龍舒增廣淨土文 1.183

1.183

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!