龍舒增廣淨土文 2.14

2.14

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.