示夏子彝居士
Instructions for Xia Ziyi
大阿彌陀經云。娑婆世界修行一晝夜。勝于極樂世界行善百歲。葢以此土難於進修。彼土易為功力故也。例此而言。則風塵世路中修行一日。勝于深山淨剎修行百千日。無疑矣。是故帝鄉可遊也。紅塵可入也。所謂淨願不可忘也。淨行不可缺也。嗟乎風塵亦何能染人。第恐人自染風塵耳。居士善根深厚。信力專篤。久知選官不如選佛。此行葢非得已也。然選佛場開。是處可入。無論深山淨剎世路風塵。要須心作南車。願為前導。苟所向不乖。雖終日途中何異家舍。長安此地不隔一塵。隨伊冒暑衝寒。經州歷縣。操觚捉筆。執轡揚鞭。處處道場。時時佛事。淨願淨行。常得現前。自然達清泰之上邦。面無量之壽聖。預九品之科目。極住行向地之升進。候十方諸佛息化之大闕。然後分身補處。發號施令。統理九法界人天。調熟七方便弟子。如是選官選佛。豈不誠大丈夫哉。然而說則易。行則難。深山淨剎則易。風塵世路則難。吾願居士為其難者。則他時異日。必有大得。力處當念。流光如駛。衰老日侵。長途往還。勿虗度好。時節定課。外有餘晷。但只加持佛號。若楞嚴呪大悲呪等。客路俱不必也。
The Great Amitābha Sutra says: “One day and night of spiritual practice in the Sahā world surpasses a hundred years of doing good in the Land of Ultimate Bliss.” This is because practice is hard to advance in this land, while in that land good qualities are easy to accomplish. By this analogy, there is no doubt that one day of practice amid the dust and turmoil of worldly life surpasses a hundred thousand days of practice in deep mountains and pure monasteries. Therefore, the capital of the emperor may be visited, and the red dust of worldly affairs may be entered—but the pure vow must not be forgotten, and pure conduct must not be lacking. Alas, how can the dust of the world defile a person? The only fear is that people defile themselves with the dust of the world.
Upāsaka, your wholesome roots are deep and profound, and the power of your faith is focused and firm. You have long understood that choosing an official post is not as good as choosing the Buddha. This journey of yours is surely not one you undertook by choice. Yet where the Bodhimanda of choosing the Buddha is opened, everywhere is a place one may enter. Whether in deep mountains and pure monasteries or on the roads amid the dust of the world, what is essential is to make the mind the south-pointing chariot and let the vow lead the way. If one’s direction does not go astray, then even spending the whole day on the road is no different from being at home. This very place, Chang’an, is not separated by even a mote of dust. Let others brave the heat and rush through the cold, pass through prefectures and counties, wield brush and grasp pen, hold the reins and raise the whip—every place is a Bodhimanda, every moment is a Buddha’s work. Pure vows and pure conduct are constantly present before you. Naturally you will reach the highest levels of the pure and tranquil land, come face to face with the holy one of immeasurable life, be enrolled among the nine grades, and fully advance through the stages of dwelling, practice, dedication, and the grounds. Then, when the buddhas of the ten directions withdraw from teaching and the great opportunity comes, you will emanate bodies and fill the position of succession, issue commands and give orders, govern the humans and gods of the nine dharma realms, and train and ripen the disciples of the seven skillful means. Choosing an official post and choosing the Buddha in this way—is this not truly being a great man? Yet to speak of it is easy; to practice it is hard. In deep mountains and pure monasteries it is easy; on the roads amid the dust of the world it is hard. I urge you, Upāsaka, to undertake what is hard. Then on some other day in the future, you will surely attain great power. Keep this in mind: flowing time races like a galloping horse, and old age encroaches day by day. As you come and go on long journeys, do not let good time pass in vain. Beyond your fixed daily lessons, whenever there is spare time, simply uphold the Buddha’s name. As for the Śūraṅgama Mantra, the Great Compassion Mantra, and the like, while traveling as a guest, there is no need to recite them all.