觀無量壽佛經疏妙宗鈔 2.2.2

2.2.2

If, in contemplating the Buddha's body, one does not encompass the latter two [bodies], then one is identical to the Hīnayāna and non-Buddhists—how could this pertain to the wondrous doctrine? One must know that this text concludes the preceding contemplation of the forms and marks as all-pervasive, already endowed with the three bodies. Second, from 'constantly operating' onward explains identical to Buddha. A person at the stage of contemplative practice, at all times and in all places, is constantly able to have the threefold contemplation of buddhamanasikāra present before them; hence it says 'there is no time when one is not mindful.' The statement that 'thought after thought is awake' demonstrates the meaning of 'identical to Buddha.' Although it is initial awakening, it is directly identical to original awakening; were it not wholly original awakening, the contemplation could not be called the Middle. One may also theoretically discuss initial and original as being united as one: although this is neither the ultimate union nor the true or semblance union, it may also be considered the union of contemplative practice. Regarding the word 'identical' (ji): the Guangya glosses it as 'to unite' (he). Jingxi said: 'Relying on this gloss, it becomes the joining of two things,' which is still crude with respect to principle. Now, seeking it by its meaning, only when their essence is non-dual is it named 'identical.' Yet the union of initial awakening and original awakening, though called a union, is not the joining of two things; it is precisely Jingxi's meaning of essence being non-dual. Truly because the essence of initial and original awakening is one, we know that the six identities can be named the six unions. The identity in principle is the union of the awakening of reverse cultivation with original awakening, while the [remaining] five are all the union of aligned awakening with original awakening; the six unions are none other than non-dual in essence. Jingxi also sometimes used the word 'union' to clarify the non-dual essence; hence the Gate of Non-Duality states: 'Furthermore, it is due to the union as one of the conditioned and the disclosing [causes] with the nature that one can subsequently make various provisions in accordance with the nature.' The conditioned and disclosing [causes] are the initial; how could the nature not be the original? Cultivation and nature being one in essence is again called 'union.' Fourth, identity in semblance. Now, since 'Buddha' is explained here, it resembles original awakening. This is truly because the effort of initial awakening at this stage still only suppresses ignorance and has not broken it at all; not being true original awakening, it can only be named 'Buddha identical in semblance.' If, at the forty-one stages, ignorance is broken part by part, then each part is true original awakening, named 'partially true Buddha.' Arriving at the stage of the ultimate fruit, ignorance having been exhausted and original awakening fully manifested, it can therefore be named 'ultimately being Buddha.' This is ultimate original awakening, also ultimate initial awakening, also the ultimate union as one of initial and original, and also the ultimate forgetting of both initial and original. By analogy with the preceding five identities, each possesses these four meanings. Question: In the five [stages] from names-and-words onwards, contrasting initial against original to discuss union and forgetting, the four meanings are somewhat plausible. But in the first one alone, identity in principle, since it is entirely within delusion, how could there be initial awakening and these two meanings? Answer: Although the principle is entirely deluded, it nonetheless contains the three causes and five Buddha-natures; are the two natures of the conditioned and the disclosing not inherently present? The initial awakening of the causal cultivation, as well as the two kinds of Buddha-nature of the fruit and the fruit-of-the-fruit—are these not the ultimate initial awakening within the principle? If the principle did not contain them, these [aspects of] initial awakening would have to be cultivated separately across the five [stages] such as names-and-words, so how could one say that 'cultivation is entirely within the nature'? There would merely be the name of 'identity' without the meaning of 'identity,' and were it not for the mountain teaching's perfect stages, it would be asserted in vain. Now, corresponding to the four meanings within the stage of semblance, the text is divided into two parts: first, marking and explaining; second: first, clarifying 'identical to Buddha' in terms of the three bodies. At the previous stage of contemplative practice, one constantly used the threefold contemplation to be mindful of the Buddha's three bodies; although the contemplation and awakening were accomplished, semblance awakening had not yet arisen, and one applied effort unceasingly. Now, the three bodies of original awakening arise in semblance, corresponding in semblance to the threefold contemplation of initial awakening; this correspondence is the meaning of 'union'—uniting without forgetting, it is not wondrous awakening. Question: With respect to the one original awakening, in terms of what essential meaning are the three bodies displayed to make them visible to people? Answer: All phenomena of original awakening are identical to emptiness, conventionality, and the Middle: awakening to phenomena as conventional is the body of marks and minor characteristics; awakening to phenomena as empty is the body of Dharma gates; awakening to phenomena as the Middle is the body of the true mark. Discussed in this manner, its meaning is readily apparent. Furthermore, speaking in terms of quiescence and illumination with respect to the one awakening: illuminating yet constantly quiescent, with unfettered supernatural powers, is the body of marks and minor characteristics; quiescent yet constantly illuminating, with pure wisdom, is the body of Dharma gates; neither quiescent nor illuminating, yet quiescent and illuminating, is the body of the true mark. These two triads are neither vertical nor horizontal, and are inconceivable. That is, quiescent awakening, illuminating awakening, and the awakening of dual negation and illumination—the complete original constituting the initial—this is precisely the meaning of correspondence and of forgetting both. At this stage, the three bodies make clear the meaning of 'identical to Buddha'; therefore, the text does not specifically speak of 'awakening' to show identity to Buddha. Second, from 'semblance' onward explains semblance in terms of four analogies. The practitioner's original awakening—quiescent, illuminating, and dual—arises in semblance, constituting the three kinds of awakening of the stage of semblance. This awakening resembles the true, like brass [resembling gold] or a melon [resembling a gourd]. Comparing [brass] to gold and comparing [a melon] to a gourd, these two things illustrate initial resembling original. Like feeling the warmth before reaching fire, or seeing the flat appearance in advance when traveling near the ocean, these two events illustrate semblance approaching partial truth. The first two discuss semblance in terms of the Dharma; the latter two discuss semblance in terms of the stage. Second, from 'the nature of water' onward is the exhortation to realize [it], which has two parts: first, exhortation in terms of phenomena. Original awakening is cool and refreshing, like cold water; when semblance awakening drinks it, it knows the cessation of feverish affliction. A person of names-and-words is like one who is feverishly thirsty; only by using the effort of the threefold contemplation to dig the ground of ignorance can they obtain the cool, refreshing water of truth and semblance. Merely hearing of the water without applying contemplative effort, and lacking the implements of phenomenal practice to fetch water, they remain thirsty to the end, reaching an extreme fever. Second, from 'briefly cite' onward quotes texts to verify the characteristics of the merits of semblance correspondence. Like the purification of the six sense faculties in the Lotus [Sūtra], although the text is somewhat extensive, its characteristics are obvious and easy for practitioners to know, hence called essential. The six faculties equally possess five kinds of semblance manifestations, namely the fleshly eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye; the fleshly ear, heavenly ear, wisdom, Dharma, and Buddha ears; and likewise up to the mind faculty having five marks. These six times five are precisely the three correspondences: the fleshly, heavenly, and Dharma six correspond in semblance to the body of marks and minor characteristics; the wisdom six and Buddha six correspond in semblance to the Dharma gate and true mark [bodies]. Because the five eyes and so forth arise in semblance without fixed sequence, they can correspond to the perfect three bodies. If a practitioner can contemplate the Buddha's six faculties and three virtues by means of the threefold contemplation, they will soon correspond. Fifth, partial realization as identity: contemplating the Buddha via the mind and relying on objects to reveal the nature, although semblance is attained, it still belongs to conditioned cultivation. Now, one personally realizes it; this belongs to true cultivation, breaking ignorance part by part. In the Awakening of Faith, this is called 'awakening in accordance with one's share.' Quiescence and illumination are mutually interfused, and the true Buddha of original awakening is revealed part by part. Spoken from the perspective of what is revealed, it is called 'partial truth'; spoken from the perspective of the ability to reveal, it is called 'partial realization.' All forty-one stages receive this name. This is divided into two parts: first, clarifying the first abode. Throughout the teachings of the Buddha's lifetime, those that clearly display the perfect stages are only the Awakening of Faith and the Avataṃsaka Sūtra. The sūtra states that the three bodies are attained suddenly at the first abode; the treatise explains that the eight marks can be manifested at the first abode. If this stage did not entail breaking the delusion of ignorance, how could there be such upward convergence and downward response? Therefore we know that the ten dedications merely suppress ignorance, and the first abode could only sever the delusion of views [according to the Separate Teaching].