樂邦遺稿 1.117

1.117

《觀經義疏》云「略說於淨土自生障隔，有六種人。一云：淨土難生，吾無力量，非敢過望，但不失人身足矣。一云：吾毀戒破齋，惡業深重，淨土何由可生？一云：佛說西方，權誘眾生且令為善，皆無其實。見修淨業，返生嗤笑。一云：聰明利智直悟己心，任己所為無非合道，豈同下士念佛耶？一云：凡夫血氣所聚，假名為身。及乎死去，百骸歸空。何有淨土可生耶？一云：臨終作想，奪彼胎陰，剎那換報，不必歷胞胎也。大哉我佛大慈，開示淨土、殷勤勸往。自甘沈溺，如來說為可憐憫者。慈恩法師有言『唯安養淨業捷直可修，欲得臨終離諸怖畏、眾聖現前授手接引，當學此法。』古賢法語能無從乎？」

The Guan jing yishu says: 'Briefly speaking, there are six types of people who create obstacles and hindrances for themselves regarding the Pure Land. One says: "The Pure Land is difficult to be born in, and I lack strength; I do not dare entertain extravagant hopes—not losing the human body is sufficient." One says: "I have broken the precepts and violated the fasting rules; my evil karma is deep and heavy, so how could I be born in the Pure Land?" One says: "The Buddha's preaching of the West was an expedient to entice sentient beings and temporarily cause them to do good; none of it is real." Seeing others cultivating pure karma, they scoff in turn. One says: "With cleverness and sharp intelligence, one directly awakens to one's own mind; whatever one does is in accord with the Way, so how could it be the same as inferior people reciting the Buddha's name?" One says: "An ordinary being is an aggregation of blood and qi, provisionally named a body. When death arrives, the hundred bones return to emptiness. How could there be a Pure Land to be born in?" One says: "Forming thoughts at the end of life seizes the intermediate existence of that womb, and in a single kṣaṇa one changes one's retribution, without having to undergo the womb." Great is the vast compassion of our Buddha, revealing the Pure Land and earnestly encouraging beings to go there! Those who willingly resign themselves to sinking are spoken of by the Tathāgata as pitiable. Dharma Master Ci'en said: "Only the pure karma of the Land of Peace is a direct and swift path to cultivate; if you wish to be free from all terror at the end of life and have the assembly of sages appear before you extending their hands to welcome and guide you, you should study this teaching." Can one fail to follow the Dharma words of ancient worthies?'