娑婆苦与极乐乐之比较
[19] Comparison Of [This] Sahā [World’s] Suffering With [The Land Of] Ultimate Bliss’ Bliss
所言信者，须信娑婆实实是苦，极乐实实是乐。
[Of] that spoken Faith, [there] must [be] Faith [that this] Sahā [World] is indeed suffering, [and that the Pure Land Of] Ultimate Bliss is indeed blissful.
婆娑之苦，无量无边。总而言之，不出八苦，所谓生、老、病、死、爱别离、怨憎会、求不得、五阴炽盛。此八种苦，贵极一时，贱至乞丐，各皆有之。
[The] suffering of [this] Sahā [World, is] immeasurable [and] boundless. Generally then speaking of [it, is] not beyond [the] eight sufferings, so-called birth, ageing, sickness, death, separation [from the] beloved, meeting [the] hated, not attaining [the] sought [and] blazing [of the] five aggregates. These eight kinds [of] suffering, [are with those] honoured utmost at the same time, [like with those] lowly until [as] beggars, [with] each all having them.
前七种是过去世所感之果，谛思自知，不须详说，说则太费笔墨。
[The] first seven kinds are those past lives’ connected effects, [with] careful contemplating personally known, not needing [to be] detailedly spoken, [with] speaking then greatly wasting brush [and] ink.
第八五阴炽盛苦，乃现在起心动念，及动作云为，乃未来得苦之因。因果牵连，相续不断。从劫至劫，莫能解脱。
[The] eighth blazing [of the] five aggregates’ suffering, [is] thus present giving rise [to] minds [and] moving thoughts, [with] actions and speech done, thus [as the] causes of future obtaining [of] suffering. [By] cause [and] effect connected, [with] continuity unceasing. From kalpa to kalpa, not able [to be] liberated [from it].
五阴者，即色、受、想、行、识也。色，即所感业报之身。受、想、行、识，即触境所起幻妄之心。
Those five aggregates are the same as form, feelings, perception, mental formation [and] consciousness. Form is the same as that body connected [to] confusions [and] karmas. Feelings, perception, mental formation [and] consciousness, are the same as that arising illusory [and] false mind [when in] contact [with] realms.
由此幻妄身心等法，于六尘境，起惑造业，如火炽然，不能止息，故名炽盛也。
Due [to] these illusory [and] false body [and] mind’s kind [of] dharmas, in [the] six dusts’ realms, giving rise [to] creating [of evil] karmas, like fire burning fiercely, [that is] not able [to] cease, thus named [as] ‘blazing’.
又「阴」者，盖覆义，音义与「荫」同。由此五法，盖覆真性，不能显现。
Also, those ‘aggregates’ [阴], [is with] ‘cover’ [盖覆] [as its] meaning, [its] pronunciation [and] meaning, [is] with ‘cover’ [荫] [the] same. Due [to] these five dharmas, covering true nature, [it is] not able [to] appear.
如浓云蔽日，虽杲日光辉，了无所损，而由云蔽故，不蒙其照。凡夫未断惑业，被此五法障蔽，性天慧日，不能显现，亦复如是。此第八苦，乃一切诸苦之本。
Like thick clouds obscuring [the] sun, although [the] shining sun [is with] light bright, completely without that decreased, yet due [to the] clouds obscuring thus, not receiving its illumination. Ordinary beings yet [to] sever confusions [and evil] karmas, [are] those [by] these five dharmas obstructed, [with their] nature’s sky’s wisdom sun, not able [to] appear, likewise thus. This eighth suffering, thus [is the] root of all suffering.
修道之人，禅定力深，于六尘境界，了无执著，不起憎爱。从此加功用行，进证无生，则惑业净尽，斩断生死根本矣。然此工夫，大不容易，末世之中，得者实难。
Of persons cultivating [the] path, [with] meditative concentration’s power deep, in [the] six dusts’ realms, completely without attachment, not giving rise [to] hatred [and] love. From this [with] additional efforts applied [in] practice, advancing [to] realising non-birth, then [with] confusions [and evil] karmas completely gone, sever [the cycle of] birth [and] death’s root. However, this skill [is] great [and] not easy [to have]. Within this [Dharma]-Ending Age, [to] attain it [is] truly difficult.
故须专修净业，求生极乐，仗佛慈力，往生西方。既得往生，则莲花化生，无有生苦。纯童男相，寿等虚空，身无灾变。老、病、死等，名尚不闻，况有其实？
Thus needing focused cultivation [of] pure karmas, [to] seek birth [in the Land Of] Ultimate Bliss [极乐世界], relying [on the] Buddha’s compassionate power, [to be] reborn [in his] Western [Pure Land (净土)]. Immediately attaining rebirth, then [from] lotus flowers [with] transformed births, not having birth’s suffering. [With] pure youthful male forms, lifespans equal [to] empty space, [and] bodies without catastrophes [and] changes. [Of] ageing, sickness, death [and] others, [their] names [are] also not heard, more less having [their] reality.
追随圣众，亲侍弥陀。水鸟树林，皆演法音，随己根性，由闻而证。亲尚了不可得，何况有怨？
Following [the] noble assembly, [and] personally attending [to Ā]míta[bha Buddha. The] waters, birds, trees [and] groves, all expound [the] Dharma’s sounds, according [to] one’s root nature, due [to that] heard then realising. Personally also understanding [what] cannot [be] attained, much less having resentment.
思衣得衣，思食得食，楼阁堂舍，皆是七宝所成，不假人力，唯是化作。则翻娑婆之七苦，以成七乐。
Thinking [of] clothing getting clothing, thinking [of] food getting food. Towering pavilions, halls [and] abodes, are all [with the] seven treasures those composed, not needing human efforts, [they] are only [with] manifestations produced. Then turning over [the] seven sufferings of [this] Sahā [World], with [them] becoming seven blisses.
至于身则有大神通，有大威力，不离当处，便能于一念中，普于十方诸佛世界，作诸佛事，上求下化。
As for [the] body, then having great supernormal [powers], having great mighty power, not departing [from] that place, then able [to], within one thought, universally in [the] ten directions’ all Buddha worlds, do all Buddha practices, [of] higher seeking [and] lower transforming.
心则有大智慧，有大辩才，于一法中，遍知诸法实相，随机说法，无有错谬。虽说世谛语言，皆契实相妙理。
[The] mind then has great wisdom, has great eloquence, within one Dharma [Door], knowing all dharmas’ true form, according [to] capacities speaking [the] Dharma, without having mistakes. Although speaking worldly truths’ words, all agree [with] true form’s wonderful principles.
无五阴炽盛之苦，享身心寂灭之乐。故经云：「无有众苦，但受诸乐，故名极乐」也。娑婆之苦，苦不可言。极乐之乐，乐莫能喻。
Without suffering of [the] five aggregates blazing, enjoying bliss of [the] body [and] mind’s stillness [and] cessation. Thus [does the Āmíta(bha)] Sūtra《阿弥陀经》say, ‘without all [kinds of] suffering, only receive all [kinds of] bliss, [it is] thus named “Ultimate Bliss”.’ [The] suffering of [this] Sahā [World, is] suffering [that] cannot [be] spoken. [The] bliss of Ultimate Bliss, [is] bliss [that is] not able [to be] explained.
深信佛言，了无疑惑，方名真信。切不可以凡夫外道知见，妄生猜度，谓净土种种不思议胜妙庄严，皆属寓言，譬喻心法，非有实境。若有此种邪知谬见，便失往生净土实益。其害甚大，不可不知。
[With] profound Faith [in the] Buddha’s words, completely without doubts [and] confusions, [is] then named [as] true Faith. [There] absolutely must not [be] with ordinary beings [and] external paths’ knowledge [and] views, [to] falsely give rise [to] conjectures, calling [the] Pure Land’s all kinds [of] inconceivable supreme wonderful adornments, [to] all belong [to] fables [and] analogies [of the] mind’s dharmas, [to] not have [its] true realm. If having this kind [of] evil knowledge [and] wrong views, then losing rebirth [in] Pure Land’s true benefits. These harms [are] extremely great, [that] cannot [be] not known.
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）：与陈锡周书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Letter For Chén Xīzhōu;
印光大师文钞菁华录（第十九则）：二、诫信愿真切：甲、示真信切愿（第一则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (19th Short Section): 2nd [Chapter]: Admonishment [For] Faith [And] Aspiration [To Be] True [And] Sincere: First, Guidance [On] True Faith [And] Sincere Aspiration (1st Short Section)
[Ref: #19 / 2.1.1]
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
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