淨土生無生論 1.25

1.25

阿彌陀佛，果人也，成就三身、四智、十力、四無所畏、十八不共等功德。凡夫，因人也，具足無量恒沙煩惱，造作無量恒沙業繫，當受無量恒沙生死。迷悟之相，譬彼雲泥。言「究竟無二」者，謂：據相而言，則不二而二；約性而論，則二而不二。蓋諸佛乃悟眾生心內諸佛，眾生乃迷諸佛心內眾生。所以悟者，悟眾生本具性體、性量、性具也。所以迷者，迷諸佛所證性體、性量、性具也。心性之妙，豈受其迷！迷而不迷，斯言有在。故眾生本有性量，即諸佛所證法身，性體即報身，性具即應身，四智、十力、四無所畏、十八不共等功德，會合可知。故古德云：「諸佛心內眾生塵塵極樂，眾生心內諸佛念念證真。」故彌陀即我心，我心即彌陀，未舉念時，早已成就，纔舉心念，即便圓成。感應道交為有此理，故念佛人功不唐捐。

Amitābha Buddha is a person of the fruit, who has accomplished the merits of the three bodies, the four wisdoms, the ten powers, the four fearlessnesses, the eighteen unshared qualities, and so forth. An ordinary being is a person of the cause, completely endowed with countless afflictions as numerous as the sands of the Ganges, creating countless bonds of karma as numerous as the sands of the Ganges, and destined to undergo countless births and deaths as numerous as the sands of the Ganges. The aspects of delusion and awakening are like clouds and mud by comparison. When it is said that 'ultimately there is no duality,' this means: speaking in terms of characteristics, they are not dual and yet dual; discussing in terms of nature, they are dual and yet not dual. For the Buddhas have awakened to the Buddhas within the minds of sentient beings, while sentient beings are deluded about the sentient beings within the minds of the Buddhas. That which is awakened to is the essential nature, the measure of the nature, and the inherent possession of the nature originally endowed in sentient beings. That which is deluded about is the essential nature, the measure of the nature, and the inherent possession of the nature realized by the Buddhas. How could the marvel of the mind-nature ever truly suffer delusion! It is deluded and yet not deluded—there is truth to these words. Therefore, the measure of the nature originally possessed by sentient beings is none other than the Dharmakāya realized by the Buddhas; the essential nature is the Sambhogakāya; the inherent possession of the nature is the Nirmāṇakāya. Merits such as the four wisdoms, the ten powers, the four fearlessnesses, and the eighteen unshared qualities can be understood as converging in this way. Thus the ancient virtuous one said: 'Sentient beings within the minds of the Buddhas find Ultimate Bliss in every particle of dust; the Buddhas within the minds of sentient beings realize reality thought after thought.' Therefore, Amitābha is my mind, and my mind is Amitābha. Before a single thought is raised, it is already accomplished; as soon as a thought arises in the mind, it is immediately perfected. It is because of this principle that there is reciprocal communion between stimulus and response; hence the efforts of one who recites the Buddha's name are never in vain.