觀無量壽佛經疏妙宗鈔 6.4

6.4

五、第十一、勢至觀，二：初、分科敘意，二：初、分科。二、敘意，二：初、「略無」下，約當門明闕真觀。觀佛真身乃立觀云「正觀佛身」等，觀音中云「正明觀菩薩身」，今勢至觀但云「因光神力制二種名」，及云「與觀音辯同異」。何不例上各立觀法？故疏出意云「略無觀法當不異上」，以大勢至與觀世音身量大小皆悉同等，此令行者辯異之後，用觀音觀觀勢至身，何須別立。二、「所以」下，兼觀音明無像想。觀成見佛真法身後，觀二侍者，豈須更修像想方便邪？二、依科列經，三：初、因光神力制二名。子科二：初、遍示諸光。二、「但見」下，正立二名。光照十方，故立無邊光為名。令三途人得佛十力，故立大勢至為名也。行者應知，即舉身光名智慧光，以是隣極色心不二。若不爾者，焉得色相名為法身？二、明與觀音同異。子科三：初、「此菩」下，正明同異。二、「此菩」下，更示行坐。觀音行坐豈不動地集佛等邪？但於勢至觀中說耳。若不然者，何得云「除頂上寶瓶，餘與觀音等無有異」？三、「作此」下，結成觀相。經云「色相」，疏稱「法身」，若非全色是心、色由心造，安令色相即名法身？此乃三諦一境之法身，發我三觀一心之般若。相冥見相則三脫圓彰，故云「佛法界身入心想中」。疏云「念佛三昧解入相應」，非此相應不發勝相。三、「除無」下，滅罪以勸修。「名為具足觀觀世音大勢至」者，以二菩薩唯有頂上化佛、寶瓶二種有異，餘相皆同。同異分明，名具足見。

Fifth, the eleventh contemplation: the contemplation of Mahāsthāmaprāpta, in two: First, dividing the sections and explaining the intention, in two: First, dividing the sections. Second, explaining the intention, in two: First, from 'omitting' onward, clarifying the absence of a true contemplation regarding the present category. Contemplating the Buddha's true body establishes a contemplation designated as 'correctly contemplating the Buddha's body,' etc., and under Guanyin it states 'correctly explaining the contemplation of the Bodhisattva's body'; why does the present contemplation of Mahāsthāmaprāpta merely say 'instituting two names by virtue of light and supernatural power' and 'discerning similarities and differences with Guanyin'? Why does it not follow the above examples by establishing an individual contemplation method? Therefore the commentary reveals the intention, stating: 'Omitting the contemplation method is because it should not differ from the above.' Since the bodily size of Mahāsthāmaprāpta is entirely equal to that of Avalokiteśvara, this instructs the practitioner, after discerning the differences, to employ the contemplation of Guanyin to contemplate the body of Mahāsthāmaprāpta; what need is there to establish it separately? Second, from 'therefore' onward, clarifying the absence of an image visualization in conjunction with Guanyin. After contemplation is perfected and one beholds the Buddha's true dharmakāya, when contemplating the two attendants, how could there still be a need to cultivate the expedient of image visualization? Second, presenting the sūtra text according to the divisions, in three: First, instituting two names by virtue of light and supernatural power. In two sub-items: First, universally revealing the various lights. Second, from 'merely seeing' onward, formally establishing the two names. Because the light illuminates the ten directions, he is given the name 'Boundless Light.' Because he enables beings of the three paths to attain the Buddha's ten powers, he is given the name 'Mahāsthāmaprāpta' (Great Power). Practitioners should know that the light of his entire body is named 'Wisdom Light,' for this is the stage adjacent to the ultimate where matter and mind are non-dual. Were it not so, how could physical marks be called the dharmakāya? Second, clarifying similarities and differences with Guanyin. In three sub-items: First, from 'this Bodhisattva' onward, directly clarifying similarities and differences. Second, from 'this Bodhisattva' onward, further indicating walking and sitting. When Guanyin walks and sits, how could he fail to shake the earth and assemble buddhas? It is simply stated within the contemplation of Mahāsthāmaprāpta. Were it not so, how could it say: 'Except for the jewel vase upon his crown, the rest is equal and without difference from Guanyin'? Third, from 'making this' onward, concluding the contemplative marks. The sūtra speaks of 'physical marks,' while the commentary terms it 'dharmakāya'; if form were not entirely mind and form were not created by mind, how could physical marks be designated directly as the dharmakāya? This is the dharmakāya of the single object of the three truths, giving rise to the prajñā of the single mind of the three contemplations. When marks merge and marks are seen, the three liberations are fully manifest; hence it is said: 'The buddha-dharmadhātu-body enters into the mind's thoughts.' The commentary states: 'In buddhamanasikāra-samādhi, understanding and entering correspond'; without this correspondence, the superior marks do not arise. Third, from 'eliminating countless' onward, eradicating sins to encourage practice. 'Named fully contemplating Avalokiteśvara and Mahāsthāmaprāpta' means that the two bodhisattvas differ only in two aspects—the transformation buddha upon the crown and the jewel vase—while the remaining marks are entirely identical. When similarities and differences are clearly understood, it is called seeing fully.