觀無量壽佛經疏妙宗鈔 2.2.3

2.2.3

此等經論是漸次教，不可與其《華嚴》、《起信》頓修頓證菩薩一槩，是故今立詮中道教，論次不次，分於別圓。 今就彼經明分證佛。 此文分二：初、約發心明即佛，二：初、約三法明發。 就初住名示即佛相，位名發心，發本覺心也。 常寂常照寂照雙融，是本圓覺。 即一而三，不發而發，故成三發。 皆言一切者，法界無外攝法不遺，諸佛眾生色心依正同一覺體，全體為緣、全體為了、全體為正。 緣因發故，了正亦發； 了因發故，緣正亦發； 正因發故，緣了亦發。 蓋三法圓融，發則俱發。 緣發名功德，能資成故； 了發名智慧，能觀照故； 正發名境界，是真性故、是所顯故。 問：三德既是一本覺性，由證顯發。 今云一是所顯境界，二名能顯功德智慧。 若是能顯，二則是修，何得名證本覺三德？ 答：其理如是，方不思議。 所以者何？ 三雖性具，緣了是修。 二雖是修，非適今有。 二若非修，三法則橫； 二若非性，三法則縱。 故《釋籤》明三點不縱橫云「雖一點在上，不同點水之縱。 三德亦爾，雖法身本有，不同別教為惑所覆。 雖二點在下，不同烈火之橫。 三德亦爾，雖二德修成，不同別人理體具足而不相收（文畢）。 」輒出其意，別教法身為惑覆者，良由不知本覺之性具染惡德，是故染惡非二德也。 故別惑通惑、業識事識、煩惱結業、三乘六道、變易分段，此等一切迷中二法，非二佛性。 既非佛性，乃成定有能覆之惑，是故但有法身本覺。 隨於染緣，作上一切迷中之法，以是名曰為惑所覆。 應知覆義，不同泥土覆彼頑石，既覆但中佛性之理。 如淳善人，一切惡事非本所能，為惡人逼令作眾惡，故說善人為惡所覆。 應須還用隨染覺性，別緣真諦及以俗中，次第別修空假緣了或中邊緣了種種二因，或初緣次了、或初了次緣，次第翻破一切迷法，顯於法身本覺之性。 是故覆理成於縱義。 圓人不爾，以知本覺具染惡性，體染惡修即二佛性，故通別惑、事業、識等一切迷法當處即是緣了佛性，豈有佛性更覆佛性？ 如君子不器善惡俱能，或同惡人作諸惡事，則彰己能，何覆之有？ 故即二迷以為緣了，顯發於正。 緣了二德體迷而得，義當所發； 元是修德，復當能顯。 雖分修性，皆本具故，義不成縱。 言別人理體具足而不相收者，亦為不知本覺之性具染惡德，不能全性起染惡修，乃成理體橫具三法。 言不相收者，以其三法定俱在性皆是所發，猶如三人各稱帝王，何能相攝？ 是故不知性中三法二是修者，二乃成橫。 圓人不然，元知本覺具染惡性，故使迷中一切染惡，當處即是緣了佛性。 以此二修顯於一性，如一主二臣，主攝於臣、臣歸於主。 三德相收亦復如是，今初住位所發三法，皆性具故發則俱發，故云「不前不後」。 以此三法，二為能顯、一是所顯，修性宛爾，故云「亦不一時」。 不一時故非橫，不前後故非縱，不縱不橫不思議發，是故名為初發心住。 二、「三智」下，約三身明佛。 前以正助二修對性明圓發相，今約報智證法起應。 報應二修對法一性，論分證佛。 從智證法、從法起應，即非一時； 三身頓得，故非前後。 不縱不橫，復見於此。 從始圓修一心三觀，今圓三智一心中得，即以此智證得法身。 智性即色，三一體融，名妙色身。 此身湛寂如鑑無情，形對像生山毫靡間，名應一切。 三身三德體離縱橫，今始發明，名開祕藏。 入理般若，名為住此住無住住祕藏中。 二、「以普」下，約被物明佛用，二：初、總示三輪。 色像即身輪，一音即口輪，等悅即意輪。 身名神通輪，口名正教輪，意名記心輪，妙觀察智也。 輪者轉義，亦能摧碾，己心證法轉入他心，能摧碾他一切業惑。 此三業應有十界相，皆是初住分得佛用。 二、「應以」下，別示十界。 上明能用種種三業不出十界，今分別之。 先明佛三，況出九界。

These sūtras and treatises belong to the gradual teaching and must not be lumped together with bodhisattvas of the sudden cultivation and sudden realization found in the Avataṃsaka and Awakening of Faith. Therefore, in formulating the teaching that explains the Middle Way, we discuss whether it is sequential or non-sequential, distinguishing between the Separate and Perfect [teachings]. Now, relying on that sūtra, we explain partial realization of buddhahood. This text has two parts: first, explaining the identity with buddhahood in terms of the aspiration for awakening, which has two subdivisions: first, explaining the unfolding in terms of the three factors. Regarding the name of the first stage of abiding (prathama-cittotpādikābhūmi), it demonstrates the mark of identity with buddhahood; the stage is named 'arousal of aspiration' (cittotpāda), which means arousing the mind of original awakening. Constantly quiescent and constantly shining, quiescence and illumination are mutually integrated: this is original perfect awakening. Being three while being one, unfolding through non-unfolding, it thus forms the threefold unfolding. To say 'all' throughout means that the dharmadhātu has no exterior and encompasses all phenomena without remainder; the form, mind, environment, and self of buddhas and sentient beings share the same single nature of awakening, whose entire body constitutes the conditioning [cause], whose entire body constitutes the revealing [cause], and whose entire body constitutes the direct [cause]. Because the conditioning cause unfolds, the revealing and direct causes also unfold; because the revealing cause unfolds, the conditioning and direct causes also unfold; because the direct cause unfolds, the conditioning and revealing causes also unfold. Since the three factors are completely interfused, when they unfold, they all unfold together. The unfolding of the conditioning [cause] is called merit, because it can assist and accomplish; the unfolding of the revealing [cause] is called wisdom, because it can contemplate and illuminate; the unfolding of the direct [cause] is called the objective realm, because it is the true nature and is what is revealed. Question: Since the three virtues are originally one single nature of original awakening that is revealed through realization, why do you now say that one is the objective realm that is revealed, while two are called the merit and wisdom that are able to reveal it? If they are what is able to reveal, then the two are cultivated [virtues]; how can they be called the realized three virtues of original awakening? Answer: Only when the principle is like this is it truly inconceivable. Why is this so? Although all three are inherently possessed by the nature, the conditioning and revealing [causes] pertain to cultivation. Although the two pertain to cultivation, they have not just now come into existence. If the two were not cultivation, the three factors would be horizontal; if the two were not of the nature, the three factors would be vertical. Therefore, the Shiqian (Notes on the Profound Meaning), in clarifying that the three dots [of the letter i] are neither vertical nor horizontal, says: 'Although one dot is above, it is not like the verticality of a drop of water. The same is true of the three virtues: although the dharmakāya is fundamentally existent, it is not covered by delusion as in the Separate Teaching. Although two dots are below, it is not like the horizontality of a blazing fire. The same is true of the three virtues: although the two virtues are accomplished through cultivation, it is not like the person of the Separate Teaching for whom the noumenal body inherently possesses them without mutually subsuming them.' (End of quotation.) If I may venture to express its meaning: that the dharmakāya is covered by delusion in the Separate Teaching is precisely because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; consequently, defilement and evil are not considered the two virtues. Therefore, the particular delusions and common delusions, the karmic consciousness and phenomenal consciousness, the defilements, bonds, and karma, the three vehicles and six destinies, and the transformational and fragmented [birth-and-death]—all such two phenomena within confusion are not viewed as the two buddha-natures. Since they are not viewed as buddha-nature, they turn into delusions that definitely exist and are able to obscure; therefore, there is only the dharmakāya of original awakening. Following defiled conditions, it produces all the aforementioned phenomena within confusion; hence it is called 'covered by delusion.' One should know that the meaning of 'covered' here is not like mud covering an inanimate rock; rather, it covers the principle of the buddha-nature of the sole Middle. It is like an intrinsically good person who inherently has no ability to do any evil deeds, but being coerced by an evil person is forced to commit various evils; thus it is said that the good person is covered by evil. They must then employ the nature of awakening that has conformed to defilement to separately contemplate the true truth and the conventional middle, sequentially and separately cultivating the two causes—the conditioning and revealing of emptiness and conventionality, or the conditioning and revealing of the middle and extremes—either conditioning first and revealing second, or revealing first and conditioning second, sequentially overturning and destroying all confused phenomena to reveal the nature of original awakening of the dharmakāya. Hence, covering the principle results in the vertical meaning. The person of the Perfect [Teaching] is not like this. Because they know that original awakening inherently possesses the nature of defilement and evil, and that the cultivation of defilement and evil is itself identical to the two buddha-natures, all confused phenomena such as the common and particular delusions, karma, and consciousness right where they are are identical to the conditioning and revealing buddha-natures. How could one buddha-nature further cover another buddha-nature? It is like a noble person who is not a mere utensil, capable of both good and evil: even when participating with evil people in committing various evil deeds, he thereby displays his own capability—what covering could there be? Therefore, identifying with the two confusions to serve as conditioning and revealing, one reveals and unfolds the direct [cause]. Because the two virtues of conditioning and revealing are attained through the substance of confusion, in meaning they serve as what is unfolded; being originally cultivated virtues, they furthermore serve as what is able to reveal. Although cultivation and nature are distinguished, because both are inherently possessed, the meaning does not constitute verticality. As for the statement that 'the person of the Separate Teaching has the noumenal body inherently possessing them without mutually subsuming them,' this is also because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; unable to arise into defiled and evil cultivation entirely from the nature, this results in the noumenal body horizontally possessing the three factors. When it says 'not mutually subsuming,' it is because their three factors definitely both abide in the nature and are all what is unfolded, just as three men each calling themselves emperors cannot subsume one another. Therefore, by failing to know that among the three factors within the nature two pertain to cultivation, the two end up becoming horizontal. The person of the Perfect [Teaching] is not so: knowing from the outset that original awakening inherently possesses the nature of defilement and evil, they ensure that all defilements and evils within confusion, right where they are, are identical to the conditioning and revealing buddha-natures. Using these two cultivations to reveal the one nature, it is like one sovereign and two ministers: the sovereign subsumes the ministers, and the ministers take refuge in the sovereign. The mutual subsumption of the three virtues is also just like this. Now, because the three factors unfolded at the stage of the first abiding are all inherently possessed by the nature, when they unfold they unfold simultaneously; hence it says 'neither before nor after.' Because among these three factors two are able to reveal and one is what is revealed, cultivation and nature are distinct; hence it says 'nor at the same time.' Being not at the same time, they are not horizontal; being neither before nor after, they are not vertical. Unfolding inconceivably as neither vertical nor horizontal, this is why it is named 'the stage of the initial arousal of the aspiration.' Second, from 'the three wisdoms' downward, it explains buddhahood in terms of the three bodies. Previously, the aspect of complete unfolding was clarified by contrasting the two cultivations of primary and auxiliary with the nature; now, partial realization of buddhahood is discussed in terms of the two cultivations of reward and response contrasted with the single nature of the Dharma, wherein reward-wisdom realizes the Dharma and gives rise to response. From wisdom realizing the Dharma, and from the Dharma giving rise to response, they are not at the same time; yet the three bodies are attained suddenly, so they are not before and after. Neither vertical nor horizontal is seen again here. Originating from initial perfect cultivation of the threefold contemplation in a single mind, now the three wisdoms are attained completely in a single mind, and precisely with this wisdom one realizes the dharmakāya. The nature of wisdom is identical to form; the three and the one are interfused in essence: this is called the wondrous form body. This body is serene and quiescent like a mirror without sentience; when forms face it, images arise, without the slightest disparity even as small as a hair or mountain: this is called 'responding to all.' The substance of the three bodies and three virtues is free from verticality and horizontality; being first brought to light now, it is called 'opening the secret treasury.' Entering the prajñā of the principle is called 'abiding in this abiding of non-abiding, abiding within the secret treasury.' Second, from 'with universal' downward, it explains the Buddha's function in terms of benefiting beings, which has two subdivisions: first, an overall demonstration of the three wheels. The physical form is the wheel of the body; the single voice is the wheel of the mouth; equal gratification is the wheel of the mind. The body is named the wheel of supernatural powers, the mouth is named the wheel of the correct teaching, and the mind is named the wheel of discerning minds, which is the wondrously observing wisdom (pratyavekṣā-jñāna). 'Wheel' has the meaning of turning, and also the ability to crush: turning the Dharma realized in one's own mind into the minds of others, it is able to crush all their karma and delusion. The responses of these three actions possess the marks of the ten realms, all of which are the Buddha's functions partially attained at the first abiding. Second, from 'should through' downward, it individually demonstrates the ten realms. The above clarified that the various three actions that can be used do not go beyond the ten realms; now they are distinguished. First it clarifies the three [actions] of the Buddha to infer the nine realms.