淨土境觀要門
Essentials of Pure Land Contemplation
元傳天台宗教興教大師虎谿沙門 懷則述
Composed by Yuan Chuan Tiantai Reviver and Promoter, Master Huaxi (Shramana Huai Ze)
夫淨土法門者。乃末世機緣出生死之要路。橫截五道之舟航。一生彼處永無退轉。以諸天身飛行自在。衣食自然得。預清淨海眾。常得見佛聞法速入聖位。無虎狼師子蚊虻蚤蝨有情之惱。無寒熱風雨無情之所煎熬。蓮華化生壽命無量。既無生老病死等苦但受諸樂。故名極樂世界。故我釋迦如來欲令此土在迷眾生。出離眾苦開折伏之門。彌陀慈父示攝受之路。所以苦口叮嚀殷勤告誡。偏讚淨土普勸往生良由於此。是故西天此土聖賢道俗。迴向發願臨終見佛得往生者。具載典記不可勝數。但下劣凡夫貪著麁弊色聲甘心。流浪生死不求出離。譬如入城句當。若不預辦安歇之處。至乎日暮無所棲泊。深可痛傷悲悼也。然而諸上善人。厭苦求樂發心念佛者多。知於境觀者少。因引筆略書大概。庶使信樂之人。因此以得入道之門。不致徒勞苦行也(初入道場當存想三寶。心生懇惻默發願云。我與法界眾生諸佛菩薩性體不二。但我與眾生在迷。諸佛菩薩已悟。我今普為法界眾生。求生安養淨土。入是道場諷誦經文稱念佛號。如補助儀)。
The Pure Land Dharma-door is the essential path for escaping birth and death in the final age—a boat that cuts across the five realms of existence. Once born there, one never regresses. Living beings enjoy the celestial bodies' ability to fly freely, having food and clothing appear naturally. They join the pure ocean of sages, constantly see the Buddha, hear the Dharma, and quickly enter the stage of sainthood. There are no troubles from tigers, wolves, lions, mosquitoes, flies, fleas, or other sentient beings. There is no suffering from heat, cold, wind, or rain—the elements of the insentient world. They are born from lotus flowers, with a lifespan beyond measure. Since there is no suffering from birth, aging, sickness, or death, they experience only bliss. Therefore it is called the Land of Ultimate Bliss.
Thus, our Buddha Shakyamuni, wishing to lead the deluded beings of this world out of all suffering, opened the gate of restraint and guidance. Amitabha, the Compassionate Father, showed the way of embrace and reception. This is why the Buddha earnestly exhorted, repeatedly advised, and specially praised the Pure Land, universally urging birth there. That is the reason.
Thus, in India and China, both sages and commoners, having made vows and dedicated their merits, saw the Buddha at the end of their lives and attained rebirth. These cases are recorded extensively in texts and cannot be counted fully.
But inferior, ordinary beings cling to coarse and defiled sights and sounds, willingly drifting in birth and death without seeking liberation. It is like going into a city on business: if you don't prepare a place to rest beforehand, when dusk falls you will have nowhere to stay. This is deeply pitiful and sorrowful.
Still, many virtuous people, weary of suffering and seeking joy, have aroused the mind to recite the Buddha's name. Yet few truly understand how to practice contemplation. So I take up my brush and sketch an outline, hoping that those with faith and joy may thereby enter the path and not labor in vain.
(When first entering the practice hall, one should contemplate the Three Jewels with sincere reverence. Quietly make this vow: "The nature of myself, all beings, and all Buddhas and Bodhisattvas is not separate. But I and all beings are deluded, while the Buddhas and Bodhisattvas are awakened. For the sake of all beings throughout the Dharma Realm, I now seek rebirth in the Land of Ultimate Bliss. Entering this practice hall, I recite the scriptures and chant the Buddha's name, as directed in the supplementary ritual.")
觀無量壽佛經云。若欲志心生西方者。先當觀於一丈六像在池水上。如先所說身量無邊非是凡夫心力所及。是則八萬相好乃是十信位人方得見之。非是凡夫初心所觀境界。是故令觀丈六之身。身有三十二相不可遍觀。須是從一相好入。但觀眉間白毫三十二相自然當現。觀若純熟不妨改觀。觀餘身相無不可也。若觀此相極須明了。其相在兩眉中間白如珂雪。長一丈五尺周圍五寸。外有八稜內則虛通。右旋宛轉顯映金顏分齊分明。瑩淨明徹不可云喻。欲觀此相應須先了萬法唯心一切唯識。故經云。心包太虛量周沙界。又云。心如工畫師。造種種五陰。一切世間中。莫不從心造。是則極樂依報國土寶樹寶地寶池。彌陀海眾正報之身三十二相等。皆是我心本具。皆是我心造作。不從他得不向外來。能了此者方可論於即心觀佛。所以得云唯心淨土本性彌陀。故觀經云。諸佛如來是法界身。入一切眾生心想中。至八十隨形好諸句。天台大師作二義釋之。一約感應道交釋。二約解入相應釋。若無初釋則觀非觀佛。若無次釋則心外有佛。是則解入相應者即心也。感應道交者觀佛也。至釋是心作佛是心是佛。從修觀邊說名為心作。從本具邊說名為心。是文出第八像觀義遍初後。夫如是例此合云是心作日是心是日。乃至是心作勢至是心是勢至。以至九品之中。隨境作觀莫不咸然。然而即心觀佛亦名約心觀佛者。約心就託佛邊說。即心就本具邊論由具故即也。各舉一義意必雙含也。此之境觀說者雖多未見的當。今當先引舊說評之而後正出其意。淨覺法即謂。攝佛歸心然後用觀名為觀佛。今謂送想西方境在東土境觀既差。何由生彼亦濫直觀於心也。廣智法師謂。攝心歸佛名為觀佛。此乃直觀於佛。祖師何名心觀為宗耶。若據二師所見必須先了萬法唯心。方可觀心先了萬法唯佛。方可觀佛。此同常坐等直觀三道。是為直觀心直觀佛也。二師執諍不已遂求決於四明祖師。祖師雙收二家云也。不是攝佛歸心也。不是攝心歸佛。乃是約心觀佛。何者彌陀淨土既是我心本具。是故託彼果佛三十二相。熏我自心本具法身性體。觀智若成自然發現。故妙宗云。託彼依正熏乎心性。心性易發即此義也。問約心觀佛唯是所觀。境亦含能觀觀耶。答觀之一字是能觀觀。心佛二字是所觀境。若爾此所觀境是妄耶是真耶。答一家所論境觀永異諸說。直觀真心真佛唯屬佛界。是故凡曰觀心觀佛皆屬妄境。意在了妄即真。不須破妄然後顯真。諸家直觀真者。妄必須破真理方顯。此乃緣理斷九之義。正是破九界修惡。顯佛界性善是斷滅法。乃屬偏前別教非是圓頓妙觀。問既曰約心觀佛。佛是果人何得是妄。若是妄者。彌陀世尊應是凡夫耶。答初心行者外境未忘以來見有他佛。無非是忘亦是外陰入也。則知過在於我何關佛耶。問凡所觀境不出內外。心則屬內佛則屬外。今云約心觀佛。莫也內外俱觀。若爾必須仰面觀佛低頭照心。如足跨門限如首鼠兩端。畢竟如何用心。答此尤難得的當。今略舉一家之非。而後出其正義。初義者先輩乃云定境屬外觀屬唯心。須知此說有二失。一者正墮內外俱觀之失。二者觀屬唯心有濫真心之失。以由初心行者須約妄心。而觀彌陀應身。顯真佛體方免斯過。祖師雖有唯心觀立之言。正是唯於妄心所造之境。用三觀體之。觀若成時真佛方顯也。故知此說失之甚矣。次出正義者。須知我心不局方所。如前所引經文是也。故荊溪云。唯心之言豈唯真心。須知煩惱心遍。子尚不知煩惱心遍。安能了知生死色遍色。何以遍色即心故。若爾不須攝佛歸乎東土。五陰質內亦不須仰面觀佛低頭照心。今斷之曰。定境屬外。境便是心。不須攝佛歸心。方名約心觀佛。如此明之非但深得佛意。亦乃逈出常情。況佛親口引喻云。如執明鏡自見面像。鏡中之像在外。豈可攝歸我身方是我像耶。亦是引心向彼作往生因。雖無方所在迷成局。今以妙解融此局心。而即於佛成三諦三觀。是則鏡喻觀法。執喻修觀。見像喻觀成。即見本性佛也。觀未成時像既在外。以譬於心何須攝歸我身耶。此譬顯然人自不達耳。問約心觀佛定為外。境乃屬於妄。其義顯然無可疑者。用於三觀體此妄境成妙三諦願示其相。答如觀白毫一心一意專想不移。了了分明能了此境。具足諸法此相為從我身得。為從我心得。佛不從我身得。不從我心得。不從我身得佛心。不從我心得佛色。何者若是心佛無心。若是色佛無色。不可以色心求三菩提。所觀之境既空。能觀之觀亦寂。能所俱亡不落情想。空雖不可得隨念即見。如鏡照面像現其中。又如比丘觀骨起種種光。此無持來者亦無有此骨。皆意作耳。悉如幻化假。佛本不曾來我亦無所至。心不自知心心不自見心。心有想則癡。無想是泥洹。是法不可示。皆念想所為。設有念亦無所有空耳。中三觀就能觀邊論。三諦就所顯邊說。諦觀不二能所一如。故祖師云。三諦三觀三非三三一一三無所寄諦觀名別體。復同是故能所二非二斯之謂也。問一心三觀三諦一境。不前不後方是圓頓三昧。據上所論似如次第一心義之何在。答說雖前後用在一時。且如照此白毫即是我心。心外無法法法叵得是空。其相宛然是假。假即是境。空即是觀。了了通達不為境所染亡假也。了了通達不為智所淨亡空也。非染非淨。境觀雙絕能所頓亡。即是中道何有前後耶。若論假觀亦復如是。白毫宛然如骨起光是假。其相叵得是空。此無持來者。亦無有此骨是中也。若論中觀了此白毫非空非假。若心有想則癡。無想是尼洹。是法不可示皆念想所為亡二邊也。既其雙亡必也雙照。以雙照故空假宛然。亡照同時不可前後。是則一空一切空三觀俱空。一假一切假三觀俱假。一中一切中三觀俱中。不前不後絕思絕議。問淨土依正在十萬億剎外。何云唯心淨土本性彌陀。又經云阿彌陀佛去此不遠耶。答此義須約三諦三觀說之其疑方解。何者就不失自體東西宛爾邊。何妨在十萬億剎之外。即妙假也。就同一性體不隔毫釐邊。即妙空也。就不一不異二相亡泯邊。即妙中也。亦是一即一切故不妨遠。一切即一故不妨近。非一非一切故不遠不近。以例取捨不取不捨。合散不合不散等莫不皆然。具如止觀前六章。依修多羅廣開妙解直論諸法本真。無非三諦妙法。由此理具方有事用。以即假故不失自體。不遠而遠往生彼土。復由即空故同一性體故。以佛力故。三昧力故。一念能見故。心在定故。如彈指頃故。不近而近實不往生雙非二邊。非生非不生事既即理便是妙事。但佛世根利隨舉其一必具三。故小彌陀偏語其遠。十六觀經偏語其近。既其遠近雙照必也遠近雙寂。是則近遠非近非遠。生即無生無生即生非生非不生。今人隨語生解偏執一邊不能圓解。故十疑論云。今人聞生便作生解。聞不生便作不生解。正墮此責也。悲夫。若不約理具三法。而論事用三法。則遭從心生法之過。復招緣理斷九之譏。豈是圓頓法門。若不爾者。何故妙宗引般舟三昧經三力為證。一佛力。二三昧力。此二非事用耶。三者本功德力。此非理具耶。然末代行人而欲立行造修。須揀入理之門起觀之處。以眾生在迷未悟理故。故至第七正修章中。方論陰等十境的揀所觀。今亦如是如前所辯。良由於此不見此意豈不惑哉。問唯心淨土之唯心與本性彌陀。及十不二門唯色唯心之唯心同異如何。答唯心淨土。是所觀陰境。本性彌陀。是所顯法門亦是能觀觀法。各舉一邊意在互顯。若十不二門約三諦。妙色妙心而論唯心。故云非色非心空也。而色而心假也。唯色唯心中也。此乃直約中道絕待而論。名為妙色妙心。豈與唯心淨土所觀陰心同日而語。熟看金錍指要自見臧否。若觀二菩薩身相既同彌須揀別。經云。但觀首相知是觀世音。如是大勢至。首相者。觀音頂上有一肉髻。如未開蓮瑩淨紅鮮。大勢至於肉髻上。有一寶瓶盛諸光明。若念此菩薩名時須觀此相。若念清淨海眾時。須想三乘諸天。圍繞一佛二菩薩也。所論境觀之相悉例上可知。若不精揀何稱圓修。是故不能已也。信筆述此老眼昏華不及檢文多有疎脫。觀者恕之。至大三年冬至前三日。
The Sutra on the Contemplation of the Buddha of Infinite Life states: If you wish to single-mindedly seek rebirth in the Western Pure Land, you must first contemplate a sixteen-foot tall image of the Buddha floating on the water. As previously mentioned, the Buddha’s true body is limitless and beyond the reach of ordinary minds. Only those at the tenth stage of faith can perceive the eighty thousand noble marks; these are not the realm of a beginner’s mind. Therefore, you are instructed to contemplate the sixteen-foot body. This body has thirty-two major marks, which cannot be contemplated all at once. You must begin with one mark: focus on the white hair-tuft between the eyebrows, and the thirty-two marks will naturally appear. Once your contemplation is refined, you may switch to contemplating other parts of the body; none are forbidden. When contemplating this mark, you must see it very clearly. It lies between the eyebrows, white as a conch shell or snow, one zhang and five chi long, five cun in circumference. It has eight facets on the outside and is hollow within. It coils to the right, shimmering brightly, reflecting the golden face with distinct clarity. It is pure, translucent, and indescribable. To contemplate this mark, you must first understand that all phenomena are mind-only and conscious-only. Thus, the sutra says, “The mind encompasses the Great Void, and its extent reaches the realms as numerous as the Ganges’ sands.” It also says, “The mind is like a skilled painter, creating all five aggregates. Everything in the world is produced by the mind.” Therefore, the Pure Land with its jewel trees, jewel ground, and jewel ponds, as well as the Buddha Amitabha and his ocean-like assembly with their thirty-two marks—all these are inherent in my own mind, created by my own mind, not obtained from others or coming from outside. Only by understanding this can you discuss “contemplating the Buddha with the mind” or “the mind is the Pure Land, the original nature is Amitabha.” Hence, the Sutra on Contemplation says: “The Tathagatas are the Dharma-body, entering into the thoughts of all beings...” Up to the phrases about the eighty attendant marks, Tiantai Master Zhiyi explained them in two ways: first, as “mutual response between the practitioner and the Buddha,” and second, as “alignment of understanding and realization.” Without the first interpretation, the contemplation would not be of the Buddha; without the second, the Buddha would exist outside the mind. “Alignment of understanding and realization” refers to the mind; “mutual response” refers to contemplating the Buddha. Later, in explaining the phrase “The mind makes the Buddha, the mind is the Buddha,” from the perspective of cultivating contemplation, it is called “mind making the Buddha”; from the perspective of inherent nature, it is called “mind is the Buddha.” This passage comes from the eighth visualization on images, and its meaning spans from beginning to end. Similarly, we could say “mind makes the sun, mind is the sun,” and furthermore, “mind makes Mahasthamaprapta, mind is Mahasthamaprapta.” This principle applies to all meditative objects in the nine grades of rebirth. However, “contemplating the Buddha with the mind” is also called “contemplating the Buddha in relation to the mind.” The phrase “in relation to the mind” emphasizes the Buddha as the object; “with the mind” emphasizes the mind’s inherent nature. Because the mind inherently contains the Buddha, it is called “with the mind.” These two terms each highlight one aspect, but their meaning must include both. Many have discussed this principle of object and contemplation, but none have hit the mark. Let me first quote and critique old explanations, then present the correct meaning. Venerable Jingjue said: “Take the Buddha and return it to the mind, then use contemplation—this is called contemplating the Buddha.” I say this forces the Western Pure Land to the East, creating a mismatch between object and contemplation. How could one be reborn there? It also mistakenly argues for directly contemplating the mind. Venerable Guangzhi said: “Take the mind and return it to the Buddha, called contemplating the Buddha.” This is directly contemplating the Buddha. But why then did the patriarchs name the doctrine “mind and contemplation as the ultimate principle”? According to their views, you must first understand that all phenomena are mind-only to contemplate the mind, or you must first understand that all phenomena are Buddha-only to contemplate the Buddha. This is like the practice of constantly sitting, directly contemplating the three paths; it is direct contemplation of the mind or direct contemplation of the Buddha. The two masters argued endlessly and finally sought a decision from Patriarch Siming. The patriarch accepted both views, saying: “It is not taking the Buddha and returning it to the mind, nor taking the mind and returning it to the Buddha. Rather, it is contemplating the Buddha in relation to the mind. Why? Because the Pure Land of Amitabha is inherent in my own mind. Therefore, in relying on the Buddha’s thirty-two marks, we use them to influence my own mind’s inherent Dharma-body nature. Once the contemplative wisdom is achieved, it will naturally manifest.” Hence, the *Miaozong* says: “Relying on the Buddha’s pure land and pure body to influence the mind-nature; the mind-nature is easily awakened”—this is precisely the meaning. Question: When contemplating the Buddha in relation to the mind, does the object of contemplation also include the contemplative subject? Answer: The word “contemplation” is the contemplative subject; the words “mind” and “Buddha” are the object of contemplation. If so, is this object deluded or real? Answer: Our school’s discussion of object and contemplation is fundamentally different from all others. Direct contemplation of the true mind or true Buddha belongs only to the Buddha realm. Therefore, whenever we speak of contemplating the mind or contemplating the Buddha, they are all deluded objects. The intention is to realize that delusion itself is reality, not to destroy delusion to reveal reality. Other schools that directly contemplate the real require destroying delusion to manifest truth. This is the meaning of “cutting off the nine realms based on principle”—it destroys the evil karma of the nine realms to reveal the good nature of the Buddha realm. This is a destructive method, belonging to the preliminary teachings, not the perfect subtle contemplation. Question: Since it is called “contemplating the Buddha in relation to the mind,” and the Buddha is a realized being, how could He be deluded? If He were deluded, would Amitabha be an ordinary being? Answer: As long as a beginner has not yet forgotten the external world, he perceives other Buddhas as external. All of this is delusion; it’s also external form and mind. Know that the fault lies with me, not with the Buddha. Question: All objects of contemplation fall within the internal and external. The mind is internal, the Buddha is external. Now you say “contemplating the Buddha in relation to the mind”—does this mean contemplating both internal and external? If so, one must look up to contemplate the Buddha and bow the head to contemplate the mind. This is like straddling a threshold or being as undecided as a rat looking both ways. In the end, how should one practice? Answer: This is especially difficult to get right. I will first point out the error in one particular view, then present the correct meaning. The first view: Some elders say that the meditative object is external while the contemplation is mind-only. Know that this statement has two faults: First, it falls into the error of contemplating both internal and external; second, the claim that contemplation is mind-only mistakenly implies a true mind. A beginner must use the deluded mind to contemplate the Buddha’s response body and thereby reveal the true Buddha body; only then can this error be avoided. Although the patriarchs have said “establish contemplation as mind-only,” this precisely refers to objects created by the deluded mind. Through the three contemplations, when contemplation is perfected, the true Buddha will be revealed. Thus, this view is greatly mistaken. Now, to present the correct meaning: Know that my mind is not confined to a location, as the sutra cited earlier indicates. Therefore, Master Jingxi says: “When we speak of ‘mind-only,’ does it refer only to the true mind? Know that the deluded mind also pervades everything. You do not even know that the deluded mind pervades everything; how could you understand that material form also pervades? Why does form pervade? Because form is mind.” If this is so, there is no need to force the Buddha back to the East or to my own five aggregates. Nor is there any need to look up to contemplate the Buddha and bow the head to contemplate the mind. My conclusion is: The meditative object is external, but that external object is itself the mind. There is no need to force the Buddha back into the mind to call it “contemplating the Buddha in relation to the mind.” This explanation not only deeply accords with the Buddha’s intention but also transcends common understanding. Moreover, the Buddha personally gave this analogy: “Like holding a clear mirror to see one’s own face.” The image in the mirror is external; how could you force it back into your body before calling it your own image? Likewise, you direct your mind to that [Pure Land] as the cause for rebirth. Although the mind has no fixed location, in confusion it becomes limited. Now, with subtle understanding, we dissolve this limited mind and unite it with the Buddha, achieving the three truths and three contemplations. The mirror is an analogy for the contemplative method; holding represents cultivating contemplation; seeing the image represents achieving contemplation—seeing one’s own inherent Buddha. While contemplation is not yet perfected, the image is still external. This is an analogy for the mind: why should we force it back into our body? This analogy is so clear, yet people fail to understand it. Question: It is now certain that “contemplating the Buddha in relation to the mind” considers the mind as objective and the realm external, belonging to the deluded. The meaning is clear, with no room for doubt. But how do we use the three contemplations to treat this deluded realm and turn it into the wonderful three truths? Please illustrate the process. Answer: For example, when contemplating the white hair-tuft, concentrate mind and intention, with single-minded focus, unwavering. Clearly and distinctly understand that this object inherently contains all phenomena. Does this mark come from my body? Does it come from my mind? The Buddha is not attained from my body, not from my mind. The Buddha-mind is not attained from my body; the Buddha-form is not attained from my mind. Why? Because if we speak of mind, the Buddha has no mind; if we speak of form, the Buddha has no form. One cannot attain the three Bodhis through form or mind. Since the contemplated object is already empty, the contemplating subject is also still. Subject and object both vanish, not falling into conceptual thinking. Although emptiness is ungraspable, it appears as soon as you think of it, like a face reflecting in a mirror. It is also like a monk contemplating a skeleton and seeing various lights; these lights have not come from anywhere, nor is this a real skeleton—it is all produced by the mind. Everything is like a magical illusion. The Buddha has never come, and I have never gone there. The mind does not know itself; the mind does not see itself. If the mind has thoughts, it is deluded; if it has no thoughts, it is Nirvana. This Dharma cannot be shown; it is all the work of conceptualization. Even if there is a thought, it exists as nothingness, mere emptiness. The middle three contemplations are discussed from the perspective of the subject, while the three truths are discussed from the perspective of what is revealed. The truth and the contemplation are not two; subject and object are one. Thus, the patriarchs said: “The three truths, the three contemplations, three but not three; three, one, and one, three, none of them fixed; the name of truth and contemplation differ, but their substance is the same. Therefore, subject and object, two yet not two.” This is the meaning. Question: The single-minded three contemplations and the three truths as one realm—without sequence, this is the perfect, sudden Samadhi. According to the above discussion, it seems like a sequence. Where is the single-mindedness? Answer: Although the explanation proceeds step by step, the application occurs simultaneously. For example, when contemplating this white hair-tuft, it is precisely my mind. Outside the mind, there is no dharma; no dharma can be obtained—this is Emptiness. Its appearance is vivid—this is Provisionality. Provisionality is the realm; Emptiness is the contemplation. With clear understanding, not being tainted by the realm is to transcend the provisional. With clear understanding, not being purified by wisdom is to transcend emptiness. Neither tainted nor pure, both object and contemplation are extinguished, subject and object vanish—this is the Middle Way. How could there be a before or after? When discussing the provisional contemplation, it is the same: the white hair-tuft is vivid, like light from bones. It is empty because nothing can be obtained. “This has not come from anywhere, nor is this a real bone”—this is the Middle Way. When discussing the Middle Way, the white hair-tuft is neither empty nor provisional. “If the mind has thoughts, it is deluded; if it has no thoughts, it is Nirvana. This dharma cannot be shown; it is all the work of conceptualization”—this transcends the two extremes. Since both extremes are transcended, both extremes must be simultaneously illuminated. Through this simultaneous illumination, emptiness and provisionality remain clear. Transcendence and illumination occur simultaneously; there can be no sequence. Thus, one emptiness means all emptiness—all three contemplations are empty. One provisionality means all provisionality—all three contemplations are provisional. One middle means all middle—all three contemplations are middle. Without sequence, beyond thought and discussion. Question: The Pure Land’s environment and inhabitants are billions of Buddha-lands away. How can it be said that the mind is the Pure Land and the original nature is Amitabha? Also, the sutra says “Amitabha is not far from here.” Answer: This meaning must be explained through the three truths and three contemplations to resolve the doubt. Within the framework where self-nature is not lost, East and West are clearly distinct, it is perfectly fine to say “billions of Buddha-lands away”—this is Wonderful Provisionality. Within the same intrinsic nature, without even a hair’s breadth of separation—this is Wonderful Emptiness. While neither identical nor different, and both aspects vanish—this is Wonderful Middle. Moreover, “one is everything” so there is no problem with “far”; “everything is one” so there is no problem with “near”; “neither one nor everything” so it is neither far nor near. This principle extends to grasping and rejecting, neither grasping nor rejecting, union and separation, neither union nor separation, and so on—all are like this. This is detailed in the first six chapters of the *Mohe Zhiguan*. According to the Sutras, open up the subtle understanding and directly discuss the true nature of all dharmas—all are the wonderful dharma of the three truths. Because of this underlying principle, there is practical application. Since it is provisional, self-nature is not lost; it is far yet not far, so one can be reborn in that land. Since it is empty, there is the same essential nature; through the Buddha’s power, the power of Samadhi, and the power of one thought, one can see it, while the mind is in concentration, in the time it takes to snap one’s fingers. Thus, it is near yet not near, yet there is truly no going and no coming, transcending both extremes. It is neither birth nor non-birth. Since phenomena are identical to principle, they are wonderful phenomena. In the Buddha’s time, beings were sharp-minded; any single point mentioned necessarily included all three. The *Smaller Sukhavati-vyuha Sutra* predominantly discusses it as “far”; the *Sutra on the Visualization of the Buddha of Infinite Life* predominantly discusses it as “near.” While illuminating both far and near, it also wipes out both far and near. Thus, far and near are not far and not near. Birth is no-birth; no-birth is birth; it is neither birth nor no-birth. People today interpret words literally, clinging to one side, unable to achieve a rounded understanding. Therefore, the *Ten Doubts* states: “When people today hear ‘birth,’ they grasp it as birth; when they hear ‘no-birth,’ they grasp it as no-birth.” This is exactly the mistake. If we do not rely on the principle of the three aspects, then to discuss the three aspects of practical application would commit the error of “the mind produces dharmas” and also incur the criticism of “cutting off the nine realms based on principle.” How could this be the perfect and sudden teaching? If this were not the case, why does the *Miaozong* quote the *Pratyutpanna Samadhi Sutra*, which testifies to the three powers? 1) The Buddha’s power, 2) the power of Samadhi—are these not practical applications? 3) The inherent power of the fundamental virtue—is this not the underlying principle? However, practitioners of the latter age who wish to establish practice and cultivate cultivation must select the entrance to principle and the starting point of contemplation. Because sentient beings are confused and have not awakened to principle, the seventh chapter on “Correct Cultivation” discusses the selection of the ten objects of meditation, such as the five aggregates. Just as we have distinguished above, if one does not see this meaning, how could there not be confusion? Question: Is the “mind-only” in “mind-only Pure Land” and “original nature Amitabha” the same as or different from the “mind-only” in the *Ten Non-Duality Gates* (which speaks of “form-only, mind-only”)? Answer: “Mind-only Pure Land” is the object of meditation (the sense fields); “original nature Amitabha” is the dharma to be revealed, as well as the contemplating view. Each emphasizes one aspect, intending to reveal the other mutually. As for the *Ten Non-Duality Gates*, it discusses “mind-only” based on the three truths: wonderful form and wonderful mind. Thus, it says “neither form nor mind” is emptiness; “both form and mind” is provisionality; “form-only, mind-only” is the middle. This directly discusses the absolute Middle Way, called “wonderful form and wonderful mind.” How could this be equated with the sense-mind of the “mind-only Pure Land” as object of meditation? Carefully study the *Essential Guide* to see the distinction. When contemplating the two Bodhisattvas, since their forms are the same, one must particularly distinguish them. The sutra says: “By observing their head-ornaments, know one is Avalokiteshvara and the other is Mahasthamaprapta.” As for the head-ornaments: Avalokiteshvara’s crown has a fleshy topknot like an unopened lotus, pure, red, and fresh. Mahasthamaprapta has a jeweled vase on top of his fleshy topknot, emitting various lights. When reciting this Bodhisattva’s name, contemplate this mark. When contemplating the ocean-like assembly of pure beings, imagine the three vehicles and celestial beings surrounding one Buddha and the two Bodhisattvas. The characteristics of object and meditation are all as explained above. If one does not carefully discern, how could this be called perfect cultivation? Thus, I cannot help but write this. Hastily penned, old eyes dim, unable to check the text, many omissions and errors. May the reader forgive. Written on the third day before the Winter Solstice in the third year of the Zhida era.
淨土境觀要門(終)
Essential Gate to the Pure Land Contemplation(終)