淨土或問 1.2

1.2

Practicing Chan is something I do not discard, nor do I discard buddhānusmṛti. Chan focuses on seeing one's nature; buddhānusmṛti focuses on leaving defilements behind. I venture to suggest that the single gate of buddhānusmṛti is truly the thoroughfare trodden together by both Chan and the doctrinal teachings, and also the shortcut traversed alike by scholars and commoners. How could one not believe it? When worldly practitioners practice Chan, there are Chan afflictions; when they cultivate buddhahood, there are Buddhist demons. Simply because we are far removed from the sages and the lineages have diverged, these occur at every turn; who can put an end to them? Yet Chan Master Tianru Weize of the Yuan dynasty was thoroughly versed in both the lineage transmission and the doctrinal teachings, a model for humans and devas. One might say that his sword left its precious scabbard to cut down imbalances, and his medicine came forth from the golden flask to cure chronic illnesses. Thereupon, where there was no doubt, he skillfully raised doubtful points; where there was no questioning, he brought forth topics of inquiry, titling them "Questions on the Pure Land," totaling twenty-six sections—what is called uprooting the source and exhausting all conceptual thoughts. If one can indeed attain faith, maintaining an uninterrupted succession of pure thoughts, beholding the West wherever one's eyes fall and turning one's mind toward the Pure Land, why would one need a text? But for those who cling to delusion with erroneous interpretations, failing to distinguish beauty from ugliness, losing their way in broad daylight, and heading north when bound for Yue, it may serve as a compass. Now his disciple Hongci has solicited funds from the assembly to circulate it widely, not only to share it with the world's cultivators of pure karma, but also sufficient to serve as an admonition to the unbelieving. Recorded by Shouyu Wuqin, Lecturer across the Three Schools.