[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀無量壽佛經疏妙宗鈔](https://indike.org/pramana/in.bauddha.taisho.1751) › 2.2.2 # 觀無量壽佛經疏妙宗鈔 2.2.2 觀無量壽佛經疏妙宗鈔 2.2.2 - **Language:** Classical Chinese ### [2.2.2](https://indike.org/pramana/in.bauddha.taisho.1751.2.2.2) 若觀佛身，不涉後二，便同小外，何預妙宗？ 須知此文，是結前觀色相周遍，已具三身。 二、「常運」下，明即佛。 觀行位人，一切時處，念佛三觀常得現前，故云「無不念時」。 言「念念皆覺」者，示即佛義。 雖是始覺，即同本覺，非全本覺，觀不名中。 亦得義論始本一合，雖非究竟及真似合，而亦得是觀行合也。 若論即字，《廣雅》訓合，荊谿云「依訓乃成二物相合」，於理猶疏。 今以義求，其體不二方名為即。 然其始覺與本覺合，雖名為合，非二物合，正是荊谿體不二義。 良以始本覺體是一，故知六即得名六合。 理即乃以逆修之覺與本覺合，五皆順覺與本覺合，六合無非體不二也。 荊谿有時亦以合名明不二體，故不二門云「復由緣了與性一合，方能稱性施設萬端」。 緣了是始，性豈非本？ 修性體一，復名為合。 四、相似即。 今既釋佛，乃似本覺，良以此位始覺之功尚伏無明，全未破故，非真本覺，唯得名為相似即佛。 若四十一位分破無明，故得分分是真本覺，名分真佛。 至極果位，無明既盡，本覺全彰，故得名為究竟是佛。 即究竟本覺，亦究竟始覺，亦是究竟始本一合，亦是究竟始本俱忘。 例前五即，皆有四義。 問：名字等五，以始對本，論合及忘，四義稍可。 唯初理即，既全在迷，豈有始覺及二義邪？ 答：理雖全迷，而具三因及五佛性，緣了二性豈非本有？ 修因始覺，果及果果二種佛性，豈非理中究竟始覺？ 理若不具，此等始覺，名字等五便須別修，復何得云全修在性？ 但有即名無即義也，自非山教圓位徒施。 今當相似位中四義，文自分二：初、標釋，二：初、約三身明即佛。 前觀行位，常用三觀念佛三身，觀覺雖成，似覺未發，加功不已。 今本覺三身相似而發，與始覺三觀相似相應，應是合義，合而不忘，非妙覺也。 問：於一本覺，約何要義，顯示三身令人可見？ 答：本覺諸法即空假中，覺諸法假即相好身，覺諸法空即法門身，覺諸法中即實相身。 如此論之，其義宛爾。 更於一覺約寂照說，照而常寂，自在神通，即相好身； 寂而常照，清淨智慧，即法門身； 非寂非照，而寂而照，即實相身。 此之二三，皆非縱橫，不可思議。 乃是寂覺照覺，雙遮照覺，全本成始，即是相應及俱忘義。 此位三身，即佛義顯，是故文中不特言覺示於即佛。 二、「相似」下，約四喻明相似。 行人本覺寂照及雙相似而發，成相似位三種之覺。 此覺似真若鍮若瓜。 比金比瓠，此之二物喻始似本。 如將至火先覺暖氣，行欲近海預覩平相，此之二事喻於相似，近乎分真。 前二約法論似，後二約位論似。 二、「水性」下，勸證，二：初、約事勸。 本覺清涼其猶冷水，似覺飲之知消煩熱，名字之人如熱渴者，須三觀功掘無明地，方得真似清涼之水。 徒聞之水不施觀功，又無事行取水具物，守渴而終至極熱處。 二、「略舉」下，引文證相似相應功德之相。 如彼《法華》六根清淨，文雖稍廣其相顯然，行者易知故得名要。 六根同有五種似發，所謂肉眼、天眼、慧眼、法眼、佛眼，肉耳、天耳、慧法佛耳，乃至意根亦有五相。 此之六五，即三相應：肉天法六，即相好身相似相應； 慧六佛六，即法門實相相似相應。 以五眼等是不次第相似發故，可以對於圓三身也。 行者能於三觀觀佛六根三德，不久相應，五分證即，即心觀佛、託境顯性，雖得相似，尚屬緣修。 今則親證，屬於真修，分破無明，《起信論》中稱隨分覺，寂照雙融，本覺真佛分分而顯。 從所顯說，名為分真； 從能顯言，名為分證。 四十一位皆受此名。 自分二：初、明初住。 一代教中圓位顯者，唯《起信論》及《華嚴經》，經說三身初住頓得，論明八相初住能垂。 若此位不論破無明惑，安得如此上冥下應？ 故知十向方伏無明，初住但能斷於見惑。 > If, in contemplating the Buddha's body, one does not encompass the latter two \[bodies\], then one is identical to the Hīnayāna and non-Buddhists—how could this pertain to the wondrous doctrine? One must know that this text concludes the preceding contemplation of the forms and marks as all-pervasive, already endowed with the three bodies. Second, from 'constantly operating' onward explains identical to Buddha. A person at the stage of contemplative practice, at all times and in all places, is constantly able to have the threefold contemplation of buddhamanasikāra present before them; hence it says 'there is no time when one is not mindful.' The statement that 'thought after thought is awake' demonstrates the meaning of 'identical to Buddha.' Although it is initial awakening, it is directly identical to original awakening; were it not wholly original awakening, the contemplation could not be called the Middle. One may also theoretically discuss initial and original as being united as one: although this is neither the ultimate union nor the true or semblance union, it may also be considered the union of contemplative practice. Regarding the word 'identical' (ji): the Guangya glosses it as 'to unite' (he). Jingxi said: 'Relying on this gloss, it becomes the joining of two things,' which is still crude with respect to principle. Now, seeking it by its meaning, only when their essence is non-dual is it named 'identical.' Yet the union of initial awakening and original awakening, though called a union, is not the joining of two things; it is precisely Jingxi's meaning of essence being non-dual. Truly because the essence of initial and original awakening is one, we know that the six identities can be named the six unions. The identity in principle is the union of the awakening of reverse cultivation with original awakening, while the \[remaining\] five are all the union of aligned awakening with original awakening; the six unions are none other than non-dual in essence. Jingxi also sometimes used the word 'union' to clarify the non-dual essence; hence the Gate of Non-Duality states: 'Furthermore, it is due to the union as one of the conditioned and the disclosing \[causes\] with the nature that one can subsequently make various provisions in accordance with the nature.' The conditioned and disclosing \[causes\] are the initial; how could the nature not be the original? Cultivation and nature being one in essence is again called 'union.' Fourth, identity in semblance. Now, since 'Buddha' is explained here, it resembles original awakening. This is truly because the effort of initial awakening at this stage still only suppresses ignorance and has not broken it at all; not being true original awakening, it can only be named 'Buddha identical in semblance.' If, at the forty-one stages, ignorance is broken part by part, then each part is true original awakening, named 'partially true Buddha.' Arriving at the stage of the ultimate fruit, ignorance having been exhausted and original awakening fully manifested, it can therefore be named 'ultimately being Buddha.' This is ultimate original awakening, also ultimate initial awakening, also the ultimate union as one of initial and original, and also the ultimate forgetting of both initial and original. By analogy with the preceding five identities, each possesses these four meanings. Question: In the five \[stages\] from names-and-words onwards, contrasting initial against original to discuss union and forgetting, the four meanings are somewhat plausible. But in the first one alone, identity in principle, since it is entirely within delusion, how could there be initial awakening and these two meanings? Answer: Although the principle is entirely deluded, it nonetheless contains the three causes and five Buddha-natures; are the two natures of the conditioned and the disclosing not inherently present? The initial awakening of the causal cultivation, as well as the two kinds of Buddha-nature of the fruit and the fruit-of-the-fruit—are these not the ultimate initial awakening within the principle? If the principle did not contain them, these \[aspects of\] initial awakening would have to be cultivated separately across the five \[stages\] such as names-and-words, so how could one say that 'cultivation is entirely within the nature'? There would merely be the name of 'identity' without the meaning of 'identity,' and were it not for the mountain teaching's perfect stages, it would be asserted in vain. Now, corresponding to the four meanings within the stage of semblance, the text is divided into two parts: first, marking and explaining; second: first, clarifying 'identical to Buddha' in terms of the three bodies. At the previous stage of contemplative practice, one constantly used the threefold contemplation to be mindful of the Buddha's three bodies; although the contemplation and awakening were accomplished, semblance awakening had not yet arisen, and one applied effort unceasingly. Now, the three bodies of original awakening arise in semblance, corresponding in semblance to the threefold contemplation of initial awakening; this correspondence is the meaning of 'union'—uniting without forgetting, it is not wondrous awakening. Question: With respect to the one original awakening, in terms of what essential meaning are the three bodies displayed to make them visible to people? Answer: All phenomena of original awakening are identical to emptiness, conventionality, and the Middle: awakening to phenomena as conventional is the body of marks and minor characteristics; awakening to phenomena as empty is the body of Dharma gates; awakening to phenomena as the Middle is the body of the true mark. Discussed in this manner, its meaning is readily apparent. Furthermore, speaking in terms of quiescence and illumination with respect to the one awakening: illuminating yet constantly quiescent, with unfettered supernatural powers, is the body of marks and minor characteristics; quiescent yet constantly illuminating, with pure wisdom, is the body of Dharma gates; neither quiescent nor illuminating, yet quiescent and illuminating, is the body of the true mark. These two triads are neither vertical nor horizontal, and are inconceivable. That is, quiescent awakening, illuminating awakening, and the awakening of dual negation and illumination—the complete original constituting the initial—this is precisely the meaning of correspondence and of forgetting both. At this stage, the three bodies make clear the meaning of 'identical to Buddha'; therefore, the text does not specifically speak of 'awakening' to show identity to Buddha. Second, from 'semblance' onward explains semblance in terms of four analogies. The practitioner's original awakening—quiescent, illuminating, and dual—arises in semblance, constituting the three kinds of awakening of the stage of semblance. This awakening resembles the true, like brass \[resembling gold\] or a melon \[resembling a gourd\]. Comparing \[brass\] to gold and comparing \[a melon\] to a gourd, these two things illustrate initial resembling original. Like feeling the warmth before reaching fire, or seeing the flat appearance in advance when traveling near the ocean, these two events illustrate semblance approaching partial truth. The first two discuss semblance in terms of the Dharma; the latter two discuss semblance in terms of the stage. Second, from 'the nature of water' onward is the exhortation to realize \[it\], which has two parts: first, exhortation in terms of phenomena. Original awakening is cool and refreshing, like cold water; when semblance awakening drinks it, it knows the cessation of feverish affliction. A person of names-and-words is like one who is feverishly thirsty; only by using the effort of the threefold contemplation to dig the ground of ignorance can they obtain the cool, refreshing water of truth and semblance. Merely hearing of the water without applying contemplative effort, and lacking the implements of phenomenal practice to fetch water, they remain thirsty to the end, reaching an extreme fever. Second, from 'briefly cite' onward quotes texts to verify the characteristics of the merits of semblance correspondence. Like the purification of the six sense faculties in the Lotus \[Sūtra\], although the text is somewhat extensive, its characteristics are obvious and easy for practitioners to know, hence called essential. The six faculties equally possess five kinds of semblance manifestations, namely the fleshly eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye; the fleshly ear, heavenly ear, wisdom, Dharma, and Buddha ears; and likewise up to the mind faculty having five marks. These six times five are precisely the three correspondences: the fleshly, heavenly, and Dharma six correspond in semblance to the body of marks and minor characteristics; the wisdom six and Buddha six correspond in semblance to the Dharma gate and true mark \[bodies\]. Because the five eyes and so forth arise in semblance without fixed sequence, they can correspond to the perfect three bodies. If a practitioner can contemplate the Buddha's six faculties and three virtues by means of the threefold contemplation, they will soon correspond. Fifth, partial realization as identity: contemplating the Buddha via the mind and relying on objects to reveal the nature, although semblance is attained, it still belongs to conditioned cultivation. Now, one personally realizes it; this belongs to true cultivation, breaking ignorance part by part. In the Awakening of Faith, this is called 'awakening in accordance with one's share.' Quiescence and illumination are mutually interfused, and the true Buddha of original awakening is revealed part by part. Spoken from the perspective of what is revealed, it is called 'partial truth'; spoken from the perspective of the ability to reveal, it is called 'partial realization.' All forty-one stages receive this name. This is divided into two parts: first, clarifying the first abode. Throughout the teachings of the Buddha's lifetime, those that clearly display the perfect stages are only the Awakening of Faith and the Avataṃsaka Sūtra. The sūtra states that the three bodies are attained suddenly at the first abode; the treatise explains that the eight marks can be manifested at the first abode. If this stage did not entail breaking the delusion of ignorance, how could there be such upward convergence and downward response? Therefore we know that the ten dedications merely suppress ignorance, and the first abode could only sever the delusion of views \[according to the Separate Teaching\]. > — English (machine translation) (machine translation) - [Previous: 2.2.1](https://indike.org/pramana/in.bauddha.taisho.1751.2.2.1) - [Next: 2.2.3](https://indike.org/pramana/in.bauddha.taisho.1751.2.2.3) - [Up: 2.2](https://indike.org/pramana/in.bauddha.taisho.1751.2.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.2.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.2.2.2](https://indike.org/pramana/in.bauddha.taisho.1751.2.2.2) · Pramāṇa