净土起信三
Third [Essay For] Arising [Of] Faith [In] Pure Land
佛所言不可目前不见而不信
[3] That [The] Buddha Said Cannot [Be] Presently Not Seen Then Not Believed
佛言不信，何言可信？
[If The] Buddha’s Words [Are] Not [To Be] Believed, Whose Words [Are] Believable?
人骤闻净土之景象，多不信之，无足怪也。盖拘于目前所见，遂谓目前所不见者，亦如此而已。
[When] people suddenly hear [about the] circumstances of Pure Land, [with] many not believing it, [this is] not surprising [at all]. Because [they are] constrained presently [by] that seen, thereupon calling that presently not seen, [it is] but like this only.
且如陋巷粪壤之居者，安知有广厦之清净？小器藜藿之食者，安知有食前之方丈？弊箧锱铢之蓄者，安知有天府之充溢？
Also, like those abiding [in] narrow alleys [with] manure [and] soil, how [do they] know [there] is [the] cleanliness of huge buildings? [Like] those eating small vessels [of] pigweed [and] beans [i.e. inferior meals], how [do they] know [there] is eating before square zhàngs [i.e. about a hundred square feet] of [food]? [Like] those storing damaged chests [with] zīs [i.e. one-fourth of one tael each] [and] zhūs [i.e. one-twenty-fourth of one tael each] [i.e. very small amounts of money], how [do they] know [there] is overflowing [of wealth in] government treasuries?
故处此娑婆浊世，不信其有清净佛土。所以生长于胞胎，不知彼有莲华之化生；寿不过百年，不知彼有河沙之寿数；衣食必由于营作，不知彼有自然之衣食；快乐常杂于忧恼，不知彼有纯一之快乐。然则佛之所言，不可以目前所不见而不信也。
Thus abiding [in] this defiled Sahā World, not believing that [there] are pure Buddha lands. Therefore [with] growing in wombs, not knowing that [there] are manifested births from lotus flowers. [With] lifespans not passing [a] hundred years, not knowing that [there] are lifespans’ number [of years] of [a] river’s sands’ [number. With] clothing [and] food [that] must [be] due to labour [and] work, not knowing that [there] is natural clothing [and] food. [With] happiness [and] bliss constantly mixed with worries [and] afflictions, not knowing that [there] is purity [and] singularity of happiness [and] bliss. In contrast, of that [the] Buddha said, [it] cannot [be] with [that] presently not seen then not believed.
况佛切戒人以妄语，必不自妄语以诳人。世人妄语者，非以规利，则以避害。佛无求于世，何规利之有。佛视死生如刀斫虚空，何避害之有。
Moreover, [as the] Buddha strictly admonished people with false speech, [he] definitely [will] not personally with false speech deceive people. Those people [in the] world [with] false speech, [if] not with [it] striving [for] benefits, [are] then with [it for] avoiding harm. [As the] Buddha [is] without seeking in [the] world, what striving [for] benefits [can] he have? [As the] Buddha sees death [and] birth [to be] like knives chopping empty space, what harm is [there to] avoid?
是佛无所用其妄语也。世间中人以上者，犹不肯妄语以丧其行止，况佛乎？其言可信，无足疑者。故先贤云：「佛言不信，何言可信？」
[This] is [why the] Buddha [is] without use [of] that false speech. [If the] world’s average people [and] those above [them, are] also not willing [to have] false speech, [to be] with [it] losing their [moral] conduct, moreover [the] Buddha? [As] his words can [be] believed, [they are] without that worthy [of] doubt. Thus [did] former virtuous [ones] say, ‘[If the] Buddha’s words [are] not [to be] believed, whose words [are] believable?’
昔有以忠臣为奸党者，刻之于石，天雷击之。今以金宝彩色镌刻装绘以为轮藏，贮佛之言。供以香花，严以神龙。
[In the] past, [there are] those with [slander of] loyal officials as treacherous parties, [with] carving of [their names] in stone, [having] heavenly lightning striking them. Now, [there are those] with gold [and] treasures [of] various colours engraving [and] painting, with [these] as [sūtra] treasury [repositories with] rotating [cabinets, for] storing words of [the] Buddha. [They make] offerings [to them] with incense [and] flowers, adorning [them] with gods [and] dragons.
使其言之妄，则又甚于奸党之碑，何为历千百岁而天雷不击之哉？以其言之诚也。言之诚而不信，将何俟哉？是故净土之说，更无可疑者。
If these [are] words of falsehood, thus also [more] ‘extreme’ than [the] stone tablets of ‘treacherous parties’, why [are they with the] passing [of] thousands [of] hundreds [of] years, yet [by] heavenly lightning not struck? [It is] with [the] truthfulness of these words [thus. With] words of truth not believed, what [else] should [we] wait [for]? Therefore, speaking of [the] Pure Land [teachings, they are] even more [so], without that [which] can [be] doubted.
况自古及今，修此者感应甚多，尤不可以不信者也。感应在第五卷。
Moreover, from ancient [times] until today, [as] those cultivating this, [have] connections [with] responses [that are] extremely many, [these] especially, cannot [be] not believed. [Some] connections [with] responses [are] in [the] Fifth Scroll [of this text].
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:
修者不难，不妨一切俗事
[2] That Cultivation Is Not Difficult And Does Not Obstruct All Mundane Matters
用力甚少，收功不可尽言
Using Energy Extremely Little Yet Receiving Merits That Cannot Be Completely Spoken
https://purelanders.com/2021/10/05/2-that-cultivation-is-not-difficult-and-does-not-obstruct-all-mundane-matters/
下篇
Next Essay:
佛教与儒教之同异
[4] Similarities And Differences Between Buddhist And Confucian Teachings
https://purelanders.com/2021/10/06/4-similarities-and-differences-between-buddhist-and-confucian-teachings/
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
