龍舒增廣淨土文 1.183

1.183

淨土之說有理、有跡。論其理，則見於日用之間而未甞離，前篇所言是也。論其跡，則見於早晨一茶之頃，而不必終日泥十念法門是也。蓋修持法門有九品，人人皆可以修；雖罪惡之人，佛亦不棄。迴心向善則為善矣，故此十念法門人皆可以通行。譬如久為暗室，一燈照之則為明矣。故殺牛屠馬之人，放下屠刀亦可以修。所以修者不難，亦不妨一切俗事，故在官不妨職業、在士不妨修讀、在商賈不妨販賣、在農人不妨耕種、在公門不妨事上、在僧徒不妨參禪，凡一切所為皆不相妨。故曰其修持工夫見於早晨一茶之頃耳，遂可以為萬萬劫不壞之資，人何為而不修乎？今有販物者，一錢而得兩錢之息則必自喜，以為得息之多矣。行路者，一日而及兩日之程亦必自喜，以為及程之多矣。是於外物小有所得而知其喜也。或兩錢而得一錢之價，必憂之以為喪本；兩日而及一日之程，亦必憂之以為費日。是於外物小有所失而知其憂也。何於吾身之光陰有限，則日沒以過，其失大矣而不以為憂？於淨土之因緣難遇，幸而知之，其得大矣而不以為喜？是徒見小得小失而知憂喜，及得失之大者則不能知，何不思之甚也。況不費時刻、用力甚少，而收功有不可盡言者，人何為而不修乎？此時不修，可痛惜哉！可痛惜哉！

The doctrine of the Pure Land has its principle and its trace. Speaking of its principle, it is manifested in daily life and is never departed from, as stated in the previous section. Speaking of its trace, it is manifested in the time it takes to drink a cup of tea in the morning, without needing to be mired the whole day; this is the dharma gate of ten recitations. Now, the dharma gates of practice have nine grades, and everyone can cultivate them; even toward evil persons of sin, the Buddha does not abandon them. If they turn their minds toward the good, then they become good; therefore, all people can universally practice this dharma gate of ten recitations. It is just like a room that has long been dark: when a single lamp illuminates it, it becomes bright. Therefore, those who slaughter oxen and butchered horses can also cultivate it as soon as they put down the butcher's knife. That is why cultivating it is not difficult and does not interfere with all mundane affairs. Thus, being an official does not interfere with one's duties; being a scholar does not interfere with one's study; being a merchant does not interfere with trading; being a farmer does not interfere with tilling the fields; being in public service does not interfere with serving superiors; being among monks does not interfere with practicing Chan. None of all one's activities interfere with each other. Therefore it is said that the effort of its practice is manifested merely in the time of a cup of tea in the morning, and can thereupon become the provision that remains indestructible for tens of billions of kalpas. Why would people not cultivate it? Now, if there is a merchant who spends one coin and gains two coins in profit, he will certainly rejoice, thinking he has gained much profit. If a traveler covers two days' journey in a single day, he will certainly rejoice, thinking he has covered much of his journey. This is knowing joy when gaining a little in external things. Or if one sells for one coin what cost two coins, one will certainly worry, thinking one has lost capital; if covering one day's journey takes two days, one will also certainly worry, thinking one has wasted days. This is knowing worry when losing a little in external things. Why is it that, when the light and time of our bodies are limited and pass away with each sunset—which is a great loss—one does not consider it a worry? When the conditions for the Pure Land are difficult to encounter and one is fortunate enough to know them—which is a great gain—one does not consider it a joy? This is merely seeing small gains and small losses and feeling worry or joy, but when it comes to great gains and losses, one cannot realize it. How could one be so thoughtless! Moreover, it takes no time and uses very little effort, while the merit gathered cannot be fully described. Why would people not cultivate it? Not cultivating it at this time—how lamentable! How lamentable!