..续本文上一页 profusion ... after death, the body swelling up and rotting away, with flesh and bones in disarray ...).
纵使妻房。不能顿断。渐渐生厌。作七种不净观。一者。观此淫欲身。从贪爱烦恼生。即是种子不净。二者。父母交会之时。赤白和合。即是受生不净。三者。母胎中在生藏下。居熟藏上。即是住处不净。四者。在母胎时。唯食母血。即是食啖不净。五者。日月满足。头向产门。脓血俱出。臭秽狼藉。即是初生不净。六者。薄皮覆上。其内脓血遍一切处。即是举体不净。七者。乃至死后胮胀烂坏。骨肉纵横。狐狼食啖。即是究竟不净。
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.
自身既尔。他身亦然。所爱境界。男女身等。深生厌离。常观不净。若能如此。观身不净之者。淫欲烦恼。渐渐减少。
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.
又作十想等观。广如经说。
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.
又发愿。愿我永离。三界杂食。臭秽脓血不净。耽荒五欲。男女等身。愿得净土。法性生身。
This constitutes a general discussion of the practice of disgust.
此谓厌离行。
B) There are, in general, two aspects to making the joyous vow of “rescuing oneself and others”.
二明欣愿行者。复有二种。
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。观彼净土。庄严等事。欣心愿求。明往生意者。所以求生净土。为欲救拔。一切众生苦故。即自思忖。我今无力。若在恶世。烦恼境强。自为业缚。沦溺三涂。动经劫数。如此轮转。无始已来。未曾休息。何时能得。救苦众生。为此求生净土。亲近诸佛。若证无生忍。方能于恶世中。救苦众生。
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.”
故往生论云。言发菩提心者。正是愿作佛心。愿作佛心者。则是度众生心。度众生心者。则是摄众生生佛国心。
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.
又愿生净土须具二行。一者。必须远离三种障菩提门法。二者。须得三种顺菩提门法。
What are the three things that hinder enlightenment
何者为三种障菩提法。
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。依智慧门。不求自乐。远离我心贪着自身故。
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。依慈悲门。拔一切众生苦。远离无安众生心故。
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.
三者。依方便门。当怜悯一切众生。欲与其乐。远离恭敬供养自身心故。
Once he has abandoned these three hindrance…
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