[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) › 4.3.3 # 觀無量壽佛經疏妙宗鈔 4.3.3 觀無量壽佛經疏妙宗鈔 4.3.3 - **Language:** Classical Chinese ### [4.3.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.3) 常坐一種縱直觀理，餘三三昧豈不兼事？ 如般舟三觀歷念佛事，方等三觀歷持呪事，法華三觀歷誦經事，請觀音三觀歷數息事，覺意三觀歷三性事。 此等歷事若非從行，攝屬何邪？ 般舟三昧初觀足下千輻輪相，次第逆緣至肉髻相，彼觀相時即用三觀。 彼是從行，今那獨非？ 況《義例》云「唯於萬境觀一心」，豈今依正不唯一心？ 經文具列十六境相，大師但於首題示圓三觀，令將此觀觀十六境，正是萬境雖殊妙觀理等。 又今三觀并諸歷事三觀，若非從行等者，那云三觀義唯三種？ 問：今經但於像觀示云「是心作佛是心是佛」，諸文皆無觀理之語，則知佛外皆是事觀。 縱將此義例觀十五，斯是行人用理觀意。 據經現文，但是事觀。 答：若自依經修觀入證，何須四依解說經意、製立觀法？ 大師深得佛旨，故於首題以妙三觀釋能觀觀、以妙三身釋所觀佛，而云「觀雖十六言佛便周」。 今依大師用三妙觀觀十六境，豈是行人自用觀意？ 應知四種三昧無不於事觀三諦理，但《般舟》等依定散善事，覺意縱任善惡等事，是故偏得歷事之名。 若常坐等直於三道之事而觀三諦，不兼修善及縱惡事，故受理名。 今經觀法豈可異於四三昧邪？ 故知十六正是從行、歷事、觀理也。 應知十六皆用三觀為想相之法，三觀微故且觀落日及以清水，三觀漸著乃觀地、樹、座像、佛身，下去諸境皆須三觀。 二、「就十」下，分科。 以十六觀，三類分之。 六屬依報者，日標送想之方、氷表瑠璃之地。 雖此土物，意顯彼邦，是故六觀皆彼依報。 七屬正報者，座為三聖親依、像類三聖真體，是故七觀皆名正報。 三輩之人自此之彼，修因託質事相不同，是故此三自為一類。 二、「第一」下，隨科解釋，三：初、六觀觀依報、六：初、日觀，二：初、立意分科。 先作日觀，意令繫心。 凡心暗散，何能明見淨土妙境？ 故令專想落日之形。 一事繫心想之不已，其心則定。 心若靜細，種種觀法皆可造修。 繫心之法須落日者，欲令定想趣於西方，是向彌陀所居處故。 二、隨解釋，二：初、「佛告」下，總勸修觀。 經「韋提希汝及眾生」者，韋提希等是現在機，一切眾生是未來機，故知修觀不專佛世。 況復韋提是發起者，正為今人請正受法，是故我佛勸眾生修。 修法如何？ 專繫一處所謂西方。 二、「云何」下，正明日觀，三：初、舉所觀境。 經文意者，謂昔曾見者或現前見日欲沒相，為所觀境。 蓋以此觀所被周遍，唯除生下雙目俱盲，既不識日故莫能想。 若曾有目，即今盲者亦可修之。 況現有目，見日分明，修之越易。 即以所見落日為境，想之令起觀中之日。 二、「當起」下，正教觀察。 釋題觀字明妙三觀，題目是總、經文是別，豈不以總而貫於別？ 今想落日，而能想之觀隨解而進。 三藏事定，能想所想無非生滅。 通教事定，能想所想皆如幻化。 別知能想元是佛性。 於想能所次第觀中，圓人妙解知能想心本具一切依正之法。 今以具日之心緣於即心之日，令本性日顯現其前，斯乃以法界心緣法界境，起法界日。 既皆法界，豈不即空假中？ 圓人六根常所觸對，尚須念念即空假中，豈今修觀頓廢此三？ 此猶總示。 若別論三觀成日功者，以根境空寂故，心日無礙； 以緣起假立故，累想日生； 以其心日皆法界故，當處顯現。 此之三觀同在一心，非一非三而三而一，不可思議。 以其圓人凡修功行皆悉如是，若不爾者非是圓人修事觀也。 通人必以如幻之心修諸事定，以驗圓人用即中心成其事觀。 既以妙心觀於落日，此心堅住，能於本性顯現日相，不唯閉目能見、開目亦皆明了。 若如此者，則日觀成也。 疏出二義，二：初、「教令」下，除疑。 《大本》下卷云「若有眾生以疑惑心，修諸功德願生彼國。 不了佛智，修習善本願生其國。 > Even if the single \[practice of\] constantly sitting directly contemplates the noumenon, how could the other three samādhis fail to encompass phenomena? For instance, the threefold contemplation of the pratyutpanna\[-samādhi\] engages the phenomenal activity of buddhamanasikāra; the threefold contemplation of the Vaipulya engages the phenomenal activity of holding dhāraṇī; the threefold contemplation of the Lotus engages the phenomenal activity of reciting the sūtra; the threefold contemplation of Invoking Avalokiteśvara engages the phenomenal activity of counting breaths; the threefold contemplation of the Awakening of Mind engages the phenomenal activity of the three natures. If these instances of engaging phenomena are not \[classifiable as\] 'proceeding from practice', to what category do they belong? In the pratyutpanna-samādhi, one initially contemplates the mark of the thousand-spoked wheel beneath the feet, gradually proceeding in reverse order up to the uṣṇīṣa mark; when contemplating those marks, one precisely employs the threefold contemplation. That is 'proceeding from practice'; why then should this \[sūtra\] alone not be so? Furthermore, the \*Yili\* states: 'It is solely upon the myriad objects that one contemplates the single mind.' Could it be that the present environment and self are not solely the single mind? The sūtra text fully enumerates the marks of the sixteen objects, and the Great Master merely demonstrated the perfect threefold contemplation in the opening title, directing that one take this contemplation to contemplate the sixteen objects; this precisely means that although the myriad objects are distinct, the noumenon of the wondrous contemplation is uniform. Moreover, if the present threefold contemplation and all the threefold contemplations that engage phenomena are not 'proceeding from practice' and so forth, why would it be said that the meaning of threefold contemplation has only three kinds? Question: This sūtra only indicates in the contemplation of the image that 'this mind creates the Buddha, this mind is the Buddha', and none of the other passages contain words on contemplating the noumenon; thus we know that apart from the Buddha, all are phenomenal contemplations. Even if one takes this meaning to extrapolate to the contemplation of the fifteen \[objects\], this is merely the practitioner's intention of applying noumenal contemplation. According to the actual text of the sūtra, they are simply phenomenal contemplations. Answer: If one could rely on the sūtra oneself to cultivate contemplation and enter realization, why would one need the four reliances to explain the sūtra's meaning and establish the methods of contemplation? The Great Master deeply grasped the Buddha's intent; therefore, in the opening title, he explained the contemplation that can contemplate by means of the wondrous three contemplations, and explained the Buddha who is contemplated by means of the wondrous three bodies, stating that 'although the contemplations are sixteen, mentioning the Buddha encompasses all.' Now, relying on the Great Master's employment of the three wondrous contemplations to contemplate the sixteen objects, how could this be the practitioner merely applying their own contemplation's intent? One should know that among the four kinds of samādhi, there is none that does not contemplate the noumenon of the three truths upon phenomena. It is only that the \*Pratyutpanna\* and others rely on concentrated and distracted good deeds, while the Awakening of Mind gives free rein to good and evil deeds; therefore they specifically receive the name of 'engaging phenomena'. If constantly sitting and the like directly contemplate the three truths upon the phenomena of the three paths, without encompassing the cultivation of good deeds or the indulgence in evil deeds, they therefore receive the name of 'noumenon'. How could the contemplation method of this sūtra be different from the four samādhis? Therefore we know that the sixteen are precisely 'proceeding from practice', 'engaging phenomena', and 'contemplating the noumenon'. One should know that all sixteen employ the threefold contemplation as the method of visualizing the marks. Because the threefold contemplation is subtle, one tentatively contemplates the setting sun and clear water; as the threefold contemplation gradually becomes prominent, one then contemplates the ground, trees, throne, image, and the Buddha's body. All subsequent objects below require the threefold contemplation. Second, from 'Concerning the sixteen' downward, dividing the sections: The sixteen contemplations are divided into three categories. The six that belong to the environmental reward: the sun marks the direction toward which one sends one's visualization; the ice signifies the lapis lazuli ground. Although these are things of this land, the intention is to reveal that realm; therefore, all six contemplations are of that environmental reward. The seven that belong to the primary reward: the throne is what the three sages directly rely upon; the image resembles the true substance of the three sages; therefore, all seven contemplations are named the primary reward. The three grades of persons proceed from here to there; their cultivated causes and the physical bodies they receive differ in phenomenal marks; therefore, these three form a category of their own. Second, from 'The first' downward, explaining according to the sections, in three parts: first, the six contemplations contemplating the environmental reward, in six: first, the contemplation of the sun, in two: first, establishing the intent and dividing the sections. First practicing the contemplation of the sun is intended to focus the mind. The ordinary mind is obscure and distracted; how could it clearly see the wondrous realm of the Pure Land? Therefore, it causes one to focus visualization on the shape of the setting sun. If the mind is focused on a single matter and visualizes it without cessation, the mind then becomes concentrated. If the mind is quiet and subtle, various methods of contemplation can all be cultivated. The reason why the method of focusing the mind requires the setting sun is to direct the concentrated visualization toward the west, because it faces the dwelling place of Amida. Second, explaining accordingly, in two: first, from 'The Buddha told' downward, generally encouraging the cultivation of contemplation. The sūtra's 'Vaidehī, you and sentient beings': Vaidehī and the others are the present capacities; all sentient beings are the future capacities. Thus we know that the cultivation of contemplation is not exclusively for the Buddha's time in the world. Furthermore, Vaidehī is the initiator; she specifically requested the method of correct contemplation for people of today. Therefore, our Buddha encourages sentient beings to cultivate it. What is the method of cultivation? Focusing exclusively on one place, namely the west. Second, from 'How' downward, properly clarifying the contemplation of the sun, in three: first, bringing up the object to be contemplated. The meaning of the sūtra text is that what one previously saw or currently sees of the mark of the sun about to set serves as the object to be contemplated. Because this contemplation is all-encompassing in what it covers, it excludes only those born completely blind in both eyes; since they do not recognize the sun, they are unable to visualize it. If one formerly had eyes, even if blind now, one can cultivate it. How much more so for those who currently have eyes and see the sun distinctly—for them, cultivating it is even easier. Taking the setting sun seen as the object, one visualizes it to give rise to the sun within contemplation. Second, from 'One should generate' downward, properly instructing the observation. Explaining the word 'contemplation' in the title clarifies the wondrous threefold contemplation; the title is the general, and the sūtra text is the specific. How could the general not penetrate the specific? Now visualizing the setting sun, the contemplation that is able to visualize advances according to one's understanding. In the phenomenal concentration of the Tripiṭaka \[Teaching\], both the subject of visualization and the object visualized are nothing but arising and ceasing. In the phenomenal concentration of the Shared Teaching, both the subject of visualization and the object visualized are like illusory transformations. The Separate \[Teaching\] knows that the subject of visualization is fundamentally Buddha-nature. In the contemplation where subject and object of visualization are successive, the person of the Perfect \[Teaching\] has a wondrous understanding, knowing that the mind capable of visualizing fundamentally possesses all phenomena of the environment and self. Now, taking the mind that possesses the sun to condition the sun that is identical to mind, causing the sun of the fundamental nature to appear before oneself—this is indeed using the mind of the dharmadhātu to condition the object of the dharmadhātu and generate the sun of the dharmadhātu. Since all are the dharmadhātu, how could they not be identical to emptiness, conventional existence, and the middle? The six sense faculties of the person of the Perfect \[Teaching\] constantly encounter objects, and even these must moment by moment be identical to emptiness, conventional existence, and the middle; how could one, now cultivating contemplation, suddenly discard these three? This is still a general demonstration. If we discuss separately the function of the threefold contemplation in completing the sun: because sense faculties and objects are empty and quiescent, mind and sun are unhindered; because they are conventionally established through dependent origination, accumulated visualization brings forth the sun; because both mind and sun are the dharmadhātu, it appears right in that very place. These three contemplations are present together in a single mind; they are neither one nor three, yet three and one, inconceivable. Because every practice cultivated by the person of the Perfect \[Teaching\] is entirely like this; if it were not so, it would not be a person of the Perfect \[Teaching\] cultivating phenomenal contemplation. A person of the Shared \[Teaching\] inevitably cultivates various phenomenal concentrations with an illusory mind, which verifies that the person of the Perfect \[Teaching\] accomplishes their phenomenal contemplation by using the middle-identical mind. Having contemplated the setting sun with the wondrous mind, this mind abides firmly and can manifest the mark of the sun in the fundamental nature; not only can one see it with eyes closed, but one also sees it clearly with eyes open. If it is like this, the contemplation of the sun is accomplished. The commentary brings out two meanings, in two: first, from 'Instructing to' downward, removing doubts. The lower fascicle of the \*Larger Sūtra\* states: 'If there are sentient beings who, with a mind of doubt, cultivate various meritorious virtues, aspiring to be born in that land; who do not comprehend the Buddha's wisdom, yet cultivate roots of goodness, aspiring to be born in that land— > — English (machine translation) (machine translation) - [Previous: 4.3.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.2) - [Next: 4.3.4](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.4) - [Up: 4.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.4.3.3) — English, machine translation ## Linked texts (1) - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.1.156) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.4.3.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.3) · Pramāṇa