西方合論 1.54

1.54

一、身土不思議義者，阿彌身中有無量眾生，眾生身中有無量阿彌，國土亦然。是故一眾生念阿彌，一阿彌見；眾眾生念阿彌，眾阿彌見；眾生念念阿彌，即念念阿彌見。若眾生身中無阿彌者，阿彌不見；如陽燧身中，不能得水，非本有故。阿彌身中無眾生者，阿彌亦不見；如石女求生兒，必不可得，以非應得故。是故身中含身，身中含身身；土中含土，土土中含土；身土交含重重無盡，是身土不思議義。

First, as for the inconceivable meaning of body and land: within Amitābha's body there are immeasurable sentient beings, and within sentient beings' bodies there are immeasurable Amitābhas; the land is also like this. Therefore, when one sentient being is mindful of Amitābha, one Amitābha is seen; when many sentient beings are mindful of Amitābha, many Amitābhas are seen; when a sentient being is mindful of Amitābha thought-moment after thought-moment, Amitābha is seen thought-moment after thought-moment. If within the body of a sentient being there were no Amitābha, Amitābha could not be seen, just as within the body of a burning-mirror one cannot obtain water, because it is not fundamentally present there. If within Amitābha's body there were no sentient beings, Amitābha also could not be seen, just as a barren woman seeking to give birth to a child can never obtain one, because it cannot be obtained. Therefore, body contains body, and body contains body's body; land contains land, and land's land contains land; body and land mutually contain each other in manifold and endless layers—this is the inconceivable meaning of body and land.