from-mindfulness-of-buddha-thus-arise
