净土起信七
Seventh [Essay For] Arising [Of] Faith [In] Pure Land
致不信因果，不信净土者
[7] For Those Not Believing Cause [And] Effect, Not Believing [In] Pure Land
人有不信因果，从而不信净土者。夫因果乌可以不信乎？
[There] are people not believing [in karmic] cause [and] effect, from [this] then not believing [in] Pure Land. [On] that cause [and] effect, how can [it be] not believed?
经云：「要知前世因，今生受者是；要知后世果，今生作者是。」若不信此语，何不以目前之事观之？
[A] sūtra says, ‘Wanting [to] know past lives’ causes, that [in this] present life received are [thus]. Wanting [to] know future lives’ effects, that] [in this] present life done are [thus].’ If not believing these words, why not with matters of [the] present observe?
人生所以有贫富，有贵贱，有苦乐劳逸，有荣辱寿夭，其祸福种种不同，虽曰天命，天岂私于人哉？
Human life, therefore having [the] poor [and] wealthy, having [the] noble [and] lowly, having suffering [and] joy, toil [and] ease, having honour [and] disgrace, long life [and] premature death, these disasters [and] blessings [of] all kinds [are] not [the] same, although saying [this is] ‘heaven’s destiny’, how can heaven [have] favouritism for people?
盖以人前生所为不同，故今生受报亦不同，而天特主之耳。是以此身，谓之报身。报身者，报我前世所为，故生此身也。天何容心哉？
Because with people’s past lives, that done not [the] same, thus [in this] present life receiving retribution [and rewards] likewise not [the] same, and [with] heaven, particularly hosting them only. Therefore, with this body, calling it [the] retribution body. That retribution body, [is with] retribution [and rewards for] my past lives, [for] that done, thus born [with] this body. How [can] heaven have [this in] mind?
譬如人有功罪于外，当受赏罚于官府。官府岂私于人哉？特以有功当赏，有罪当罚，而主之耳。岂以赏罚无故而加于人？世间官府犹不以赏罚无故而加于人，况天地造化，岂以祸福而无故加于人乎？
For example, outside of people [who] have merits [and] crimes, [who] should receive rewards [and] punishment by government officials, how can government officials [have] favouritism for people? [They are] particular with [those] having merits [who] should [be] rewarded, having crimes [who] should [be] punished, then hosting them only. How can [they be] with rewards [and] punishment, without conditions yet increasing [them] for people? [The] world’s government officials also [will] not with rewards [and] punishments, without conditions yet increasing [them] for people, moreover [of the] nature [of] heaven [and] earth, how can [it be] with disasters [and] blessings, yet without conditions increasing [them] for people?
是知以前世所为有善恶，故以祸福而报之也。以其不能纯乎善，故不得纯受其福报。乃有富贵而苦夭者，有贫贱而寿乐者，有荣宠而悴辱者。
[With] this, know [that] with past lives, that done, having good [and] evil, thus with disasters [and] blessings, then [with] their rewards [and retribution]. With these not able [to have] pure according [with] good, thus not attaining pure receiving [of] their blessed rewards. Thus having those wealthy [and] noble, yet [with] suffering [and] premature death, having those poor [and] lowly, yet [with] long life [and] joy, having those [with] honour [and] favours, yet [with] distress [and] disgrace.
其为果报，各随其所为，如影从形，如响应声，纤毫不差，故云种桃得桃、种李得李。未有种麻而得豆，种黍而得稷者。
These [are] as [their] fruits [of] rewards [and retribution], each according [to] them, [to] that done, like reflections from forms, like echoes responding [to] sounds, [with the] finest hair not wrong, thus saying, [with] planting [of] peaches’ [seeds] attaining peaches, [with] planting [of] pears’ [seeds] attaining pears. Yet [to] have [are] those [with] planting [of] sesame then attaining beans, [with] planting [of] broomcorn then attaining millet.
唯种时少，收获时多。故作善恶时甚小，受祸福之报甚大。故云：「春种一粒粟，秋收万颗子。人生为善恶，果报还如此。」
When only planting [with] little, when harvesting [with] much. Thus, when doing good [and] evil extremely little, [with] receiving of retribution [and rewards], of disasters [and] blessings extremely great. Thus saying, ‘[In] spring planting one grain, [in] autumn harvesting ten thousand kernels. [In] human life doing good [and] evil, fruits [of] rewards [and retribution] return like this.’
盖造化自然之理也。此理可信，则净土之说必可信。何则？二者皆佛言也。佛诚言于因果，必不妄言于净土。故因不信因果，从而不信净土者，此可以解其惑矣。
[This is] because [of the] natural principles of nature. [As] these principles [are] believable, then speaking of Pure Land, [it] must [be] believable [too]. Why thus? That second, [on Pure Land, are] all [the] Buddha’s words. [With the] Buddha’s truthful words on cause [and] effect, [he] definitely [will] not falsely speak on Pure Land. Thus, [for] those because [of] not believing [in] cause [and] effect, from [this] then not believing [in] Pure Land, this can resolve their doubts.
宋‧王日休
《龙舒净土文》
第一卷：净土起信九篇
Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
First Scroll: Nine Essays [On] Arising [Of] Faith [In] Pure Land
Namo Amituofo : Translation by Shen Shi’an
上篇
Previous Essay:
为何求生净土不做仙？
[6] Why Seek Birth In Pure Land And Not Be ‘Immortals’?
https://purelanders.com/2021/10/02/6-why-seek-birth-in-pure-land-and-not-be-immortals/
下篇
Next Essay:
天网恢恢，疏而不漏
[8] Heaven’s [Karmic] Net Is Vast And Extensive, Slack Yet Without Escape
https://purelanders.com/2021/09/30/8-heavens-net-is-vast-and-extensive-slack-yet-without-escape/
九篇
Nine Essays:
《龙舒净土文》
第一卷：净土起信九篇（等）
Lóngshū’s Pure Land Text:
[1] First Scroll: Nine Essays On Arising Of Faith In Pure Land, etc.
https://purelanders.com/longshu1
