寶王三昧念佛直指 2.40

2.40

此一大方相，喻大覺不生滅之真心也。心量不可為喻，今姑以方相擬之。此一圓相，喻十方無邊虛空也。此十箇小方相，喻十方各微塵數世界也。此人身中心字，喻汝今胸中所蘊六塵緣影之妄心也。此妄影心在我身中，身在世界，世界在空，空在大覺本然真心之中，故知此東穢西淨二土實境兩形，遠隔十萬億國土之外，豈在汝今虛妄緣影心中。佛祖有云惟心淨土本性彌陀者，正在此以方相為喻，能含裹十虛大覺不生滅真心中。若謂在汝即今妄想緣影心中，可謂惑甚。《楞嚴》云「譬如百千澄清大海棄之，惟認一浮漚體目為全潮窮盡瀛渤。此是迷中倍人。」即此義也。又云「十方虛空生汝心內，如片雲點空。」況世界在空，豈能離我本然真心也。又云「空生大覺中，如海一漚發。有漏微塵國，皆依空所生。」如是則淨穢等土不離真心，又何礙於著相求生耶？若能了遠即近、求即無求，自合理趣。此真妄二心，古人廣有妙釋，不能具引。行者可不鑑乎。

This single large square figure illustrates the true mind of Great Awakening, which is unproduced and unceasing. The measure of the mind cannot be illustrated by metaphors, but now I tentatively use a square figure to represent it. This single circle illustrates the boundless empty space in the ten directions. These ten small square figures illustrate the worlds, as numerous as dust motes, in each of the ten directions. This character for 'mind' in the center of the human body illustrates the deluded mind consisting of the conditioned shadows of the six dusts currently contained within your chest. This deluded shadow-mind is within my body, the body is within the world, the world is within empty space, and empty space is within the fundamentally inherent true mind of Great Awakening. Therefore, know that these two lands, the defiled in the east and the pure in the west, are actual realms with two forms, separated far away beyond a hundred thousand billion Buddha-lands; how could they merely reside within your present deluded, conditioned shadow-mind? When Buddhas and Patriarchs say 'mind-only Pure Land, own-nature Amitābha,' they refer precisely to this true mind of Great Awakening, unproduced and unceasing, illustrated by the square figure, which can contain the ten directions of empty space. If you say it is within your current deluded thoughts and conditioned shadow-mind, that can truly be called a great delusion. The Śūraṅgama says: 'For example, casting away hundreds of thousands of clear and calm great oceans, one only recognizes a single floating bubble and regards it as the entire flood, exhausting all the vast seas. Such a person is doubly deluded among the deluded.' It is precisely this meaning. It also says: 'Empty space in the ten directions arises within your mind like a patch of cloud dotting the sky.' How much more so the worlds within space: how could they be separate from our fundamentally inherent true mind? It also says: 'Space arises within Great Awakening like a bubble emerging in the ocean. Defiled worlds as numerous as dust motes all arise dependent on space.' If so, then lands such as the pure and defiled do not depart from the true mind; what hindrance is there, then, in grasping at forms to seek rebirth? If one can comprehend that the distant is the near, and that seeking is non-seeking, it naturally accords with the principle. Regarding these two minds, true and deluded, the ancients provided extensive and subtle explanations which cannot be cited in full. Can practitioners fail to reflect upon this?