大乘起信論裂網疏 6.134

6.134

十方諸佛淨土，無量經論多指歸極樂者，略有四意：一者阿彌陀佛與此土人最有緣故，乃至窮村僻塢，若男若女、若長若幼、若智若愚，無不知稱阿彌陀佛名者。二者法藏比丘願力勝故，諸佛果德雖實平等，因中願力任運攝生，無差別中有差別故。三者令人繫念得專心故，若不專歎，則眾生既欲生西又欲生東，心無一定淨業難成，所以十方諸佛同出廣長舌相，讚此一門令人專憶。四者阿彌陀佛即法界藏身，極樂世界即蓮華藏海，故見一佛即為見無量佛，生一土即為生無量土，念一佛即是念一切佛，即為一切佛所護念，以法身不二故、生佛不二故、能念所念不二故，一念相應一念佛、念念相應念念佛，因該果徹更無二故。餘如淨土經論廣明，不能備述也。四修信分竟。

Among the pure lands of all Buddhas of the ten directions, that the countless sūtras and treatises mostly point toward the Land of Ultimate Bliss has briefly four meanings: First, Buddha Amitābha has the deepest affinity with the people of this land; even in impoverished villages and remote hamlets, whether men or women, old or young, wise or foolish, there is none who does not know how to invoke the name of Amitābha Buddha. Second, the bhikṣu Dharmākara's vows have superior power; although the fruition virtues of all Buddhas are truly equal, the vow-power in their causal stage spontaneously gathers sentient beings—within the non-differentiated there is differentiation. Third, it causes people to focus their mindfulness and attain a concentrated mind; if there were no exclusive praise, sentient beings would wish to be reborn in the west and also wish to be reborn in the east, their minds would have no definite focus, and the pure karma would be hard to accomplish. For this reason, all Buddhas of the ten directions uniformly extend the sign of a broad and long tongue to praise this single gateway, causing people to contemplate it exclusively. Fourth, Buddha Amitābha is the embodiment of the store of the dharmadhātu, and the Land of Ultimate Bliss is the ocean of the Lotus-Treasury; therefore, seeing one Buddha is seeing countless Buddhas, being reborn in one land is being reborn in countless lands, and mindfully recollecting one Buddha is mindfully recollecting all Buddhas, and one is protected and remembered by all Buddhas. This is because the Dharmakāya is non-dual, sentient beings and Buddhas are non-dual, and that which is mindful and that which is recollected are non-dual: one thought of correspondence is one thought of Buddhahood, and thought after thought of correspondence is thought after thought of Buddhahood; the cause encompasses the fruition and the fruition penetrates the cause, with nothing further dual. The rest is fully explained in the Pure Land sūtras and treatises and cannot be detailed here. Section 4, on Cultivating Faith, is concluded.