龍舒增廣淨土文 1.9

1.9

如來設教之不同也，兼但對帶、顯密偏圓、三乘五行，隨自隨他種種差別，功高易進，念佛為先。在凡具惑，用三觀智顯本性佛。法智祖曰「心境叵得，故染可觀淨。不礙緣生，故想成相起。唯色唯心，故當處顯見。」此觀佛三昧之正訣，具眼者能之。若夫稱唱瞻禮、讀誦持戒，皆淨業之正因。正觀之助行，雖登臺之有金銀、入品之有上下，趣無生而階不退則一也。有宋王龍舒作淨土文并附錄，總十三卷。嘉禾僧巹點校釐為十二卷，漏澤僧誦特刊行之。終日念心、終日念佛，介爾有心，三千具足。心想彼境，復了此心，念心是佛，全佛是心。然後般若德顯、解脫德彰，法身德圓、法界圓融。不思議體即此，論功不在禹下。　旹

The Tathāgata established diverse teachings: combined, sole, comparative, and inclusive; exoteric and esoteric, partial and complete; the three vehicles and the five practices; various distinctions according to oneself and according to others. But for high merit and easy progress, recollection of the Buddha comes first. While ordinary beings possess defilements, they use the wisdom of the threefold contemplation to reveal the Buddha of original nature. Patriarch Fazhi said: 'Since mind and objects cannot be apprehended, defilement can be contemplated as purity. Because it does not obstruct conditioned arising, when visualization succeeds, the marks arise. Because it is mind-only and form-only, it manifests right where one is.' This is the correct formula for the samādhi of contemplating the Buddha; only those with the eye [of wisdom] are capable of it. As for reciting the name, gazing in reverence, prostrating, chanting, reciting, and upholding the precepts, these are all primary causes for pure karma. As auxiliary practices to correct contemplation, although the daises ascended may be golden or silver, and entry into the grades may be higher or lower, reaching non-arising and ascending to non-retrogression are identical. In the Song dynasty, Wang of Longshu composed the Pure Land Writings together with an appendix, totaling thirteen fascicles. The monk Jin of Jiahe collated and edited them into twelve fascicles, and the monk Song of Louze specially published them. Throughout the day recollecting the mind, throughout the day recollecting the Buddha—in a momentary flicker of thought, the three thousand realms are fully present. The mind contemplates that realm, and again understands this mind: recollecting the mind is the Buddha, the entire Buddha is the mind. Only then is the virtue of prajñā revealed, the virtue of liberation manifested, the virtue of the dharmakāya perfected, and the dharmadhātu completely harmonized. This wondrous substance is none other than this; in evaluating its merit, it is not inferior to that of Yu. At that time,