觀無量壽佛經疏妙宗鈔 4.4

4.4

二、水觀，二：初、分科。二、隨釋，三：初、舉所觀境。即以曾見大陂池水為所緣境。二、「見水」下，正明起觀。既稟圓宗，知能想心具七大性，故以具水之心託彼即心之水，觀於本性令水現前，并及諸相皆於心性觀令顯現。經文為四：初、作水想。妙心既運，性水即生，專想澄清，令心不散。二、「既見」下，變水成氷。性具之法轉變自由，故可令水而作堅水。三、「見氷」下，變氷為瑠璃。氷想若成，瑠璃可識。四、「此想」下，觀瑠璃成地。心藏具法，有何邊涯？無妙觀緣，隱而不發。今依佛語順性想之，寶地光明種種奇相隨心出現。此自六段：初、成地瑩徹。二、「下有」下，寶幢光明。三、「瑠璃」下，地上莊嚴。四、「一一」下，寶光樓閣。五、「於臺」下，華幢樂器。六、「八種」下，風樂演法。疏「實無時節」等者，《大本》云「彼無四時，不寒不熱。及無日月，常有光明。」寄於此土四方四維有八種風，故亦順此對有八風。然彼八風，不同此土令物生長及以衰落，但鼓自然之樂、演乎妙法之音耳。三、「是為」下，結。

Second, the contemplation of the water, which has two parts: first, dividing the sections; second, following the text to explain them, which has three parts: First, presenting the sphere to be contemplated. Namely, taking the water of a large pond or lake one has previously seen as the objective condition. Second, from "seeing the water" onwards, directly explaining the arising of the contemplation. Since one has received the Perfect Teaching, one knows that the mind capable of visualization inherently possesses the natures of the seven great elements. Therefore, using the mind that is endowed with water, one entrusts oneself to that water which is itself the mind, contemplating inherent nature to cause the water to appear before oneself, and causing all the marks to become manifest through contemplation within mental nature. The sūtra text has four parts: 1. Forming the visualization of water. Once the wondrous mind is set in motion, inherent water immediately arises; by focusing visualization on clarity and stillness, one keeps the mind from scattering. 2. From "having seen" onwards, transforming the water into ice. Since the dharmas inherently contained in the nature transform freely, one can cause the water to become solidified water. 3. From "seeing the ice" onwards, transforming the ice into lapis lazuli (vaiḍūrya). If the visualization of ice is achieved, lapis lazuli can be recognized. 4. From "this visualization" onwards, contemplating the lapis lazuli becoming the ground. What boundaries could there be to the dharmas contained within the treasury of the mind? Lacking the conditions of wondrous contemplation, they remain hidden and do not emerge. Now, following the Buddha's words and visualizing in accord with inherent nature, the jewel ground, radiance, and various wondrous marks appear in accordance with the mind. This itself has six sub-sections: first, the ground becoming clear and transparent; second, from "beneath it there are" onwards, the radiance of the jeweled banners; third, from "the lapis lazuli" onwards, the adornments upon the ground; fourth, from "each and every" onwards, the pavilions of jeweled light; fifth, from "upon the platforms" onwards, the flower banners and musical instruments; sixth, from "the eight kinds" onwards, the wind and music expounding the Dharma. As for the commentary's statement "there are truly no seasons" and so forth, the Larger Sūtra states: "In that land there are no four seasons, neither cold nor hot. And there are no sun or moon; there is constant radiance." Drawing by analogy on the eight kinds of winds in the four cardinal and four intermediate directions of this land, it also accordingly speaks of eight winds. Yet those eight winds are not like those of this land that cause things to grow or wither; they merely play spontaneous music and expound the sound of the wondrous Dharma. Third, from "this is" onwards, the conclusion.