樂邦文類 2.121

2.121

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。此佛說法未甞間斷，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，讚嘆不念、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。以如是故，釋迦如來起大慈憫，於穢濁中發大音聲，讚彼淨土上妙之樂。於生死中為大船師，載以法船令趍彼岸，晝夜度生。無有休息。然而彌陀之岸本無彼此，釋迦之船實非往來。譬如一燈分照八鏡，鏡有東西、光影無二。彌陀說法遍光影中，而釋迦方便獨指西鏡。故已到彼岸者乃可以忘彼此，未入法界者何自而泯東西？於此法中若未究竟，勿滯方隅、勿分彼此，但當正念諦信而已。此二聖之意，而智者之所以信也。信者萬善之母，疑者眾惡之根，能順其母、能耡其根，則向之所謂障緣眾生，聾可復聞、昧可復覺，未出生死得出生死、未生淨土得生淨土。順釋迦之誨，往面彌陀；隨彌陀之願，來助釋迦。在此而遍歷十方，即西而普入諸鏡。自二聖建立以來，如是之人如河沙數。云何不信？云何而疑？能自信己，又作方便，令諸未信無不信者，此則智者之所以為悲也。明智大師（中立）學智者之道，不順其文而順其悲，所以又印此論，冠以次公之序，而請予申廣其說以助其傳。元祐八年七月十一日，左宣義郎前簽書鎮東軍節度判官廳公事陳瓘序。

The human mind is impermanent, and dharmas also have no fixed nature; the myriad distinctions of mind and dharmas have their root right here. If one has faith in this, then one has universal faith—this is why the Avataṃsaka explains the ten faiths. If one doubts this, then one has universal doubt—this is why Zhiyi explained the ten doubts. Leaving doubt and entering faith, once entered one has entered forever; never departing from this, one attains the ultimate place. The Pure Land is that ultimate place. In this place there is a master who expounds the Dharma, named Immeasurable Life. This Buddha's expounding of the Dharma has never known interruption; yet when doubt obstructs their ears, people are deaf and do not hear; when doubt obstructs their minds, they are benighted and do not awaken. Neither hearing nor awakening, they dwell content in evil habits, praising unmindfulness and rejoicing in coarse minds, falsely pointing to the lotus bud as an empty fabrication, never once reflecting: from where was this fragmentary body obtained? From where did it come? Amid the foul defilements of the prison of the womb, where is what is real? Trusting solely in their karmic consciousness, they cut themselves off from the realm of reality; regarding a single illusory domain, they reject that and grasp at this, remaining unawakened life after life and forever cutting off the noble path. For this reason, Śākyamuni Tathāgata gave rise to great compassion, raising a great voice amid the foul defilements to praise the supreme, wondrous bliss of that Pure Land. In the midst of birth and death he serves as a great shipmaster, carrying them on the Dharma-boat to speed them to the other shore, delivering sentient beings day and night without rest. However, Amitābha's shore fundamentally has neither this nor that, and Śākyamuni's boat in truth neither comes nor goes. It is like a single lamp casting its light into eight mirrors: the mirrors have east and west, but the illumination and reflections are not two. Amitābha's expounding of the Dharma pervades all illumination and reflection, yet Śākyamuni's expedient means specifically points to the western mirror. Therefore, only those who have already reached the other shore can forget both this and that; but for those who have not entered the dharmadhātu, by what means could east and west be obliterated? If in this Dharma one has not yet reached the ultimate, do not stagnate in directions or corners, and do not divide this from that; one should simply maintain right mindfulness and true faith. This is the intention of the two sages, and the reason why Zhiyi had faith. Faith is the mother of myriad goods; doubt is the root of manifold evils. If one can accord with that mother and hoe up that root, then the previously mentioned sentient beings hindered by conditions may, though deaf, hear again, and though benighted, awaken again; those who have not escaped birth and death will attain escape from birth and death, and those who have not been born in the Pure Land will attain rebirth in the Pure Land. Following Śākyamuni's instruction, they go to meet Amitābha face to face; complying with Amitābha's vows, they come back to assist Śākyamuni. Abiding here, they traverse all ten directions; reaching the west, they universally enter all mirrors. Since the two sages established this, such people have been as numerous as the sands of the Ganges. Why not believe? Why doubt? Being able to believe oneself, and further applying expedient means to make all who do not yet believe come to believe without exception—this is Zhiyi's compassion. Great Master Mingzhi (Zhongli) studied the way of Zhiyi; he did not merely follow his words, but followed his compassion. Therefore he had this treatise printed again, prefaced it with Cigong's preface, and requested me to elaborate and broaden its explanation to assist its dissemination. Preface by Chen Guan, Gentleman for Court Discussion and former Controller-General of the Directorate of Zhendong Army, on the eleventh day of the seventh month of the eighth year of the Yuanyou era [1093].