西方合論 1.45

1.45

二、惟心淨土者，直下自證，當體無心，即是淨土。如《維摩經》云：「寶積！當知：直心是菩薩淨土——菩薩成佛時，不諂眾生來生其國；深心是菩薩淨土——菩薩成佛時，具足功德眾生來生其國；大乘心是菩薩淨土——菩薩成佛時，大乘眾生來生其國。」經文繁多，不能廣引，大約謂欲得淨土，當淨其心；隨其心淨，則佛土淨。夫心是即土之心，土是即心之土；心淨土淨，法爾如故。此語豈非西方註脚？多有執心之士卑此法門，以為單接鈍根者，由於心外見土故也。夫念即是心，念佛豈非心淨？心本含土，蓮邦豈在心外？故知，約相非乖惟心；稱心實礙普度矣！

Second, the Mind-Only Pure Land: one directly realizes it oneself, and right when the essence is free of mind, that is the Pure Land. As the Vimalakīrtinirdeśa-sūtra says: 'Ratnakūṭa! You should know: the straight mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, beings who do not flatter are reborn in his land. The profound mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, beings endowed with merit are reborn in his land. The Mahāyāna mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, Mahāyāna beings are reborn in his land.' The text of the sūtra is extensive and cannot be cited in full; its main idea is that if one wishes to attain a pure land, one must purify one's mind; as one's mind is purified, the Buddha-land is purified. Mind is the mind identical with the land, and land is the land identical with the mind; when the mind is pure, the land is pure—this is naturally so. How could these words not be a commentary on the Western Land? Many practitioners who cling to mind look down upon this Dharma-gate, taking it to receive only those of dull faculties, because they see the land as outside the mind. Now, the thought itself is mind; how could buddhānusmṛti not be the purity of mind? The mind originally contains the land; how could the Lotus Land be outside the mind? Therefore, we know that to conform with appearances does not contradict Mind-Only; whereas clinging to mind actually obstructs universal deliverance!