觀無量壽佛經疏妙宗鈔 2.4.1

2.4.1

三、釋觀字，即所說也。 上十二部八萬等法，豈非所說？ 然是泛舉顯於能說。 下「無量壽」及今「觀」字，的是此經所說義也。 釋觀分二：初、牒釋雙標。 牒起觀字，以觀釋之，乃用觀法觀於勝境。 若非觀法，將何觀之？ 撮經所詮，立茲題目。 經明十六以為能觀，今釋題名唯論三觀。 經文是別，題是總名。 總總於別，別別於總。 若也立題收文不盡，則不能應篇章之式，故知今立三觀釋觀，乃是經文十六觀體。 若就十六各各示於三觀相者，其文繁廣，故於釋題總而示之，令其修者以茲觀法入十六門，則境境皆三、心心絕妙。 四依被物，言簡意周，雙標次第及以一心二三觀者，此乃以次顯於不次。 不融別觀無以明圓，如《止觀》中皆用思議顯不思議。 二、「從假」下，據教雙釋，二：初、次第三觀，二：初、列名指經。 所列諸名，釋中自見。 二、「今釋」下，釋相結果。 依前列名，釋三觀相。 第一空觀，而有二名。 「假是」等者，見思取境，無而謂有，虛假凡俗知虛名諦。 二空之理是審實法，知實名諦。 不究俗虛莫知真實，要須照假方得入空，是故名曰從假入空。 又假是等者，迷世俗時謂虛是實，則二俱不諦。 若悟俗虛必知真實，則二俱諦。 故復得名二諦觀也。 此觀等者，修觀名因、證智名果。 《釋論》三智為易解，故分屬三人。 故以聲聞對一切智，即空觀果當於別教十住位也。 第二假觀，亦有二名。 先斥住空墮二乘地。 若修假觀能成佛法、能益眾生，觀空欲作入中方便，故於空智證而不住，三界惑著須蕩令空，諸法因緣須究本末，見思重數如塵若沙，以大悲心遍觀遍學，名為知病。 諸法諸門破性破相，一一對治無不諳練，是名識藥。 隨惑淺深知機生熟，神通駭動智辯宣揚，四悉當宜各令獲益，如此授藥方肯服行。 皆由證空能入此假，故此觀名從空入假。 而言等者，前除見愛破假用空，今遣塵沙破空用假。 於空於假各一破用，前後相望至今均等，故復名為平等觀也。 「此觀」等者，若依《釋論》以菩薩人對道種智，即假觀果，位在十行。 「二空」下，第三、中觀。 初、雙標。 「初觀空生死」者，別人初心信，今知覺本是常住中道佛性，從教道故，名為但中，唯善唯淨不具染惡。 雖無染惡，其性靈知，強覺忽生境界斯現，分別境相執著我人，不昧之知、邪思邪見，現前染惡既非性具，皆是隨緣變造而有。 是變造故非性本然，是故見思不即中道，定須破故，即義不成，故不得云唯愛唯見唯色唯香。 設欲修中，能所不絕，故修空為正、中觀為傍。 何者？ 心既著有，須別緣空破茲愛見。 所觀之空是二乘法，既非性具乃是別修，空非畢竟，是故空觀但空生死。 「次觀空涅槃」者，生死之有雖已破除，心又著空，須別緣假破此空著。 假是建立、是菩薩法，非性具故亦是別修，能蕩空著名空涅槃。 「此之」等者，前空生死，見思惑忘； 次空涅槃，塵沙惑盡。 二惑既盡，心無偏著，是故得為雙遮方便。 「初觀」等者，復因次第用於二觀觀其二諦，是故得為雙照方便。 方便立已圓觀可修，於十向中即以所顯中道佛性而為能觀中道之觀，諦觀不二惑智一如，三觀圓融是無作行，故得自然入薩婆若。 此觀之果名一切種智，位在初地。 二、一心三觀。 斯乃稱性而觀、絕待而照。 蓋一切法，性是法身、般若、解脫，如伊字三點，三非孤立，一一圓具，舉一即三，乃以三德而為三諦，般若是真、解脫是俗、法身是中。 德既不縱不橫，諦乃絕思絕議，此是佛之所諦。 今以此諦而為所觀，諦既即一而三，觀豈前後而照？ 故依妙諦以立觀門，即於一心而修三觀。 此觀觀法能所雙絕，況無量壽佛本修此觀成就三身，法報泯然、真應融即，非茲妙觀寧顯妙身？ 化主若斯，徒眾亦爾，正報既妙，依報豈麁？ 故十六境皆須妙觀。

Third, explaining the character "contemplation" (guan), which is what is taught. Are not the twelve divisions of scriptures and eighty-thousand Dharma stores above also what is taught? However, that was a general mention to reveal the capacity to teach. The subsequent "Amitāyus" and the present character "contemplation" are precisely the specific teachings of this sūtra. The explanation of "contemplation" is twofold: first, citing the term to explain it and proposing both [types of contemplation]. Citing the character "contemplation" and explaining it with contemplation means employing the method of contemplation to contemplate the superior object. If it were not for the method of contemplation, with what could one contemplate it? Condensing what the sūtra explains, this title was established. The sūtra expounds the sixteen [contemplations] as the contemplating subject, whereas here the explanation of the title discusses only the threefold contemplation. The sūtra text is specific; the title is the general name. The general encompasses the specific; the specific belongs to the general. If the established title did not subsume the entire text, it could not conform to the model of textual composition. Therefore, one should know that establishing the threefold contemplation here to explain "contemplation" is indeed the essence of the sixteen contemplations in the sūtra text. If one were to demonstrate the aspects of the threefold contemplation for each of the sixteen, the text would be prolix and vast; hence, in explaining the title, it is demonstrated comprehensively, enabling the practitioner to enter the sixteen portals by means of this method of contemplation, so that every single object is threefold and every single thought is exceedingly wondrous. The Four Reliances convert beings with concise words and comprehensive meaning, presenting both the sequential and the single-mind threefold contemplations, which reveals the non-sequential by means of the sequential. Without harmonizing the separate contemplation, there is no way to illuminate the perfect; just as throughout the Zhiguan (Great Calming and Contemplation), the conceivable is used to illuminate the inconceivable. Second, from "from the provisional" onward, explaining both according to the teachings, which has two parts: first, the sequential threefold contemplation, which again has two parts: first, listing the names and referring to the sūtra. The various names listed will be seen in the explanation itself. Second, from "now explaining" onward, explaining their characteristics and concluding with their fruits. Based on the previous list of names, the characteristics of the threefold contemplation are explained. The first, the contemplation of emptiness, has two names. The phrase "the provisional is..." and so forth: grasping objects through views and desires, one takes what is non-existent to be existent; when the false provisionality of ordinary worldliness is known to be empty, it is called a truth. The principle of the twofold emptiness is an ascertained and real phenomenon; knowing what is real is called a truth. Without investigating mundane falsity, one cannot know the genuine truth; one must illuminate the provisional before gaining entry into emptiness. For this reason, it is called entering emptiness from the provisional. Furthermore, regarding the phrase "the provisional is..." and so forth: when deluded about the mundane world, one considers the false to be real, and then neither is a truth. If one awakens to the falsity of the provisional, one will certainly know the genuine truth, and then both are truths. Therefore, it also receives the name contemplation of the two truths. In the phrase "this contemplation..." and so forth: cultivating contemplation is called the cause, and realizing wisdom is called the fruit. In the Mahāprajñāpāramitā-śāstra, to facilitate understanding, the three wisdoms are allocated respectively to three kinds of persons. Thus, matching the śrāvaka with the wisdom of all [phenomena] (sarvajñatā) means that the fruit of the contemplation of emptiness corresponds to the ten abodes of the Separate Teaching. The second, the contemplation of the provisional, also has two names. First, it reprimands dwelling in emptiness and falling into the stage of the two vehicles. If one cultivates the contemplation of the provisional, one can accomplish the Buddha-Dharma and benefit sentient beings. When contemplating emptiness, one wishes to make it an expedient for entering the middle; therefore, regarding the wisdom of emptiness, one realizes it but does not abide in it. The delusions and attachments of the triple realm must be swept away and made empty, while the causes and conditions of all dharmas must be investigated from root to branch. The varieties of views and desires are like dust and sand; with great compassion one contemplates them everywhere and studies them everywhere, which is called knowing the disease. In all dharmas and all portals, one demolishes nature and demolishes marks; in every single antidote, there is none in which one is not thoroughly trained, which is called recognizing the medicine. In accordance with the shallowness or depth of delusions, one knows whether capacities are raw or ripe; astonishing and moving them with spiritual penetrations, and propagating [the Dharma] with wisdom and eloquence, one applies the four siddhāntas appropriately, causing each to gain benefit; only when the medicine is administered in this way will they be willing to take it and practice. It is entirely because of realizing emptiness that one is able to enter this provisionality; hence, this contemplation is named entering the provisional from emptiness. As for the phrase "...is called", and so forth: previously, in eliminating views and attachments, one demolished the provisional by using emptiness; now, in expelling delusions like dust and sand, one demolishes emptiness by using the provisional. Regarding emptiness and the provisional, in each case there is one demolition and one application; when viewed in sequence from first to last, they now attain balance and equality; hence, it is also named the contemplation of equality. In the phrase "this contemplation..." and so forth: if one follows the Mahāprajñāpāramitā-śāstra in matching the bodhisattva with the wisdom of the paths (mārgajñatā), this is the fruit of the contemplation of the provisional, with its rank in the ten practices. From "the two emptinesses" onward is the third, the contemplation of the middle. First, proposing both aspects. Regarding "first, contemplating the emptiness of birth-and-death": a beginner in the Separate Teaching has faith, now understanding that consciousness is originally the eternally abiding middle-path Buddha-nature; yet according to the doctrinal path, it is called the exclusive middle, which is solely good and solely pure, not endowed with defiled evil. Although it has no defiled evil, its nature is spiritual awareness. When arbitrary perception suddenly arises, objective realms appear; discriminating the objective marks, it clings to self and others; with unabated awareness, deviant thoughts and deviant views [arise]. The currently manifest defiled evil, not being inherently possessed by nature, all exists through transformation and production in accordance with conditions. Because it is transformed and produced, it is not original to nature; for this reason, views and desires are not identical with the middle path. Because they must certainly be demolished, identity is not established, and therefore one cannot say that it is solely attachment, solely views, solely form, or solely fragrance. Even if one wishes to cultivate the middle, subject and object are not ended; hence, cultivating emptiness is primary, while the contemplation of the middle is secondary. Why is this? Since the mind is attached to existence, it must separately focus on emptiness to demolish these attachments and views. The emptiness contemplated is the method of the two vehicles; since it is not inherently possessed by nature, it is a separate cultivation. Emptiness is not ultimate; for this reason, the contemplation of emptiness empties only birth-and-death. Regarding "next, contemplating the emptiness of nirvāṇa": although the existence of birth-and-death has already been eliminated, the mind again clings to emptiness, so it must separately focus on the provisional to demolish this attachment to emptiness. The provisional is establishment, the bodhisattva's method; because it is not inherently possessed by nature, it is also a separate cultivation, capable of sweeping away attachment to emptiness, and is called the emptiness of nirvāṇa. Regarding the phrase "this..." and so forth: previously, by emptying birth-and-death, the delusions of views and desires were forgotten; next, by emptying nirvāṇa, the delusions of dust and sand were exhausted. When both delusions are exhausted, the mind has no one-sided attachment; therefore, it can serve as the expedient of twofold negation. Regarding the phrase "first contemplating..." and so forth: furthermore, because of the sequence, one uses the two contemplations to contemplate their two truths; therefore, it can serve as the expedient of twofold illumination. Once the expedients are established, the perfect contemplation can be cultivated: in the ten dedications, precisely by means of the revealed middle-path Buddha-nature, one forms the contemplation of the middle path as the contemplating subject. Truth and contemplation are not two, delusion and wisdom are as one, the threefold contemplation is perfectly interfused, and it is uncreated practice; therefore, one naturally enters sarvajñatā. The fruit of this contemplation is named the wisdom of all modes (sarvākārajñatā), and its rank is at the first stage (bhūmi). Second, the threefold contemplation in a single mind. This is contemplating in accord with nature and illuminating in absolute transcendence. For all dharmas, their nature is dharmakāya, prajñā, and liberation—like the three dots of the letter 'i', the three do not stand alone, but each is completely endowed; mentioning one immediately implies the three. Thus, the three virtues are taken as the three truths: prajñā is the real, liberation is the provisional, and dharmakāya is the middle. Since the virtues are neither vertical nor horizontal, the truths are beyond thought and beyond deliberation; this is what the Buddha takes as truth. Now, taking this truth as the object of contemplation: since the truth is threefold while being one, how could the contemplation illuminate in front and behind? Therefore, relying on the wondrous truth to establish the contemplation portal, one cultivates the threefold contemplation directly within a single mind. This contemplation's method of contemplating transcends both subject and object; how much more so for the Buddha Amitāyus, who originally cultivated this contemplation to accomplish the three bodies! The dharmakāya and saṃbhogakāya are quiescent, and the true and manifest bodies are interfused and identical. If not for this wondrous contemplation, how could the wondrous bodies be revealed? If the converting lord is like this, so too are his disciples. Since the primary reward is wondrous, how could the environmental reward be coarse? Therefore, all sixteen objects require this wondrous contemplation.