阿彌陀經疏 1.10

1.10

欲㼼明斯旨，當曉六即：一、理即佛；二、名字即佛；三、觀行即佛；四、相似即佛；五、分真即佛；六、究竟即佛。凡聖不濫故六，初後皆是故即。理即佛者，一念心即如來藏理，如故即空，藏故即假，理故即中，三智一心本來具足非適今也，名理即佛。名字即佛者，理雖即是，自用不知，以未聞三諦、不識佛法，如牛羊眼不識方隅，或從知識或從經卷聞如上說，於名字中通達解了，知一切法皆是佛法，名名字即佛。觀行即佛者，若但聞名口說，如虫食木偶得成字，是虫不知是字非字，既不通達，寧是菩提？必須心觀明了、理慧相應，所行如所言、所言如所行，言行相應，名觀行即佛。相似即佛者，愈觀愈明、愈止愈寂，麁垢自落，六根互□□□□證如鍮似金貴實珠形色相似，名相似即佛。分真即佛者，因相似觀入初住位，破無明見佛性，開祕藏顯真如，始發心終等覺，或普門示現於九界利生，或八相成道以佛身度物，名分真即佛。究竟即佛者，從等覺心轉入妙覺，智光圓滿不可復增，惑闇滅盡更無可斷，唯佛與佛乃能知之，名究竟即佛。譬若貧人家有寶而無知者，知識示之而後知，於是耘除草穢而掘出之，漸漸得近，近已藏開，盡取用之獲大富樂。以喻六即，其旨可見。

If one wishes to clearly illuminate this import, one should understand the six identities: first, identity in principle; second, identity in verbal designation; third, identity in contemplative practice; fourth, identity in resemblance; fifth, identity in partial realization; sixth, ultimate identity. Because ordinary beings and sages are not conflated, there are six; because from beginning to end all are [Buddha], there is identity. 'Identity in principle' means that a single thought of the mind is precisely the principle of the tathāgatagarbha: because it is 'thus', it is empty; because it is 'garbha' (treasury), it is provisional; because it is 'principle', it is the middle. The three wisdoms and the one mind are originally complete, not something just acquired now; this is called identity in principle. 'Identity in verbal designation' means that although the principle is identical, one is unaware of its function within oneself because one has not yet heard the three truths and does not know the Buddha-dharma, like the eyes of oxen and sheep that do not distinguish directions. Or, hearing the aforesaid teachings from spiritual friends or from sūtra scrolls, one thoroughly understands and comprehends them in verbal designations, knowing that all dharmas are the Buddha-dharma; this is called identity in verbal designation. 'Identity in contemplative practice' means that if one merely hears the name and speaks it with the mouth, it is like an insect eating wood and happening to form letters: the insect does not know whether they are letters or not. Since one does not thoroughly understand, how could this be bodhi? One must have the mind's contemplation clear and lucid, with principle and wisdom corresponding: what one practices is like what one says, and what one says is like what one practices; words and deeds corresponding is called identity in contemplative practice. 'Identity in resemblance' means that the more one contemplates, the clearer it becomes; the more one calms, the more quiescent it becomes. Coarse defilements naturally fall away, the six sense faculties mutually [purify and interact, and one] realizes […] like brass resembling gold, or an imitation pearl resembling the true gem in shape and color; this is called identity in resemblance. 'Identity in partial realization' means that by relying on contemplative practice in resemblance, one enters the stage of the first abode, breaks through ignorance and sees the Buddha-nature, opens the secret treasury and reveals true suchness. From the initial generation of the mind up to equal enlightenment, one may either manifest universally through the universal gate to benefit sentient beings in the nine realms, or manifest the eight aspects of attaining the Way to deliver creatures with a Buddha body; this is called identity in partial realization. 'Ultimate identity' means that from the mind of equal enlightenment, one turns and enters marvelous enlightenment. The light of wisdom is fully complete and cannot be further increased; the darkness of affliction is extinguished and there is nothing further to sever. Only a Buddha together with a Buddha can know it; this is called ultimate identity. It is like a poor person who has a treasure at home but is unaware of it; after a good friend points it out, he knows of it. Thereupon he weeds away the grasses and filth and digs it out, gradually drawing near. Having drawn near, the treasury opens; taking full use of it, he obtains great wealth and joy. Using this analogy for the six identities, their import can be seen.