樂邦遺稿 2.35

2.35

龍舒曰：「世有專於參禪者，云：『唯心淨土，豈復更有淨土。自性彌陀，不必更見彌陀。』此言似之而非也。何則？西方淨土有理有跡。論其理，則能淨其心，故一切皆淨，誠為唯心淨土矣。論其跡，則實有極樂世界，佛詳覆言之，豈妄語哉？人人可以成佛，所謂自性彌陀者，固不妄矣。然卒未能至此，譬如良材可以彫聖像，必加功力然後能成，不可遽指良材而謂物象之華麗也。是所謂唯心淨土而無復更有淨土、自性阿彌不必更見阿彌者，非也。又或信有淨土，而泥唯心之說，乃謂西方不足生者，謂參禪悟性超佛越祖阿彌不足見者，皆失之矣。蓋此言甚高切，恐不易到也。故修西方見佛得道則易。若止在此世界，欲參禪悟性超佛超祖，為甚難。況修淨土者且不礙於參禪，何參禪者必薄於淨土也。」

Longshu said: 'There are those in the world who specialize in investigating Chan, saying: "Since it is the mind-only Pure Land, how could there be another Pure Land? Since it is Amitābha of one's own nature, one need not see Amitābha again." These words seem correct but are mistaken. Why so? The Western Pure Land has principle and phenomenal trace. In terms of its principle, if one can purify one's mind, everything is pure; it is truly the mind-only Pure Land. In terms of its phenomenal trace, the World of Ultimate Bliss truly exists; the Buddha spoke of it in detail and repeatedly, how could it be false speech? Everyone can become a Buddha; what is called "Amitābha of one's own nature" is certainly not false. However, in the end one has not yet reached this. For example, fine timber can be carved into a sacred image, but it must receive labour before it can be accomplished; one cannot immediately point to the fine timber and call it the magnificence of the fashioned image. Thus, what is claimed—that because of the mind-only Pure Land there is no further Pure Land, and that because of Amitābha of one's own nature one need not see Amitābha—is mistaken. Furthermore, some believe there is a Pure Land, but rigidly adhere to the explanation of mind-only, asserting that the West is not worth being born into; or they say that in investigating Chan and awakening to one's nature, one transcends the Buddhas and surpasses the Patriarchs, so Amitābha is not worth seeing. Both are in error. For these words are exceedingly lofty and demanding, and I fear they are not easily attained. Therefore, cultivating the West to see the Buddha and attain the Way is easy. If one only remains in this world, wishing to investigate Chan, awaken to one's nature, and transcend the Buddhas and Patriarchs, it is extremely difficult. Moreover, cultivating the Pure Land does not obstruct investigating Chan; why must those who investigate Chan disdain the Pure Land?'