淨土生無生論 1.15

1.15

一真法界性，即前文所明性體、性量、性具也。教中說：「真如不變隨緣，隨緣不變」者，正由性體、性量即性具故，如君子不器，善惡皆能。故晉譯《華嚴經》云：「能隨染淨緣，具造十法界。」謂真如性中所具九法界，能隨染緣造事中九法界；真如性中所具佛法界，能隨淨緣造事中佛法界。所以能者，正由性具；性若不具，何所稱能？天台家言：「竝由理具，方有事用。」此之謂也。是知事中十法界，三身、四土悉由真如隨緣變造。既曰「真如不變隨緣，隨緣不變」，則事中染淨身土，當體即真，無絲毫可加損于其間者。《楞嚴經》云：「見與見緣，并所想相，如虛空華，本無所有。」此見及緣，元是菩提妙淨明體是也。若然，則娑婆極樂，此世眾生當生九品，彌陀已成吾心當果，悉由心性之所變造。心具而造，豈分能所！即心是佛，即佛是心，即心是土，即土是心，即心是果，即果是心。能造因緣及所造法，當處皆是心性，故明此宗而求生樂土者，乃生與無生兩冥之至道也。

The nature of the one true Dharma-realm is precisely the nature's essence, nature's measure, and nature's containment explained previously. When it is said in the teachings that 'True suchness, unchanging, accords with conditions; according with conditions, it is unchanging,' this is precisely because the nature's essence and nature's measure are identical with the nature's containment, just as an exemplary person is not a mere utensil, being capable of both good and evil. Thus the Jin translation of the Avataṃsaka Sūtra says: 'Able to accord with defiled and pure conditions, it fully creates the ten Dharma-realms.' This means that the nine Dharma-realms contained in the nature of true suchness are able to accord with defiled conditions to create the nine Dharma-realms in concrete phenomena; the Buddha Dharma-realm contained in the nature of true suchness is able to accord with pure conditions to create the Buddha Dharma-realm in concrete phenomena. That which makes it able is precisely the nature's containment; if the nature did not contain them, what ability could be spoken of? The Tiantai school states: 'It is entirely due to the containment in principle that there is the functioning in concrete phenomena.' This is what it means. Thus we know that the ten Dharma-realms in concrete phenomena, the three bodies, and the four lands are all transformed and created by true suchness according with conditions. Since it is said that 'True suchness, unchanging, accords with conditions; according with conditions, it is unchanging,' then the defiled and pure bodies and lands in concrete phenomena are in their very substance identical with the real, without the slightest bit that can be added to or subtracted from them. The Śūraṅgama Sūtra says: 'Seeing and the conditions of seeing, together with the appearances conceived by thought, are like flowers in the sky, originally non-existent.' This seeing and its conditions are fundamentally the wondrous, pure, bright substance of bodhi itself. If so, then Sahā and Sukhāvatī, the nine grades of rebirth to be attained by sentient beings of this world, and Amitābha already accomplished as the future fruition of our minds, are all transformed and created by the mind-nature. Since the mind contains and creates them, how could one separate creator and created! The mind itself is Buddha, the Buddha itself is mind; the mind itself is the land, the land itself is mind; the mind itself is the fruit, the fruit itself is the mind. The conditions able to create and the dharmas created are, right where they are, the mind-nature. Therefore, one who clarifies this doctrine and seeks birth in the Land of Bliss follows the supreme path in which both birth and non-birth are reconciled into darkness.