觀無量壽經義疏 1.2

1.2

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".