觀無量壽經義疏 1.2

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此經開首，先知五要，然後釋名。何者五要？第一、須知教之大小。教別二藏，謂聲聞藏及菩薩藏，教聲聞法名聲聞藏，教菩薩法名菩薩藏，差別義如常釋。此經乃是菩薩藏收。第二、須知教局漸及頓。小教名局。大從小入目之為漸，大不由小謂之為頓。此經是其頓教法輪。何故得知？此經正為韋提希說。下說韋提是凡夫，為凡夫說不從小入，故知是頓。第三、須知經之宗趣。諸經所辨宗趣各異，如《涅槃經》涅槃為宗，如《維摩經》以不思議解脫為宗，《大品經》等以慧為宗。《華嚴》、《法華》、《無量義》等三昧為宗，《大集經》等陀羅尼為宗，如是非一。此經觀佛三昧為宗。第四，須知經名不同。諸經立名差別不等，或有就法，如《涅槃經》、《般若經》等；或復就人，如《薩和檀太子經》等；或有就喻，如《金剛明》、《大雲經》等；或有就事，如《枯樹經》等；或復就處，如彼《伽耶山頂經》等；或復就時，如《時經》等；或人法為名，如《勝鬘經》等；或事法雙舉，如彼《方等大集經》等；或法喻並陳，如《法華經》、《法鼓經》等。如是非一。今此經者，人法為名。佛是人名，說觀無量壽是其法名。諸經列人凡有四種：一、舉說人，如《維摩經》、《勝鬘經》等；二、舉問人，如《彌勒問經》等；三、舉所說人，如《薩和檀太子經》等。四、舉所為人，如《玉瑘經》、《須摩提女經》等。今此言佛，舉其說人。第五、須知說人差別。諸經起說，凡有五種，如龍樹辨：一、佛自說；二、聖弟子說；三、神仙說；四、諸天鬼神所說；五、變化說。此經五中，是其佛說。以知五要，次釋其名。初言佛者，標舉說人。此翻名覺，覺有兩義：一、覺察義，對煩惱障。煩惱侵害，事等如賊，唯聖覺知，不為其害，故名為覺。此之一義，如《涅槃》說。二、覺悟義，對所知障。無明昏寢，事等如睡，聖慧一起，朗然大悟，如睡得寤，故名為覺。所對無明，有其二種：一、性結無明，迷覆實性。對除彼故，覺法實性，故名為覺。二、事中無知，於事不了。對除彼故，覺知一切善不善等三聚之法，故名為覺。故《地持》云「於義饒益聚、非義饒益聚、非非義饒益聚平等開覺，故名為佛。」既能自覺，復能覺他，覺行窮滿，稱之為佛。言自覺者簡異凡夫，言覺他者別異二乘，覺行窮滿彰異菩薩，是故獨此名之為佛。下次舉其所說之法。口音陳唱目之為說，繫念思察說以為觀。無量壽者，是所觀佛。觀佛有二：一真身觀、二應身觀，觀佛平等法門之身，是真身觀；觀佛如來共世間身，名應身觀。真身之觀，如《維摩經．見阿閦品》說「觀身實相，觀佛亦然。我觀如來，前際不來、後際不去、今則不住」如是等也。要而論之，妙絕眾相，圓備諸義。妙絕眾相，乃至無有一相可得；圓備諸義，乃至無有一德不具。雖具眾德同體義分，猶如虛空無礙不動，無有彼此差別之相。以無彼此差別相故，諸根相好皆遍法界，如海十相同體周遍。以周遍故，用眼為門，諸根相好及佛剎土一切眾生，莫不皆悉一眼中，觀餘相好皆悉同然。其應身觀，如彼《觀佛三昧經》。取佛形相繫想思察，名應身觀。此佛應身隨化現形，相別彼此不得一種。應身觀中有始有終。聞菩薩藏，知十方界有無量佛，繫想思察令心分了。以如是等麁淨信見，名之為始。以大神通親往禮覲，或復往生面覩供養，名真實見，此以為終。真身觀中亦有始終。聞菩薩藏，知佛法身，繫心思察麁淨信見，名之為始。息除妄想，內覺相應，說以為終。今此所論，是應身中麁淨信觀矣。應身觀中有通有別，如彼《觀佛三昧經》說。汎取佛相而為觀察，定無彼此，名之為通。觀察彌勒、阿閦佛等，說以為別。今此所論是其別觀，別觀西方無量壽佛。然佛名號有通有別，如來、應供、正遍知等，是其通號；釋迦、彌勒、阿閦佛等，是其別號。別中立名乃有多種，或從種姓，如迦葉佛、釋迦佛等；或就色身，如身尊佛、身上佛等；或就音聲，如妙音佛、妙聲佛等；或就光明，如妙光佛、普明佛等；或就內德，如功德佛、智慧佛等；或就譬喻，喻別種種，或從壽命。今此所觀，從壽為名。然佛壽命有真有應，真如虛空畢竟無盡，應身壽命有長有短。今此所論，是應非真。故彼《觀音授記經》云「無量壽佛命雖長久亦有終盡」，故知是應。此佛應壽長久無邊，非餘凡夫二乘能測，故曰無量。命限稱壽。問曰：此經非直觀佛，亦觀剎土、觀音勢至、九品生等，何故偏名觀無量壽？觀佛為主，故偏舉之。又復諸事不可具名，且舉觀佛。經者，外國言修多羅，此翻名綖（或線）。聖人言說能貫諸法，如綖貫花，是故就喻名之為綖。而言經者綖能貫花，經能持緯其用相似，故復名經。若依俗訓，經者常也，教之一法逕古歷今恒有曰常。

At the beginning of this sūtra, one must first know the five essentials, and after that explain the title. What are the five essentials? First, one must know whether the teaching is great or small. The teachings are distinguished into two piṭakas, namely the Śrāvakapiṭaka and the Bodhisattvapiṭaka. The teaching of śrāvaka dharmas is called the Śrāvakapiṭaka; the teaching of bodhisattva dharmas is called the Bodhisattvapiṭaka. The differentiated meanings are as commonly explained. This sūtra is subsumed under the Bodhisattvapiṭaka. Second, one must know whether the teaching is limited, gradual, or sudden. The small teaching is called limited. When the great is entered by way of the small, it is designated as gradual; when the great does not proceed by way of the small, it is called sudden. This sūtra is a wheel of the Dharma of the sudden teaching. How is this known? This sūtra is spoken specifically for Vaidehī. Below, it says that Vaidehī is an ordinary person; because it is spoken for an ordinary person without entering by way of the small, we therefore know it is sudden. Third, one must know the central purport of the sūtra. The central purports distinguished by the various sūtras are each different: as the Nirvāṇa-sūtra takes nirvāṇa as its central purport; as the Vimalakīrtinirdeśa takes inconceivable liberation as its central purport; the Dapin jing and others take wisdom as their central purport; the Avataṃsaka, Saddharmapuṇḍarīka, Amitārtha, and others take samādhi as their central purport; the Mahāsaṃnipāta and others take dhāraṇī as their central purport; such cases are not one. This sūtra takes the contemplation-of-the-Buddha samādhi as its central purport. Fourth, one must know the differences among sūtra titles. The establishment of titles in the various sūtras has various differences: some are based on dharmas, such as the Nirvāṇa-sūtra and the Prajñāpāramitā-sūtras; some are based on persons, such as the Sahadatta Kumāra Sūtra and so forth; some are based on similes, such as the Vajradīpa and the Mahāmegha Sūtra and so forth; some are based on events, such as the Withered Tree Sūtra and so forth; some are based on places, such as the Gayāśīrṣa Sūtra and so forth; some are based on times, such as the Shi jing and so forth; some take both person and dharma as their title, such as the Śrīmālā-sūtra and so forth; some mention both event and dharma together, such as that Mahāvaipulya Mahāsaṃnipāta Sūtra and so forth; some present both dharma and simile side by side, such as the Saddharmapuṇḍarīka-sūtra, the Saddharmabherī-sūtra, and so forth. Such cases are not one. Now, this sūtra takes person and dharma as its title. "Buddha" is the name of a person; "speaking of the contemplation of Amitāyus" is the name of its dharma. In the various sūtras, the listing of persons is of four kinds in all: first, mentioning the person who speaks, such as the Vimalakīrtinirdeśa, Śrīmālā-sūtra, and so forth; second, mentioning the person who inquires, such as the Maitreyapraśna-sūtra and so forth; third, mentioning the person spoken about, such as the Sahadatta Kumāra Sūtra and so forth; fourth, mentioning the person for whose sake it is spoken, such as the Yuye jing, the Sumāgadhā Sūtra, and so forth. Now, here the word "Buddha" mentions the person who speaks. Fifth, one must know the differences among the speakers. The origination of preaching in the various sūtras is of five kinds in all, as explained by Nāgārjuna: first, spoken by the Buddha himself; second, spoken by holy disciples; third, spoken by divine sages (ṛṣi); fourth, spoken by devas, ghosts, and spirits; fifth, spoken by apparitionally transformed beings. Among these five, this sūtra is spoken by the Buddha. Having understood the five essentials, we next explain its title. First, the word "Buddha" designates the person who speaks. This is translated as "awakened" (jue). Awakening has two meanings: first, the meaning of awareness and inspection, which counters the afflictive obscuration. Afflictions encroach and harm, their nature like that of thieves; only a sage is aware of and perceives them without being harmed by them, hence he is called "awakened". This single meaning is as explained in the Nirvāṇa[-sūtra]. Second, the meaning of awakening and enlightenment, which counters the cognitive obscuration. Ignorance is a murky slumber, its nature like sleep; once holy wisdom arises, there is clear and great awakening, like waking from sleep, hence he is called "awakened". The ignorance to which this is opposed is of two kinds: first, the inherent entanglement of ignorance, which deludedly obscures the true nature. Because it counters and eliminates that, awakening to the true nature of dharmas is therefore called "awakened". Second, unknowing regarding phenomena, being unclear about things. Because it counters and eliminates that, awakening to and knowing all dharmas of the three aggregates of wholesome, unwholesome, and so forth is therefore called "awakened". Thus the Bodhisattvabhūmi says: "Because he is equally awakened to the aggregate of beneficial meaning, the aggregate of non-beneficial meaning, and the aggregate of neither beneficial nor non-beneficial meaning, he is therefore called 'Buddha'." Since he is able to awaken himself and also able to awaken others, and his awakened practice is completely perfected, he is called "Buddha". Saying "awakening oneself" distinguishes him from ordinary persons; saying "awakening others" differentiates him from the two vehicles; "his awakened practice is completely perfected" highlights his difference from bodhisattvas; therefore, he alone is called "Buddha". Next, the dharma that he speaks is cited. Vocal chanting and proclaiming is designated as "speaking"; fixing mindfulness and contemplating is spoken of as "contemplation". "Amitāyus" is the Buddha who is contemplated. There are two kinds of contemplation of the Buddha: first, contemplation of the true body; second, contemplation of the transformation body. Contemplating the body of the Buddha's equal Dharma-gate is the contemplation of the true body; contemplating the body of the Buddha Tathāgata shared with the world is called the contemplation of the transformation body. Contemplation of the true body is as the Vimalakīrtinirdeśa, "Chapter on Seeing Akṣobhya", says: "Contemplating the true mark of the body, contemplating the Buddha is also like this. I contemplate the Tathāgata: he does not come from the past, does not go into the future, and does not abide in the present," and so on. In sum, it is wondrously free of all characteristics and fully equipped with all meanings. Wondrously free of all characteristics, even to the extent that not a single characteristic can be apprehended; fully equipped with all meanings, even to the extent that not a single virtue is lacking. Although equipped with all virtues, they are differentiated in meaning within the same substance, just like empty space—unobstructed and motionless, without the characteristics of differentiation between this and that. Because there are no characteristics of differentiation between this and that, all the sense faculties, marks, and signs pervade the dharma realm, like the ten characteristics of the ocean pervading within the same substance. Because of this pervasiveness, taking the eye as an entrance, all the sense faculties, marks, signs, as well as the Buddha-lands and all sentient beings, are without exception seen within a single eye; the contemplation of the remaining marks and signs is entirely the same. The contemplation of the transformation body is as in that Guanfo sanmei jing. Grasping the Buddha's physical form, fixing thought, and contemplating it is called contemplation of the transformation body. This Buddha's transformation body manifests its form in accordance with conversions, its characteristics distinguishing this from that, not of a single kind. Within the contemplation of the transformation body, there is a beginning and an end. Hearing the Bodhisattvapiṭaka, knowing that in the worlds of the ten directions there are immeasurable Buddhas, fixing thought and contemplating so as to make the mind clear and distinct: with such coarse, pure-faith seeing, this is called the beginning. By means of great supernormal powers going in person to pay homage and see them, or furthermore being reborn there to look upon them face to face and make offerings, this is called genuine seeing; this is taken as the end. Within the contemplation of the true body, there is also a beginning and an end. Hearing the Bodhisattvapiṭaka, knowing the Buddha's Dharma body, fixing the mind and contemplating with coarse, pure-faith seeing: this is called the beginning. Ceasing false thoughts, inner awakening being in accord [with reality]: this is spoken of as the end. What is discussed here is the contemplation of coarse, pure faith within the transformation body. Within the contemplation of the transformation body, there are the general and the specific, as explained in that Guanfo sanmei jing. Generally grasping the Buddha's marks and contemplating them, determined to have no distinction of this or that, is called general. Contemplating Maitreya, Akṣobhya Buddha, and so on is spoken of as specific. What is discussed here is its specific contemplation: specifically contemplating the Buddha Amitāyus of the Western Direction. Now, the Buddha's names and epithets have general and specific ones: Tathāgata, Arhat, Samyaksaṃbuddha, and so on are his general epithets; Śākyamuni, Maitreya, Akṣobhya Buddha, and so on are his specific epithets. Among the specific ones, the establishment of names is of many kinds: some derive from caste or clan, such as Kāśyapa Buddha, Śākyamuni Buddha, and so on; some are based on the physical body, such as Shenzun Buddha, Shenshang Buddha, and so on; some are based on voice, such as Miaoyin Buddha, Miaosheng Buddha, and so on; some are based on light, such as Miaoguang Buddha, Puming Buddha, and so on; some are based on inner virtue, such as Gongde Buddha, Zhihui Buddha, and so on; some are based on similes—the similes being of various kinds; and some derive from lifespan. What is contemplated here takes its name from lifespan. Now, the Buddha's lifespan has the true and the transformative: the true is like empty space, ultimately unending; the transformation body's lifespan has long and short. What is discussed now is the transformative, not the true. Therefore, that Guanyin shouji jing says: "Although the lifespan of Amitāyus is long, it also has an end." Therefore we know it is transformative. This Buddha's transformative lifespan is enduring and boundless, beyond what ordinary persons and those of the two vehicles can fathom; hence it is called "immeasurable" (amita). The limit of life is called "lifespan" (āyus). Question: This sūtra does not merely contemplate the Buddha, but also contemplates the land, Guanyin, Shizhi, the nine grades of rebirth, and so forth; why is it exclusively named the contemplation of Amitāyus? Answer: Contemplating the Buddha is primary, therefore it is cited exclusively. Furthermore, all the matters cannot be named completely, so for now it cites the contemplation of the Buddha. "Sūtra" in foreign speech is sūtra, here translated as "thread" (xian, or line). The speech of the sages can thread together all dharmas, just as a thread strings flowers; therefore, based on the simile, it is named "thread". But as for saying "sūtra" (jing, warp): a thread can string flowers, and a warp can hold the weft—their function is similar, hence it is also called jing. If relying on worldly glosses, jing means "constant" (chang): the single dharma of the teaching passes through antiquity and traverses the present, ever-existing, which is called "constant".