觀無量壽佛經疏妙宗鈔 2.2.4

2.2.4

佛應三土，且說同居； 化有始終，須彰八相。 大機所見，八相難思； 若應小乘，八種皆劣。 大示出沒，如水之波，全法界身八皆勝妙。 小乘生滅，體是無常，如火燒薪，終歸灰斷。 故兩八相不分而分，勝劣宛爾。 此等皆是果人法則，名佛威儀。 初住能為，名之曰具，威儀屬身，音聲屬口，方便是意。 應以佛界而得度者，即為現此三輪相也。 佛相至高尚能跡示，以佛況九，現之不難。 既現九界各具三業，然非直現十界而已，於一一身復現十界重重無盡，以得普現諸身三昧故也。 二、「初住」下，況後位。 初住始破一品無明，分證三身，垂形十界，其相尚爾。 況二三住，況第十住行向登地至于等覺，破惑轉深、德用轉廣，寧以心口而思說邪？ 良由位位始覺本覺一合俱忘，致使體用高廣若此。 六、究竟即。 一切諸法無不是佛，迷故不知。 故圓實教不順迷情，直示一切皆是佛法，世間相常眾生是佛。 不稟教者，但有理是，全不知是。 若聞此教，於名知是。 若入五品，於觀知是。 入十信者，相似知是。 四十一位，分真知是。 今登極果，究竟證知一切諸法皆是佛法。 此自分二：初、據位直明。 等覺已名滿足方便地菩薩。 究竟地，始覺道窮、本覺理極，本始既泯無以名焉，強稱妙覺。 《大品》般若四十二字，字字互具諸字功德。 南嶽用對圓頓教中四十二位，初住阿字中四十字對至等覺，最後茶字當於妙覺。 雖一一位皆能遍具諸位功德，然是分具。 今此極位，乃究竟具諸位功德，故引《法華》唯我釋迦與一切佛，乃能究盡諸法之權、實相之實。 達無明底，到諸法邊，名邊際智，不思議權智也。 今已究竟，故名為滿。 於種種法證本圓覺，不思議實智也。 此覺極滿，名為頓圓。 復用第七無上士號，顯智斷極。 有惑可斷名有上士，等覺位也。 無惑可斷名無上士，即是妙覺。 斷德究竟，名大涅槃。 更有過者，名有上士，亦等覺也。 更無過者，名無上士，即是妙覺。 智德究竟，名大菩提。 二、約喻稱歎。 用彼《大經》月愛之喻，十五日月對四十二圓因果位，皆智光增、惑暗減滅。 故初之三日對住行向三十位也，從初四日至十三日對十地位，十四日以對等覺，十五日對妙覺位。 此乃合前三十、開後十地，若三十三天同服甘露，對四十二位皆證常理。 開前三十位對三十天，合後十地用對一天，等覺對一，妙覺極位次對釋天。 若四十二字，字字互具四十一字，對於圓證四十二位，位位相收，則前後俱開。 若開示悟入佛之知見，對圓真因四十位者，前後俱合也。 今十五日月光既滿，即智德圓； 暗無不盡，即斷德極。 故大師云「此之增減日日有之，此之智斷位位有之」，故不更用後十五日邪光減也。 復以眾星對諸因人，月喻果佛。 「最上」等言，皆是稱歎究竟佛也。 二、「佛有」下，以例諸號明難說。 圓極之果所有名字，一一不虛、究竟成就，蓋其所召皆真極故。 以望真因，尚帶虛設，妄未盡故。 七種方便一切凡夫，悉是虛名，一無實義。 故《大經》云「世諦但有名無實義，第一義諦有名有實義」，佛是究竟第一義故。 又復應知，非別有法名為究竟第一義諦。 毘盧遮那遍一切處，一切諸法皆是佛法。 是則世間及出世間二死五住，至鞞荔多蠢動蜎蜚五無間等，若因若果無非圓極第一義諦。 故此諸名皆實不虛，悉是究竟佛之異名，是故稱為佛有無量德應有無量名。 今唯舉佛一名當之，故諸大乘明於佛號，或增或減，皆是四悉赴彼物機。 今於通號十名之中，舉第九佛也。 《淨名經》云「正遍知、如來及佛，此三句義，大千眾生皆如阿難多聞第一，以劫之壽不能盡受，隨其宜樂，舉此三名以少況多，功德無盡。 」

The Buddha responds across the three lands; here we discuss only the [land of] common residence. Since transformation has a beginning and an end, it must manifest the eight aspects [of the Buddha's life]. What is seen by those of great capacity—the eight aspects—is inconceivable. If responding to the Hīnayāna, all eight aspects are inferior. The Great [Vehicle] manifests appearing and disappearing like waves upon water; in the full dharmadhātu-body, all eight are supreme and wondrous. In the Hīnayāna, arising and perishing is impermanent in substance, like fire burning firewood, ultimately reducing to ashes and extinction. Therefore, although the two sets of eight aspects are undivided, they are distinguished, their superiority and inferiority appearing vividly. All these are the models of those who have attained the fruit, called the Buddha's deportment. That the first abodement can enact them is termed 'possessing': deportment belongs to body, voice belongs to speech, and expedients belong to mind. For those who should be saved by a buddha-realm, he immediately manifests the marks of these three wheels. The mark of a buddha is exceedingly high, yet he can still trace-manifest it; taking buddhahood as the standard for the [other] nine [realms], manifesting them is not difficult. Having manifested the nine realms, each possessing the three karmas, it is not merely manifesting the ten realms directly: in each single body he further manifests the ten realms layers upon layers without end, because he has attained the samādhi of universally manifesting all bodies. Second, from 'the first abodement' downward, he analogizes the subsequent stages. The first abodement begins by breaking one grade of fundamental ignorance, partially realizes the three bodies, and manifests forms across the ten realms; its marks are already like this. How much more so the second and third abodements, how much more so the tenth abodement, the [ten] practices, the [ten] dedications, the accession to the [ten] bhūmis, up to equal awakening! As their breaking of delusion grows deeper and their virtuous functions grow vaster, could mind or mouth ever conceive or express it? It is precisely because in stage after stage initial awakening and original awakening are united as one and both forgotten that the substance and function become so lofty and vast like this. Six: ultimate identity. None among all dharmas is not a buddha; one is ignorant only because of delusion. Therefore, the perfect and real teaching does not accord with deluded feelings, but directly reveals that all are buddhadharmas, worldly characteristics are eternal, and sentient beings are buddhas. Those who do not receive the teaching possess it only in principle, being entirely unaware that they are [buddhas]. If one hears this teaching, one knows it in name. If one enters the five grades, one knows it in contemplation. Those who enter the ten faiths know it in resemblance. The forty-one stages know it in partial reality. Now, ascending to the ultimate fruit, one ultimately realizes and knows that all dharmas are buddhadharmas. This naturally divides into two: first, straightforwardly explaining according to stage. Equal awakening is already called the Bodhisattva of the Stage of Fulfilling Expedients. In the ultimate stage, the path of initial awakening is exhausted, and the principle of original awakening reaches its peak; since original and initial are both obliterated, there is nothing by which to name it, and it is forcefully termed wondrous awakening. The forty-two letters of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: each letter mutually possesses the merits of all letters. Mount Nanyue used them to correspond to the forty-two stages in the perfect and sudden teaching: the letter *a* for the first abodement, the middle forty letters corresponding through to equal awakening, and the final letter *ṭha* corresponding to wondrous awakening. Although each and every stage can universally possess the merits of all stages, it is a partial possession. Now, this ultimate stage ultimately possesses the merits of all stages. Therefore, he cites the Lotus Sūtra: 'Only I, Śākya, together with all buddhas, can exhaustively penetrate the provisional of all dharmas and the real of the real mark.' Reaching the bottom of fundamental ignorance and arriving at the limit of all dharmas is called 'limit wisdom'—the inconceivable provisional wisdom. Now it has reached the ultimate, and is thus called 'fulfilled.' In all kinds of dharmas, realizing the original perfect awakening is the inconceivable real wisdom. This awakening being supremely fulfilled is called 'sudden and perfect.' Further, using the seventh epithet, 'Unsurpassed Knight,' he reveals the culmination of wisdom and severance. One who has delusions to sever is called a 'surpassed knight,' which is the stage of equal awakening. One who has no delusions to sever is called the 'Unsurpassed Knight,' which is wondrous awakening. When the virtue of severance is ultimate, it is called Great Nirvāṇa. If there is one who surpasses him, he is called a 'surpassed knight,' which is also equal awakening. If none surpasses him, he is called the 'Unsurpassed Knight,' which is wondrous awakening. When the virtue of wisdom is ultimate, it is called Great Bodhi. Second, praising through metaphor. He uses the metaphor of the beloved moon from the Mahāparinirvāṇa-sūtra: the moon of the fifteen days corresponds to the forty-two stages of perfect cause and fruit, in all of which the light of wisdom increases and the darkness of delusion diminishes and ceases. Thus, the first three days correspond to the thirty stages of the abodements, practices, and dedications; from the fourth day to the thirteenth day corresponds to the stages of the ten bhūmis; the fourteenth day corresponds to equal awakening; and the fifteenth day corresponds to the stage of wondrous awakening. This combines the preceding thirty and expands the subsequent ten bhūmis. Like the thirty-three heavens partaking together of amṛta corresponding to the forty-two stages all realizing the eternal principle: expanding the preceding thirty stages to correspond to thirty heavens, and combining the subsequent ten bhūmis to correspond to one heaven, equal awakening corresponding to one, and the ultimate stage of wondrous awakening next corresponding to Śakra's heaven. If the forty-two letters, each letter mutually possessing forty-one letters, correspond to the forty-two stages of perfect realization, stage by stage mutually subsuming, then both the preceding and the subsequent are expanded. If opening, displaying, awakening to, and entering the Buddha's vision and knowledge correspond to the forty stages of the perfect true cause, both the preceding and the subsequent are combined. Now, as the moonlight of the fifteenth day is already full, the virtue of wisdom is complete; as no darkness is not exhausted, the virtue of severance is supreme. Thus the Great Master said: 'This increase and decrease occurs day by day; this wisdom and severance occurs stage by stage.' Therefore, he does not additionally use the decreasing defiled light of the latter fifteen days. Furthermore, the host of stars corresponds to the various causal practitioners, while the moon analogizes the fruit Buddha. The words 'most supreme' and so on are all praises of the ultimate Buddha. Second, from 'the Buddha has' downward, he clarifies that it is difficult to express by drawing an analogy with the various epithets. All the names of the perfectly ultimate fruit are, each and every one, not in vain, but ultimately accomplished, because what they designate is entirely the true ultimate. Looking back at the true cause, it still carries provisional designations, because falsity is not yet exhausted. For the seven kinds of expedients and all ordinary worldlings, all are empty names, possessing not a single real meaning. Thus the Great Sūtra says: 'Conventional truth has only names without real meaning; ultimate truth has names and has real meaning,' because the Buddha is the ultimate supreme truth. Moreover, one should also know that there is no separate dharma called the ultimate supreme truth. Vairocana pervades all places; all dharmas are buddhadharmas. Thus, worldly and transworldly, the two kinds of death and the five entrenchments, down to pretas, wriggling worms and tiny flying insects, the five deeds of immediate retribution, whether cause or fruit, are none other than the perfectly ultimate supreme truth. Therefore, these various names are all real and not in vain, all being alternative names for the ultimate Buddha. Hence it is said that 'the Buddha has immeasurable virtues and should have immeasurable names.' Here, he raises only the single name 'Buddha' to represent them. Therefore, when the Mahāyāna scriptures explain the Buddha's epithets, whether adding or subtracting, all are the four siddhāntas responding to the capacities of beings. Now, among the ten general epithets, he raises the ninth, 'Buddha.' The Vimalakīrti-nirdeśa-sūtra says: 'The meanings of these three phrases—Samyaksaṃbuddha, Tathāgata, and Buddha—even if sentient beings of the great chiliocosm were all like Ānanda, foremost in hearing much, could not be exhaustively received in the lifespan of a kalpa; according to what is appropriate and joyous, these three names are raised to illustrate the many by means of the few, their virtues being infinite.'