示谢在之
Guidance [To] Xiè Zàizhī
吾人现前一念心性，过去无始，未来无终，现在无际，觅之了不可得，而不可谓无。应用千变万化，而不可谓有。
Our presently manifested one thought’s mind-nature, [in the] past [is] beginningless, [in the] future [is] without end, [and in the] present [is] without limit. Seeking it completely, [it] cannot [be] attained, yet [we] cannot [be] said [to be] without [it. With] responses [and] functions [having a] thousand changes [and] ten thousand transformations, yet [they] cannot [be] said [to be] existing [permanently and substantially].
三世诸佛，一切众生，从无二体。十方虚空，刹尘差别，皆吾心所现之相分耳。是故四种净土，皆不在心外，乃名唯心。
[The] three periods’ all Buddhas, [and] all sentient beings, [are] from non-duality’s essence. [The] ten directions’ empty space, [with its] dust [motes of] lands [with] differences, [are] all [from] our minds, that appear [with] those forms [and] divisions only.
是故四种净土，皆不在心外，乃名唯心。谓极乐不即唯心，则西方岂在心外，而吾心岂局东方者哉？
Therefore, [the] four kinds [of] Pure Lands, [are] all not outside [our] minds, thus named [as] mind-only. Speaking [of the Land Of] Ultimate Bliss, not then [being] mind-only, thus [in the] western direction, how can [it] be outside [our] minds? And [of] our minds, how can [they be] constrained [in the] eastern direction [here]?
[Note 1: The Pure Land(s) and everything else tangible (i.e. physical), seemingly outside our minds, are thus truly connected to our minds inside, just as our minds inside are truly connected to the Pure Land(s) and everything else tangible, seemingly outside our minds. However, Āmítuófó’s physical Pure Land can only be reached via connection to his blessings in our minds, with the most skilful means for doing so being utmost sincere mindfulness of his name.]
[Note 2: For a brief introduction to Āmítuófó’s Pure Land’s four kinds of lands, see https://purelanders.com/2019/09/amituofos-pure-lands-name-and-its-four-lands.]
人谓诸有为法，皆如梦幻，不知心性，不可唤作有为，不可唤作无为，因迷故即无为成有为。有三界轮回因果，喻如梦幻泡影露电。
People call all conditioned dharmas, [to] all [be] like dreams [and] illusions, not knowing [that] mind’s nature, cannot [be] called as [the] conditioned, [and] cannot [be] called as [the] unconditioned, because [of] confusion thus, then [with the] unconditioned becoming [the] conditioned. Having [the] three realms’ rebirths [with] causes [and] effects, for example, like dreams, illusions, bubbles, shadows, dew [and] lightning.
若返迷归悟，则又即有为成无为，如梦得醒，幻复本，泡归水，影归质，露不异湿性，电不异常光。
If replacing confusion, [to] return [to] awakening, thus also then, [with the] conditioned becoming [the] unconditioned, like [from a] dream attaining awakening, like the] illusory returning [to the] original, [like a] bubble returning [to] water, [like a] shadow returning [to the] material, [like] dew not different [from] moisture’s nature, [and like] lightning not different [from] constant light.
今念佛求生净土，正返迷归悟，至圆至顿。概以梦幻埽之，可乎哉？
Now [with] mindfulness [of] Buddha seeking birth [in his] Pure Land, [this] is precisely [to] replace confusion, [to] return [to] awakening, [that is] utmost complete [and] utmost sudden. [With this] totally as [a] dream [and] illusion, sweeping it [away], how [can this be done]?
今人于梦幻妻子家缘，不能当下割舍，梦幻功名富贵，不能当下远离，梦幻苦乐寒暑，不能当下觑破，乃至梦幻诗文机锋转语，不能当下唾弃。
Now, people, of [their] dream[-like and] illusory wives’ [and] children’s family conditions, [they are] not able [to] immediately cut [and] give [them] up, [of their] dream[-like and] illusory reputation, wealth [and] honour, [are] not able [to] immediately far depart [from them, of their] dream[-like and] illusory suffering [and] happiness, winter [and] summer, [are] not able [to] immediately see through [them], and even [with] dream[-like and] illusory poetry [and] literature, [opportune] cutting [words and] transformational expressions, [are] not able [to] immediately cast [them] aside.
独于梦幻西方，则不求生，亦大惑矣。
Only comparing [the] dream]-like and] illusory [with the] Western [Pure Land], then not seeking birth [there, this] likewise [is] great confusion.
夫依对待而论，娑婆活计，添梦者也；求生净土，醒梦者也，不可不求生也。
[On] that relying [on the] relative then discussing, [in this] Sahā [World] making [a] living, [is to] add [on to a] dream, [which is impermanent and unsubstantial, thus restless and with suffering. As to] seek birth [in the] Pure Land, [is to] awake [from this] dream, [we] must NOT not seek birth [there, to realise peace and bliss that is permanent and substantial].
依绝待而论，惑业感于三界，恶梦也；念佛生于净土，好梦也，亦不可不求生也。
Relying [on the] absolute then discussing, [with our] confusions [and evil] karma [having] incurred [these] three realms [of desire, form and formlessness, this] is [like a] bad dream [i.e. nightmare. As] mindfulness [of Amitābha] Buddha[‘s name: ‘Āmítuófó’ (阿弥陀佛), to be] born in [his] Pure Land, is [like a] good ‘dream’, [which leads to full awakening, we] likewise must NOT not seek birth [there].
惑者又曰：「当下即是净土，何必西方？」
Those confused also say, ‘[As] immediately [here] is the same as [the] Pure Land, why must [there be birth in the] West[ern Pure Land]?’
问曰：「当下即饱暖，何必吃饭穿衣？当下即富贵，何必货殖科甲？当下是学问，何必读书？当下是帝京，何必北上？既世间法毫不可废，何独于出世法而废之？」
Asking [in reply, ‘As] immediately [here] is the same as [being] full [and] warm, why must [there be] eating [of] rice [and] wearing [of] clothes? [As] immediately [here] is the same as [having] wealth [and] honour, why must [there be] trading [of] goods [and taking of] imperial examinations? [As] immediately [here] is the same as [having] knowledge, why must [there be] studying [of] books? [As] immediately [here] is [the] imperial capital, why must [there be the] north above? Since [of] worldly Dharma, [even a] little [of it] cannot [be] abandoned, why only, of [this] world-transcending Dharma, then abandon it?’
苟深思此理，净土之生，万牛莫挽矣。
If [to] deeply contemplate these principles, [of our Aspiration for] Pure Land’s birth, [even] ten thousand bulls [will] not [be able to] pull [us] away [from it].
天如大祖师云：「悟后不愿往生，敢保老兄未悟。」释迦复起，不易斯言。
Great Patriarch Master Tiānrú said, ‘[If] after awakening, not aspiring [to be] reborn [in the Western Pure Land, I] dare [to] guarantee [that these] brothers [have] yet [to be] awakened.’ Śākya[muni Buddha thus] repeatedly [gave] rise [to the Pure Land teachings], not changing thus said.
净土宗九祖蕅益大师
《灵峰宗论》
Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì
(Spirit Peak Tradition’s Treatise)
Namo Amituofo : Translation by Shen Shi’an
