淨土生無生論 1.29

1.29

行者稱佛名時，作佛觀時，作主伴依正觀時，修三種淨業時，一心不亂時，散心稱名時，以至見思浩浩恒沙煩惱，凡此有心，皆由真如不變隨緣而作，全體即法界。故法智大師云：「法界圓融不思議體，作我一念之心，亦復舉體作生、作佛、作依、作正。」若然者，餘心尚是，況念佛心乎！是故行者念佛之時，此心便是圓融清淨寶覺，以此妙心念彼阿彌，則彼三身何身不念？求彼四土，何土不生？但隨功行淺深，品位高下耳。

When a practitioner invokes the Buddha's name, when they practice contemplation of the Buddha, when they practice contemplation of host and companion or environment and sentient beings, when they cultivate the three kinds of pure karma, when they maintain single-minded undisturbed concentration, when they invoke the name with a distracted mind, and even down to the boundless afflictions of views and thoughts as numerous as the sands of the Ganges—wherever there is this mind, it is entirely made by True Suchness remaining unchanging while according with conditions, and its entire substance is the Dharmadhātu. Therefore Great Master Fazhi said: 'The wondrous substance of the Dharmadhātu, perfectly fused and inconceivable, makes up my single thought-moment, and moreover, in its entire substance it makes sentient beings, makes Buddhas, makes the environment, and makes the person.' If this is so, then other thoughts are still [the Dharmadhātu], how much more so the mind that recites the Buddha's name! For this reason, when a practitioner recites the Buddha's name, this mind is none other than the perfectly fused, pure, precious awakening. When one recites that Amitābha with this wondrous mind, which of those three bodies is not recited? When seeking those four lands, in which land will one not be born? It is merely a matter of the depth or shallowness of one's practice and the highness or lowness of one's grade [of rebirth].