樂邦文類 2.79

2.79

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.