安樂集 1.102

1.102

第一、辨難行道、易行道者。於中有二：一、出二種道；二、問答解釋。余既自居火界，實想懷怖。仰惟大聖三車招慰，且羊、鹿之運，權息未達，佛訶邪執障上求菩提，縱後迴向，仍名迂迴。若徑攀大車，亦是一途。只恐現居退位，嶮徑遙長，自德未立，難可昇進。是故龍樹菩薩云：「求阿毘跋致有二種道：一者、難行道；二者、易行道。」言難行道者，謂在五濁之世，於無佛時求阿毘跋致為難。此難乃有多途，略述有五。何者？一者、外道相善，亂菩薩法；二者、聲聞自利，障大慈悲；三者、無顧惡人，破他勝德；四者、所有人、天顛倒善果，壞人梵行；五者、唯有自力，無他力持。如斯等事，觸目皆是。譬如陸路步行則苦，故曰難行道。言易行道者，謂以信佛因緣，願生淨土，起心立德，修諸行業，佛願力故，即便往生。以佛力住持，即入大乘正定聚；正定聚者，即是阿毘跋致不退位也。譬如水路乘船則樂，故名易行道也。

First, as for distinguishing the difficult path and the easy path, within this there are two parts: first, setting forth the two paths; second, explaining through questions and answers. As I myself reside in the realm of fire, my actual thoughts harbor dread. Revering the Great Sage's consolation with the three carts: moreover, the conveyance of sheep and deer represents provisional resting places where one has not yet arrived, and the Buddha rebuked perverse clinging that obstructs the upward pursuit of bodhi; even if one redirects merit later, it is still called roundabout. If one directly clambers into the great cart, that is also one way. One only fears that presently dwelling in the stage of retrogression, the perilous path being distant and long, and one's own virtues not yet established, it is difficult to ascend and advance. Therefore Bodhisattva Nāgārjuna said: 'There are two paths for seeking avaivartika: first, the difficult path; second, the easy path.' The difficult path means seeking avaivartika in the world of five defilements at a time when there is no Buddha is difficult. This difficulty has many avenues, but briefly stated there are five. What are they? First, the apparent good of non-Buddhists throws the bodhisattva's Dharma into disorder; second, the self-benefit of śrāvakas obstructs great compassion; third, reckless evil persons destroy others' superior virtues; fourth, whatever inverted good results of humans and devas destroy people's pure conduct; fifth, there is only self-power and no upholding by other-power. Matters such as these meet the eye everywhere. For instance, traveling on foot by land is painful; hence it is called the 'difficult path.' The easy path means that by the cause and condition of having faith in the Buddha, one vows to be reborn in the Pure Land, gives rise to the aspiration, establishes virtue, and cultivates various karmic practices; due to the power of the Buddha's vow, one immediately attains rebirth. Upheld by the Buddha's power, one immediately enters the Mahāyāna samyaktva-niyata-rāśi; the samyaktva-niyata-rāśi is none other than the stage of avaivartika non-retrogression. For instance, traveling by boat on water is pleasant; hence it is called the 'easy path.'"