觀無量壽佛經疏 1.4

1.4

釋經五義：名、體、宗、用、教相（云云）。第一釋名者，一切眾經皆有通、別二名，通則經之一字，別則有七：或單人、法、譬，或複、或具。今經從能說所說人以立名，即教別同名為經，即教通為行不同。從一乃至無量即行別，同會常樂即行通。理雖無名，將門名理，理隨於門，四四十六，即名理別；門隨於理，即名理通。此約一化以明通別。更約一題，佛說即教，觀即是行，無量壽佛即是理。教行理足，任運有通別意。更就一字說者，釋論云「所行如所說」，說即是教，如即是理，行即是行。佛即法身，觀即般若，無量壽即解脫。當知即一達三、即三達一，一中解無量、無量中解一。於一字尚達無量義，況諸字、況一題、況一經、一切經耶！故經云「若聞首題名字，所得功德不可限量。」若不如上解者，安獲無限功德耶？初釋佛者，佛是覺義，有六種，即《涅槃經》云「一切眾生即是佛，如貧女舍寶眾物具存、力士額珠圓明頓在」。《如來藏經》舉十喻，弊帛裹黃金、土模內像、闇室瓶盆、井中七寶，本自有之，非適今也。《淨名》云「一切眾生皆如也」。《寶篋》云「佛界眾生界，一界無別界」。此是圓智圓覺諸法，遍一切處無不明了。雖五無間，皆解脫相；雖昏盲倒惑，其理存焉。斯理灼然，世間常住，有佛不能益、無佛不能損，得之不為高、失之不為下，故言眾生即是佛，理佛也。如斯之理，佛若不說，無能知者。《法華》云「一百八十劫，空過無有佛。世尊未出時，十方常闇瞑。」《涅槃》云「於無量世，亦不聞有如來出世、大乘經名。若佛出世，方能闡智慧日、識三寶之光明、開甘露門、知十號之妙味。」因說生解、於寶適悅，故須達聞名身毛皆竪、昏夜大朗巨關自闢。此名字佛也。觀行佛者，觀佛相好如鑄金像，心緣妙色與眼作對，開眼閉目、若明若闇常得不離。見佛世尊從大相海流出小相，浩浩瀁瀁如大劫水，周眸遍覽無非佛界。念一佛與十方佛等，念現在佛與三世佛等，一身一智慧，力無畏亦然。念色身、念法門、念實相，常運念無不念時，念念皆覺。是名觀行佛也。相似佛者，念佛相好身，得相似相應；念佛法門身，得相似相應；念實相身，得相似相應。相似者，二物相類，如鍮似金、若瓜比瓠，猶火先煖、涉海初平。水性至冷，飲者乃知。渴不掘井，聽說何為？略舉其要，如《法華》中六根清淨，即是其相。名相似佛也。分證佛者，初發心住，一發一切發，發一切功德、發一切智慧、發一切境界，不前不後亦不一時，三智一心中得。得如來妙色身，湛然應一切，開祕密藏，以不住法即住其中。以普現色身作眾色像，一音隨類報答諸聲，不動真際群情等悅。應以三輪度者，能八相成道具佛威儀，以佛音聲方便而度脫之，況九法界三輪耶。初住尚爾，況等覺耶。是名分證佛也。究竟佛者，道窮妙覺位，極於茶故，唯佛與佛乃能究盡諸法實相，邊際智滿、種覺頓圓。無上士者，名無所斷。無上士者，更無過者。如十五日月圓滿具足，眾星中王，最上最勝威德特尊。是名究竟佛義。佛有無量德，應有無量號，舉一蔽諸，華嚴有十萬號。又經有萬號。三世諸佛通有十號，《淨名》三號以劫壽說，不能令盡，何況諸號耶。說者，悅所懷也，即十二部經八萬法藏，六度四等一切法門。又於一法中作四門分別，於一一門巧作四悉檀利益，聞者歡喜讚用受行，信戒進念而得開發，貪恚愚癡豁爾氷消，革凡成聖入法流水。或三二一益，若都無益則樂默然。若一機扣，聖於一門施四益者，餘三門亦如是。為一緣說一法既爾，諸緣諸法亦如是。觀者觀也，有次第三觀。一心中三觀，從假入空觀亦名二諦觀，從空入假觀亦名平等觀，二空觀為方便得入中道第一義諦觀，心心寂滅，自然流入薩婆若海。此名出《瓔珞經》。今釋其意，假是虛妄，俗諦也。空是審實，真諦也。今欲去俗歸真，故言從假入空觀。假是入空之詮，先須觀假，知假虛妄而得會真，故言二諦觀。此觀若成，即證一切智也。從空入假觀者，若住於空，與二乘何異？不成佛法、不益眾生。是故觀空不住於空而入於假，知病識藥、應病授藥令得服行，故名從空入假觀。而言平等者，望前稱平等。前破假用空，今破空用假，破用既均，故言平等觀。此觀成時，證道種智。二空為方便者，初觀空生死、次觀空涅槃，此之二空為雙遮之方便。初觀用空、次觀用假，此之二用為雙照之方便。心心歸趣入薩婆若海，雙照二諦也。此觀成時，證一切種智。是為次第三觀也。一心三觀者，此出《釋論》。論云「三智實在一心中得」，秖一觀而三觀，觀於一諦而三諦，故名一心三觀。類如一心而有生住滅，如此三相在一心中。此觀成時，證一心三智，亦名一切種智。寂滅相種種行類相貌皆知也。寂滅相者，是雙亡之力。種種相貌皆知者，雙照之力也。《中論》云「因緣所生法，即空即假即中」，《釋論》云「三智實在一心中得」，即此意也。此觀微妙，即一而三、即三而一，一觀一切觀、一切觀一觀，非一非一切，如此之觀攝一切觀也。無量壽者，天竺稱阿彌陀佛，本無身無壽亦無於量，隨順世間而論三身，亦隨順世間而論三壽，亦隨順世間而論三量。法身者，師軌法性，還以法性為身。此身非色質亦非心智，非陰界入之所攝持，強指法性為法身耳。法性壽者，非報得命根，亦無連持，強指不遷不變名之為壽。此壽非長量亦非短量，無延無促，強指法界同虛空量。此即非身之身，無壽之壽，不量之量也。報身者，修行所感。《法華》云「久修業所得」，《涅槃》云「大般涅槃修道得故」，如如智照如如境，菩提智慧與法性相應相冥。相應者，如函蓋相應。相冥者，如水乳相冥。法身非身非不身，智既應冥，亦非身非不身，強名此智為報身。法壽非壽非不壽，智既應冥，亦非壽非不壽，強名非壽為壽。法量非量非無量，智既應冥，亦非量非無量，強名無量為量也。應身者，應同萬物為身也，應同連持為壽也，應同長短為量也。智與體冥能起大用，如水銀和真金能塗諸色像。功德和法身，處處應現往，能為身、非身，能為常壽、為無常壽，能為無量、能為有量。有量有二義：一為無量之量、二為有量之量。如七百阿僧祇及八十等，是有量之量。如阿彌陀實有期限，人天莫數，是有量之無量。應佛皆為兩量，逐物隨緣參差長短。然此三身三壽不可並別一異，即乖法體；即一而三即三而一，乃會玄文。釋名竟。

Explicating the five meanings of the sūtra: name, essence, principle, function, and characteristics of the teaching (and so forth). First, regarding the explication of the name: all sūtras have both shared and distinct names. The shared [name] is the single word 'sūtra'. The distinct [names] are sevenfold: either single persons, dharmas, or metaphors, or compound, or complete. Now this sūtra establishes its name based on the person who can preach and the person who is preached about. That is, the distinction of teachings shares the same name of 'sūtra', meaning the teaching is shared, while the practices are different. From one up to immeasurable is the distinction of practices; converging equally in constant bliss is the commonality of practices. Although principle has no name, using doors to name principle, principle accords with the doors: four times four is sixteen, which is called the distinction of principle; the doors accord with principle, which is called the commonality of principle. This clarifies shared and distinct according to a single teaching era. Further, regarding the single title: 'The Buddha said' is the teaching; 'contemplation' is the practice; 'Amitāyus Buddha' is the principle. With teaching, practice, and principle complete, the meaning of shared and distinct is naturally present. Furthermore, to speak in terms of a single character, the Treatises say: 'Practicing as was preached.' 'Preaching' is the teaching; 'as' (tathatā) is the principle; 'practicing' is the practice. 'Buddha' is the dharmakāya; 'contemplation' is prajñā; 'Amitāyus' is liberation. One should know that to realize the three is to realize the one, and to realize the one is to realize the three; within one, to understand the immeasurable, and within the immeasurable, to understand the one. If even in a single character one realizes immeasurable meanings, how much more so with many characters, how much more so with a whole title, how much more so with a whole sūtra, and with all sūtras! Therefore the sūtra says: 'If one hears the name of the initial title, the merit obtained cannot be measured.' If one does not understand in accordance with the above, how could one attain boundless merit? First, explaining 'Buddha': 'Buddha' has the meaning of 'awakened', which has six kinds. That is, the Nirvāṇa Sūtra says: 'All sentient beings are themselves Buddha, like the poor woman's house where all treasures and things exist complete, or like the strongman's forehead pearl which is round, bright, and instantly present.' The Tathāgatagarbha Sūtra offers ten metaphors: gold wrapped in tattered cloth, a statue inside an earthen mold, jars and pots in a dark room, seven treasures in a well—originally present of themselves, not just arising now. The Vimalakīrti says: 'All sentient beings are identical to Suchness.' The Ratnakaraṇḍaka says: 'The realm of buddhas and the realm of sentient beings: the one realm has no separate realm.' This is round wisdom and round awakening to all dharmas, pervading all places without failing to be luminous and clear. Even the five avīci karmas are all marks of liberation; even in dull blindness and inverted delusion, its principle exists. This principle is blazing and clear, eternally abiding in the world; having a buddha cannot increase it, and having no buddha cannot diminish it; attaining it does not make one high, and losing it does not make one low. Therefore it is said that sentient beings are themselves Buddha: this is the Buddha of principle. If the Buddha did not preach such a principle, no one would be able to know it. The Lotus says: 'For one hundred and eighty kalpas, passed in vain without a buddha. When the World-Honoured One had not yet appeared, the ten directions were perpetually dark and blind.' The Nirvāṇa says: 'For immeasurable ages, one does not even hear the name of a Tathāgata appearing in the world or of a Mahāyāna sūtra. Only if a buddha appears in the world can he spread the sun of wisdom, make known the radiant light of the Three Jewels, open the gate of nectar, and make known the wondrous taste of the ten epithets.' Because of preaching, understanding arises, and there is delight in the treasure; thus when Sudatta heard the name, his body hairs all stood on end, the dark night became broadly illuminated, and the great barrier swung open on its own. This is the Buddha of verbal name. Regarding the Buddha of contemplative practice: one contemplates the marks and signs of the Buddha like a cast gold image, the mind aligning with the wondrous form to face the eyes; whether opening the eyes or closing the eyes, whether in light or in darkness, constantly never departing from it. One sees the Buddha, the World-Honoured One, flowing out minor marks from the great ocean of marks, vast and expansive like the waters of the great kalpa, looking all around without anything not being the buddha-realm. Mindful of one buddha is equal to all buddhas of the ten directions; mindful of the present buddha is equal to the buddhas of the three periods of time; one body is one wisdom; the powers and fearlessnesses are also thus. Mindful of the form body, mindful of the Dharma-gates, mindful of true reality, constantly wielding mindfulness without any moment of non-mindfulness, thought after thought all awakened. This is named the Buddha of contemplative practice. Regarding the Buddha of resemblance: mindful of the Buddha's body of marks and signs, one attains resemblance and correspondence; mindful of the Buddha's body of Dharma-gates, one attains resemblance and correspondence; mindful of the body of true reality, one attains resemblance and correspondence. 'Resemblance' means two things being similar to each other, like brass resembling gold, or like a melon compared to a gourd; like fire being warm first, or wading into the ocean being level at first. Water's nature is supremely cold; only one who drinks it knows. If one does not dig a well when thirsty, what is the use of listening to explanations? Briefly to state its essentials, like the purity of the six sense faculties in the Lotus: this is its mark. It is named the Buddha of resemblance. Regarding the Buddha of partial realization: in the stage of initial resolve, when one resolves, all resolve—resolving on all merit, resolving on all wisdom, resolving on all realms; not before, not after, and also not at one time; the three wisdoms are attained in a single mind. One attains the Tathāgata's wondrous form body, serenely responding to everything, opening the secret storehouse, abiding within it by means of the non-abiding Dharma. By universally manifesting the form body, one makes diverse forms and images; with a single voice, one replies with various sounds according to their kind, not moving from the true limit while all feelings are equally pleased. When one should cross over beings by the three wheels, one can accomplish the path through the eight marks, fully equipped with the Buddha's deportment, crossing them over and liberating them by means of the Buddha's voice and skillful means; how much more so the three wheels of the nine dharma-realms! If the initial stage is already like this, how much more so equal awakening! This is named the Buddha of partial realization. Regarding the ultimate Buddha: the path reaches the stage of wondrous awakening, reaching its limit at the letter ḍha; therefore only a buddha together with a buddha can thoroughly exhaust the true reality of all dharmas, boundary-wisdom fulfilled, and seed-awakening instantly perfected. The 'Unsurpassed Knight' means having nothing more to sever. The 'Unsurpassed Knight' means there is none who surpasses him. Like the moon on the fifteenth day, round and fully complete, king among all the stars, supremely high and supremely victorious, particularly revered in awesome virtue. This is named the meaning of the ultimate Buddha. The Buddha has immeasurable virtues and should have immeasurable titles; mentioning one encompasses all. The Avataṃsaka has one hundred thousand titles. Other sūtras also have ten thousand titles. The buddhas of the three periods of time generally have ten epithets; in the Vimalakīrti, three titles could not be exhausted even if spoken of for the span of a kalpa's lifespan, how much less all the titles! Regarding 'speaking' (said): it is to gladden what is held in the heart; that is, the twelve divisions of sūtras, the eighty-thousand Dharma-stores, the six perfections, the four immeasurables, and all Dharma-gates. Furthermore, within a single dharma one makes a distinction into four doors, and in each and every door skillfully works the benefits of the four siddhāntas, so that hearers rejoice, praise, apply, receive, and practice, so that faith, precepts, vigor, and mindfulness are developed, greed, anger, and delusion melt away completely like ice, and transforming from ordinary to noble, they enter the flowing water of the Dharma. There may be three, two, or one benefit; if there is no benefit at all, one delights in silence. If a single capacity is struck and the sage provides four benefits in one door, the remaining three doors are also thus. As it is when preaching one dharma for one condition, so it is for all conditions and all dharmas. Regarding 'contemplation': it is contemplation. There are the three contemplations in sequence and the threefold contemplation in a single mind. The contemplation of entering emptiness from the provisional is also called the contemplation of the two truths; the contemplation of entering the provisional from emptiness is also called the contemplation of equality; with the two emptiness contemplations as skillful means, one is able to enter the contemplation of the supreme ultimate truth of the middle way, thought after thought extinguished and quiet, naturally flowing into the ocean of sarvajñā. These names come from the Yingluo jing. Now to explain their meaning: the provisional is illusory and false, the conventional truth. Emptiness is real and true, the ultimate truth. Now, desiring to leave the conventional and return to the real, it is called the contemplation of entering emptiness from the provisional. The provisional is the vehicle for entering emptiness; one must first contemplate the provisional, and knowing the provisional to be illusory and false, one is able to join with the true; therefore it is called the contemplation of the two truths. If this contemplation is completed, one realizes sarvajñatā. Regarding the contemplation of entering the provisional from emptiness: if one abides in emptiness, how does it differ from the two vehicles? It does not accomplish the Buddha-Dharma, nor does it benefit sentient beings. For this reason, contemplating emptiness, one does not abide in emptiness but enters into the provisional, knowing the illness and recognizing the medicine, prescribing the medicine in accord with the illness and causing them to take and practice it; therefore it is named the contemplation of entering the provisional from emptiness. As for calling it 'equality': it is called equality in comparison with the previous. Previously, one broke the provisional using emptiness; now, one breaks emptiness using the provisional; since breaking and using are balanced, it is called the contemplation of equality. When this contemplation is completed, one realizes mārgākārajñatā. Regarding 'the two emptinesses as skillful means': first contemplating the emptiness of saṃsāra, next contemplating the emptiness of nirvāṇa; these two emptinesses serve as the skillful means for dual negation. The first contemplation uses emptiness, and the next contemplation uses the provisional; these two applications serve as the skillful means for dual illumination. Thought after thought returns and enters the ocean of sarvajñā, dually illuminating the two truths. When this contemplation is completed, one realizes sarvākārajñatā. These are the three contemplations in sequence. Regarding the threefold contemplation in a single mind: this comes from the Treatises. The Treatise says: 'The three wisdoms are truly attained in a single mind.' It is merely one contemplation yet three contemplations, contemplating one truth yet three truths; therefore it is named the threefold contemplation in a single mind. It is analogous to a single mind having arising, abiding, and cessation: these three marks are within a single mind. When this contemplation is completed, one realizes the three wisdoms in a single mind, also named sarvākārajñatā. One knows the marks of cessation and all kinds of practices, types, and appearances. The mark of cessation is the power of dual extinction. Knowing all kinds of appearances is the power of dual illumination. The Mūlamadhyamakakārikā says: 'Dharmas born of causes and conditions are identical to emptiness, identical to the provisional, identical to the middle.' The Treatises say: 'The three wisdoms are truly attained in a single mind.' This is the meaning. This contemplation is subtle and wondrous: identical to one yet three, identical to three yet one; one contemplation is all contemplations, all contemplations are one contemplation; neither one nor all. Such a contemplation subsumes all contemplations. Regarding 'Amitāyus': India calls him Amitābha Buddha. Originally he has no body, no lifespan, and also no measure. In accordance with the worldly, one discusses three bodies, also discusses three lifespans, and also discusses three measures. Regarding the dharmakāya: taking the Dharma-nature as standard and model, it in turn takes the Dharma-nature as its body. This body is neither material form nor mental consciousness, nor is it grasped or held by skandhas, dhātus, or āyatanas; one merely forces the designation of Dharma-nature as dharmakāya. The lifespan of Dharma-nature is not a life-faculty obtained as retribution, nor is it continuous connection; one merely forces the designation of unshifting and unchanging as lifespan. This lifespan has neither a long measure nor a short measure, without extension or brevity; one merely forces the designation of the measure of the dharmadhātu being identical to empty space. This is precisely the body of non-body, the lifespan of no lifespan, the measure of non-measure. Regarding the saṃbhogakāya: it is induced by practice. The Lotus says: 'Obtained through karma long cultivated.' The Nirvāṇa says: 'Because great parinirvāṇa is obtained by cultivating the path.' Thusness wisdom illuminates the Thusness realm; bodhi wisdom and Dharma-nature correspond and merge with one another. 'Corresponding' is like a box and its lid corresponding. 'Merging' is like water and milk merging. The dharmakāya is neither body nor non-body; since wisdom corresponds and merges, it is also neither body nor non-body; one forces the name of this wisdom as saṃbhogakāya. The Dharma lifespan is neither lifespan nor non-lifespan; since wisdom corresponds and merges, it is also neither lifespan nor non-lifespan; one forces the name of non-lifespan as lifespan. The Dharma measure is neither measure nor non-measure; since wisdom corresponds and merges, it is also neither measure nor non-measure; one forces the name of non-measure as measure. Regarding the nirmāṇakāya: it responds by being identical to all things as body, responds by being identical to continuous connection as lifespan, and responds by being identical to long and short as measure. When wisdom merges with the essence, it can initiate great functioning, like mercury mixed with pure gold being able to gild various shapes. When merit is mixed with the dharmakāya, it responds and manifests everywhere, being able to be a body or non-body, being able to be an eternal lifespan or an impermanent lifespan, being able to be immeasurable or being able to have a measure. Having a measure has two meanings: first, the measure of immeasurability; second, the measure of having a measure. Such as seven hundred asaṃkhyeyas, eighty [years], and so forth are the measure of having a measure. Like Amitābha having a real limit, which humans and devas cannot count: this is the immeasurable of having a measure. Response buddhas both act as two measures, following things and according with conditions, uneven in length and shortness. However, these three bodies and three lifespans cannot be held in parallel, differentiated, regarded as identical, or regarded as distinct; [to do so] violates the essence of the Dharma. Identical to one yet three, identical to three yet one—only this accords with the profound text. The explication of the name is finished.