法華文句記 10.51

10.51

二教初心皆滅陰入，況復土耶？別教初心亦且破陰，後心能見帝網之土。唯圓即觀一念三千三諦具足，是則一心一切心，一身一切身，一土一切土。一念俱觀，若身心土若空假中，更無前後。故觀成時一心見一切心，一身見一切身，一土見一切土，十方諸佛身中現故，故於自心常寂光中遍見十方一切身土。若唯觀他遮那之土，必迷自境。若了心境，自即他故、他即自故；不了此境，自尚成他，況觀他耶？觀土既爾，身佛心然，故聞長壽須了宗旨，故知想名名同體異，故本門聞壽益倍餘經，良由所聞異常故也。

Beginners in the two teachings both extinguish the aggregates and sense-bases—how much more so the lands? Beginners in the separate teaching also provisionally destroy the aggregates; only the later minds can see the land of Indra's net. Only the perfect contemplation immediately contemplates the three thousand [realms] and three truths complete in a single thought-moment; thus, one mind is all minds, one body is all bodies, and one land is all lands. In a single thought-moment all are contemplated together: whether body, mind, and land, or emptiness, the conventional, and the middle, there is no sequence of before and after. Therefore, when contemplation is perfected, in one mind one sees all minds, in one body one sees all bodies, and in one land one sees all lands, because they manifest within the bodies of the buddhas of the ten directions; therefore, within the eternally quiescent light of one's own mind, one sees all bodies and lands of the ten directions everywhere. If one exclusively contemplates the other land of Vairocana, one will inevitably be deluded about one's own realm. If one realizes the realm of the mind, self is precisely other, and other is precisely self; if one does not realize this realm, self still becomes other—how much more so contemplating the other? If contemplating lands is thus, it is the same for body, Buddha, and mind; therefore, upon hearing of the long life span, one must understand the central宗旨 (purport). Hence, one knows that while the name "ideation" is identical, the essence is different; thus, hearing of the life span in the origin gate yields benefits doubling those of other sūtras, truly because what is heard is extraordinary.