..續本文上一頁 profusion ... after death, the body swelling up and rotting away, with flesh and bones in disarray ...).
縱使妻房。不能頓斷。漸漸生厭。作七種不淨觀。一者。觀此淫欲身。從貪愛煩惱生。即是種子不淨。二者。父母交會之時。赤白和合。即是受生不淨。叁者。母胎中在生藏下。居熟藏上。即是住處不淨。四者。在母胎時。唯食母血。即是食啖不淨。五者。日月滿足。頭向産門。膿血俱出。臭穢狼藉。即是初生不淨。六者。薄皮覆上。其內膿血遍一切處。即是舉體不淨。七者。乃至死後胮脹爛壞。骨肉縱橫。狐狼食啖。即是究竟不淨。
Our own bodies being thus, the bodies of others are likewise. If we constantly meditate on these seven impurities, we will develop disgust toward those male and female forms which ordinary people judge handsome and beautiful. The flames of lust will thus gradually diminish.
自身既爾。他身亦然。所愛境界。男女身等。深生厭離。常觀不淨。若能如此。觀身不淨之者。淫欲煩惱。漸漸減少。
If, in addition, we can practice the meditations on the Nine Kinds Of Foulness, (e.g. meditation on the fresh corpse, the bloated corpse, the bleeding and oozing corpse, the skeleton ... and other progressive stages of decay of the human body after death), so much the better.
又作十想等觀。廣如經說。
We should also vow to be forever free from rebirth in a deluded, impure male or female body in the Triple Realm, eating a hodgepodge of foods, and aspiring instead to be endowed with a Pure Land Dharma Nature body.
又發願。願我永離。叁界雜食。臭穢膿血不淨。耽荒五欲。男女等身。願得淨土。法性生身。
This constitutes a general discussion of the practice of disgust.
此謂厭離行。
B) There are, in general, two aspects to making the joyous vow of “rescuing oneself and others”.
二明欣願行者。複有二種。
1) The practitioner should clearly realize the goal of rebirth – which is to seek escape from suffering for himself and all sentient beings. He should think thus: “My own strength is limited, I am still bound by karma; moreover, in this evil, defiled life, the circumstances and conditions leading to afflictions are overpowering. That is why other sentient beings and myself are drowning in the river of delusion, wandering along the evil paths from time immemorial. The wheel of birth and death is spinning without end; how can I find a way to rescue myself and others in a safe, sure manner
“There is but one solution: it is to seek rebirth in the Pure Land, draw close to the Buddhas and Bodhisattvas, and, relying on the supremely auspicious environment of that realm, engage in cultivation and attain the Tolerance of Non-Birth. Only then can I enter the evil world to rescue sentient beings.”
一者。先明求往生之意。二者。觀彼淨土。莊嚴等事。欣心願求。明往生意者。所以求生淨土。爲欲救拔。一切衆生苦故。即自思忖。我今無力。若在惡世。煩惱境強。自爲業縛。淪溺叁塗。動經劫數。如此輪轉。無始已來。未曾休息。何時能得。救苦衆生。爲此求生淨土。親近諸佛。若證無生忍。方能于惡世中。救苦衆生。
The Treatise on Rebirth states: “To develop the Bodhi Mind is precisely to seek Buddhahood; to seek Buddhahood is to develop the Mind of rescuing sentient beings; and the Mind of rescuing sentient beings is none other than the Mind that gathers in all beings and helps them achieve rebirth in the Pure Land.”
故往生論雲。言發菩提心者。正是願作佛心。願作佛心者。則是度衆生心。度衆生心者。則是攝衆生生佛國心。
Moreover, to ensure rebirth, we should perfect two practices: abandoning the three things that hinder enlightenment and abiding by the three things that foster enlightenment.
又願生淨土須具二行。一者。必須遠離叁種障菩提門法。二者。須得叁種順菩提門法。
What are the three things that hinder enlightenment
何者爲叁種障菩提法。
First, the Mind of seeking our own peace and happiness, ego-grasping and attachment to our own bodies. The practitioner should follow the path of wisdom and leave all such thoughts far behind.
一者。依智慧門。不求自樂。遠離我心貪著自身故。
Second, the Mind of abandoning and failing to rescue sentient beings from suffering. The practitioner should follow the path of compassion and leave all such thoughts far behind.
二者。依慈悲門。拔一切衆生苦。遠離無安衆生心故。
Third, the Mind of exclusively seeking respect and offerings, without seeking ways to benefit sentient beings and bring them peace and happiness. The practitioner should follow path of expedients and leave all such thoughts far behind.
叁者。依方便門。當憐憫一切衆生。欲與其樂。遠離恭敬供養自身心故。
Once he has abandoned these three hindrance…
《淨土十疑論 Ten Doubts about Pure Land》全文未完，請進入下頁繼續閱讀…