---
title: "西方合論 · 1 剎土門"
description: "西方合論是明代文学家袁宏道撰写的一部佛教经典注释著作。袁宏道是晚明著名文学家，公安派代表人物，晚年皈依佛教。该书成书于万历年间，主要阐释净土宗经典《阿弥陀经》的奥义，融合禅净思想，提倡念佛往生西方极乐世界的修行法门。内容涵盖净土信仰、念佛方法、往生条件等核心教义，体现了晚明士大夫佛教的典型特征。作为明代净土宗重要文献，西方合論在佛教史上具有独特地位，既反映了文人佛教的学术特色，也推动了净土思想在士大夫阶层的传播，对后世佛教发展产生深远影响。"
url: "https://rushiwowen.co/en/r/cmcy2fbm000vqjv04pd9w16r2"
---

### 第一剎土門

> First Pure Land Gate

夫一真法界，身土交參；十佛剎海，淨穢無別。秖因眾生行業有殊，諸佛化現亦異，或權或實、或偏或圓、或暫或常、或漸或頓，一月千江，波波具涵淨月；萬燈一室，光光各顯全燈。理即一諦，相有千差。若非廣引靈文，眾生何所取則？爰約諸教，略敘十門：

> The true nature of reality is a single, all-encompassing realm where the body and the environment interpenetrate without obstruction. In the vast ocean of Buddha-lands, the pure and the impure are fundamentally not separate. It is only because sentient beings have different karma and actions that the manifestations of the Buddhas also differ—some are provisional, some are ultimate, some are partial, some are complete, some are temporary, some are eternal, some are gradual, some are sudden. Like one moon reflected in a thousand rivers, every wave contains the full image of the clear moon; like ten thousand lamps in a single room, each light reveals the complete radiance of all the lamps. The principle is one ultimate truth, but its appearances are infinitely varied. If we do not widely cite the sacred scriptures, how can sentient beings find guidance? Therefore, drawing on the various teachings, I will briefly outline ten approaches.

一、毘盧遮那淨土。　二、惟心淨土。

> 1\. The Pure Land of Vairocana. 2. The Pure Land of the Mind Alone.

三、恒真淨土。　四、變現淨土。

> Third, the Eternal Pure Land. Fourth, the Manifested Pure Land.

五、寄報淨土。　六、分身淨土。

> Five: Entrusting one's rebirth to the Pure Land. Six: Manifesting bodies in the Pure Land.

七、依他淨土。　八、諸方淨土。

> Seven. Relying on the Pure Land of others. Eight. The Pure Lands in all directions.

九、一心四種淨土。

> Nine: One Mind Manifests Four Kinds of Pure Lands.

十、攝受十方一切有情不可思議淨土。

> 10\. Embracing the inconceivable pure lands of all beings throughout the ten directions.

一、毘盧遮那淨土者，即諸佛本報國土：十蓮華藏世界海。一一蓮華藏，最下世界，皆有十佛世界微塵數廣大剎，清淨莊嚴。一一廣大剎，復有十佛世界微塵數諸小剎圍遶，倍倍增廣。一一華藏世界，皆滿虛空，互相徹入，淨穢總含，重重無盡。如法而論，一草一木、一毛一塵，各各皆具此無盡法界，佛及眾生，無二無別。

> I. The Pure Land of Vairocana is the original reward land of all Buddhas: the sea of ten lotus-womb worlds. Each lotus-womb world, at its lowest layer, contains vast realms as numerous as the dust motes in ten Buddha-worlds, all pure and magnificently adorned. Each of these vast realms is further surrounded by smaller realms as numerous as the dust motes in ten Buddha-worlds, expanding layer upon layer. Every lotus-womb world fills all of space, interpenetrating with all others, containing both purity and impurity, in an endless, infinite web. In truth, every blade of grass, every tree, every hair, every speck of dust—each and every one embodies this boundless reality. Buddhas and sentient beings are fundamentally one and the same.

或曰：「此是眾生實報莊嚴，不同權教，推淨土於他方，是為實教。」或曰：「眾生雖具此實報，爭奈真如無性，不能自證。漫漫長夜，無見日期；波波劫海，無到岸期。雖云地獄起妙覺之心，佛果現泥犁之界，其如眼前銕床銅柱何哉？辟之餓鬼，渴死於海邊！貧人數錢於金窟，秖見其虛，何名為實？若非假之方便，由權入實，眾生豈有證毘盧之日也？」

> Some say: "This is the true reward and adornment of all beings, unlike the provisional teachings that place the Pure Land elsewhere—this is the ultimate teaching." Others say: "Although beings possess this true reward, alas, true suchness has no fixed nature and cannot be realized by itself. The long, dark night has no dawn in sight; the weary ocean of eons offers no shore to reach. Though it is said that hell gives rise to the mind of supreme enlightenment, and the realm of Buddha appears within the realms of torment, what of the iron beds and copper pillars right before our eyes? It is like a hungry ghost dying of thirst at the seashore, or a pauper counting money in a vault of gold—seeing only emptiness, how can this be called real? Unless we rely on skillful means, entering the ultimate through the provisional, how could beings ever awaken to the realm of Vairocana?"

答曰：「若約諸佛化儀則可，實相土中無此戲論。夫毘盧遮那，此云遍一切處。遍一切處，即無量壽。表義豈有勝劣？祇因如來為一分取相凡夫故，說有阿彌陀，在於西方。亦如《大雲經》中，阿彌陀佛告一菩薩言：『有釋迦在於娑婆世界也。』未當釋迦為生，則釋迦遍一切，而阿彌陀為所遍之一處；當阿彌為主，則阿彌遍一切，而釋迦牟尼為所遍之一處。如一人之身，當自自時，不妨為一切人之他；當他他時，不妨為一切人之自。以是義故，自他不成。自他不成，即自亦遍一切處，他亦遍一切處，豈定有他方可執。是故西方毘盧，非自他故。何以故？毘盧無不遍故。若言權、言方便，即有不遍；有不遍者，毘盧之義不成。」

> Answer: "If we speak according to the Buddha's skillful means, that is acceptable. But in the true land of reality, such distinctions are mere idle talk. Vairocana means 'pervading all places.' What pervades all places is precisely Amitayus \[Immeasurable Life\]. How could there be superiority or inferiority in meaning? It is only because the Tathagata, for the sake of ordinary beings attached to appearances, speaks of Amitabha dwelling in the West. Likewise, in the \*Great Cloud Sutra\*, Amitabha Buddha tells a bodhisattva: 'There is a Shakyamuni in the Saha world.' When Shakyamuni is taken as the principal, Shakyamuni pervades all, and Amitabha is one of the places he pervades; when Amitabha is taken as the principal, Amitabha pervades all, and Shakyamuni is one of the places he pervades. This is like one person's body: when considered as 'self,' it may still be 'other' to everyone else; when considered as 'other,' it may still be 'self' to everyone else. For this reason, the distinction between self and other does not hold. Since self and other do not hold, both self and other pervade all places—how could there be a fixed other direction to grasp? Therefore, Amitabha in the West and Vairocana are not separate self and other. Why? Because Vairocana pervades everything without exception. If one speaks of 'provisional' or 'expedient means,' that implies something not pervaded. If there is something not pervaded, then the meaning of Vairocana is not fulfilled."

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 Pure Land of Mind-Only: directly realize it here and now—when the mind itself is seen as empty, that is the Pure Land. As the \*Vimalakirti Sutra\* says: "Ratnākara, you should know that an upright mind is the Bodhisattva's Pure Land—when the Bodhisattva attains Buddhahood, beings without deceit are born in his land; a deep mind is the Bodhisattva's Pure Land—when the Bodhisattva attains Buddhahood, beings with complete merit are born in his land; a mind of the Great Vehicle is the Bodhisattva's Pure Land—when the Bodhisattva attains Buddhahood, beings of the Great Vehicle are born in his land." The sutras contain many such passages, and I cannot cite them all. In essence, they say: if you wish to attain the Pure Land, you must purify your mind; as your mind becomes pure, the Buddha-land becomes pure. The mind is the mind that is the land, and the land is the land that is the mind; when the mind is pure, the land is pure—this is naturally so. How could these words not be a footnote to the Western Pure Land? There are those who cling to the concept of mind and disparage this practice, considering it only for those of dull faculties—this is because they see the land as outside the mind. But recitation is itself the mind; how could reciting the Buddha's name not purify the mind? The mind inherently contains the land; how could the Lotus Land be outside the mind? Therefore, know that focusing on the external form does not contradict Mind-Only; yet being attached to the mind alone truly hinders universal salvation!

三、恒真淨土者，即靈山會上所指淨土，引三乘中權教菩薩，令知此土，即穢恒淨；諸眾信而未見。夫穢性本寂，俗相恒空。本寂故，菩薩居穢常寂；恒空故，菩薩入俗常空，正顯淨義。但以眾生執海難清、識繩易縛。言業本空，則恣情作業；言行無體，即肆意冥行。犯永嘉之所呵，墮善星之所墜；以至生遭王難，死為魔眷者，往往而是。嗟夫！使盡大地皆菩薩，則斯言誠為利益。天下之菩薩少而凡夫多，則斯言之利天下也少，而害天下多矣！

> III. The Eternal Pure Land — This refers to the pure land pointed to at the Assembly on Vulture Peak. It guides the provisional-teaching bodhisattvas within the Three Vehicles, enabling them to understand that this very world, though impure, is eternally pure. All beings believe but have not yet seen it. The nature of impurity is originally still; the characteristics of the mundane are always empty. Because it is originally still, bodhisattvas dwell in the impure world yet remain constantly still. Because it is always empty, bodhisattvas enter the mundane yet remain constantly empty. This precisely reveals the meaning of purity. However, sentient beings are bound by the hard-to-clear sea of attachment and the easily binding rope of consciousness. If we say karma is originally empty, people indulge in reckless action. If we say conduct has no substance, people act blindly without restraint. This incurs the censure that Yongjia admonished, and falls into the downfall that Shanjian experienced. As a result, many suffer punishments from kings in this life and become companions of demons after death. Alas! If the entire earth were filled with bodhisattvas, such words would truly be beneficial. But since bodhisattvas are few and ordinary beings are many, such words benefit the world little and harm it greatly.

四、變現淨土者，如《法華經》三變淨土，移諸人天置於他方；《維摩經》世尊以足指按地，即時三千大千世界，若百千珍寶嚴飾。此是如來暫令顯現，亦是法爾。然智如鶖子，尚且如盲；劣根眾生，無緣復見。且人天置諸方外，全無接引之緣；神力暫現還無，詎是恒常之土？豈若安養淨邦，塵劫常住，阿彌慈父，十惡不遺者哉！國土勝劣，居然可知。

> Fourth, the manifestation of Pure Lands. For example, in the Lotus Sutra, the Buddha transforms the land three times and relocates humans and devas to other realms. In the Vimalakirti Sutra, the World-Honored One presses the ground with his toe, and instantly the entire trichiliocosm appears adorned with hundreds of thousands of precious treasures. These are cases where the Tathagata temporarily causes such manifestations—they are also natural occurrences. Yet even the wisdom of Shariputra is like that of a blind person; beings of inferior faculties have no opportunity to see them. Moreover, humans and devas are placed outside the realm, leaving no conditions for their deliverance. Such miraculous displays appear and then vanish—how could they be lands of permanence? How could they compare to the Land of Peace and Bliss, which endures for kalpas beyond measure, where Amitabha, the compassionate father, does not abandon even those guilty of the ten evil deeds? The superiority and inferiority of these lands is plainly evident.

五、寄報淨土者，如摩醯首羅天，如來於彼成等正覺，此為實報淨土。《起信論》云：「菩薩功德成滿，於色究竟處，示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智。自然有不思議業，能現十方，利益眾生。」藏和尚云：「何故受用報身在此天者？以寄報十王，顯別十地。第十地寄當此天王，即於彼身示成菩提。」然彼天雖云無漏，未若蓮邦直出三界。何以故？在色究竟故。

> Fifth, the Reward Land of response: For instance, in the heaven of Maheshvara, the Tathagata attained perfect enlightenment there—this is the true Reward Land. The \*Awakening of Faith\* states: "When a bodhisattva's merits are complete, in the heaven of the Highest Form, he manifests the most supreme and vast body in all worlds. Through a single moment of corresponding wisdom, ignorance is entirely eradicated, known as the All-Knowing Wisdom. Naturally, inconceivable deeds arise, enabling manifestation throughout the ten directions to benefit sentient beings." Master Zang says: "Why does the reward body reside in this heaven? Because it corresponds to the ten kings, revealing the ten stages. The tenth stage corresponds to this heavenly king, and upon that body, enlightenment is shown." However, although that heaven is said to be free of defilements, it is not like the Land of Ultimate Bliss, which directly transcends the Three Realms. Why? Because it is still within the Heaven of Highest Form.

六、分身淨土者，如《涅槃經》佛答高貴德王云：「善男子，西方去此娑婆世界，度三十二恒河沙佛土，有世界名曰無勝，猶如西方極樂世界，我於彼土出現於世。為化眾生故，於此世界現轉法輪。」又《央崛經》佛謂央崛曰：「我住無生際，而汝不覺知。」央崛云：「若住無生際，何以生於此土？」佛云：「東方有佛，汝往問之。」央崛往問，彼佛答言：「釋迦者，即是我身。」大意謂彼淨土是佛實報，此是分身。雖彰一佛之報境，未具攝化之義；佛分上即有，眾生分上即無，未為殊勝。

> 6\. On the division of the Pure Land: In the \*Nirvana Sutra\*, the Buddha says to the noble and virtuous King: "Good man, to the west of this Saha world, passing through thirty-two Ganges-river sands of Buddha lands, there is a world called Unsurpassable, just like the Western Land of Ultimate Bliss. There I appear in the world. To transform sentient beings, I manifest the turning of the Dharma wheel in this world." Also, in the \*Angulimala Sutra\*, the Buddha tells Angulimala: "I abide in the realm of the unborn, but you do not perceive it." Angulimala asks: "If you abide in the realm of the unborn, why are you born in this world?" The Buddha replies: "There is a Buddha in the east; go and ask him." Angulimala goes and asks, and that Buddha answers: "Shakyamuni is my very self." The general idea is that that Pure Land is the Buddha's reward body, while this world is his manifested division. Although this reveals the reward realm of one Buddha, it does not fully embody the principle of gathering and transforming all beings. It exists from the Buddha's side, but not from the side of sentient beings, so it is not yet ultimate.

七、依他淨土者，如《梵網經》云：「我今盧舍那，方坐蓮華臺，周匝千花上，復現千釋迦，一花百億國，一國一釋迦。」等者，以初地化百佛剎，則有百葉之花；二地化千佛剎，故花有千葉；若至三地應見萬葉；四地億葉，次第倍增。為是依他受用身，分示報境，入地乃見；非如蓮池會上，十念眾生，頓見淨佛國土故。

> 7\. The Pure Land of Transformation: As the Brahma Net Sutra says, "I, Vairocana, now sit upon the lotus pedestal, surrounded by a thousand petals, each manifesting a thousand Sakyamuni Buddhas. Each petal contains a hundred billion realms, and in each realm there is one Sakyamuni." This means that at the first stage of Bodhisattva development, one transforms a hundred Buddha-lands, corresponding to a lotus with a hundred petals. At the second stage, one transforms a thousand Buddha-lands, hence a lotus with a thousand petals. At the third stage, one would see ten thousand petals, and at the fourth stage, a hundred million petals, increasing progressively with each stage. This is the Transformation Body's enjoyment realm, manifested according to the practitioner's level—only visible to those who have attained the Bodhisattva stages. It is not like the Lotus Pool assembly, where even those who recite the Buddha's name ten times can suddenly perceive the pure Buddha-land.

八、諸方淨土者，如東方藥師佛、南方日月燈佛、上方香積佛，佛佛各有淨土。諸經所迷不可具載，皆是諸佛實報莊嚴。經中或有以佛神力，暫令顯現；或諸大菩薩，詣彼供養，緣彼佛未言攝生故，諸眾生亦無緣生彼。即如妙喜世界，釋迦雖記有往生者，未聞無動有普引之言；且其國有鐵圍須彌諸山，及鬼神婦女，當知嚴淨不如安養也。又如藥師如來以十二大願，度諸有情，經中亦言有信心者，應當來生；稽彼願力，多是解脫一切憂苦，究竟安樂。未若阿彌如來，純以念佛，攝一切人往生彼土。

> Eighth, regarding the pure lands of the various Buddhas: for example, the Medicine Buddha in the East, the Sun-Moon Lamp Buddha in the South, and the Fragrant Accumulation Buddha in the Upper Region—each Buddha has their own pure land. The scriptures describe these extensively, and they are all the magnificent rewards of the Buddhas' realizations. In some sutras, these lands are temporarily revealed through the Buddha's spiritual power; in others, great bodhisattvas visit them to make offerings. However, because those Buddhas have not explicitly spoken of delivering sentient beings, ordinary beings have no conditions to be reborn there. For instance, in the world of Wonderful Joy, although Shakyamuni predicted that some beings would be reborn there, we have not heard Aksobhya Buddha make a universal promise of salvation. Moreover, that land contains Iron Ring Mountains, Mount Sumeru, and various mountains, as well as ghosts, spirits, and women—so it is clear that its purity and splendor are inferior to those of the Land of Peace and Nourishment. Likewise, the Medicine Buddha, through his twelve great vows, delivers all living beings, and the sutra states that those with faith should be reborn there. But examining the power of his vows, they are mostly aimed at liberating beings from all suffering and distress, ultimately leading to peace and happiness. None of this matches Amitabha Buddha, who solely through recitation of his name, gathers all people to be reborn in his land.

九、一心四種淨土者，一曰凡聖同居土；二曰方便有餘土；三曰實報無障礙土；四曰常寂光土。一、凡聖同居土者，自分二類：初、同居穢土；次、同居淨土。穢土之中，凡居、聖居各二。凡居二者：一、惡眾生，即四趣也；二、善眾生，即人天也。聖居二者：一、實聖，即四果辟支、通教六地、別十住、圓十信，後心通惑雖盡，報身猶在，皆名實也；二、權聖，謂方便、實報、寂光土中法身菩薩，及妙覺佛，為利有緣應生同居，皆是權也。是等與四趣共住，故名穢土。次同居淨土者，如極樂中有眾生；妙喜國中，有鐵圍男女之類。以無四惡趣，故名淨土。余按同居穢土之中，既有諸聖，亦可名同居淨土。如娑婆世界，在華藏世界第十三重，亦云華藏也。二、方便有餘土者，二乘、三種菩薩，破見思惑，證方便道，塵沙別惑無明未斷，捨分段身，而生界外，名曰有餘。故《釋論》云：「出三界外有淨土，聲聞辟支佛出生其中。」受法性身，非分段也。三、實報無障礙土者，無有二乘，純諸法身菩薩所居。盡塵沙惑，分破無明，得真實果；而無明未盡，潤無漏業，受法性報身，亦名果報國。故《仁王經》云：「三賢十聖住果報。」以觀實相發真無漏，感報殊勝，七寶莊嚴，且淨妙五塵，故名為實；色心不二，毛剎相容，故名無障礙。《華嚴》明因陀羅網世界是也。四、常寂光土者，妙覺極智所照如如法界，名之為國，亦名法性土。但一真如佛性，非身非土，而說身土；離身無土，離土無身，諸佛如來所遊居處。妙宗曰：「經論中言寂光無相，乃是已盡染礙之相，非如大虛空無一物。良由三惑究竟清淨，則依正色心，究竟明顯。」《大經》曰：「因滅是色，獲得常色，受想行識亦復如是。」《仁王》稱為法性五陰，是為極果。然十方剎土，隨心異見；七寶砂礫，當處差別。故霅川曰：「極樂國土，四土不同。何則？約人天二乘，即前二種土；約菩薩佛，即後二種土。」故知六十萬億那由他恒河沙由旬等身，不妨更有丈六之身；華藏海會無邊佛土，不妨更有尼連河土。何以故？是法爾故，非是神力變現故。

> Nine. On the Four Types of Pure Lands of the One Mind: First, the Land Where Ordinary and Sacred Beings Dwell Together; Second, the Land of Expedient Means with Residual Delusions; Third, the Land of Real Reward without Obstruction; Fourth, the Land of Eternal Stillness and Light. First, the Land Where Ordinary and Sacred Beings Dwell Together can itself be divided into two kinds: the impure land of coexistence, and the pure land of coexistence. Within the impure land, both ordinary and sacred dwellers each have two types. The two types of ordinary beings are: (1) evil beings, namely those in the four lower realms; (2) good beings, namely humans and gods. The two types of sacred beings are: (1) genuine sages—namely the four fruits of arhatship, pratyekabuddhas, the six stages of the Teaching of Mere Analysis (通教), the ten abidings of the Distinct Teaching, and the ten faiths of the Perfect Teaching—who, though their delusions are fully extinguished at the culmination, still retain their reward bodies, hence are called genuine; (2) provisional sages—namely the Dharma-body bodhisattvas dwelling in the Lands of Expedient Means, Real Reward, and Eternal Stillness and Light, as well as Buddhas of Supreme Enlightenment, who, in order to benefit those with affinities, appear in the Land of Coexistence. All of these are provisional manifestations. Because such beings dwell together with those in the four lower realms, this is called the impure land. Next, the pure land of coexistence: for example, in the Land of Ultimate Bliss there are ordinary beings, and in the Land of Wonderfulness there are beings such as those within iron mountains, both male and female. Because the four evil realms are absent, it is called a pure land. I further note: within the impure land of coexistence, since there are already sacred beings, it may also be called a pure land of coexistence. For example, the Saha world is located in the thirteenth layer of the Flower Treasury World, and is itself also referred to as the Flower Treasury. Second, the Land of Expedient Means with Residual Delusions: Two-vehicle practitioners and three kinds of bodhisattvas, having eradicated the delusions of views and thought, and having realized the path of expedient means—while the dust-like delusions and the fundamental ignorance remain unbroken—abandon the body of birth-and-death and are born beyond this world. This is called “residual.” Thus, the Treatise on the Great Perfection says: “Beyond the three realms there is a pure land, where hearers and pratyekabuddhas are born.” There they receive the Dharma-nature body, not the segmented body of rebirth. Third, the Land of Real Reward without Obstruction: Here there are no two-vehicle practitioners; it is purely the dwelling of Dharma-body bodhisattvas. Having exhausted the dust-like delusions and partially broken through fundamental ignorance, they attain the true fruit. Yet, because ignorance is not entirely eliminated, they nourish the karma of uncontaminated deeds and receive the reward body of the Dharma-nature. This is also called the Land of Karmic Reward. Hence, the Humane Kings Sutra says: “The three worthies and ten sages dwell in the reward land.” Because they contemplate true reality and arouse genuine uncontaminated wisdom, their reward is supremely excellent, adorned with the seven treasures, and replete with pure and wondrous sense objects—hence called “Real.” Because mind and form are non-dual, and a single hair-tip can contain all worlds, it is called “without obstruction.” This is what the Avatamsaka Sutra describes as the world of Indra’s net. Fourth, the Land of Eternal Stillness and Light: This is the realm illuminated by the ultimate wisdom of Supreme Enlightenment—the suchness of the Dharma realm. It is called a land, and is also known as the Land of Dharma-nature. Ultimately, it is but the single true suchness of Buddha-nature, which is neither body nor land, yet is spoken of as body and land. Apart from body there is no land, and apart from land there is no body. It is the dwelling and abode of all Tathagatas. The “Profound Meaning” states: “When the scriptures speak of the Land of Stillness and Light as formless, this means that the defiling forms have been completely exhausted—it is not like the vast empty space that contains nothing at all. For when the three kinds of delusions are ultimately purified, then the dependent and primary, form and mind, are ultimately clear and manifest.” The Great Nirvana Sutra says: “Because form is extinguished, one attains the constant form; feeling, perception, mental formations, and consciousness are likewise.” The Humane Kings Sutra refers to this as the five aggregates of Dharma-nature—this is the supreme fruit. Nevertheless, the myriad lands of the ten directions are seen differently according to the mind; the seven treasures and gravel are distinguished according to the place. Therefore, the Master of Zha River said: “The Land of Ultimate Bliss has four different lands. How so? In terms of humans, gods, and two-vehicle practitioners, it corresponds to the first two lands; in terms of bodhisattvas and Buddhas, it corresponds to the latter two lands.” Thus it is known that the body of sixty trillion nayutas of Ganges-sands of yojanas does not preclude an additional body of sixteen feet; the boundless Buddha-lands of the Flower Treasury ocean-assembly do not preclude the land by the Nairanjana River. Why? Because this is the natural order of things—not a product of miraculous power.

十、攝受十方一切有情不可思議淨土者，即阿彌陀佛西方淨土。其中所有大功德海、大悲智海、大願力海，若具說者，假使盡十方世界諸佛菩薩、聲聞辟支、天人鬼畜，下至蜎飛蠕動，及一切無情，草木瓦礫、隣虛微塵之類，一一具無量口，口中一一具無量舌，舌中一一出無量音聲，常說、倍說、熾然說、無間說，經百億萬塵沙阿僧祇劫，亦不能盡。今且略釋：一、身土不思議義；二、性相不思議義；三、因果不思議義；四、往來不思議義；五、畢竟不可思議不思議義。

> Ten. The inconceivable Pure Land that embraces all sentient beings in the ten directions is the Western Pure Land of Amitabha Buddha. Within it, the vast ocean of merits, the ocean of great compassion and wisdom, and the ocean of great vows and powers—if one were to fully describe them, even if all the Buddhas and Bodhisattvas of the ten directions, along with Hearers, Pratyekabuddhas, heavenly beings, humans, ghosts, and animals, down to the tiniest flying insects and crawling creatures, as well as all insentient things—grass, trees, tiles, stones, atoms, and dust motes—each possessed countless mouths, each mouth countless tongues, each tongue producing countless sounds, speaking constantly, speaking even more, speaking fervently, speaking without pause, for hundreds of billions of eons as numerous as grains of sand, they still could not exhaust the description. Now, I will briefly explain five aspects: first, the inconceivability of the Buddha's body and land; second, the inconceivability of nature and appearance; third, the inconceivability of cause and effect; fourth, the inconceivability of coming and going; fifth, the ultimate inconceivability that transcends all thought.

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。

二、性相不思議義者，若離性言土，土即心外，是幻化故；幻化者即斷滅相，眾生不生。若即性言土，性是有形，是一定故；一定者即無變易，無變易，眾生亦不生。即性即相，非性非相；存非非亡，存即即壞，是性相不思議義。

三、因果不思議義者，有二義：一、因先果後義：如念佛是因，見佛是果；見佛是因，成佛是果；成佛是因，度眾生是果。二、因果無前後義：即念即見，即成即度，一時具足。如人三十至四十歲，三十是因，四十是果。然三十四十無間斷相，若無四十，三十不立；無三十者，四十不成；是故當知，非離三十至四十；故若離三十至四十者，中間即有分限相，而我此身，無分限故。若由三十至四十者，中間即有相續相，而我此身，乃至相續不可得故。念佛因果亦復如是，是因果不思議義。

四、去來不思議義者，若阿彌陀佛因念而來，此眾生因憶佛而生彼，即有去來。有去來，即有程途；有程途，即有險易。如人近京師，則觀君易，遠則難。果爾，念佛求生，應有難易，而阿彌僕僕道途，亦無說法之日矣。故《般舟三昧經》曰：「不於是間終，生彼間佛剎，佛無所從來，我亦無所至。」又先德云：「生則決定生，去則實不去。」如天鼓鳴，遠近齊聞，非去來故；如水中月，東行則東，西行則西，非去來故，是去來不思議義。

五、畢竟不可思議不思議義者，如澄潭山影、如春陽百草、如眾生業力、如日月光相、如胎中根、如身中我、如齒堅舌柔、如眉橫髮長，是畢竟不可思議不思議義。所以十方諸佛，吐心吐膽，亦只道得箇希有難信而已；雖有遍覆三千大千舌相，詎能分疏其萬一哉！孔子曰：「夫婦之愚，可以與知，及其至也，聖人不知。」至哉言也，無量法門，一以貫之矣。

## 西方合論卷之一終