樂邦遺稿 1.137

1.137

寂室曰：「眾生泛修善業，唯依自力，故難成就。若修淨土，依佛願力，故易建立。自力難成者，眾生心志劣弱、惡業厚重，以劣弱之心，敵厚重之業，是故難勝。而況外為惡友魔外所折，或為酒色財帛所汩，所修善法豈易得成乎？依佛願力易立者，良由彌陀本願度生，下至十念功成即往，依怙佛之是願，故修善法即易建立。譬如二人欲渡大海，往詣寶山求寶。一人種樹，待其長大，造船以往。無何其樹為霜雹人畜所摧，竟不成材者有之。縱復成材，歲月長久，云何卒得成船？自力修行亦復如是之難。一人者更不造船，即於海岸等候，忽偶商主乘一大舶，是人即便投告。商主憫之，即便引手招接上船，風帆利便，撚指之間便到寶山。依佛願力得生西方，亦復如是。其商主者，以譬如來接引眾生。其大舶者，即是佛之大願，普度一切海，是越生死之長流。寶山，乃極樂國土也。龍樹《十住毘婆沙論》讚佛，所謂『乘彼八道船，能渡難度海』，即此旨也。大哉阿彌陀佛與二菩薩，乘大願船泛生死海，就此娑婆苦惱之鄉，呼引一切眾生上大願船、越生死海，到於西方涅槃彼岸。諒無餘蘊矣。」

Jishi said: "When sentient beings casually cultivate wholesome karma relying solely on self-power, it is difficult to accomplish. If they cultivate the Pure Land, relying on the power of the Buddha's vows, it is easy to establish. As for why self-power is difficult to accomplish: sentient beings' mental resolve is weak and deficient, while their evil karma is deep and heavy. Using a weak and deficient mind to combat deep and heavy karma, they are therefore hard-pressed to prevail. How much more so when broken externally by evil companions, Māras, and non-Buddhists, or drowned in wine, lust, wealth, and silks—how could the wholesome dharmas they cultivate be easily accomplished? As for why relying on the power of the Buddha's vows is easy to establish: this is truly because Amitābha's original vows are to deliver sentient beings, such that even with merely ten recitations, their practice is accomplished and they immediately attain rebirth. Relying on and taking refuge in this vow of the Buddha, cultivating wholesome dharmas is therefore easy to establish. For instance, suppose two people wish to cross the great sea and go to a jewel mountain in search of treasure. One person plants a tree, waiting for it to grow large in order to build a boat to cross. Before long, his tree is destroyed by frost, hail, people, and beasts, so that in the end it never becomes timber. Even if it does become timber, after a long period of months and years, how could a boat be suddenly accomplished? Cultivation by self-power is just as difficult as this. The other person does not build a boat at all, but waits by the seashore. Suddenly he happens to meet a merchant captain sailing a great ship. This person immediately approaches and pleads with him. Taking pity on him, the merchant captain immediately stretches out his hand to guide and receive him aboard the ship. With favorable winds and sails, in the snap of a finger he reaches the jewel mountain. Attaining rebirth in the Western Land by relying on the power of the Buddha's vows is also just like this. The merchant captain represents the Tathāgata welcoming and guiding sentient beings. The great ship is the Buddha's great vows, universally delivering everyone across the sea, which is crossing over the long current of birth and death. The jewel mountain is the Land of Ultimate Bliss. When Nāgārjuna in the Daśabhūmika-vibhāṣā praises the Buddha, saying, 'Boarding the ship of the Eightfold Path, one is able to cross the sea that is difficult to cross,' this is precisely the meaning. How great are Amitābha Buddha and the two Bodhisattvas, who board the ship of the great vows to sail upon the sea of birth and death, approaching this realm of suffering and distress in the Sahā world, calling and guiding all sentient beings to board the ship of the great vows, cross the sea of birth and death, and arrive at the other shore of nirvāṇa in the West! Truly nothing is left unsaid."