觀無量壽佛經疏妙宗鈔 5.2.1

5.2.1

三第九、佛身觀，二：初、分科。 「真法身」者，前觀寶像則似佛身，今對彼似故名為真。 然此色相是實報身應同居土，亦名尊特亦名勝應，而特名法身者，為成行人圓妙觀也。 良以報應屬修、法身是性，若漸教說，別起報應二修、莊嚴法身一性； 若頓教詮，報應二修全是性具、法身一性舉體起修，故得全性成修、全修在性，三身融妙、指一即三。 問：既言指一即三，但名為應自攝二身，何故疏文立法身稱？ 答：若言報應，恐濫別修歸於別教。 今以報應名為法身，即顯三身皆非修得。 故今家生身、應身、報身、法身，對藏、通、別、圓。 行者應知，圓宗大體非唯報應稱為法身，亦乃業惑名為理毒，三觀十乘名性德行，慈悲與拔性德苦樂。 今之勝應稱為法身，顯示妙宗其旨非淺，須袪滯想方見旨歸。 二、隨釋，五：初、明結上。 二、正觀佛身。 既指報應名為法身，即顯彌陀三身具足。 既為妙境，但是法身行人心觀。 即空假中，空假是二修，中觀是一性。 修性冥妙三觀圓融既為能觀，但是般若境觀相契見尊特身，雖具三身但名解脫。 此則以三照三故發現三，合此三三只是一三，三不定三同在一念，一念無念三三宛然，如此方名修心妙觀，此觀能令四土皆淨。 若不爾者，非是頓教所詮妙觀。 當以此觀觀彌陀身。 子科分經為三：初、「次當」下，總標略列。 二、正觀佛身相，四：初、「阿難」下，觀身色。 二、「佛身」下，觀身量。 疏釋分二：初、略消經文。 二、「眼如」下，商較分量，二：初、以眼度身。 二、定經斥譯。 三、觀身光。 然觀色量及相好光明，皆須用前是心作佛、是心是佛而為觀法。 以心作佛，故能觀所觀破立宛爾，破則三惑三智皆蕩、立則三諦三觀皆成。 非此破立，則非淨心作佛義也。 以心是佛，故忘能忘所非破非立，作是一念遮照同時。 此則即觀無觀，用無作行修念佛定。 此法乃是觀佛要術，今若不用，宣示奚為？ 此術不施，勝相不發。 觀光分四：初、「身諸」下，毛孔光； 二、「彼佛」下，觀圓光； 三、「於圜」下，光中化佛； 四、「一一」下，化佛侍者。 四、觀相好，二：初、「無量」下，正示相好身。 總相別相、總好別好、總光別光，此三總別皆云八萬四千者，即障顯德故成此數。 佛居凡地具於八萬四千塵勞，於此塵勞皆見實相。 理智既合，故能示現相好光明，故節節云八萬四千。 行人今觀知心即是，能於塵勞皆即佛相。 二、「一一」下，光明攝生。 生佛體同，雖土廣生多，攝無一失。 觀佛心處，還釋此文須攝之意。 三、明觀成能見，二：初、「其光」下，見一佛。 二、「見此」下，見諸佛。 中觀見佛，佛體圓融，一即一切，同尊特身，故觀一佛能見諸佛。 三、正觀佛心。 疏三； 初、「眼見」下，因身見心。 疏有二釋：初、約如來由大悲心起勝應身，故令行者觀身見心。 「由見身」下，二、約行者觀想明故得見佛。 心所以明者，由觀佛身。 是故二意皆是由色而見於心，以心無形由色表故。 以圓人所觀色心不二，既見微妙色，豈隔大悲心？ 故《勝鬘》云「如來色無盡，智慧亦復然」。 既三種慈體是三諦，今三觀明故三慈顯，以用果法為觀行故，故於位位見佛色心。 二、「佛心」下，正示心體。 若匪無緣，慈悲不大。 三、「以無緣」下，引文廣釋，三：初、牒經引論以明文意。 問：經文但云「以無緣慈攝諸眾生」，疏中何故兼明生法皆云無心？ 答：起三慈者，由三觀智照三諦也。 照真即起法緣之慈，照俗即起眾生緣慈，照中即起無緣之慈。 此三諦慈，淺不具深、深必具淺，故照真俗未必照中，若能照中必具真俗，故次第生法不即無緣。 今無緣慈合具生法，豈但具二亦乃俱深，故今生法皆云無心。 故《涅槃》云「慈若有無非有非無，如是之慈非諸聲聞辟支佛等所能思議」。

Three: Ninth, the contemplation of the Buddha's body, which has two parts: first, dividing into subheadings. "True dharmakāya": The previous contemplation of the jeweled image was a likeness of the Buddha's body; now, in contrast to that likeness, it is called "true". However, this form and physical mark is the body of real reward (sambhogakāya) responding to the land of common residence; it is also named the revered and extraordinary [body], and also named the superior responsive [body]. Yet it is specifically designated the dharmakāya in order to accomplish the practitioner's perfect and wondrous contemplation. This is truly because the reward and response bodies pertain to cultivation, whereas the dharmakāya is inherent nature. If explained according to the Gradual Teaching, the two cultivated aspects of reward and response arise separately to adorn the single inherent nature of the dharmakāya; but if elucidated according to the Sudden Teaching, the two cultivated aspects of reward and response are wholly inherent in nature, and the single inherent nature of the dharmakāya raises its whole substance to initiate cultivation. Hence, the entirety of nature becomes cultivation, and the entirety of cultivation resides in nature; the three bodies are interfused and wondrous, so that pointing to one is pointing to all three. Question: If pointing to one is pointing to all three, simply designating it the responsive body would naturally encompass the [other] two bodies; why does the commentary establish the designation of dharmakāya? Answer: If one were to call it the reward or response [body], there is the danger of confusing it with separate cultivation and reverting to the Separate Teaching. Now, designating the reward and response bodies as the dharmakāya reveals that none of the three bodies is attained through cultivation. Therefore, in our lineage, the physical body, the response body, the reward body, and the dharmakāya correspond to the Tripiṭaka, Shared, Separate, and Perfect [Teachings]. Practitioners should know that in the grand framework of the Perfect School, not only are the reward and response bodies designated the dharmakāya, but also karma and affliction are designated noumenal poison, the threefold contemplation and the ten vehicles are designated practices of inherent virtue, and the bestowing and relieving of loving-kindness and compassion are the suffering and bliss of inherent virtue. Now, calling this superior response body the dharmakāya demonstrates that the wondrous doctrine has a meaning that is by no means shallow; one must dispel rigid preconceptions before its ultimate aim can be seen. Second, explaining the text in sequence, in five parts: first, clarifying the conclusion of the preceding [section]. Second, the correct contemplation of the Buddha's body. Since the reward and response bodies are indicated as the dharmakāya, this reveals that Amida is replete with the three bodies. Since this is the wondrous object, it is simply the dharmakāya; the practitioner's mental contemplation is itself emptiness, the conventional, and the middle. Emptiness and the conventional are the two [aspects of] cultivation, and the contemplation of the middle is the single inherent nature. Cultivation and inherent nature are subtly fused, and the threefold contemplation is perfectly interfused: this, serving as the active contemplation, is simply prajñā. When the object and contemplation accord with each other, one sees the revered and extraordinary body; though it possesses all three bodies, it is designated simply liberation. This, then, uses three to illuminate three, and thereby discovers three. Combining these two triads, they are merely a single triad: the triad is not fixedly a triad, for they are simultaneously present in a single thought; in a single thought without thought, the two triads are vividly distinct. Only in this way is it named the wondrous contemplation that cultivates the mind; this contemplation can purify all four lands. Were it not so, it would not be the wondrous contemplation elucidated by the Sudden Teaching. One ought to contemplate Amida's body with this contemplation. The subheadings divide the sūtra text into three parts: first, from "Next, one should..." down, a general heading and brief list. Second, the correct contemplation of the physical marks of the Buddha's body, in four parts: first, from "Ānanda..." down, contemplating the body's color. Second, from "The Buddha's body..." down, contemplating the body's measurement. The commentary's explanation has two parts: first, briefly explaining the sūtra text. Second, from "The eyes are like..." down, deliberating on the measurements, in two parts: first, measuring the body by means of the eyes; second, verifying the sūtra and criticizing the translation. Third, contemplating the body's light. Now, in contemplating the color and measurement as well as the marks, signs, and light, one must in all cases employ the previous "this mind makes Buddha" and "this mind is Buddha" as the method of contemplation. Because the mind makes Buddha, the active contemplation and the contemplated object, negation and affirmation, are distinctly present: with negation, the three delusions and the three wisdoms are entirely swept away; with affirmation, the three truths and the threefold contemplation are entirely established. Without this negation and affirmation, it would not be the meaning of the pure mind making Buddha. Because the mind is Buddha, both the active and the passive are forgotten, being neither negation nor affirmation, and making this single thought be simultaneously quiescent and illuminating. This, then, is contemplating while being free of contemplation, using uncreated practice to cultivate the samādhi of buddhamanasikāra. This method is the essential technique for contemplating the Buddha; if it is not employed now, what purpose was served in proclaiming it? If this technique is not applied, the superior marks will not manifest. The contemplation of light is divided into four parts: first, from "The body's various..." down, the light from the pores; second, from "That Buddha's..." down, contemplating the halo; third, from "Within the halo..." down, the transformation buddhas within the light; fourth, from "Each and every..." down, the attendants of the transformation buddhas. Fourth, contemplating the major and minor marks, in two parts: first, from "Limitless..." down, directly showing the body of marks and signs. The general marks and specific marks, the general signs and specific signs, the general lights and specific lights: all these three, both general and specific, are described as eighty-four thousand, which is because the virtues are revealed right within the obstacles, thereby constituting this number. When the Buddha was on the ground of an ordinary being, he possessed eighty-four thousand afflictions; within these afflictions, he saw the true mark in every case. Inherent principle and wisdom having united, he is able to manifest the marks, signs, and light; thus, in passage after passage, it speaks of eighty-four thousand. The practitioner now contemplating realizes that the mind is precisely this, and is able to see that within afflictions, all are none other than the Buddha's marks. Second, from "Each and every..." down, the light gathering in sentient beings. Sentient beings and the Buddha are identical in substance; though the lands are vast and sentient beings numerous, it gathers them in without missing a single one. At the passage on contemplating the Buddha's mind, it returns to explain the intention of this text to gather them in. Third, clarifying that when the contemplation is perfected one is able to see, in two parts: first, from "Its light..." down, seeing one buddha; second, from "Seeing this..." down, seeing all buddhas. When the Buddha is seen through the contemplation of the middle, the Buddha's substance is perfectly interfused, where one is all, identical to the revered and extraordinary body; therefore, contemplating one buddha enables one to see all buddhas. Third, the correct contemplation of the Buddha's mind. The commentary has three parts: First, from "The eyes see..." down, seeing the mind by means of the body. The commentary has two explanations: first, in terms of the Tathāgata arising as the superior responsive body out of great compassion, which thereby causes the practitioner to see the mind by contemplating the body. From "By seeing the body..." down, second, in terms of the practitioner being able to see the Buddha's mind because the visualization has become luminous. That the mind becomes luminous is due to contemplating the Buddha's body. Therefore, both senses mean seeing the mind by means of physical form, since the mind lacks form and is expressed through physical form. Because for a person of the Perfect [Teaching] the contemplated form and mind are non-dual, having seen the wondrous form, how could it be separated from the mind of great compassion? Hence Śrīmālā states, "The Tathāgata's form is inexhaustible, and wisdom is likewise so." Since the substance of the three kinds of kindness is the three truths, now, because the threefold contemplation is luminous, the three kinds of kindness are revealed; because one uses the resultant phenomena as the contemplative practice, at every stage one sees the Buddha's form and mind. Second, from "The Buddha's mind..." down, directly showing the substance of the mind. If it were not unconditioned, the loving-kindness and compassion would not be great. Third, from "With unconditioned..." down, citing texts to explain broadly, in three parts: first, taking up the sūtra and citing the treatise to clarify the meaning of the text. Question: The sūtra text only says "gathers in all sentient beings with unconditioned kindness"; why does the commentary also clarify that both [sentient beings] and dharmas are without mental object? Answer: The arising of the three kinds of kindness is due to the wisdom of the threefold contemplation illuminating the three truths. Illuminating the true [truth] immediately gives rise to the kindness with phenomena as its condition; illuminating the conventional immediately gives rise to the kindness with sentient beings as its condition; illuminating the middle immediately gives rise to unconditioned kindness. Among these kindnesses of the three truths, the shallow does not contain the deep, but the deep necessarily contains the shallow. Therefore, illuminating the true and the conventional does not necessarily illuminate the middle, but if one can illuminate the middle, it necessarily contains the true and the conventional; thus, sequentially, [kindness toward] sentient beings and dharmas is not immediately unconditioned. Now, unconditioned kindness properly contains [the kindnesses directed toward] sentient beings and dharmas; not only does it contain both, but they are both profound. Therefore, here [the kindnesses toward] sentient beings and dharmas are both described as being without mental object. Hence the Nirvāṇa [Sūtra] says, "Whether kindness is existent or non-existent, neither existent nor non-existent—kindness such as this is beyond what all śrāvakas, pratyekabuddhas, and others can conceive."