淨土十疑論 1.49

1.49

人心無常，法亦無定，心法萬差，其本在此。信此則遍信，《華嚴》所以說十信；疑此則遍疑，智者所以說十疑。出疑入信，一入永入，不離於此，得究竟處。淨土者，究竟處也，此處有說法之主名無量壽。此佛說法，未嘗間斷。疑障其耳，則聾而不聞；疑障其心，則昧而不覺，不聞、不覺，安住惡習，讚歎不念，隨喜麁心，妄指蓮胞，以為虛誕。終不自念，此分段身，從何而得？自何而來？胎獄穢濁，真實安在？信憑業識，自隔真際，於一幻境，非彼執此，生生不靈，永絕聖路。

The human mind is inconstant, and phenomena too have no fixed nature; mind and phenomena have ten thousand disparities, whose root lies right here. Believing in this, one has universal faith—this is why the Avataṃsaka speaks of the ten faiths. Doubting this, one has universal doubt—this is why Master Zhizhe spoke of the ten doubts. Leaving doubt and entering faith, once entered one enters forever, and never departing from this, one attains the ultimate abode. The pure land is that ultimate abode; in this place there is a lord who expounds the Dharma, named Amitāyus. This Buddha expounds the Dharma without ever an interruption. When doubt obstructs one's ears, one is deaf and does not hear; when doubt obstructs one's mind, one is benighted and does not awaken. Neither hearing nor awakening, one comfortably abides in evil habits, praises mindlessness, rejoices in coarse thoughts, and falsely points to the lotus calyx, taking it to be empty absurdity. One never reflects for oneself: from what was this body of fragmented limitation obtained? From where did it come? In the filth of the prison of the womb, where is true reality to be found? Trusting in the karmic consciousness, one cuts oneself off from the true reality; within a single illusory realm, rejecting that and grasping this, lifetime after lifetime unilluminated, one forever cuts off the sacred path.