觀無量壽佛經疏妙宗鈔 4.9

4.9

二、七觀觀正報，二：初、分科。二、隨釋，四：初、勅聽許說。二、「說是」下，佛現身相。三、「時韋」下，為未來請。四、「第四」下，酬請廣明，二：初、別從酬請列五。韋提因覩三聖乃為未來請三聖觀，如來酬請須示五門。何者？既欲觀佛，佛必坐座，故先觀座。又真佛難觀，要須想像使心流利，是故答三陳茲五觀。而獨標佛者，以主包徒也。二、「初華」下，通就所觀釋七。具論正報，須依前科照於七境。文七：初、第七華座觀，二：初、疏科。二、經文，五：初、成座法用及辯相。子科分二：初、「佛告」下，明法用。謂觀法之用也。以由理具方有事用，能想之心何法不具？依聖言境就性而觀，華座莊嚴不現而現。二「令其」下，辯相。即法用所成華座眾相也。文四：初、華色數量。二、「一一」下，華間殊光。三、「釋迦」下，華臺寶網。甄叔迦者，此云赤色。西域有甄叔迦樹，其華赤色、形大如手。此寶色似此華，因以名焉。四、「於其」下，寶幢莊嚴。須彌山者，此云妙高，亦曰安明。夜摩天者，具云須夜摩，此云善時。以彼天光明，無晝夜之別，故曰善時。應知能觀三觀轉深，所發勝相漸大。如前寶樹止高八千由旬，今之華座臺土寶幢自如萬億須彌。驗其座體極為高大，故知妙境隨觀增明矣。二、「一一金色」下，明能隨機利物。座觀若成，十方佛事隨觀皆覩。三、「是為」下，結觀。四、「佛告」下，明由願力成。彼佛因中作菩薩比丘名為法藏，於世自在王佛所發四十八願，取此淨土攝諸眾生。今願力成，故令所依華座若此。五、「若欲」下，明未來利益。

Second, the seven contemplations that contemplate the primary reward, which has two parts: first, dividing into sections; second, commenting accordingly, which has four parts: first, commanding [her] to listen and promising to speak; second, from 'Having spoken these words' downward, the Buddha reveals his bodily marks; third, from 'Then Vaidehī' downward, requesting on behalf of the future; fourth, from 'Fourth' downward, fulfilling the request by explaining extensively, which has two parts: First, listing five [contemplations] specifically in response to fulfilling the request. Because Vaidehī beheld the three sages, she then requested the contemplation of the three sages on behalf of the future, and the Tathāgata, in fulfilling her request, had to show five gateways. Why is this? Since she wished to contemplate the Buddha, and the Buddha must sit upon a seat, she therefore contemplates the seat first. Furthermore, the true Buddha is difficult to contemplate; one must use mental imagery to make the mind agile and fluent. Therefore, in answering [the request for] three, he sets forth these five contemplations. The reason he specifies only the Buddha is that the master encompasses the retinue. Second, from 'First, the flower...' downward, universally explaining seven [contemplations] with respect to what is contemplated. To discuss the primary reward completely, one must rely on the previous sectioning to illuminate the seven objects. In this text there are seven: First, the seventh contemplation, the flower seat, which has two parts: first, the outline of the commentary; second, the sūtra text, which has five parts: First, the functional application of achieving the seat and distinguishing its marks. The sub-section is divided into two: First, from 'The Buddha told' downward, explaining the functional application. This refers to the functional application of the contemplative method. Because the phenomenal application exists solely by virtue of noumenal inherence, what phenomenon is not inherent in the mind that is able to visualize? Relying on the object of the sacred words and contemplating in accordance with inherent nature, the adornments of the flower seat manifest without [ordinary] arising. Second, from 'causing them' downward, distinguishing the marks. These are the various marks of the flower seat achieved through the functional application. The text has four parts: first, the color and quantity of the flowers; second, from 'each one' downward, the extraordinary light between the flowers; third, from 'Śakra' downward, the flower dais and the jeweled net. *Kiṃśuka* is translated here as 'red color'. In the Western Regions there is a *kiṃśuka* tree whose flowers are red in color and as large as a hand. The color of this jewel resembles this flower, and it is named after it. Fourth, from 'upon its' downward, the adornment of jeweled banners. Mount Sumeru is translated here as 'Wondrously High', and also as 'Peaceful and Bright'. The Yāma Heaven is fully called *Suyāma*, translated here as 'Good Time'. Because in the radiant light of that heaven there is no distinction of day and night, it is called 'Good Time'. One should know that as the three contemplations of the one who contemplates grow increasingly deep, the superior marks that are produced gradually become grander. Just as the previous jeweled trees were only eight thousand yojanas high, now the flower seat, dais, ground, and jeweled banners naturally resemble ten thousand koṭis of Sumerus. This proves that the substance of the seat is extremely lofty and vast; hence we know that the wondrous object increases in brilliance along with the contemplation. Second, from 'each golden color' downward, explaining the ability to benefit beings according to their capacities. If the contemplation of the seat is accomplished, the Buddha-deeds of the ten directions are all beheld along with the contemplation. Third, from 'this is' downward, concluding the contemplation. Fourth, from 'The Buddha told' downward, explaining that it is accomplished through the power of vows. That Buddha, while on the causal ground as a bodhisattva monk named Dharmākara, made forty-eight vows before the Buddha Lokeśvararāja to take this pure land and gather all sentient beings. Now that the power of his vows is accomplished, it causes the flower seat relied upon to be like this. Fifth, from 'If one wishes' downward, explaining future benefits.