西方合論 1.14

1.14

「然則宗門中人，上之未必能超於上品上生，而下之已墮三塗。故知此道險難，未易行遊，成則為佛，敗則為魔；王虜分於彈指，卿烹別於絲毫。苦樂之分，宜早擇矣！況今代悟門一脈，不絕如綫，禪門之中，寂寥無人，止有二三在家居士，路途端直，可以流通此法。然既為居士，不同沙門釋子猶有戒律縛身，方寘身大火之中，浸心煩惱之海，雖於營幹世事內，依稀得一入門；而道力甚淺，業力甚深，即極粗莫如淫殺之業，猶不能折身不行，何況其細？生死之間，安能脫然？徒見豪奢如于蝢；奸惡如呂惠卿、夏竦；躁進如張天覺；風流豔冶如白樂天、蘇子瞻等，皆列於《傳燈》，便謂一切無礙。不知從上諸人，雖具正見，若謂其從此不受分段，業不能繫，吾未敢許，方當長夜受報，未有了期。故知，念佛一門，於居士尤為喫緊。業力雖重，仰借佛力，免於沈淪，如負債人藏於王宮不得抵償。既生佛土，生平所悟所解，皆不唐捐。生死催人，出息難保，早尋歸路，免致忙亂。縱使志在參禪，不妨兼以念佛。世間作官作家，猶云不礙，況早晚禮拜念誦乎？旦借念佛之警切，可以提醒參禪之心；借參門之洞徹，可以金固淨土之信，適兩相資最為穩實。如此不信，真同下愚。

"Thus, among those in the lineage school, the upper may not necessarily surpass the highest grade of the highest rebirth, while the lower have already fallen into the three evil destinies. Therefore we know this path is perilous and difficult, not easily traversed; if successful one becomes a Buddha, if failed one becomes a demon. Becoming a king or a captive is decided in a snap of the fingers; becoming a minister or being boiled alive differs by a mere hair's breadth. The division between suffering and bliss should be chosen early! Furthermore, in the present age the single thread of the gate of awakening is unbroken only like a thread; within the Chan school it is desolate without anyone, with only two or three lay upāsakas whose path is upright and direct who can propagate this Dharma. Yet since they are laymen, unlike the śramaṇa disciples of the Śākya who still have precepts binding their bodies, they are situated right within the great fire and their minds are submerged in the ocean of afflictions; although in managing worldly affairs they have vaguely gained an entry, their power in the Way is very shallow and their karmic power is very deep. Even with karma as coarse as sexual misconduct and killing, they cannot yet check themselves and refrain from acting, how much less the subtle? In the midst of saṃsāra, how could they be free? Merely seeing the luxurious, such as Yu Di; the treacherous and evil, such as Lü Huiqing and Xia Song; the impetuous, such as Zhang Tianjue; the romantic and charming, such as Bai Letian and Su Zizhan, all listed in the *Transmission of the Lamp*, they immediately claim that all is unhindered. They do not realize that although the aforementioned figures possessed right views, if one says that from then on they did not undergo portioned limitation and karma could not bind them, I would not dare grant it; they are facing long nights of receiving retribution without end. Therefore we know that the single gate of buddhānusmṛti is especially urgent for laymen. Although karmic power is heavy, by relying on the Buddha's power one avoids sinking, like a debtor hiding in the royal palace where he cannot be made to repay. Once born in the Buddha land, what one understood and realized in life will not be in vain. Saṃsāra presses upon us, an out-breath cannot be guaranteed; seek the way home early to avoid panic and confusion. Even if one's resolve is set on investigating Chan, it does no harm to combine it with buddhānusmṛti. If worldly service as an official or running a household is said not to be an obstruction, how much less morning and evening bows and recitations? In the morning, borrowing the urgency of buddhānusmṛti can awaken the mind investigating Chan; borrowing the penetration of the investigation can solidify faith in the Pure Land like gold; assisting each other, this is the most secure and dependable. Not believing this is truly equal to the lowest fool."