[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [龍舒增廣淨土文](https://indike.org/pramana/in.bauddha.taisho.1970) › 3.4 # 龍舒增廣淨土文 3.4 龍舒增廣淨土文 3.4 - **Language:** Classical Chinese ### [3.4](https://indike.org/pramana/in.bauddha.taisho.1970.3.4) 或人問孔子曰：「人有遷家而忘其妻者，有諸？」孔子曰：「又有甚焉，桀紂則忘其身。」若以道眼觀之，今人皆忘其身矣。何則？自早晨開目離寢，至夜間就寢閉目，無非塵勞，未甞暫省吾身。是皆忘其身也。且人之於身，以日言之，莫大於飢渴，必為飲食之備；以歲言之，莫大於寒暑，必為裘葛之備；以終身言之，莫大於死生，而不為淨土之備，何哉？且若人有百斤之金，猝有大難，不能負挈以行，必捨而去之。若抱金而與之俱死，世必謂之大愚，是皆知此身重於百斤之金也。然平日則區區趨名競利，雖百錢之物亦不肯棄捨，而不自愛其身。何哉？或責以盜竊、或呵以禽畜，則怫然而怒，有至於終身怨憾而不可解者、有至於毆擊而成獄訟者。彼盜竊禽畜之名無損於吾身，乃惡之如是，是徒惜吾身之名，以不知惜吾身之實。何哉？且吾身之實非他，強名曰死，而實未甞死者是也。人徒見其捨此敗軀而去乃謂之死，不知捨此則往彼矣。然其所往之處豈可不預備哉？故西方之說誠不可廢。 > Someone asked Confucius: 'There was a man who moved house and forgot his wife. Has such a thing ever happened?' Confucius said: 'There is one even worse: Jie and Zhou forgot their own persons.' If viewed with the eye of the Dao, people today have all forgotten their own persons. Why? From opening their eyes and leaving bed in the early morning until going to bed and closing their eyes at night, there is nothing that is not worldly toil; never have they paused to examine their own persons. This is for all of them to forget their own persons. Moreover, regarding a person's person: speaking in terms of a day, nothing is greater than hunger and thirst, so one must prepare food and drink; speaking in terms of a year, nothing is greater than cold and heat, so one must prepare furs and linen; speaking in terms of an entire lifetime, nothing is greater than death and life—and yet people make no preparation for the Pure Land. Why is this? Furthermore, if someone possesses a hundred catties of gold and is suddenly overtaken by great peril, unable to carry it along, they will certainly cast it aside and depart. If they were to embrace the gold and die with it, the world would surely call it great folly; this shows that everyone knows this person is weightier than a hundred catties of gold. Yet in ordinary times they petty-mindedly pursue fame and compete for profit, refusing to part even with an object worth a hundred coins, not cherishing their own person. Why is this? If blamed as a thief or scolded as a beast, they flush with anger; some harbor resentment and grudge for a lifetime that cannot be resolved; some go as far as fighting and brawling, resulting in lawsuits and imprisonment. The names of thief and beast do no harm to one's person, yet one despises them like this; this is merely to spare the reputation of one's person, without knowing how to spare the reality of one's person. Why is this? Moreover, the reality of one's person is nothing else: conventionally called 'death', it is that which in truth has never died. People merely see that one casts aside this broken body and leaves, and thereupon call it 'death', not knowing that in casting aside this one, one goes to that one. Yet can one fail to make preparations in advance for the place to which one is going? Therefore, the discourse of the West truly cannot be neglected. > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.1970.3.3) - [Next: 3.5](https://indike.org/pramana/in.bauddha.taisho.1970.3.5) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1970.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1970~en-mt.3.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1970.3.4](https://indike.org/pramana/in.bauddha.taisho.1970.3.4) · Pramāṇa