觀無量壽佛經疏妙宗鈔 3.2.4

3.2.4

釋論以大對破小乘界外無土，特云「出界而有淨土」。 小乘法性無有色心，是故特云「受法性身」。 又引《法華》「遇餘佛」者，即有餘土佛也。 此約滅後，不值四依、不生實信，自謂永滅而生有餘，蒙佛開權即能決了。 三、「就中」下，明利鈍淨穢。 彼土利鈍，唯約大說。 若在此土已修中觀，生彼則利，佛乃為說不次第法。 若在此土未修中觀，生彼則鈍，佛乃為說次第法也。 利根居上，故云「指上」。 「指下」例此。 利根所見同彼實報，故名為淨。 鈍根所見相劣於上，故名為穢。 以今利鈍驗前體析，唯圓名體，前三皆析，別向觀中稍同圓體。 三、釋實報，三：初、約因果釋名。 「行真實道」者，圓人初從，別人十向能於諸法稱實觀中也。 中理今開，即感妙報。 色心不二、毛剎相容，純是法身菩薩所居，尚簡圓似，況七方便。 收簡語寬，宜善分別。 二、「仁王」下，依經論釋相。 《仁王》借別而名圓位，三賢十聖借別名也，住果報者名圓位也。 三賢既與十聖同住果報，驗是實報。 不證中道，寧住實報？ 故知名別，其義屬圓。 今取果報，證實報土。 問：前明實報無有二乘，今那忽云迦葉起舞？ 答：須知四土有橫有豎，仍知橫豎只在一處，如同居土趣爾一處即是實報。 若破無明轉身入者，斯是法身同佛體用，稱實妙報。 則六根淨人亦莫能預，豈居二乘？ 此則一處豎論實報。 若未破無明即身見者，此乃諸佛乃大菩薩，為堪見者加之令見實報土也。 蓋有機緣，雖未破惑，已修中觀，如華嚴會及諸座席雜類之機，感見身土難思者是。 今引論文，乃方等中為彈斥故，示實報土勝妙五塵，令迦葉等頓忘少欲、起動舞戲。 欲令聲聞知大法妙，生欣慕心鄙棄小道。 此等皆是一處橫論實報土相。 故八部二乘，機熟皆見也。 今以劣喻顯於勝土，如其鬼趣居人境界，有人捨報墮彼趣者，即同彼類非他人共。 有人即身能見彼趣，不妨他人同見其相。 墮譬豎入實報土者，見譬橫論實報土也。 實報既爾，方便、寂光橫論同處，亦復如是。 於同居處論三土橫豎，於方便處論二土橫豎，於實報處論一土橫豎，至寂光處無橫無豎、當處亦無。 問：論云「迦葉對於菩薩勝妙五欲生愛之甚，不安起舞」，至《法華》中，迦葉敘昔聞菩薩法遊戲神通，不生一念好樂之心。 二事皆是菩薩之法，因何愛惡頓爾相乖？ 答：應知二心俱是別惑。 愛於妙欲即同體思，惡於度生即界外塵沙，如不肖子但愛富貴而怠修學。 例《淨名》中斥身子云「結習未盡，華則著身。 」畏生死故，五欲得便。 既畏生死，乃指塵沙為結習耳。 又引《華嚴》無量香雲，即前所明同居橫示實報之相。 三、「就中」下，明漸頓淨穢。 四、釋寂光，三：初、剋體立名。 前三在事，故從居人修斷因果而立土名。 此土屬理，故從本體三德為名。 問：分證寂光三障未盡，何得一向就理立名？ 答：障未盡邊，自屬實報。 今就因果分忘之處，名為中下常寂光土。 二、「諸佛」下，約能居示相。 《金光明》云「如來遊於無量甚深法性諸佛行處，過諸菩薩所行清淨」。 無量即寂，甚深即光，法性即常。 又《普賢觀》云「釋迦牟尼名毘盧遮那，此佛住處名常寂光。 常波羅蜜所攝成處，我波羅蜜所安立處，樂波羅蜜離身心相處，淨波羅蜜滅有相處。 」故知此土乃從四德究竟處立，以四彼岸顯於三德，常我即法身、樂即解脫、淨即般若。 三德互具、一一論三，故法身等各具四德。 雖云三四，實非十二，學者知之，如是方名不縱不橫祕密藏也。 三、「分得」下，明分滿淨穢。 分得名穢，從證者論； 常寂光名，從極理立。 三、「故以」下，據義結示。 釋題觀字，明圓三觀，至今明宗。 初云以心觀淨則佛土淨為經宗致，次即廣明四土淨穢。 今乃結云「故以修心妙觀能感淨土為經宗也」。

The Commentary uses the Great [Vehicle] to refute the Hīnayāna notion that there are no lands beyond the realm [of desire, form, and formlessness], specifically stating, 'Going beyond the realms, there are pure lands.' In Hīnayāna the dharma-nature possesses neither form nor mind; hence it specifically states, '[They] receive a body of dharma-nature.' Furthermore, the citation from the Lotus Sūtra regarding 'meeting other Buddhas' refers precisely to the Buddhas of the Land of Expedient Remainder. This concerns those who, after [the Buddha's] parinirvāṇa, do not encounter the four reliances and do not generate true faith, considering themselves to have attained permanent extinction and thus being reborn in the [Land of Expedient] Remainder; when they receive the Buddha's opening of the expedient, they are immediately able to resolve [their doubts].

Third, from 'Within this' onward explains sharp and dull [faculties] and purity and defilement. Sharp and dull faculties in that land are explained solely with reference to the Mahāyāna. If one has already cultivated the middle contemplation in this land, upon being born there one has sharp faculties, and the Buddha then expounds for them the non-gradual teaching. If one has not yet cultivated the middle contemplation in this land, upon being born there one has dull faculties, and the Buddha then expounds for them the gradual teaching. Those of sharp faculties abide above, hence it says 'pointing to the upper.' 'Pointing to the lower' follows this example. What those of sharp faculties perceive is identical to that Real Reward [Land], hence it is called 'pure.' What those of dull faculties perceive has marks inferior to the upper, hence it is called 'defiled.' Using the present sharp and dull [faculties] to test the preceding embodiment and analytical [contemplations]: only the Perfect [Teaching] is called embodiment; the preceding three are all analytical; the contemplation of the [Ten] Directions in the Separate [Teaching] slightly resembles the embodiment of the Perfect [Teaching].

Third, explaining [the Land of] Real Reward has three parts: First, explaining the name based on cause and effect. 'Those who practice the true path' refers to people of the Perfect [Teaching] from the initial [stages] onward, and people of the Separate [Teaching] from the Ten Directions onward, who are able to contemplate the middle in accord with reality regarding all phenomena. When the principle of the middle is now opened, it immediately brings about the wondrous reward. Form and mind are non-dual; a hair-pore and a world system mutually contain each other. It is inhabited purely by dharmakāya bodhisattvas, excluding even the semblance [stage] of the Perfect [Teaching], not to mention the seven expedients. The terminology of inclusion and exclusion is broad, so one should distinguish it well.

Second, from 'The Benevolent Kings' onward explains the marks based on sūtras and treatises. The Benevolent Kings [Sūtra] borrows [terms from] the Separate [Teaching] to designate the ranks of the Perfect [Teaching]: the 'three ranks of worthy sages and ten holy sages' borrows names from the Separate [Teaching]; 'abiding in the fruit of retribution' designates the ranks of the Perfect [Teaching]. Since the three ranks of worthy sages dwell in the fruit of retribution together with the ten holy sages, this proves it is Real Reward. If one does not realize the Middle Way, how could one abide in Real Reward? Hence we know that although the names are Separate, their meaning belongs to the Perfect. Here we take 'fruit of retribution' as evidence of the Land of Real Reward.

Question: Earlier it was explained that in the Real Reward [Land] there are no two vehicles; why then does it suddenly say that Kāśyapa danced? Answer: One must know that the four lands have horizontal and vertical aspects, yet also know that horizontal and vertical are within just a single locus. Just as any given place in the Land of Common Residence is itself Real Reward: if one breaks through ignorance and transforms one's body to enter it, this is the dharmakāya sharing the Buddha's essence and function, the wondrous reward conforming to reality. Even someone with the purification of the six sense faculties cannot take part in it; how could the two vehicles dwell there? This is discussing the Real Reward [Land] vertically within a single locus. If, without having broken through ignorance, one perceives it with this very body, this is because the Buddhas and great bodhisattvas bestow empowerment to enable those capable of seeing it to behold the Land of Real Reward. Because they have the requisite conditions, although they have not broken delusions, they have already cultivated the middle contemplation—just like the diverse assembly and capacities seated at the Avataṃsaka gathering who sympathetically resonated to behold the inconceivable body and land. Now, the citation from the treatise refers to the Vaipulya [period], where, in order to reprove [the śrāvakas], the supremely wondrous five dusts of the Real Reward Land were revealed, causing Kāśyapa and others to suddenly forget their modest desires and rise up dancing and playing. It was meant to make the śrāvakas know the wonder of the Great Dharma, giving rise to aspiration and scorning the lesser path. These are all horizontal discussions of the marks of the Real Reward Land in a single locus. Hence, when the capacities of the eight classes and two vehicles are mature, all behold it.

Now, to illustrate the superior land through an inferior analogy: it is like the ghost realm existing within the human sphere. If someone sheds their retribution and falls into that realm, they become identical with that class and do not share it with other humans. If someone with this very body can perceive that realm, it does not prevent others from also seeing its marks. Falling [into it] is an analogy for vertically entering the Real Reward Land; seeing [it] is an analogy for horizontally discussing the Real Reward Land. Since the Real Reward is like this, discussing Expedients and Quiescent Light as horizontally sharing the same locus is also like this. In the locus of Common Residence, one discusses the horizontal and vertical of three lands; in the locus of Expedients, one discusses the horizontal and vertical of two lands; in the locus of Real Reward, one discusses the horizontal and vertical of one land; arriving at the locus of Quiescent Light, there is neither horizontal nor vertical, nor is there any 'this very locus.'

Question: The treatise states, 'Kāśyapa felt such intense attachment toward the bodhisattvas' supremely wondrous five desires that he could not keep still and rose up dancing.' Yet in the Lotus Sūtra, Kāśyapa recounts that in the past, upon hearing of the bodhisattvas' dharmas and their playful mastery of supernatural powers, not a single thought of fondness or delight arose in his mind. Both instances concern the bodhisattvas' dharmas; why were attachment and aversion suddenly so contradictory? Answer: One should know that both minds are delusions of the Separate [Teaching]. Attachment to the wondrous desires is identical with the desire of identical essence; aversion to saving sentient beings is dust-and-sand [delusion] outside the realms—just like an unworthy son who only loves wealth and rank while neglecting cultivation and study. This is like the Vimalakīrti Reproving Śāriputra: 'Because habitual propensities are not yet exhausted, the flowers stick to your body.' Because he feared birth-and-death, the five desires found an opening. Since he feared birth-and-death, it refers to dust-and-sand [delusions] as habitual propensities. Furthermore, the citation of the immeasurable clouds of incense from the Avataṃsaka refers precisely to what was explained earlier: horizontally revealing the marks of Real Reward within Common Residence.

Third, from 'Within this' onward explains the gradual and sudden, purity and defilement.

Fourth, explaining Quiescent Light has three parts: First, establishing the name based strictly on the essence. The previous three lands pertain to phenomena; hence their land names are established according to the cause and effect of the resident beings' cultivation and eradication. This land pertains to principle; hence it is named after the threefold virtue of the fundamental essence.

Question: In partial realization of Quiescent Light, the three obstacles are not yet exhausted; how can the name be established solely with respect to principle? Answer: The aspect where obstacles are not yet exhausted naturally belongs to Real Reward. Here, with respect to the point where cause and effect are partially forgotten, it is named the intermediate and lower Land of Constant Quiescent Light.

Second, from 'All Buddhas' onward reveals the marks based on those capable of dwelling. The Golden Light [Sūtra] states: 'The Tathāgata roams in the immeasurable, extremely profound dharma-nature, the sphere of practice of all Buddhas, surpassing the purity of the sphere of practice of all bodhisattvas.' 'Immeasurable' is quiescent; 'extremely profound' is light; 'dharma-nature' is constant. Furthermore, the Samantabhadra Contemplation [Sūtra] states: 'Śākyamuni is named Vairocana; this Buddha's dwelling place is named Constant Quiescent Light: the place gathered and perfected by the pāramitā of constancy, the place established by the pāramitā of selfhood, the place free from the marks of body and mind through the pāramitā of bliss, and the place where marks of existence are extinguished through the pāramitā of purity.' Therefore, we know that this land is established from the ultimate point of the four virtues, using the four other shores to reveal the three virtues: constancy and selfhood are the dharmakāya; bliss is liberation; purity is prajñā. The three virtues mutually contain each other, each discussing the three; thus dharmakāya and the others each possess the four virtues. Although we speak of three and four, they are truly not twelve; students should understand that only this is called the secret treasury that is neither vertical nor horizontal.

Third, from 'Partially attained' onward explains partial and complete, purity and defilement. 'Partially attained' is termed defiled, discussed from the standpoint of the practitioner; the name 'Constant Quiescent Light' is established from the standpoint of the ultimate principle.

Third, from 'Therefore, using' onward concludes and demonstrates based on the meaning. Explaining the character 'contemplation' in the title clarified the perfect threefold contemplation, up to now clarifying the doctrine. First, it stated that taking the purification of the mind's contemplation as bringing about the purification of the Buddha lands is the doctrine and aim of the sūtra; next, it extensively clarified the purity and defilement of the four lands. Now it concludes by stating, 'Therefore, taking the cultivation of the wondrous contemplation of the mind as being able to stimulate sympathetic resonance with the pure land is the doctrine of the sūtra.'