遊心安樂道 1.3

1.3

言述教起宗致者。然夫眾生心性，融通無礙，泰若虛空，湛猶巨海。若虛空故，其體平等，無別相而可得，何有淨、穢之處？猶巨海故，其性潤滑，能隨緣而不逆，豈無動、靜之時。爾乃或因塵風，淪五濁而久轉，沈苦浪而長流；或承善力，截四流而不還，至彼岸而永寂。若斯動、寂皆是大夢；以覺言之，無此、無彼，穢土、淨國本末一心，生死、涅槃終無二際。然歸原大覺，積功乃致，隨流長夢，不可頓開。所以聖人垂迹有遠、有近，所設言教或衰、或興。至如牟尼世尊現此娑婆，誡五惡而勸善；彌陀如來居彼安養，引九輩而導生，斯等權迹不可具陳。

Regarding "explaining the arising of the teaching and its essential purport": Now, the mind-nature of sentient beings is harmonious and unobstructed, vast as space and serene as a great ocean. Because it is like space, its essence is equal, without distinct marks to be grasped—how could there be defiled or pure places? Because it is like a great ocean, its nature is moist and compliant, able to follow conditions without resistance—how could it lack times of movement and stillness? Thus, stirred by the dust-winds, some sink into the five defilements and rotate long, submerged in waves of suffering and drifting endlessly; or, relying on the power of goodness, some cut off the four currents and do not return, reaching the other shore in eternal stillness. Such movement and stillness are both a great dream; speaking from awakening, there is neither this nor that: defiled lands and pure lands are fundamentally one mind from beginning to end, and saṃsāra and nirvāṇa ultimately have no two extremes. Yet returning to the source of great awakening is achieved only through accumulated effort, while the long dream of following the flow cannot be shattered abruptly. Therefore, the traces manifested by the sages are far or near, and the verbal teachings they set forth decline or flourish. As for Muni, the World-Honored One, appearing in this Sahā, he warned against the five evils and encouraged good; Amitābha Tathāgata, abiding in that peaceful nurture, guides the nine grades and leads them to rebirth. Such expedient traces cannot be fully related.