阿彌陀經要解 1.5

1.5

第二辨體者，諸大乘經皆以實相為正體。何謂實相？即現前一念心之自性是也。吾人現前一念心性，不在內、不在外、不在中間，非過去、非現在、非未來，非青黃赤白、非長短方圓、非香、非味、非觸、非法，覓之了不可得而不可言其無，具造百界千如而不可言其有，離一切緣慮分別相，而緣慮分別亦非離此實相別有自性，離一切語言文字相，而語言文字亦非離此實相別有自性。以要言之，離一切相、即一切法，唯其離一切相故無相，惟其即一切法故無不相，無相無不相故不得已強名實相。實相之體非寂非照，而復寂而恒照、照而恒寂，照而恒寂強名為常寂光土，寂而恒照強名清淨法身。又照而恒寂強名法身，寂而恒照強名報身。又性德寂照強名法身，修德寂照名報身。又修德照而恒寂名為受用身，修德寂而恒照強名應化身。當知寂照不二、性修不二、身土不二無非實相，實相無二亦無不二，是故舉體作依、作正、作法、作報、作自、作他，乃至能說所說、能度所度、能信所信、能願所願、能持所持、能生所生、能讚所讚，無非實相正印之所印也。

Second, discerning the substance: All Mahāyāna sūtras take dharmatā as their correct substance. What is meant by dharmatā? It is the self-nature of the present single thought of the mind. The nature of the mind of our present single thought is not inside, not outside, not in between; it is not past, not present, not future; it is not blue, yellow, red, or white; not long, short, square, or round; not scent, not flavor, not touch, not mental datum. Seeking it, it is completely unobtainable, yet one cannot say it does not exist; it fully generates the hundred realms and thousand suchnesses, yet one cannot say it exists. It is free from all marks of conceptual thought and discrimination, yet conceptual thought and discrimination also do not have a separate self-nature apart from this dharmatā; it is free from all marks of words and writing, yet words and writing also do not have a separate self-nature apart from this dharmatā. In brief, it is free from all marks and yet is all phenomena. Only because it is free from all marks is it without marks; only because it is all phenomena is it without anything that is not a mark. Because it is without marks and without anything that is not a mark, having no other choice, it is forcedly named 'dharmatā.' The substance of dharmatā is neither quiescent nor illuminating, yet it is quiescent and constantly illuminating, illuminating and constantly quiescent. Illuminating and constantly quiescent is forcedly named the land of eternally quiescent light; quiescent and constantly illuminating is forcedly named the pure dharmakāya. Again, illuminating and constantly quiescent is forcedly named the dharmakāya; quiescent and constantly illuminating is forcedly named the saṃbhogakāya. Again, the innate virtue of quiescence and illumination is forcedly named the dharmakāya; the cultivated virtue of quiescence and illumination is named the saṃbhogakāya. Again, cultivated virtue that is illuminating and constantly quiescent is named the enjoyment body; cultivated virtue that is quiescent and constantly illuminating is forcedly named the nirmāṇakāya. One should know that quiescence and illumination are not two, innate and cultivated are not two, and body and land are not two: there is nothing that is not dharmatā. Dharmatā is not two, nor is it not not-two. Therefore, taking the substance in its entirety, it constitutes the circumstantial, constitutes the direct, constitutes the Dharma, constitutes retribution, constitutes self, constitutes other, and even constitutes the speaker and the spoken, the deliverer and the delivered, the believer and the believed, the aspirer and the aspired, the upholder and the upheld, the reborn and the rebirth, the praiser and the praised—none of these is not sealed by the correct seal of dharmatā.