淨土十疑論 1.50

1.50

以如是故，釋迦如來，起大慈愍，於穢濁中，發大音聲，讚彼淨土上妙之樂。於生死中，為大船師，載以法船，令趨彼岸，晝夜度生，無有休息。然而彌陀之岸，本無彼此，釋迦之船，實非往來。譬如一燈分照八鏡，鏡有東西，光影無二。彌陀說法，遍光影中，而釋迦方便，獨指西鏡。故已到彼岸者，乃可以忘彼此；未入法界者，何自而泯東西。於此法中，若未究竟，勿滯方隅，勿分彼此，但當正念，諦信而已。此二聖之意，而智者之所以信也。

For this reason, Śākyamuni Tathāgata aroused great compassion and pity, and within the filthy and turbid, raised a great voice to praise the supreme and wondrous joys of that pure land. In the midst of birth and death, he serves as the great shipmaster, taking people aboard the Dharma ship and causing them to hasten to the other shore, ferrying sentient beings across day and night without rest. And yet, Amitābha's shore originally has no 'this' or 'that', and Śākyamuni's ship in truth has no coming or going. It is like a single lamp casting light upon eight mirrors: the mirrors have east and west, but the light and shadows are not two. Amitābha's exposition of the Dharma pervades light and shadow, while Śākyamuni's skillful means specifically points to the western mirror. Therefore, only those who have already reached the other shore may forget 'this' and 'that'; but how can those who have not entered the dharmadhātu obliterate east and west? In this Dharma, if one has not yet reached ultimate realization, do not be obstructed by direction, do not distinguish 'this' from 'that'; one should only maintain right mindfulness and believe with certainty. This is the intention of the two sages, and the reason why Master Zhizhe had faith.