Translations

[7] Seventh Essay On Practices’ Dharma Door: The Buddha Asked Ānanda… 修持法门七:佛问阿难云…

修持法门七
[7] Seventh [Essay On] Practices’ Dharma Door


【佛问阿难云…】
[(The) Buddha Asked Ānanda…]

佛问阿难云:「汝欲见地狱人否?」

[The] Buddha asked Ānanda, ‘[Do] you desire [to] see hell-beings [or] not?’

阿难云:「欲见。」

Ānanda said, ‘[I] desire [to] see [them].’

佛云:「身行恶,口言恶,意念恶,此地狱人也。」盖谓人生善恶,不过身口意三业。

[The] Buddha said, ‘[With the] body doing evil, mouth speaking evil, [and] mind thinking evil, this [is a] hell-being too.’ Because [that] called human life’s good [and] evil, [is] no more than [the] three karmas [of] body, speech [and] mind.

今三业俱恶,是为纯黑业,所以入地狱。若三业俱善,则为纯白业,乃生天堂。若三业中有一业善,则为杂业,亦不入地狱。

Now [with the] three karmas together evil, is as only black karma, therefore falling [into] hell. If [with the] three karmas together good, thus as only white karma, then born [in a] heaven. If [the] three karmas within has one karma good, thus as mixed karma, also not falling [into] hell.

故身、意虽恶,而口念佛名,亦一业善,远胜于三业俱恶。

Thus, [with the] body [and] mind, although evil, yet [with the] mouth reciting [the] Buddha’s name, also [is with] one karma good, [with this] far surpassing of [the] three karmas [being] together evil.

况口念佛时,又能心想佛像,则意业善;端正其身,而手提数珠,则身业善。常能善此三业,以修净土,必上品生。

Moreover, when [with the] mouth reciting [the] Buddha’s [name], also able [to be with the] mind contemplating [the] Buddha’s image, then [is the] mind’s karma good. Uprighting that body, and [with a] hand carrying counting beads, then [is with] body’s karma good. [If] constantly able [to be] good [with] these three karmas, with cultivation [of] Pure Land [practice, this] definitely [attains the] High Grade’s Birth.

[Note: If the mind listens wholeheartedly to the Buddha’s name that is also recited wholeheartedly, the mind’s karma is already good. This is easier to practise than toggling possibly scatteredly, between reciting the Buddha’s name and contemplating the Buddha’s image. If the body is upright when reciting and listening to the Buddha’s name wholeheartedly, even without using prayer beads, the body’s karma is already good. This is easier to practise than toggling possibly scatteredly, between reciting the Buddha’s name and moving beads.]

予尝于镇江闻卖虾者,叫虾一声,而知其三业俱恶。何则?

I, once in Zhènjiāng heard [a] person selling prawn, [with] shouting [to sell the] prawn, [with each] one shout, then knowing his three karmas [are] together evil. Why thus?

身荷虾担,则身业恶;意欲卖虾,则意业恶;口叫卖虾,则口业恶。

[With the] body bearing [the] prawn [to] carry [them, this is] then [with] body’s [physical] karma evil. [With the] mind desiring [to] sell [the] prawn, [this is] then [with] mind’s [mental] karma evil. [With the] mouth shouting [to] sell [the] prawn, [this is] then [with] mouth’s [verbal] karma evil.

是知叫虾一声,而三业俱恶,此佛所谓地狱人也。以此观之,则目前所谓地狱人者多矣,可不畏哉!

[With] this, know [that with] shouting [to sell the] prawn, [with each] one shout, [is] then [with the] three karmas together evil. This [is the] Buddha’s so-called hell-being too. With this contemplating that, then [presently] before [our] eyes, [as] those so-called hell-beings [are] many, how [is this] not fearful!

众生以愚痴不知因果,陷于罪恶,深可怜悯。知其说者,为开导化谕,此名法施。法施为布施之大者,其为福报,岂易量耶?

Sentient beings with ignorance not knowing cause [and] effect, fall into transgressions [and] evils, [to] depths pitiable. Those knowing this speaking, for [them] guiding, transforming [and] instructing, are named [as those giving the] Dharma gift. Those [with the] Dharma gift for giving, [are with] giving of [that] greatest, [with] this becoming blessed rewards, how [can they be] easily measured?

或曰:「人诵佛名,一向称诵,正如呼一人,一向呼之,其人必怒。故一向诵佛名者,未足为善也。」是不然,众生自无始以来, 口业过恶,积如山海。多诵佛名,以涤荡之,犹惧不足,岂可以称呼常人之名为比也?

Perhaps saying, ‘[As a] person reciting [the] Buddha’s name, continuously praising [and] reciting [him, is] just like a person, continuously calling him, that [called] person will [be] angry. Thus, those continuously reciting [the] Buddha’s name, [are] yet [to have] enough doing [of] good.’ [It] is not thus, [as] sentient beings, from beginninglessness since, [have] verbal karma’s transgressions [and] evils, accumulated like mountains [and] oceans. [With] much recitation [of the] Buddha’s name, with [this] washing them off, still fearing [this is] not enough, how can [a] person with praising [and] calling constantly be named for comparison?

况诸佛自开此念佛法门,所以诱掖众生,善其口业,以渐善其身、意。故谓一向诵佛名,未足为善者,世俗之言,非诸佛诱掖众生之言,无足取焉。

Moreover, all Buddhas personally teach this Dharma door [of] mindfulness [of] Buddha, [with] that for guiding [and] supporting sentient beings, [with] good [for] their mouths’ karma, [and] with gradual good [for] their bodies [and] minds. Thus, calling those continuously reciting [the] Buddha’s name, [as] yet [to have] enough doing [of] good, [these are] words of [the] worldly, not words of all Buddhas, [who] guide and] support sentient beings. [Thus, those words] without [that] sufficient [to be] accepted [as true].

宋‧王日休
《龙舒净土文》
第四卷:修持法门十五篇

Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
Fourth Scroll: Fifteen Essays [On] Practices’ Dharma Doors

Namo Amituofo : Translation by Shen Shi’an

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上篇
Previous Essay:

修持法门六:【释迦佛在世时…】
[6] Sixth Essay On Practices’ Dharma Door: [When Śākyamuni Buddha Was In The World…]
https://purelanders.com/2022/01/08/6-sixth-essay-on-practices-dharma-door-when-sakyamuni-buddha-was-in-the-world

下篇
Next Essay:

修持法门八:【全持斋戒…】
[8] Eighth Essay On Practices’ Dharma Door: [Completely Upholding The Purification Precepts…]
https://purelanders.com/2022/01/08/8-eighth-essay-on-practices-dharma-door-completely-upholding-the-purification-precepts

十五篇
Fifteen Essays:

《龙舒净土文》
第四卷:修持法门十五篇
Lóngshū’s Pure Land Text:
[4] Fourth Scroll: Fifteen Essays On Practices’ Dharma Doors
https://purelanders.com/longshu4

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