[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨土生無生論](https://indike.org/pramana/in.bauddha.taisho.1975) › 1.11 # 淨土生無生論 1.11 淨土生無生論 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1975.1.11) 答曰：「此正顯初心是，以初心是故，方有後心是。以後心是故，方顯初心是。云何以初心是方有後心是？如果地依正融通，色心不二，垂形九界，方便度生，悉由證此因心所具。故曰：『諸佛果地融通，但證眾生理本。』故得稱性施設，無謀而應。若不然者，何異小乘外道作意神通？故法智大師云：『六即之義，不專在佛。一切假實三乘人天，下至蛣蜣地獄色心，皆須六即。辯其初後，所謂理蛣蜣乃至究竟蛣蜣。』以論十界皆理性故，無非法界，一不可改。故名字去不唯顯佛，九亦同彰。至於果成，十皆究竟。云何後心是方顯初心是？正由後心果地全證眾生理本故，果地七種名目悉是眾生性德美稱，但眾生在迷，性稱不顯，故無此稱。剋論性德，豈可言無！故初後俱善，立義成矣！」 > Answer: 'This precisely reveals that it is identical with the initial mind. Because it is identical with the initial mind, there can be its being identical with the subsequent mind. Because it is identical with the subsequent mind, it precisely manifests that it is identical with the initial mind. Why is it that only because it is identical with the initial mind can it be identical with the subsequent mind? If on the stage of fruition, dependent and primary \[retributions\] are interfused, and form and mind are non-dual, manifesting forms across the nine realms to expediently deliver sentient beings, this is entirely due to realizing what is contained in this causal mind. Therefore it is said: "The interfusion of the Buddhas on the stage of fruition is merely the realization of the principle inherently possessed by sentient beings." Thus they are able to deploy adaptations according with the nature, responding without deliberation. Were it not so, how would it differ from the intentional supernormal powers of the Hīnayāna and non-Buddhists? Thus Master Fazhi said: "The meaning of the six identities does not pertain exclusively to the Buddha. All provisional and real beings of the three vehicles, humans and devas, down to the form and mind of dung beetles and hell-dwellers, must all possess the six identities. When discerning their initial and subsequent stages, there is what is called the principle dung beetle up to the ultimate dung beetle." Since it is argued that the ten realms are all of the nature of principle, none are not the Dharma-realm, not one can be altered. Therefore, from the identity in name onward, it is not only the Buddha that is revealed—the nine \[realms\] are equally manifested. When reaching the completion of fruition, all ten are ultimate. Why is it that only when it is identical with the subsequent mind is the initial mind revealed? It is precisely because the fruition stage of the subsequent mind fully realizes the principle inherently possessed by sentient beings; the seven designations of the fruition stage are all praiseworthy names for the nature-virtues of sentient beings. It is only because sentient beings are in delusion that the designations of the nature do not appear, and thus they lack these designations. Yet strictly discussing the nature-virtues, how could one say they are lacking? Therefore, both the initial and the subsequent are sound, and the established proposition stands!' > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1975.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1975.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1975.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1975~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1975.1.11](https://indike.org/pramana/in.bauddha.taisho.1975.1.11) · Pramāṇa