龍舒增廣淨土文 11.15

11.15

允迪舊常見初機參禪人，但知歸敬禪宗，至言西方淨土則指為著相，力肆排斥。殊不知釋迦如來為一大事因緣出現於世，是欲令眾生了悟生死脫離輪迴苦趣耳。參禪一法固為了悟生死而設，修淨土一法亦是令眾生了悟生死也。參禪有省，則現世了悟生死；得生淨土，則見阿彌陀佛而後了悟生死。況便證無生忍，居不退轉地，直至成佛而後已。初機參學人，何苦獨取禪宗一法而力排淨土之說耶？大善知識未嘗不以此勸人，今略採二三說，附于龍舒淨土文之末，以辨明之。

In the past, I, Yundi, often saw initial-stage practitioners of Chan who only knew to revere the Chan lineage; when it came to speaking of the Western Pure Land, they labeled it as clinging to forms and forcefully rejected it. Little did they know that Śākyamuni Tathāgata appeared in the world for the sake of the one great cause—which is simply to cause sentient beings to awaken to birth and death and break free from the painful destinies of cyclic existence. The single method of practicing Chan was indeed established for awakening to birth and death, but the single method of cultivating the Pure Land is also to cause sentient beings to awaken to birth and death. If one has an awakening in practicing Chan, then one awakens to birth and death in this present life; if one attains rebirth in the Pure Land, then one awakens to birth and death after seeing Amitābha Buddha. Moreover, one immediately realizes the forbearance of non-arising and abides in the stage of non-retrogression, continuing straight until becoming a Buddha and only then concluding. Why must initial-stage practitioners of learning choose only the single method of the Chan school while forcefully rejecting the teachings of the Pure Land? Great spiritual friends have never failed to exhort people with this. Now I have briefly gathered two or three discourses and appended them to the end of *Longshu's Pure Land Writings* to clarify this.