樂邦文類 2.79

2.79

夫心性之為體也，明乎靜乎，一而已矣，無凡聖焉、無依正焉、無延促焉、無淨穢焉。及其感物隨緣而變，則為六凡焉、為三聖焉、有依焉、有正焉。依正既作，則身壽有延促矣、國土有淨穢矣。吾佛大聖人，得明靜之一者也。乃假道於慈、託宿於悲，將欲歐群迷使復其本，於是乎無身而示身、無土而示土，延其壽、淨其土，俾其忻；促其壽、穢其土，俾其厭。既忻且厭，則漸誘之策行矣。是故釋迦現有量而取穢土，非欲其厭耶？彌陀現無量而取淨土，非欲其忻乎？此則折之、彼則攝之，使其復本而達性耳。故《淨名》曰「隨所調伏眾生而取佛土」者，其是之謂乎。雖寶樓金池為悅目之翫，而非惑蕩之色，而能達唯心無境矣。雖風樹鳥聲有入耳之娛，而非惉懘之音，而能念三寶有歸矣。夫如是，則復乎明靜之體者，如轉掌耳，經云「眾生生者皆是阿鞞跋致」是也。大矣哉！聖人之善權也如此，是故群經森列而偏讚淨方，其有旨哉。佛說阿彌陀經者，其偏讚之謂歟。吾愛其辭簡而理明、其文約而事備，足可以誘弱喪而係童蒙焉。於是約龍樹之宗、準智者之說，依經辨理為之義疏。若極深研幾，則吾豈敢；庶乎有助於真風、為益於後昆爾。

Now, the substance of the nature of the mind is luminous and still, one and nothing more; in it there is neither ordinary nor sage, neither circumstantial nor primary, neither long nor short, neither pure nor defiled. When it responds to things and changes according to conditions, it becomes the six ordinary realms, the three sage realms; it has circumstantial rewards and primary rewards. Once circumstantial and primary rewards arise, then lifespans have length and shortness, and realms have purity and defilement. Our Buddha, the Great Sage, attained the unity of luminosity and stillness. He then borrowed the path of loving-kindness and lodged in compassion, intending to herd the host of the deluded back to their origin. Thereupon, having no body, he manifested a body; having no land, he manifested a land. Extending their lifespan and purifying their land, he caused them to rejoice; shortening their lifespan and defiling their land, he caused them to feel revulsion. Once they both rejoice and feel revulsion, the policy of gradual inducement proceeds. Therefore, Śākyamuni manifested a finite lifespan and adopted a defiled land—was it not to cause them to feel revulsion? Amitābha manifested immeasurable life and adopted a pure land—was it not to cause them to rejoice? The former subdues them, and the latter gathers them in, causing them to return to the origin and comprehend their nature. Thus, does not the Vimalakīrti Sutra mean this when it says: 'In accord with the sentient beings to be subdued, he takes a Buddha-land'? Although the precious towers and golden ponds serve as visual pleasures for the eye, they are not forms of deluding licentiousness, but enable one to realize mind-only without external objects. Although the wind in the trees and the birds' singing bring delight to the ear, they are not discordant sounds, but enable one to be mindful of taking refuge in the Three Jewels. When it is like this, returning to the luminous and still substance is like turning one's palm; as the sutra says: 'All sentient beings born there are avaivartika'—this is it. How great! The Sage's skillful means are just like this! For this reason, though the various sutras stand in dense array, they singularly praise the Pure Realm; does this not have a profound purpose? 'The Buddha Speaks of the Amitābha Sutra'—is it not what is meant by this singular praise? I cherish its concise language and clear principles, its brief text and comprehensive treatment of matters, well able to guide those who have strayed and instruct the ignorant. Thereupon, following the school of Nāgārjuna and conforming to the explanations of Zhiyi, I have composed an exegesis relying on the sutra to clarify the principles. As for investigating the profound and examining the minute, how could I dare claim to do so? I merely hope it may assist the true tradition and benefit later generations.