觀無量壽佛經疏妙宗鈔 6.6

6.6

七、第十三、雜明佛菩薩觀。今評此觀略有二意：一為前觀佛及菩薩勝相不成者，乃令捨大而觀丈六。二為觀前勝相已成之人，令其更觀勝劣化用遍十方界，使品位增進。若謂不然，前觀既成，修後諸觀有何益邪？疏從前意，故作拂疑生重釋。以觀成者自知經意，是故大師從初意示，釋此為二：初、分科。二、隨釋：二，初、「佛告」下，觀丈六像。經「若欲」等者，行人於前依正諸觀修雖不入，求生之意彌加敦督，名為「至心」。故令此人捨勝觀劣，未觀二侍前想彌陀，故云「先當觀於一丈六像」。行人欲託彼土蓮池，故令觀像在池水上。應知勝身既心作心是，豈今丈六非作是邪？圓人作為皆了唯心，全具而變、全變是具，具變不二，故觀佛相勝劣皆然。二、明彌陀變現。子科二：初、示化主隨物，二：初、「如先」下，勸常修觀。二、「阿彌」下，拂去眾疑。疏二：初、「所觀」下，示相問疑。二、「前聞」下，示疑明破。勝身觀法修雖不成，而且得知廣大無量；今聞觀小頓違前說，寧免輕疑？為拂此疑，故說彌陀神通如意，能大能小，皆全法界。但以重心觀令成就，勿疑身謝不生西方。二、明補處同生，二：初、「觀世」下，明劣應同眾生。佛應既隨萬物，補處亦同眾生。二、「但觀」下，倣勝身論觀法。前明觀音勝身觀法，先想冠髻，則令眾相次第皆明。勢至觀中髻有寶瓶，其餘身相不異觀音。以此二種是二大士身之別相，令修觀者但觀別相，別相若顯同相則明。疏釋首相雖通兩說，然頭首之首、手足之手皆是別相，悉可以別而顯於通。應知觀佛丈六之身，先觀白毫方彰眾相，備如前疏約釋迦說。

7. Thirteenth: The Contemplation of the Miscellaneous Clarification of the Buddha and Bodhisattvas. Now, evaluating this contemplation, there are briefly two meanings: First, for those who did not succeed in the preceding contemplation of the superior marks of the Buddha and bodhisattvas, it instructs them to abandon the great and contemplate the sixteen-foot [form]. Second, for those who have already accomplished the preceding contemplation of superior marks, it instructs them to further contemplate the superior and inferior transformed functions pervading the worlds of the ten directions, so that their rank and grade will advance. If one asserts this is not so, then since the preceding contemplations were already accomplished, what benefit would there be in cultivating the subsequent contemplations? The sub-commentary follows the former meaning, and therefore provides an explanation that brushes aside doubt and produces solemnity. Because those whose contemplation is accomplished naturally understand the sūtra's intention, the Great Master gave instructions from the first meaning. He explains this in two [parts]: First, dividing the outline. Second, following along in explanation, in two: First, from "The Buddha told..." below, contemplating the sixteen-foot image. As for the sūtra's "If one wishes..." and so forth: although the practitioner did not enter upon cultivating the preceding contemplations of the environmental and primary [rewards], their intention to seek rebirth has become all the more earnest and urgent, which is called the "utmost mind." Therefore, [the sūtra] instructs this person to abandon the superior and contemplate the inferior; before contemplating the two attendants, one first visualizes Amida, hence it says "one should first contemplate a sixteen-foot image." Because the practitioner wishes to rely on the lotus ponds of that land, it instructs them to contemplate the image above the pond water. One should know that since the superior body is "the mind makes and the mind is," how could the present sixteen-foot [body] not be "making and being"? For practitioners of the Perfect [Teaching], all actions and creations are understood as mind-only; completely possessing, it transforms, and completely transforming, it possesses—possessing and transforming are non-dual. Therefore, whether contemplating the Buddha's marks as superior or inferior, it is universally so. Second, explaining Amida's transformations and manifestations. There are two sub-divisions: First, showing that the transformation master accords with beings, in two: first, from "As previously..." below, encouraging constant cultivation of contemplation; second, from "Amitāyus..." below, brushing away all doubts. The commentary has two [parts]: first, from "That which is contemplated..." below, showing the marks and raising doubts; second, from "Previously heard..." below, showing the doubts and clearly refuting them. Although the cultivation of the contemplation method for the superior body was not accomplished, one nevertheless came to know of its vastness and immeasurability; now, hearing of contemplating the small, it suddenly contradicts the previous exposition—how could one avoid slight doubts? To brush aside this doubt, it is therefore said that Amida's spiritual powers are as he wishes: he can be great and can be small, both being the entire dharmadhātu. One should only cultivate with a solemn mind to bring it to accomplishment, and not doubt that when the body perishes one will not be born in the West. Second, explaining that the [bodhisattvas in] the position of succession are born together [with the practitioner], in two: first, from "Avalokiteśvara..." below, explaining that the inferior response is identical to sentient beings. Since the Buddha's response accords with the ten thousand things, those in the position of succession are also identical to sentient beings. Second, from "Only contemplate..." below, discussing the method of contemplation on the model of the superior body. Earlier, in explaining the method of contemplation for Avalokiteśvara's superior body, first visualizing the crown and ushnīsha caused all the marks to become clear in sequence. In the contemplation of Mahāsthāmaprāpta, there is a treasure vase on the ushnīsha, while the remaining bodily marks are not different from Avalokiteśvara. Because these two kinds are the distinct marks of the bodies of the two great beings, [the sūtra] instructs the practitioner of contemplation to contemplate only the distinct marks; if the distinct marks are manifested, the shared marks will become clear. Although the commentary's explanation of the initial marks (shǒuxiàng) admits of both readings, nonetheless, the head of the body and the hands and feet are all distinct marks, and all can reveal the shared by means of the distinct. One should know that in contemplating the sixteen-foot body of the Buddha, one first contemplates the white curl (ūrṇā) before the various marks are displayed, fully as explained in the earlier commentary regarding Śākyamuni.