阿彌陀經疏 1.7

1.7

Now, as for the substance of the mind-nature: how luminous! how quiescent! It is one and nothing more. There are no ordinary beings or sages, no circumstantial or primary fruitions, no elongation or abbreviation [of lifespan], no purity or defilement. Yet when it is moved by responding to phenomena and changes in accord with conditions, it becomes the six ordinary states and the three sage states; circumstantial fruitions exist, and primary fruitions exist. Once circumstantial and primary fruitions arise, then bodies and lifespans have elongation and abbreviation, and lands have purity and defilement! Our Buddha, the Great Sage, realized the one that is luminous and quiescent. Thereupon, availing himself of kindness and lodging in compassion, wishing to drive the deluded multitudes to return to their origin, he manifested a body where there was no body, manifested a land where there was no land, elongated lifespans and purified lands to cause them to rejoice, and abbreviated lifespans and defiled lands to cause them to feel revulsion. Once they both rejoice and feel revulsion, the strategy of gradual inducement is set in motion. For this reason, does not Śākya's manifesting a finite [span] and adopting a defiled land aim to make them feel revulsion? Does not Amitābha's manifesting the immeasurable and adopting a pure land aim to make them rejoice? This one subdues them, and that one gathers them in, merely to cause them to return to the origin and realize their nature. Therefore the Vimalakīrti Sūtra states: 'In accordance with the sentient beings to be subdued, one takes a Buddha-land'—does it not mean precisely this! Although the jeweled towers and golden ground have no eye-pleasing trivialities, they are not colors that seduce and agitate, and one is able to realize mind-only without external objects. Although the wind in the trees and the calls of birds offer delight to the ear, they are not decadent tones, and one is able to be mindful of the Three Jewels and have a refuge. When it is thus, returning to the luminous and quiescent substance is as easy as turning over one's palm. The sūtra says: 'All sentient beings who are born there are avaivartika'—this is what it means. How great! The Sage's skillful expedients are like this. For this reason, though the multitude of sūtras stand like a forest, they specifically praise the Pure Quarter—surely there is a profound intent in this!