樂邦遺稿 2.35

2.35

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?'