廬山蓮宗寶鑑 5.2

5.2

夫唯心樂國普遍十方、自性彌陀圓融一智，妙應於色聲之境、流光於心目之間，就中反妄歸真、直下背塵合覺。昔我法藏發弘誓，啟極樂之玄途，故佛世尊指西方示韋提之妙域，是乃廣長舌覆而同贊。諸餘經盡而獨留，蓋以利生之喜捨心增、應化之慈悲量大。教分九品，乃別開方便之門；觀明一心，實徑直還源之路。聖凡際會，如久客歸於家鄉；感應道交，似稚子投於慈母。昧斯至理，觸類皆迷；信此圓談，事無不達。況復慈光願攝、佛力難思，順水乘船不勞自力，推門落臼豈有他哉？有願必迎無機不被，舟石可濟、獄火頓消。菩薩聲聞生彼者無量無數，前賢後聖得道者可撿可尋；䴍鵡頻伽尚有法音演唱，蜎飛蝡動悉蒙教化恩慈。聖境非虛、佛言不妄，何乃愛河浪底沈溺而不憂、火宅焰中焚燒而不懼？密織癡網，淺智之刃莫能揮；深種疑根，汎信之力焉能拔？遂即甘心伏意幸禍樂災，却誹清淨之邦、貪戀煩惱之世，焦蛾爛蠒自處餘殃、籠鳥鼎魚翻稱快樂，皆由善力微而業力勝、信根少而罪根多。是以三界茫茫四生擾擾，盡貪生而兀兀，孰解知歸；悉逐業以悠悠，不求出要。過去生死却石難窮、未來輪迴芥城何盡？匪夙生之有幸，豈得遇於斯因？擊鼓開囹圄之門宜應速出，逢舟濟沈淪之難詎可遲疑？敬順金文善隨佛學，不聞不解者可痛可傷焉。矧茲五濁惡世四面火焚，惟佛一人力能救援。既聞妙法，宜植淨緣，一念信誠，萬德因種。思齊先哲希悟真常，普皆如說奉行，盡心頂禮信受。

The Mind-only land of joy is omnipresent throughout the ten directions; the Amitābha of one's own nature is perfectly fused in a single wisdom. It wonderfully responds to the realms of form and sound, and sheds its light between the mind and the eyes. Right within this, one turns away from delusion to return to truth, immediately turning one's back on dust to unite with enlightenment. In the past, our Dharmākara gave rise to vast vows and opened the mysterious path to Sukhāvatī; therefore, the Buddha, the World-Honoured One, pointed to the Western quarter to show the wonderful realm to Vaidehī, which all [Buddhas] universally praised with tongues covering [the universe]. When all other scriptures have perished, this alone will remain, because the joy and equanimity in benefiting beings is increased, and the measure of compassion in responding and transforming is vast. The teaching is divided into nine grades, thereby specially opening an expedient gateway; contemplation illuminates the one mind, truly a direct shortcut to return to the source. The gathering of sages and commoners is like a longtime traveler returning to his native village; the reciprocal response in the encounter with the Way is like an infant turning to a loving mother. If one is benighted to this supreme principle, every contact leads to delusion; if one has faith in this consummate discourse, every phenomenon is penetrated. Furthermore, the light of compassion and vows gathers one in, and the Buddha's power is inconceivable: floating with the current in a boat requires no effort of one's own, and pushing open a door into its socket—how could there be any other way? Where there is a vow, one is sure to be welcomed, and no spiritual capacity is left uncovered; a boat can ferry stones across, and hellfires are extinguished at once. Bodhisattvas and śrāvakas born there are measureless and countless; former worthies and later sages who attained the Way can be examined and sought out. Parrots and kalaviṅkas still expound the sounds of the Dharma; flying insects and wriggling creatures all receive the kindness of instructional transformation. The sacred realm is not empty, and the Buddha's words are not false. Why then sink into the depths of the waves of the river of attachment without sorrow, and burn in the flames of the burning house without fear? The dense web of delusion cannot be cut by the blade of shallow wisdom; the deeply planted root of doubt—how can the power of superficial faith pull it out? Thereupon, willingly giving in and rejoicing in misfortune and delighting in calamity, they conversely slander the pure land and greedily cling to the world of afflictions. Like scorched moths and rotten cocoons, they dwell in lingering calamities; like caged birds and fish in the cauldron, they conversely call it happiness. All this is because the power of goodness is feeble while the power of karma is strong; the roots of faith are few while the roots of sin are abundant. Therefore, the three realms are vast and vague, and the four modes of birth are in turmoil; all greedily cling to life in muddleheaded stupor, yet who understands how to return? All follow their karma endlessly, seeking no way of escape. In past births and deaths, wearing away stones would be hard to exhaust; in future saṃsāra, how could the city of mustard seeds come to an end? Were it not for good fortune in past lives, how could one encounter this cause? When the drum sounds to open the prison doors, one should hasten to escape; encountering a boat to save one from the disaster of drowning, how could one hesitate? Reverently comply with the golden texts and skillfully follow the Buddha's teaching; those who do not hear and do not understand are truly to be pitied and grieved. Moreover, this evil world of the five turbidities is engulfed in flames on all four sides; the Buddha alone has the power to rescue and deliver. Having heard the wonderful Dharma, one should plant pure causes; a single moment of sincere faith is the seed of myriad virtues. Aspire to equal the former philosophers, hoping to awaken to the true and constant; universally practice in accordance with what is spoken, and with all your heart, prostrate in reverence, accept with faith, and uphold it.