樂邦文類 2.236

2.236

淨土周沙界，如何獨指西？
但能從一入，處處是菩提。
有念同無念，無生即是生，
不勞移一步，透徹覺王城。
厭煩求淨土，不是不慈悲，
欲得醫他病，先須自療治。
彌陀願力重，光明照塵沙，
一念若相應，即生如來家。
天宮多五欲，樂國絕三塗，
生者不退轉，如來語豈誣？
劣夫從聖王，一日四世界，
聖力不思議，譬喻當得解。
莫疑宿業重，十念功德輕，
萬年有闇室，日照當時明。
雖知諸佛國，及與眾生空，
化人修淨土，摩詰有遺風。
愛戀當猛斷，日熾氷自泮，
未證三昧者，應作如是觀。
五濁污泥水，不染白蓮華，
如何游蕩子，年老未還家？
阿彌陀教觀，濁世有深緣，
末法銷除盡，重留一百年。
勿謂十萬億，路遠自厭倦，
譬如千里境，頃刻夢中遍。
勿謂歷劫罪，一念不可消，
譬如積年木，一豆火能燒。
弱羽不離枝，嬰兒不離母，
念念阿彌陀，決定生淨土。
十方諸如來，一音廣長舌，
發願即得生，稱讚誠實說。
水鳥及風聲，法音無間斷，
菩薩皆伴侶，決定不退轉。
黑業必殞墜，如石投諸水，
願力猶巨舟，乘之得安濟。
有念非無漏，無心未是精，
虛空造宮室，何日是功成？
安養受諸樂，娑婆備眾苦，
當發無上心，願得生淨土。
欄楯及羅網，寶木皆七重，
莊嚴無與等，天樂散香風。
池水八功德，池底純金沙，
上有寶樓閣，車輪四色華。
天雨曼陀羅，盛以寶衣裓，
供養十方佛，食時還本國。
心淨即土淨，大士語豈遙？
剎剎見如來，那伽常在定。
已證無生忍，重乘般若船，
游戲生死海，援溺濟無邊。
生理不可得，即是真無生，
自他凡與聖，一一是強名。
即此娑婆界，混然凡聖居，
塵塵全體現，妄動即差殊。
佛言彌陀國，去此實不遠，
普告修行人，切勿生異見。
佛為法藏時，四十八誓願，
願願度眾生，攝受無限量。
若有諸眾生，一稱我名號，
若不生淨方，我不成佛道。
父常念其子，子常念其父，
念念若相應，還家依位住。

The Pure Land encompasses sands of realms; / why point exclusively to the west? / If one can just enter through this one, / everywhere is bodhi.
Having thoughts is identical to having no thoughts; / non-arising is itself arising. / Without troubling to move a single step, / one penetrates through to the King of Awakening's city.
Reviling vexations and seeking the Pure Land / is not an absence of compassion; / wishing to heal others' illness, / one must first cure oneself.
Amitābha's vow-power is weighty; / his radiant light illuminates the dust and sands. / If in a single thought there is resonance, / one is immediately born in the Tathāgata's house.
Heavenly palaces abound in the five desires; / the Land of Joy cuts off the three evil destinies. / Those born there never retrogress; / how could the Tathāgata's words be deceitful?
An inferior man follows a sacred wheel-turning king / and in one day traverses four worlds; / the sacred power is inconceivable, / as can be understood through this metaphor.
Do not doubt that past karma is heavy, / or that the merit of ten recitations is slight; / in a room dark for ten thousand years, / when the sun shines, it is instantly bright.
Though knowing that all Buddha lands / as well as sentient beings are empty, / transforming people to cultivate the Pure Land / was the remaining legacy of Vimalakīrti.
Attachment and affection must be fiercely severed; / when the sun blazes, the ice naturally melts. / Those who have not yet realized samādhi / should practice contemplation in this way.
The murky, muddy water of the five turbidities / does not stain the white lotus blossom; / why does the wandering son, / now growing old, not yet return home?
Amitābha's teachings and contemplations / have deep affinity with the turbid world; / when the Latter Dharma is completely extinguished, / they will remain for an additional hundred years.
Do not say of the hundred thousand kotis / that the road is long and grow weary yourself; / just as with a realm of a thousand li, / in an instant one traverses it in a dream.
Do not say that the sins of many kalpas / cannot be extinguished in a single thought; / just as with wood accumulated for years, / a single bean-sized spark can consume it.
Weak fledglings do not leave the branch; / an infant does not leave its mother; / thought after thought on Amitābha, / you will decisively be born in the Pure Land.
The Tathāgatas of the ten directions, / with one sound and broad, long tongues, / [proclaim that] if you make the vow, you will attain rebirth, / praising this with truthful speech.
The water, birds, and sound of the wind, / the sounds of the Dharma are unceasing; / bodhisattvas are all your companions; / you are decisively non-retrogressing.
Dark karma will surely sink down, / like a stone cast into the waters; / the power of the vows is like a giant boat: / boarding it, one attains safe crossing.
Having thoughts is not taintless; / having no mind is not yet the quintessential. / Building palaces in empty space, / on what day will the work be completed?
In Peaceful Nurture one enjoys all pleasures; / in Sahā all sufferings are present. / One should generate the unsurpassed aspiration / and vow to attain rebirth in the Pure Land.
Railings and netting, / the jewel trees are all in seven tiers; / their adornments are beyond compare; / heavenly music scatters fragrant wind.
The pool water has eight qualities; / the bed of the pool is pure gold sand; / above are jewel pavilions, / and four-colored blossoms as large as cartwheels.
Heaven rains down mandārava flowers, / which are gathered in the folds of jewel robes; / after making offerings to the Buddhas of the ten directions, / at mealtime one returns to one's own land.
When the mind is pure, the land is pure; / how could the Great Being's words be remote? / In realm after realm, one beholds the Tathāgata; / like a nāga, constantly in meditative absorption.
Having already realized the forbearance of the non-arising of dharmas, / one again boards the ship of prajñā, / sporting in the sea of birth and death, / pulling out the drowning and delivering boundless beings.
The principle of arising cannot be found; / this is true non-arising. / Self and other, commoner and sage, / each and every one is merely a forced name.
This very Sahā world / is a mingled dwelling of commoners and sages; / in every speck of dust, the complete body is revealed; / when false thoughts stir, differences arise.
The Buddha said that Amitābha's realm / is truly not far from here; / I tell all practitioners universally: / by no means give rise to divergent views!
When the Buddha was Dharmākara, / he made forty-eight vows; / vow after vow to deliver sentient beings, / gathering them in without limit.
"If there are sentient beings / who recite my name even once, / if they are not born in the Pure Land, / I will not attain the Buddha-way."
A father constantly thinks of his child, / and a child constantly thinks of its father; / if thought after thought resonates, / one returns home and abides in one's place.