[15] 净土宗形成之简介
Brief Introduction [To] Formation [Of The] Pure Land Tradition
溯自大教东来，远公大师，遂以此为宗。
Going upstream, since [the] great teachings [to the] East came, [the] Honourable [Great Master Huì]yuǎn [慧远大师] [i.e. Pure Land Tradition’s First Patriarch Great Master Huìyuǎn (净土宗初祖慧远大师)] [was] thereupon with this [Pure Land Dharma Door] as [a] tradition.
初与同学慧永，欲往罗浮，以为道安法师所留。
First with [his] classmate [Great Master] Huìyǒng [慧永大师], [he] desired [to go] towards [Mount] Luófú, yet by Dharma Master Dào’ān that retained.
永公遂先独往，至浔阳，刺史陶范，景仰道风，乃创西林寺以居之，是为东晋孝武帝太元二年丁丑岁也。
[The] Honourable [Great Master Huì]yǒng thereupon [went] towards [it] alone first. Arriving [at] Xúnyáng, [the] Regional Inspector Táo Fàn, admiring [his] path’s style, thus established Xīlín Monastery, with [him] residing there. This was [in the] Eastern Jìn [Dynasty’s] Emperor Xiàowǔ’s Tàiyuán [reign’s] second year’s Dīngchǒu year [377 C.E.].
至太元九年甲申，远公始来庐山。初居西林，以学侣浸众，西林隘莫能容。刺史桓伊，乃为创寺于山东，遂号为东林。
Arriving [at] Tàiyuán [reign’s] ninth Jiǎshēn year [384 C.E.], [the] Honourable [Great Master Huì]yuǎn began [to] come [to] Mount Lú. First residing [at] Xīlín [Monastery] [i.e. Western Forest Monastery: 西林寺], with learning companions gradually many, [as] Xīlín [Monastery was] confined, [it was] not able [to] shelter [them. The] Regional Inspector Huán Yī, thus for [them] established [a] monastery in [the] mountain’s East, thereupon naming [it] as Dōnglín [Monastery] [i.e. Eastern Forest Monastery: 东林寺].
至太元十五年庚寅，七月二十八日，远公乃与缁素一百二十三人，结莲社念佛，求生西方。命刘遗民作文勒石，以明所誓。而慧永法师，亦预其社。
Arriving [at] Tàiyuán [reign’s] fifteenth Gēngyín year [390 C.E.], [on the] seventh month’s twenty-eighth day, [the] Honourable [Great Master Huì]yuǎn thus with monastics [and] laypersons [of] one hundred [and] twenty-three persons, formed [a] lotus society [for] mindfulness [of] Buddha, [to] seek birth [in the] Western [Pure Land Of Ultimate Bliss] [西方极乐世界]. [He] ordered Liú Yímín [to] compose text [for] engraving [on] stone, with [it for] explaining that vowed. And Dharma Master Huìyǒng, also participated in this society.
永公居西林，于峰顶别立茅室，时往禅思。至其室者，辄闻异香，因号香谷，则其人可思而知也。
[The] Honourable [Great Master Huì]yǒng resided [at] Xīlín [Monastery]. At [its] peak, [he] separately erected [a] thatched hut, often [going] towards [it for] meditation [and] contemplation. Those arriving [at] this hut, always smelled extraordinary fragrance. Because [of this, it was] named [as] Fragrant Valley. Then, this person’s [state], can [be] contemplated then known.
当远公初结社时，即有一百二十三人，悉属法门龙象，儒宗山斗，由远公道风遐播，故皆群趋而至。
When [the] Honourable [Great Master Huì]yuǎn first formed [the] society, [there] were then one hundred [and] twenty-three persons, all belonging [to the] Dharma Door’s dragons [and] elephants. [With] great Confucian scholars [like] Mount [Tài and the Northern Dipper [泰山北斗] [i.e. eminent leading lights], due [to the] Honourable [Great Master Huì]yuǎn’s path’s style, [which to] afar spread, [they] thus all flocked [and] hastened, [to] then arrive.
若终公之世，三十余年之内，其入莲社而修净业，蒙接引而得往生者，则多难胜数也。
Thus, [by the] end of [the] Honourable [Great Master’s] life, within that [of] more [than] thirty years, those entering [the] lotus society and cultivating pure karmas, [and] those receiving reception [and] guidance, then attaining rebirth [in Pure Land], [were] then many [and] difficult [to be] completely counted.
自后，若昙鸾、智者、道绰、善导、清凉、永明，莫不以此自行化他。
From [this] after, like [Great Masters] Tánluán, Zhìzhě, Dàochuò, Shàndǎo, Qīngliáng [and] Yǒngmíng, none [were] not with this [for] personal practice [and] transforming others.
昙鸾著《往生论注》，妙绝古今。
[Great Master] Tánluán wrote ‘Rebirth Treatise’s Commentary’, [which is with] wonders utmost [in] ancient [and] modern [times].
智者作《十疑论》，极陈得失；著《观经疏》，深明谛观。
[Great Master] Zhìzhě composed [the] ‘Treatise [On] Ten Doubts [About] Pure Land’《净土十疑论》, [which to the] utmost stated [the] advantages [of reaching Pure Land and the] disadvantages [of not reaching Pure Land, and] wrote [the] ‘Contemplation Sūtra’s Commentary’, [to] profoundly explain [its] truths [and] contemplations.
[Great Master] Dàochuò spoke [the] ‘Pure Land [Tradition’s] Three Sūtras’, close [to] two hundred times.
善导疏《净土三经》，力劝专修。
[Great Master] Shàndǎo [i.e. Pure Land Tradition’s Second Patriarch Great Master Huìyuǎn (净土宗二祖善导大师)] commented [on the] ‘Pure Land [Tradition’s] Three Sūtras’, [to] diligently encourage focused cultivation.
清凉疏《行愿品》，发挥究竟成佛之道。
[The National Teacher] Qīngliáng [清凉国师] commented [on the] ‘Practices [And] Vows Chapter’, [to] bring out [the] complete path of Buddhahood.
[Great Master] Yǒngmíng [i.e. Pure Land Tradition’s Sixth Patriarch Great Master Yǒngmíng (净土宗六祖永明大师)] spoke [the] ‘Four[fold] Explanations’, [to] directly point [to the] Dharma [Door] of complete liberation [in this] immediate life.
自昔诸宗高人，无不归心净土。唯禅宗诸师，专务密修，殊少明阐。自永明倡导后，悉皆显垂言教，切劝修持矣。
From [the] past, all traditions’ high[ly capable] persons, [were] without [those] not returning [their] minds [to] Pure Land. Only [the] Chán Tradition’s many masters, [had] focused striving [with] secret cultivation [for Pure Land, with] very few clearly explaining [it]. From [Great Master] Yǒngmíng’s leading [and] advocating after, all clearly handed down spoken teachings, [to] sincerely encourage [its] practice.
故死心新禅师《劝修净土文》云：「弥陀甚易念，净土甚易生。」
Thus, Chán Master Sǐxīn [Wù]xīn’s [死心悟新禅师] ‘Encouragement [To] Cultivate [For] Pure Land’s Text’ says, ‘”[Ā]mítuó[fó]” [i.e. Amitā(bha) Buddha (阿弥陀佛)] [is] extremely easy [to] recite, [and his] Pure Land [is] extremely easy [to be] born [in].’
又云：「参禅人正好念佛，根机或钝，恐今生未能大悟，且假弥陀愿力，接引往生。」
Also saying, ‘Persons contemplating Chán [are] just right [for] mindfulness [of] Buddha. [With] root capacities perhaps dull, fearing [that in] this life, yet able [to have] great awakening, [they] should depend on [Ā]mítuó[fó]’s vows’ power, [to be] received [and] guided [for] rebirth [in his Pure Land].’
又云：「汝若念佛，不生净土，老僧当堕拔舌地狱。」
Also saying, ‘You, if mindful [of the] Buddha, [are] not born [in his] Pure Land, [this] old monastic will fall [into the] Tongue-pulling Hell.’
真歇了禅师《净土说》云：「洞下一宗，皆务密修，其故何哉？良以念佛法门，径路修行，正按大藏，接上上器，傍引中下之机。」
Chán Master Zhēnxiē Liǎo[qīng]’s [真歇了清禅师] ‘Pure Land Teachings’ says, ‘[Those] under [Cáo]dòng, [this] one tradition [曹洞宗], all strive [with] secret cultivation [for Pure Land]. What [is] this thus? [This is] really because [the] Dharma Door [Of] Mindfulness [Of] Buddha’s path [of] cultivating practice, precisely accords [with the] Great Treasury [Of Sūtras] [大藏经], connects upwards [to those with] high capacity, [and] everywhere guides those [with] middle [and] low capacities.’
又云：「宗门大匠，已悟不空不有之法，秉志孜孜于净业者，得非净业见佛，尤简易于宗门乎？」
Also saying, ‘[As the] Chán Door’s greatly skilled [ones, who have] already awakened [to the] Dharma of not emptiness [and] not existence, [are still] those maintaining aspirations [with] diligence for [cultivating] pure karmas, [it] must be [that with] pure karmas [for] seeing [the] Buddha, [is] especially easier than [with the] Chán Door.’
又云：「乃佛乃祖，在教在禅，皆修净业，同归一源。入得此门，无量法门，悉皆证入。」
Also saying, ‘Thus Buddhas [and] thus Patriarchs, in [the] teachings [and] in [the] essentials, all cultivated pure karmas, together [for] returning [to the] one source. Entering [and] attaining this door, [is with] immeasurable Dharma Doors, all realised [and] entered.’
长芦颐禅师，结莲华胜会，普劝道俗，念佛往生，感普贤、普慧二菩萨梦中求入胜会，遂以二菩萨为会首。
Chán Master Chánglú [Zōng]yí [长芦宗颐禅师] formed [a] lotus flower grand assembly, [and] universally encouraged monastics [and] laypersons, [to practise] mindfulness [of] Buddha [for] rebirth [in Pure Land. This] connected [to] Universal Virtue [and] Universal Wisdom, [these] two Bodhisattvas, [who] within [a] dream, sought [to] enter [the] grand assembly. Thereupon, with [the] two Bodhisattvas as [the] assembly’s foremost [ones].
足见此法，契理契机，诸圣冥赞也。
[These are] enough [for] seeing [that] this Dharma [Door], according [with] principles [and] according [with] capacities, [is that which] all noble [ones] secretly praise.
当宋太、真二宗之世，省常法师，住持浙之昭庆，慕庐山远公之道，结净行社。
During [the] reign of [the] Sòng [Dynasty’s] two [Emperors], Tàizōng [太宗] [and] Zhēnzōng [真宗], Dharma Master Xǐngcháng [i.e. Pure Land Tradition’s Seventh Patriarch Great Master Xǐngcháng (净土宗七祖省常大师)], [the] Abbot [at] Zhāoqìng [Monastery] [昭庆寺] of Zhè[jiāng] [浙江], admired [the] path of Mount Lú’s Honourable [Great Master Huì]yuǎn, [and] formed Pure Practices’ Society.
而王文正公旦，首先归依，为之倡导。凡宰辅伯牧，学士大夫，称弟子而入社者，有百二十余人，其沙门有数千，而士庶则不胜计焉。
And Wáng Dàn Duke Wénzhèng [王旦（文正公）] [was the] first [to] take refuge, for it leading [and] advocating. All chancellors, governors [and] scholar-officials, those calling [themselves to be] disciples then entering [the] society, had more than [one] hundred [and] twenty persons, [with] those Śramaṇas, having several thousand, and common people then, [who] cannot [be] completely counted.
后有潞公文彦博者，历仕仁、英、神、哲四朝，出入将相五十余年，官至太师，封潞国公。平生笃信佛法，晚年向道益力，专念阿弥陀佛，晨夕行坐，未尝少懈。
Later having that Duke Lù Wén Yànbó, [who] previously served in governments [of the] Rén, Yīng, Shén [and] Zhé, [these] four dynasties, outside [and] inside [as] general [and] minister [for] more than fifty years, [with his] office arriving [at] Grand Preceptor, conferred [as] Duke Lùguó. Throughout [his] life, [he had] deep faith [in the] Buddha’s Dharma. [In his] remaining years, towards [the] path, [he] increased [his] diligence, [with] focused recitation [of] Āmítuófó, [from] morning [to] evening, [when] walking [and] sitting, not yet once decreasing [this to be] lax.
与净严法师，于京师结十万人求生净土会，一时士大夫多从其化。有颂之者曰：「知君胆气大如天，愿结西方十万缘，不为自身求活计，大家齐上渡头船。」寿至九十二，念佛而逝。
With Dharma Master Jìngyán, in [the] capital city, [they] formed [with a] hundred thousand persons, [an] assembly [for] seeking birth [in] Pure Land. [At] one time, many scholar-officials followed him [to be] transformed. [There] is praise of him [which] says, ‘[The] knowledgeable lord, [with] courage great like [the] sky, aspired [to] form [with the] Western [Land Of Ultimate Bliss, a] hundred thousand affinities. Not for himself seeking [a] way of making a living, [for] everyone [to] equally ascend [the] ferry crossing point’s ship.’ [With] lifespan until ninety-two, [with] mindfulness [of] Buddha, [he] then departed.
元明之际，则有中峰、天如、楚石、妙叶，或为诗歌，或为论辩，无不极阐此契理契机、彻上彻下之法。而莲池、幽溪、蕅益，尤为切挚诚恳者。
During [that] time of [the] Yuán [and] Míng [Dynasties], then having [Great Masters] Zhòngfēng, Tiānrú, Chǔshí [and] Miàoyè, perhaps by poems [and] songs, or by discussions [and] debates, without [those] not utmost explaining this Dharma [Door], that accords [with] principles [and] accords [with] capacities, [which] penetrates [from the] top [and] penetrates [to the] bottom. Moreover, those [Great Masters] Liánchí [i.e. Pure Land Tradition’s Eighth Patriarch Great Master Liánchí (净土宗八祖莲池大师)], Yōuxī [and] Ǒuyì [i.e. Pure Land Tradition’s Ninth Patriarch Great Master Ǒuyì (净土宗九祖蕅益大师)], [were] especially sincere [and] earnest.
清则梵天思齐、红螺彻悟，亦复力宏此道。其梵天《劝发菩提心文》，红螺《示众法语》，皆可以继往圣、开来学，惊天地、动鬼神。
[The] Qīng [Dynasty’s] Fàntiān [Monastery’s] [梵天寺] [Great Master] Sīqí [思齐大师] [i.e. Pure Land Tradition’s Eleventh Patriarch Great Master Xǐng‘ān (净土宗十一祖省庵大师)], [and] Hóngluó [Monastery’s] [红螺寺] [Great Master] Chèwù [i.e. Pure Land Tradition’s Twelfth Patriarch Great Master Chèwù (净土宗十二祖彻悟大师)],, also again diligently propagated this path. That Fàntiān [Monastery was with] ‘Essay [On] Exhortation [To] Give Rise [To The] Bodhi Mind’, [and] Hóngluó [Monastery was with] ‘Teachings [For The] Assembly’s Dharma Words’, [with which] all can follow past noble [ones, and] inspire future learning [ones], surprise [the] heavens [and] earth, move ghosts [and] gods.
学者果能依而行之，其谁不俯谢娑婆，高登极乐？为弥陀之弟子，作海会之良朋乎！
Those learning, if able [to] rely [on this] and practise this, which [of] those [will] not look down [on and] bid farewell [to this] Sahā [World, to] highly ascend [on the Land Of] Ultimate Bliss? Become disciples of [Ā]mítuó[fó, and] become good friends of [the] ocean-[wide] assembly!
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（正编）：青莲寺念佛宣言书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Qīnglián [Blue Lotus] Monastery’s Mindfulness [Of] Buddha’s Declaration;
印光大师文钞菁华录（第十五则）：一、赞净土超胜（第十五则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (15th Short Section): 1st [Chapter]: Praise [Of The] Pure Land [Dharma Door Being] Transcendental [And] Supreme (15th Short Section)
[Ref: #15 / 1.15]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
https://purelanders.com/jinghualu
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