觀無量壽佛經疏妙宗鈔 6.3

6.3

四、第十、觀音觀，二：初、疏科略釋。「帶果行因」者，《觀音三昧經》云「觀音昔已成佛，號正法明。今為菩薩，修淨土行。」斯乃帶昔果德，行今因行。頂有化佛，表帶果也。二、依科列經，三：初、結上。二、正觀菩薩身，三：初、正觀身相。子科十一：初、「次復」下，身量。應云十八萬億，今云「八十」者，翻過佛身二十萬億，故知誤也。問，如釋迦丈六、人身八尺。今佛身六十萬億、菩薩十八，菩薩之身何太卑邪？答：淨土勝應，不可以穢土劣應例也。亦如妙音身量但四萬二千由旬，佛身六百八十萬由旬，佛身之量去菩薩更多。二、「身紫」下，身色。三、「頂有」下，肉髻。四、「項有」下，項光。五、「舉身」下，身光。六、「頂有」下，天冠。七、「觀世」下，面色。八、「眉間」下，毫相。九、「臂如」下，臂相。十、「手掌」下，手相。十一、「舉足」下，足相。二、「其餘」下，與佛同異。肉髻是相，無見頂是好，此之相好表於極果，今作因人故不及佛。三、舉利勸修。子科二：初、「佛告」下，舉觀利勸，二：初、約修觀明滅罪；二、「如此」下，約稱名況獲福。二、「若有」下，示觀次第。身相既多，先觀何相？故今示云先觀肉髻、次觀天冠，以此二種能別表示觀音德相。何者？肉髻降佛，表現行因。冠有化佛，表昔成果。別相若顯，其餘通相則易可明。行者觀於冠髻毫面身色光明，一一須用心作心是而為能觀。說在像前，用在此處，既云作佛是佛，豈不能作觀音是觀音邪？作髻作冠是髻是冠，皆可為例。不獨以佛例觀菩薩，亦須例於普雜三輩。豈唯以前例後，亦合以後例前。以今行人覽經始末方修觀故，大師得意，乃於釋題總示三觀。若也不於十六處用，則令大師虛說，亦見行者謾修。當遵佛言、勿背祖法，專用妙觀顯乎勝相，以此妙觀為見佛本，逈出餘因，至彼土時速證法忍。三、「作是」下，結觀邪正。

Fourth, the tenth contemplation: the contemplation of Guanyin, divided into two: First, a brief explanation of the commentary's divisions. Regarding 'carrying the fruition to practice the cause,' the Guanyin Sanmei Jing says: 'Guanyin had already become a buddha in the past, named Zhengfaming (Bright Dharmic Light). Now appearing as a bodhisattva, he cultivates the pure land practice.' This is carrying past fruitional virtue to practice present causal practice. The transformation buddha upon his crown signifies carrying the fruition. Second, presenting the sūtra text according to the divisions, in three: First, concluding the above. Second, correctly contemplating the bodhisattva's body, in three: First, correctly contemplating the physical marks. In eleven sub-items: First, from 'next again' onward, the bodily measure. It should say one hundred and eighty thousand kotis; the current text's 'eight hundred' would exceed the Buddha's body of two hundred thousand kotis, and is therefore known to be an error. Question: Just as Śākyamuni is sixteen feet while a human body is eight feet, now the Buddha's body is six hundred thousand kotis and the Bodhisattva's is one hundred and eighty; why is the Bodhisattva's body so excessively small? Answer: The superior response of a pure land cannot be compared to the inferior response of an impure land. It is also like Bodhisattva Gadgadasvara, whose bodily measure was only forty-two thousand yojanas, while the Buddha's body was six million eight hundred thousand yojanas; the measure of the Buddha's body was even farther beyond the Bodhisattva's. Second, from 'the body is purple' onward, the bodily complexion. Third, from 'upon the crown' onward, the uṣṇīṣa. Fourth, from 'around the neck' onward, the nimbus. Fifth, from 'the entire body' onward, the body light. Sixth, from 'upon the crown' onward, the celestial crown. Seventh, from 'Avalokiteśvara's' onward, the facial complexion. Eighth, from 'between the eyebrows' onward, the ūrṇā mark. Ninth, from 'the arms are like' onward, the arm marks. Tenth, from 'the palms of the hands' onward, the hand marks. Eleventh, from 'raising the feet' onward, the foot marks. Second, from 'the rest' onward, similarities and differences with the Buddha. The uṣṇīṣa is a major mark, while the invisible crown is a minor mark; these marks and signs signify the ultimate fruition, but since he now acts as a causal practitioner, he does not equal the Buddha. Third, raising the benefits to encourage practice. In two sub-items: First, from 'the Buddha told' onward, raising the contemplative benefits to encourage practice, in two: First, explaining the eradication of sins in terms of cultivating contemplation; second, from 'thus' onward, using the invocation of the name to highlight the obtaining of blessings. Second, from 'if there be' onward, showing the sequence of contemplation. Since the bodily marks are so numerous, which mark should be contemplated first? Hence it now indicates that one should first contemplate the uṣṇīṣa and next contemplate the celestial crown, because these two can specifically manifest Guanyin's virtuous marks. Why? The uṣṇīṣa bowing to the Buddha represents the present practice of the cause; the crown bearing a transformation buddha represents the past accomplishment of the fruition. If the specific marks are revealed, the remaining general marks are easily clarified. When contemplating the crown, uṣṇīṣa, ūrṇā, face, body complexion, and radiance, the practitioner must in every single case take 'mind creates, mind is' as the active contemplator. Stated previously before the image and applied here: since it says 'mind creates Buddha, mind is Buddha,' can it not create Guanyin and be Guanyin? Creating the uṣṇīṣa and crown, being the uṣṇīṣa and crown, can all serve as parallel examples. One should not only parallel the contemplation of the Bodhisattva with that of the Buddha, but must also apply it to the general, miscellaneous, and three grades [of beings]. How could one only use what precedes as an example for what follows? One must also use what follows as an example for what precedes. Because present practitioners read the sūtra from beginning to end before cultivating contemplation, the Great Master grasped its purport and thus, in explaining the title, showed the three contemplations in their entirety. If they were not applied across the sixteen locations, it would render the Great Master's explanation in vain, and the practitioner's cultivation would be seen as empty. One should follow the Buddha's words and not turn against the ancestral method, exclusively employing wondrous contemplation to reveal the superior marks; taking this wondrous contemplation as the basis for beholding the Buddha, it far surpasses other causes, so that upon reaching that land one quickly realizes anutpattika-dharma-kṣānti. Third, from 'making this' onward, concluding the contemplation as correct or false.