唐睦州僧少康
[13] Táng [Dynasty’s] Mùzhōu’s Monastic Shǎokāng
少康,贞元初,至洛下白马寺,见殿中文字累放光明,探取之,乃善导《西方化导文》也。
Shǎokāng, [in] Zhēnyuán’s first [year] [i.e. 785 C.E.], arrived [at] Luòxià’s Báimǎ [i.e. White Horse] Monastery. Seeing [the] hall within [with] writings continuously emitting bright light, probing [to] obtain it, [it was] then [Great Master] Shàndǎo’s ‘Text [For] Transformative Guidance [To Reach The] Western [Pure Land].’
康曰:「若于净土有缘,当使此文再发光明。」言未已, 光乃闪烁。
Kāng said, ‘If with [the] Pure Land having affinity, [then] should this text [be] caused [to] again emit bright light.’ [With] words yet ended, light thus twinkled.
遂至长安善导影堂,大陈荐献。善导于空中曰:「汝依吾事,利乐有情,则汝之功,同生安养。」
Thereupon, arriving [at] Cháng’ān’s Shàndǎo’s Patriarch Hall, [he] arranged [to] make great offerings. Shàndǎo within [the] sky said, ‘You, relying [on] my practice, [to] benefit [and being] joy [to] sentient [beings], then [with] your merits, [will be] together born [in the Land Of] Nurturing Peace.’
又逢一僧谓曰:「汝欲化人,当往新定。」言讫而隐。
Also encountering a monastic, [who] said, ‘You, desiring [to] transform people, should go towards Xīndìng.’ [With these] words completed, [he] then disappeared.
新定,今严州也。至彼,人尚无识者。康乃乞钱诱小儿,与之约曰:「阿弥陀佛是汝本师,能念一声,与汝一钱。」
Xīndìng, [is] today’s Yánzhōu. Arriving there, [he was with] people still without those recognising [him]. Kāng thus gave money [to] entice small children, with them [making an] agreement, saying, ‘Āmítuófó [i.e. Amitā(bha) Buddha] is your Fundamental Teacher. [If] able [to] recite [his name] one time, [I will] give you one qián. [i.e. With one qián (or coin) being one-tenth of a tael.]
[Note 1: Technically, Śākyamuni Buddha (释迦牟尼佛) is our Fundamental Teacher, through whom we learnt about Amitābha Buddha. However, the Buddha whose related teachings we practise the most, whom we aspire to meet the most can also be regarded as our Fundamental Teacher. As the Dharma Master first taught the children about Amitābha Buddha, in this sense, he was indeed their Fundamental Teacher. Could the Dharma Master also be hinting that he is his manifestation, there to teach them in person?]
小儿务得其钱,随声念之。后月余,小儿念佛求钱者众。
Small children sought [to] attain his qiáns, [as they] followed [the] sound [of the Buddha’s name to] recite it. Later, after [that] month, those small children [who] recited [the] Buddha[‘s name to] seek qiáns [became] many.
康乃云:「念佛十声,乃与尔钱。」
Kāng thus said, ‘[If] reciting [the] Buddha[‘s name] ten times, then giving you [one] qián.’
小儿从之。如此一年,无长少贵贱,凡见康者,则称阿弥陀佛。以故念佛之人,盈于道路。
Small children followed him. Like this [for] one year, regardless [of the] elderly [or] young, honoured [and] lowly, all those [who] saw Kāng, then chanted ‘Āmítuófó’. Therefore, people who recited [the] Buddha[‘s name] filled [the] paths [and] roads.
[Note 2: The Dharma Master used great skilful means, by first using small and economical worldly gains to encourage the young to take up the simple yet profound spiritual practice of reciting the Buddha’s name, who then spread his name to more children, who also spread his name to their parents, the adults, thus propagating his name to everyone.]
后康于乌龙山建净土道场,筑坛三级,聚人午夜行道。康升坐,令人面西。
Later, Kāng at Mount Wūlóng built [a] Pure Land place [for realising the] path, constructing [an] altar [with] three levels, assembling people [at] midnight [to] practise [the] path. [With] Kāng ascending [his] seat, [he] led [the] people [to] face [the] West.
康先倡阿弥陀佛,次众人和之。康倡时,众见一佛从其口出。连倡十声,则有十佛,若联珠状。
Kāng first [recited] aloud ‘Āmítuófó’, next [with] everyone harmonising with him. When Kāng recited aloud, all [would] see one Buddha from his mouth emerging. Continuously reciting ten recitations, then having ten Buddhas, like [a] string [of] beads [in] shape.
康云:「汝见佛否?如见佛者,决生净土。」
Kāng said, ‘[Do] you see [the] Buddha or not? If [there are] those seeing [the] Buddha, [they will] definitely [be] born [in his] Pure Land.’
其礼佛人数千,亦有竟不见者。后嘱众人:「当于安养起增进心,于阎浮提生厌离心。」
Those people prostrating [to the] Buddha numbered thousands, also having those completely not seeing it. [He] later instructed everyone, ‘[You] should for [the Land Of] Nurturing Peace, give rise [to the] mind [of] increased diligence, [and] for Jambudvīpa, give rise [to the] mind [of] revulsed renunciation.’
又云:「汝等此时能见光明,真我弟子。」遂放异光数道而亡。
Also saying, ‘You [and] others, [at] this moment able [to] see bright light, [are] truly my disciples.’ Thereupon emitting extraordinary light [of] several rays, [he] then departed.
宋‧王日休
《龙舒净土文》
第五卷: 感应事迹三十篇
Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
Fifth Scroll: Thirty Essays [On] Deeds [Of] Connection [And] Response
Namo Amituofo : Translation by Shen Shi’an
相关教理
Related Teachings:
上篇
Previous Essay:
唐真州僧自觉
[12] Táng Dynasty’s Zhēnzhōu’s Monastic Zìjué
https://purelanders.com/2022/01/26/12-tang-dynastys-zhenzhou-monastic-zijue
下篇
Next Essay:
唐并州僧惟岸
[14] Táng Dynasty’s Bìngzhōu’s Monastic Wéi’àn
https://purelanders.com/2022/01/27/14-tang-dynastys-bingzhou-monastic-weian
三十篇
Thirty Essays:
《龙舒净土文》
第五卷:感应事迹三十篇
Lóngshū’s Pure Land Text:
[5] Fifth Scroll: Thirty Essays On Deeds Of Connection And Response
https://purelanders.com/longshu5
相关传记
Related Biographies:
中国净土宗二祖善导大师传
Biography Of The Second Patriarch Of The Chinese Pure Land Tradition Great Master Shàndǎo
https://purelanders.com/2017/11/biography-of-the-second-patriarch-of-the-chinese-pure-land-tradition-great-master-shandao
中国净土宗五祖少康大师传
Biography Of The Fifth Patriarch Of The Chinese Pure Land Tradition Great Master Shǎokāng
https://purelanders.com/2018/02/biography-of-the-fifth-patriarch-of-the-chinese-pure-land-tradition-great-master-shaokang