龍舒增廣淨土文 2.14

2.14

阿彌陀佛有誓願云：已生我國，欲往生他方者，如其所願，永不復墜三惡道。何則？生淨土者必證無生法忍。且無生法忍者，乃了生死者。雖入生死界中，此一性已不昧矣。一性既不昧，何由而為惡乎？論其理固無墜墮，況又仗佛力，故墜墮必無。是以生淨土者，非徒長生不老，又生死自如。故欲設化一切眾生，而入一切眾生生死界中，而吾之真性常湛然明朗，不復惑於外物、不復牽於業緣，雖在輪迴世界而無復輪迴，所謂出世間者是也。謂雖在世間而出世間矣。是故生淨土而生死自如者，欲生天上亦可、欲生人間亦可，欲生大富貴中亦可、欲生清淨中亦可，欲長生不滅亦可、欲滅而復生亦可，隨意所欲無不自在。此所以貴於修淨土也。世人不知此理，徒為生死所苦，欲生富貴中反生於貧賤、欲生快樂中反生於愁慼、欲生而長壽反生而夭促、欲生於善道反生於惡趣，種種皆外物所惑、業緣所牽，不得自在，是以無始劫來輪迴六道不得出離。當念此等憂苦，迴心淨土。所以名極樂世界者，其意可見矣。

Amitābha Buddha has a vow that says: 'Those who have been born in my land and wish to be reborn in other realms shall, according to their wish, never again fall into the three evil paths.' Why is this? Those who are born in the Pure Land are certain to realize the patience of non-arising dharmas. Moreover, one who has the patience of non-arising dharmas is one who has comprehended birth and death. Though they enter the realm of birth and death, this single nature is already unobscured. Once this single nature is unobscured, how could they commit evil? In terms of principle, there is certainly no falling; how much more so when relying also on the Buddha's power—hence falling is impossible. For this reason, those born in the Pure Land not only have long life without aging, but also have autonomy in birth and death. Therefore, if they wish to establish the transformation of all sentient beings and enter into the birth-and-death realm of all sentient beings, their true nature remains ever serene and clear, no longer deluded by external objects and no longer bound by karmic conditions. Though they are in the world of saṃsāra, they are no longer subject to saṃsāra: this is what is called transcending the world. It means that though they are within the world, they have transcended the world. Therefore, those born in the Pure Land who have autonomy in birth and death may be born in the heavens if they wish, or in the human realm if they wish; they may be born into great wealth and nobility if they wish, or into purity if they wish; they may have long life without extinction if they wish, or pass into extinction and be born again if they wish; whatever they desire, they are unimpeded in all things. This is why practicing [for] the Pure Land is held in such esteem. People of the world do not know this principle; they vainly suffer from birth and death, wishing to be born into wealth and nobility but instead being born into poverty and lowliness; wishing to be born into joy but instead being born into sorrow and distress; wishing to be born and live long but instead being born to an untimely and early end; wishing to be born on good paths but instead being born into evil destinies. In every way they are deluded by external objects and bound by karmic conditions, unable to attain autonomy; hence from beginningless eons they have transmigrated through the six destinies, unable to escape. One ought to reflect upon these distresses and turn one's mind toward the Pure Land. Why it is called the World of Sukhāvatī—its meaning can now be seen.