觀無量壽佛經疏妙宗鈔 4.7

4.7

五、池觀，二：初、疏科。二、釋經，五：初明池體，體義同樹。二、「一一」下，明池相。支派金渠、底沙蓮華，皆是八池奇妙之相。三、「其摩」下，明隨心。論其寶水稱適人情，自然上樹然後流下。故《上生經》明兜率宮有水遊梁棟間，與此同也。四、「其聲」下，明利益。即水聲說法增人觀慧也。苦空等是說小，諸度相好是說大，又讚念佛法僧則令人深觀三寶也。說法既分大小，驗此三寶亦讚別體同體之殊。《涅槃經》中瑠璃光菩薩欲來此土先放光明，非青現青。文殊言：此光明者即是智慧。大師引此立有分別色，若心若色唯是一色。今水聲說法、光明化鳥，豈不彰於有分別色，色能造心、色具於心，唯是一色耶？須知萬法唯心，尚兼權教他師皆說，一切唯色但在圓宗，獨從吾祖以變義兼別具唯屬圓故。五、「是為」下，結觀。疏釋八德而對五入，并前說法即聲入也。雖成六入，無非妙境，故令行者速證無生。

Fifth, the contemplation of the ponds, which has two parts: first, the commentary's division of the sections; second, explaining the sūtra text, which has five parts: First, explaining the substance of the ponds; its meaning of substance is the same as that of the trees. Second, from "each and every" onwards, explaining the marks of the ponds. The tributary streams, golden channels, bottom sand, and lotus blossoms are all wondrous marks of the eight ponds. Third, from "its maṇi" onwards, explaining their accordance with the mind. Regarding the jeweled water, it accords with human wishes, naturally flowing up the trees and then cascading down. Thus the Sūtra on the Upward Rebirth states that in the Tuṣita Palace there is water meandering between the beams and pillars, which is identical to this. Fourth, from "its sound" onwards, explaining the benefits. That is, the sound of the water expounding the Dharma increases people's contemplative wisdom. Suffering, emptiness, and so forth expound the Hīnayāna; the various perfections, marks, and signs expound the Mahāyāna; furthermore, praising the mindfulness of the Buddha, Dharma, and Saṅgha leads people to contemplate the Three Jewels deeply. Since the expounding of the Dharma is divided into Mahāyāna and Hīnayāna, this proves that the Three Jewels praised also have the distinction of different substance and identical substance. In the Nirvāṇa Sūtra, when the Bodhisattva Vaiḍūryaprabha wished to come to this land, he first emitted light, which, though not blue, appeared blue. Mañjuśrī said: "This light is itself wisdom." The Great Master cited this to establish that there is cognitive form, and whether mind or form, there is only single form. Now, do not the water's sound expounding the Dharma and the radiance transforming into birds make manifest cognitive form, form's ability to create mind, and form's inherent possession of mind—that there is only single form? One must recognize that "the ten thousand dharmas are mind-only" is still shared by the provisional teachings and expounded by other masters; "all is form-only" belongs solely to the Perfect Teaching, following our Patriarch alone, because the meaning of transformation spans the Separate [Teaching], whereas inherent possession belongs exclusively to the Perfect [Teaching]. Fifth, from "this is" onwards, concluding the contemplation. The commentary explains the eight virtues by correlating them with the five sense-entrances, which, together with the sound expounding the Dharma mentioned earlier, is the sound sense-entrance. Although they form six sense-entrances, none is not a wondrous sphere; therefore they cause the practitioner to quickly realize the unproduced.