西方合論 2.20

2.20

十、示真法者，一切修行法門，言空即斷，言有即常，未為究竟。唯此念佛三昧，即念而淨，淨非是無；即淨而念，念非是有。達淨無依，即是念體；了念本離，即是淨用。是故非淨外有念，能念于淨；若淨外有念，念即有所，所非淨故。非念外有淨，能入諸念；若念外有淨，淨即有二，二非淨故。當知諸佛順寂滅心而嚴淨土，是故念淨土者，當入一切寂滅門。諸佛順常樂我淨心而嚴淨土，是故念淨土者，當入一切常樂我淨門。諸佛順平等眾生心而嚴淨土，是故念淨土者，當入一切平等眾生門。諸佛順大悲智業而嚴淨土，是故念淨土者，當入一切大悲智業門。諸佛順無作無為不可思議業而嚴淨土，是故念淨土者，當入一切無作無為不可思議門。諸佛順塵勞煩惱性而嚴淨土，是故念淨土者，當入一切塵勞煩惱門。諸佛順微塵芥子相而嚴淨土，是故念淨土者，當入一切微塵芥子門。以上諸大法門，但一聲阿彌陀佛，皆悉證入，亦無能證、所證之相。若不爾者，則是有餘之淨；念佛三昧即不如是。

Tenth, revealing the true Dharma: among all dharma-gates of cultivation, to speak of emptiness is to lapse into annihilation, and to speak of existence is to lapse into permanence; neither is ultimate. Only this buddhānusmṛti-samādhi is pure in the very midst of mindfulness, yet purity is not non-existence; it is mindful in the very midst of purity, yet mindfulness is not existence. Penetrating purity as without reliance is the very essence of mindfulness; comprehending mindfulness as originally detached is the very function of purity. Therefore, there is no mindfulness outside purity that could be mindful of purity; if there were mindfulness outside purity, mindfulness would have an object, and an object is not purity. Nor is there purity outside mindfulness that could enter all thoughts; if there were purity outside mindfulness, purity would have duality, and duality is not purity. One should know that all Buddhas adorn the Pure Land in accord with the mind of quiescent extinction; therefore, those who are mindful of the Pure Land should enter all gates of quiescent extinction. All Buddhas adorn the Pure Land in accord with the mind of permanence, bliss, self, and purity; therefore, those who are mindful of the Pure Land should enter all gates of permanence, bliss, self, and purity. All Buddhas adorn the Pure Land in accord with the mind of equal sentient beings; therefore, those who are mindful of the Pure Land should enter all gates of equal sentient beings. All Buddhas adorn the Pure Land in accord with the karma of great compassion and wisdom; therefore, those who are mindful of the Pure Land should enter all gates of the karma of great compassion and wisdom. All Buddhas adorn the Pure Land in accord with non-arising, unconditioned, and inconceivable karma; therefore, those who are mindful of the Pure Land should enter all gates of the non-arising, unconditioned, and inconceivable. All Buddhas adorn the Pure Land in accord with the nature of defilements and afflictions; therefore, those who are mindful of the Pure Land should enter all gates of defilements and afflictions. All Buddhas adorn the Pure Land in accord with the characteristic of minute dust particles and mustard seeds; therefore, those who are mindful of the Pure Land should enter all gates of minute dust particles and mustard seeds. All the great dharma-gates above are fully realized and entered with just a single utterance of Amitābha, without any characteristics of one who realizes or that which is realized. If it were not so, then it would be a purity with remainder; the buddhānusmṛti-samādhi is not like that.