觀無量壽佛經疏妙宗鈔 6.8.1

6.8.1

初、第十四、上品生觀，三：初、上品上生，二：初、分科。 二、隨釋，三：初、標。 二、釋，四：初、明生因。 經有二段，初段既云「發三種心即便往生」，知此三心是一人發。 次段乃云「復有三種眾生當得往生」，據此合是三人各修成三種行。 然修之在人，或別一行、或兼餘行、或具足修，但能位至別教道種、圓第十信，即得名為上品上生。 言至誠等三心者，此與《起信論》中三心義合。 彼云「一者直心，正念真如故。 二者深心，樂集一切諸善行故。 三者大悲心，欲拔一切眾生苦故。 」今初至誠，疏以專實釋之。 非念真如，豈名專實解於深心？ 疏雖三義而不相捨。 求高深果須契深理，欲契深理須厚樂善根，此乃立行依理求果也。 二經證成三種深義，不出彼論樂集一切諸善行也。 經迴向發願心，疏雖不解，義當彼論大悲拔苦之義。 蓋以真如實念趣果善心，二心功德善巧迴向，願生淨土速證法忍，廣拔一切眾生苦惱。 然此三心順於三法。 何者？ 初念真如平等一性，次二即是自行化他二種修義。 既是修二性一，乃就圓融三法而發心也。 今此三心一念中修，見思、塵沙任運先去，入第十信，故當此品。 若此三心但能圓伏即中三品，若全未伏當下三品。 文在此中，義該下八。 經「慈心不殺具諸戒行」者，以無緣慈不害物命，知性離非，心具諸戒。 「讀誦方等」者，隨文成觀也。 「修行六念」者，《涅槃疏》云「前三念他，後三念自。 戒施是自因，生天是自果。 戒是止善，施是行善。 天有近果遠果，遠即第一義天也。 」「安心」下，釋念義。 謂念同體三寶、一心戒施、第一義理，悉不為二邊所動，故通名念。 經「迴向發願」等者，總論不殺等皆須善巧迴向，願生淨土，證無生後廣度含識。 經「具此功德」者，或全或分，皆得言具。 「一日乃至七日即得往生」者，上一一行修之成就，至道種位長時彌善，下至七日或唯一日，皆得預於上上品生也。 此等悉須約於斷伏及全未伏，分下八品。 若不爾者，豈令初修六念等人，三惑尚熾便登極品邪？ 須知九品難將法定，只可隨功。 此去科節經疏分明，鈔不標也。 上品中生明生因云「不必受持方等經典善解義趣」等者，是義持人，不樂讀誦，但於經中取一句偈深窮旨趣，於絕言思深廣之理心不驚動。 又復其心安住中道，不為二邊之所驚動，了達因果皆是實相，名為深信。 雖不遍習，或聞大教赴機異說，知顯一理不生疑謗。 此一種因亦通九品。 但今此觀位至圓教八九信位，故當此品； 若第一義解全未伏惑，只在下品三品攝也。 如常不輕不專讀誦，但以一句禮拜授人。 深知義故多年不懈，此以第一隨喜品行，始從名字歷於五品至六根淨。 故知讀誦等四品行，皆可從於名字修之至六根淨，若證分真無偏修者也。 生後利益中，疏云「名之深妙精進」等者，以聞眾聲說第一義，能成趣理不思議觀，既頓泯絕情塵微礙，是故進趣其疾如風。 比餘事行雜而且滯，故此精進最稱第一。 疏牒「阿耨不退」，釋云「道種菩提」等，以阿耨多羅三藐三菩提翻為無上正等覺，斯是行人心之本性所求之果。 於此不退，其位有三：若破見思名位不退，則永不失超凡之位，習種性也。 伏斷塵沙名行不退，則永不失菩薩之行，當性種性及道種性也。 若破無明名念不退，則永不失中道正念，聖種性也。 上中生者，此土已得性種菩提，到彼一劫始得無生，聖種不退。 今於七日所得菩提不退轉者，義當道種菩提不退也。 通名地者，凡聖所依皆名地故。 「四種授記一往現前」者，《淨名大疏》出四受記，謂未發心記、密記、現前記、無生記。 言「一往現前」者，以現前記通於凡聖。 今無生位，佛就一往通名現前耳。 上品下生亦信因果不謗大乘，同上中品，故名為亦。

First, the fourteenth, contemplation of the highest grade of rebirth, has three parts: first, the highest level of the highest grade, which has two parts: first, dividing into sections. Second, explaining sequentially, which has three parts: first, identifying [the topic]. Second, explaining [it], which has four parts: first, clarifying the causes of rebirth. The sūtra contains two passages: since the first passage says, "Developing three kinds of minds, one immediately attains rebirth," we know that these three minds are developed by a single person. The next passage then says, "Moreover, there are three kinds of sentient beings who will attain rebirth"; according to this, it would be three persons each cultivating and perfecting three kinds of practice. However, the cultivation depends on the individual: whether one engages in a single practice separately, combines other practices, or cultivates them all fully, as long as one's rank reaches the nature of the seed of the path in the Separate Teaching, or the tenth faith in the Perfect Teaching, one is called [a candidate for] the highest level of the highest grade. As for the three minds such as the sincere mind, this accords in meaning with the three minds in the Awakening of Faith. That text says: "First is the straightforward mind, because of correctly contemplating true suchness. Second is the profound mind, because of delighting in gathering all good practices. Third is the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings." Now, regarding the first, the sincere [mind], the commentary explains it with "single-minded and real." If one does not contemplate true suchness, how could it be called single-minded and real? As for explaining the profound mind: although the commentary gives three senses, they are not separate from one another. Seeking a high and profound fruit must accord with the profound principle; wishing to accord with the profound principle must deeply delight in good roots: this is establishing practice based on principle and seeking the fruit. The three profound senses established by the two sūtras do not go beyond "delighting in gathering all good practices" in that treatise. The mind of dedication and making vows in the sūtra, though not explained in the commentary, corresponds in meaning to the treatise's meaning of great compassion eradicating suffering. That is to say: taking the two minds—the real contemplation of true suchness and the good mind directed toward the fruit—one skillfully dedicates their merit, vowing to be reborn in the Pure Land, swiftly realize the tolerance [of unarisen dharmas], and extensively eradicate the suffering and afflictions of all sentient beings. Yet these three minds accord with the three dharmas. How so? The first contemplates the equal, single nature of true suchness; the next two are the two cultivated senses of self-cultivation and transforming others. Since cultivated [virtue] is two and inherent nature is one, the mind is indeed generated in terms of the three perfectly fused dharmas. Now, when these three minds are cultivated in a single thought-moment, view and thought [delusions] and dust-and-sand [delusions] naturally fall away first, and one enters the tenth faith; hence it corresponds to this grade. If these three minds merely subdue [delusions] in a perfect manner, it corresponds to the middle three grades; if they do not subdue them at all, it corresponds to the lower three grades. The text is found here, but its meaning covers the lower eight [grades]. In the sūtra, "having a compassionate mind, not killing, and being endowed with all the precepts and practices": through compassion without conditions, one does not harm the lives of creatures; knowing that the nature is free from wrongdoing, the mind is endowed with all precepts. "Reading and reciting the vaipulya [sūtras]": developing contemplation in accord with the text. "Practicing the six recollections": the Commentary on the Mahāparinirvāṇa-sūtra says, "The first three recollect others, and the latter three recollect oneself. Precepts and giving are causes within oneself; rebirth in heaven is a fruit within oneself. Precepts are good through cessation; giving is good through action. Rebirth in heaven has proximate and remote fruits; the remote is the heaven of the primary truth." From "pacifying the mind" onward, it explains the meaning of recollection. That is, recollecting the Three Jewels of the identical body, the single-mind precepts and giving, and the principle of the primary truth—all being unmoved by the two extremes; hence they are all called recollection. In the sūtra, "dedication, making vows," etc.: speaking generally, non-killing and the rest must all be skillfully dedicated, vowing to be reborn in the Pure Land and, after realizing the unarisen, extensively crossing over sentient beings. In the sūtra, "endowed with such merit": whether completely or partially, all may be said to be "endowed." "For one day up to seven days, one immediately attains rebirth": when each of the above practices is perfected, reaching the stage of the seed of the path, a longer duration is even better; but down to seven days, or even just one day, one can still partake in the highest level of the highest grade. All these must be distinguished into the lower eight grades according to whether [delusions] are severed and subdued or completely unsubdued. Were it not so, how could those who have just begun to cultivate the six recollections, with the three delusions still blazing, ascend to the ultimate grade? One must know that the nine grades are difficult to determine by fixed dharmas; one can only assess them according to effort. From here onward, the divisions of the sūtra and commentary are distinct, so the subcommentary does not mark them. Clarifying the causes of rebirth for the middle level of the highest grade, [the sūtra] says: "One need not necessarily uphold and recite the vaipulya classics, but skillfully understands their meaning and import," etc.: this refers to a person who grasps the meaning, who does not delight in reading and reciting, but takes a single phrase or verse from the sūtras and deeply penetrates its ultimate import, their mind remaining unalarmed and unmoved by the profound and vast principle that transcends words and thoughts. Moreover, their mind dwells peacefully in the Middle Way, unmoved by the two extremes, fully comprehending that cause and effect are both the true mark: this is called deep faith. Although they do not study comprehensively, when they hear the different teachings of the Great Vehicle adapted to various capacities, they understand that they reveal the single principle, and do not give rise to doubts or disparagement. This single cause also applies to all nine grades. However, because this contemplation reaches the eighth or ninth faith in the Perfect Teaching, it corresponds to this grade; if their understanding of the primary truth has not subdued delusion at all, they are merely subsumed within the three lower grades. Just like Sadāparibhūta, who did not focus on reading and reciting, but merely bowed to people and bestowed a single phrase upon them. Because he deeply understood the meaning, he did not flag for many years; through the practice of the first stage of rejoicing, he progressed from the stage of verbal identity through the five stages up to the purification of the six sense organs. Thus we know that the practices of the four grades, such as reading and reciting, can all be cultivated from the stage of verbal identity up to the purification of the six sense organs; if one realizes partial reality, there is no one-sided cultivation. Among the benefits after rebirth, the commentary states: "It is called deep, wondrous vigor," etc.: because upon hearing the various sounds preaching the primary truth, one can achieve the inconceivable contemplation directed toward the principle, and since the subtle obstructions of emotional defilements are suddenly obliterated, advancement is as swift as the wind. Compared to other phenomenal practices that are mixed and sluggish, this vigor is truly called foremost. The commentary cites "non-retrogression from anuttara" and explains, "the bodhi of the seed of the path," etc.: because anuttara-samyak-saṃbodhi is translated as unexcelled, correct, and complete enlightenment, this is the fruit sought by the original nature of the practitioner's mind. In non-retrogression regarding this, there are three stages: if one destroys view and thought [delusions], it is called non-retrogression in stage, whereby one never loses the stage of transcending the ordinary—this is the nature of the habit-seed. If one subdues and severs dust-and-sand [delusions], it is called non-retrogression in practice, whereby one never loses the practice of a bodhisattva—this corresponds to the nature-seed and the path-seed. If one destroys ignorance, it is called non-retrogression in mindfulness, whereby one never loses correct mindfulness of the Middle Way—this is the nature of the noble seed. One reborn in the middle level of the highest grade has already attained the bodhi of the nature-seed in this land, and upon arriving there, only after one kalpa does one attain the unarisen, which is non-retrogression of the noble seed. Now, the non-retrogression from bodhi attained in seven days corresponds in meaning to non-retrogression in the bodhi of the path-seed. It is called a 'ground' (stage) in a general sense, because what ordinary beings and nobles rely upon are both called grounds. 'The four kinds of prophecy generally referred to as present [prophecy]': the Great Commentary on the Vimalakīrti-nirdeśa sets forth four prophecies: prophecy before generating the mind, secret prophecy, present prophecy, and prophecy of the unarisen. The statement 'generally referred to as present' is because present prophecy applies to both ordinary beings and nobles. In this stage of the unarisen, the Buddha merely speaks generally and refers to it as 'present.' The lowest level of the highest grade also believes in cause and effect and does not disparage the Great Vehicle; since it is identical to the middle level of the highest grade, it is called 'also.'