樂邦遺稿 1.46

1.46

了翁，諱瓘書，與延慶明智法師論台宗三千法。其間示唯心淨土之義曰「一念心起，三千性相一時起；一念心滅，三千性相一時滅。念外無一毫法可得、法外無一毫念可得，此乃本性不遷之法、中理圓明之體。此體以如理為命，其壽無量，非報得命根，亦無連持。本無名字而不拒諸名，名其土曰極樂國、名其身曰阿彌陀，身土交參融乎一妙，故能說法之音不離彼土，而廣長舌相具足周遍。其具如是，是體具乎？是佛具乎？是眾生具乎？若有能知彼具之樂者，其有不願往生者乎？向實際之中，要在不往而往；於方便之內，何妨去已還來。機熟感深，足須成辦。」（見《了齋集》）

Liaoweng, taboo name Guan, wrote a letter to Master Mingzhi of Yanqing discussing the three thousand realms of the Tiantai school. Therein, he revealed the meaning of the mind-only Pure Land, stating: 'When a single thought-moment arises, the three thousand natures and marks arise simultaneously; when a single thought-moment ceases, the three thousand natures and marks cease simultaneously. Outside of thought, not the slightest dharma can be found; outside of dharmas, not the slightest thought can be found. This is the unchanging dharma of original nature, the substance of the middle principle, perfectly bright. This substance takes the principle of thusness as its life; its lifespan is immeasurable, not a vitality obtained through karmic retribution, nor having continuous maintenance. Fundamentally without a name, yet not refusing names, its land is named the Land of Ultimate Bliss, and its body is named Amitābha. Body and land interpenetrate and blend in a single wonder; therefore, the sound of preaching the Dharma does not depart from that land, and the mark of the broad and long tongue is complete and pervasive. Such being its endowment, is it inherent in the substance? Is it inherent in the Buddha? Is it inherent in sentient beings? If there is anyone who can know the bliss of that endowment, how could they not wish to be reborn? Heading toward the ultimate reality, the essential lies in going without going; within expedients, what harm is there in coming back after having gone? When faculties are ripe and resonance is deep, it will surely be accomplished.' (Found in the Liaozhai ji)