四明尊者教行錄 5.52

5.52

He answered: Precisely this seeing and hearing; there is no other principle besides. Since the doctrinal meaning has been displayed, how could an explanation be avoided? Now, the environmental and personal rewards of the Pure Land both proclaim the wonderful Dharma. Those who hear must understand that sense faculties and dusts leave no trace, and object and self are as one; how could one hold that there is a person facing another's realm? When a practitioner of the perfect and sudden in this world confronts dust with a faculty and consciousness arises, he immediately understands that by the dharma-realm confronting the dharma-realm, the dharma-realm arises. Truly it is not an object outside of mind, nor a mind outside of object; thus the mind itself knows the mind, and the object itself sees the object. How could an object see an object? How could the mind know the mind? Knowing and seeing are both forgotten, and verbal formulation also ceases; therefore it is arbitrarily named the contemplation of the inconceivable realm. If cultivation in the ordinary rank is still like this, what need is there to speak of realization in the noble rank? Moreover, if one were arbitrarily to discuss the distinct characteristics of the realms to be abandoned: the coarsest of the coarse is the realm of ordinary persons; the subtlest of the subtle is the realm of the Buddha. These are merely distinctions made along the doctrinal path. If discussed now from the perspective of the perfect, it is abandoned without abandoning. The initial mind can abandon what the Buddha abandons, because the threefold contemplation in a single mind is identical to the Buddha's wisdom. Therefore the previous letter stated: 'Facing all objects, illuminate and understand them by means of this contemplation.' This is what it meant.