觀無量壽佛經疏妙宗鈔 2.2.3

2.2.3

These sūtras and treatises belong to the gradual teaching and must not be lumped together with bodhisattvas of the sudden cultivation and sudden realization found in the Avataṃsaka and Awakening of Faith. Therefore, in formulating the teaching that explains the Middle Way, we discuss whether it is sequential or non-sequential, distinguishing between the Separate and Perfect [teachings]. Now, relying on that sūtra, we explain partial realization of buddhahood. This text has two parts: first, explaining the identity with buddhahood in terms of the aspiration for awakening, which has two subdivisions: first, explaining the unfolding in terms of the three factors. Regarding the name of the first stage of abiding (prathama-cittotpādikābhūmi), it demonstrates the mark of identity with buddhahood; the stage is named 'arousal of aspiration' (cittotpāda), which means arousing the mind of original awakening. Constantly quiescent and constantly shining, quiescence and illumination are mutually integrated: this is original perfect awakening. Being three while being one, unfolding through non-unfolding, it thus forms the threefold unfolding. To say 'all' throughout means that the dharmadhātu has no exterior and encompasses all phenomena without remainder; the form, mind, environment, and self of buddhas and sentient beings share the same single nature of awakening, whose entire body constitutes the conditioning [cause], whose entire body constitutes the revealing [cause], and whose entire body constitutes the direct [cause]. Because the conditioning cause unfolds, the revealing and direct causes also unfold; because the revealing cause unfolds, the conditioning and direct causes also unfold; because the direct cause unfolds, the conditioning and revealing causes also unfold. Since the three factors are completely interfused, when they unfold, they all unfold together. The unfolding of the conditioning [cause] is called merit, because it can assist and accomplish; the unfolding of the revealing [cause] is called wisdom, because it can contemplate and illuminate; the unfolding of the direct [cause] is called the objective realm, because it is the true nature and is what is revealed. Question: Since the three virtues are originally one single nature of original awakening that is revealed through realization, why do you now say that one is the objective realm that is revealed, while two are called the merit and wisdom that are able to reveal it? If they are what is able to reveal, then the two are cultivated [virtues]; how can they be called the realized three virtues of original awakening? Answer: Only when the principle is like this is it truly inconceivable. Why is this so? Although all three are inherently possessed by the nature, the conditioning and revealing [causes] pertain to cultivation. Although the two pertain to cultivation, they have not just now come into existence. If the two were not cultivation, the three factors would be horizontal; if the two were not of the nature, the three factors would be vertical. Therefore, the Shiqian (Notes on the Profound Meaning), in clarifying that the three dots [of the letter i] are neither vertical nor horizontal, says: 'Although one dot is above, it is not like the verticality of a drop of water. The same is true of the three virtues: although the dharmakāya is fundamentally existent, it is not covered by delusion as in the Separate Teaching. Although two dots are below, it is not like the horizontality of a blazing fire. The same is true of the three virtues: although the two virtues are accomplished through cultivation, it is not like the person of the Separate Teaching for whom the noumenal body inherently possesses them without mutually subsuming them.' (End of quotation.) If I may venture to express its meaning: that the dharmakāya is covered by delusion in the Separate Teaching is precisely because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; consequently, defilement and evil are not considered the two virtues. Therefore, the particular delusions and common delusions, the karmic consciousness and phenomenal consciousness, the defilements, bonds, and karma, the three vehicles and six destinies, and the transformational and fragmented [birth-and-death]—all such two phenomena within confusion are not viewed as the two buddha-natures. Since they are not viewed as buddha-nature, they turn into delusions that definitely exist and are able to obscure; therefore, there is only the dharmakāya of original awakening. Following defiled conditions, it produces all the aforementioned phenomena within confusion; hence it is called 'covered by delusion.' One should know that the meaning of 'covered' here is not like mud covering an inanimate rock; rather, it covers the principle of the buddha-nature of the sole Middle. It is like an intrinsically good person who inherently has no ability to do any evil deeds, but being coerced by an evil person is forced to commit various evils; thus it is said that the good person is covered by evil. They must then employ the nature of awakening that has conformed to defilement to separately contemplate the true truth and the conventional middle, sequentially and separately cultivating the two causes—the conditioning and revealing of emptiness and conventionality, or the conditioning and revealing of the middle and extremes—either conditioning first and revealing second, or revealing first and conditioning second, sequentially overturning and destroying all confused phenomena to reveal the nature of original awakening of the dharmakāya. Hence, covering the principle results in the vertical meaning. The person of the Perfect [Teaching] is not like this. Because they know that original awakening inherently possesses the nature of defilement and evil, and that the cultivation of defilement and evil is itself identical to the two buddha-natures, all confused phenomena such as the common and particular delusions, karma, and consciousness right where they are are identical to the conditioning and revealing buddha-natures. How could one buddha-nature further cover another buddha-nature? It is like a noble person who is not a mere utensil, capable of both good and evil: even when participating with evil people in committing various evil deeds, he thereby displays his own capability—what covering could there be? Therefore, identifying with the two confusions to serve as conditioning and revealing, one reveals and unfolds the direct [cause]. Because the two virtues of conditioning and revealing are attained through the substance of confusion, in meaning they serve as what is unfolded; being originally cultivated virtues, they furthermore serve as what is able to reveal. Although cultivation and nature are distinguished, because both are inherently possessed, the meaning does not constitute verticality. As for the statement that 'the person of the Separate Teaching has the noumenal body inherently possessing them without mutually subsuming them,' this is also because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; unable to arise into defiled and evil cultivation entirely from the nature, this results in the noumenal body horizontally possessing the three factors. When it says 'not mutually subsuming,' it is because their three factors definitely both abide in the nature and are all what is unfolded, just as three men each calling themselves emperors cannot subsume one another. Therefore, by failing to know that among the three factors within the nature two pertain to cultivation, the two end up becoming horizontal. The person of the Perfect [Teaching] is not so: knowing from the outset that original awakening inherently possesses the nature of defilement and evil, they ensure that all defilements and evils within confusion, right where they are, are identical to the conditioning and revealing buddha-natures. Using these two cultivations to reveal the one nature, it is like one sovereign and two ministers: the sovereign subsumes the ministers, and the ministers take refuge in the sovereign. The mutual subsumption of the three virtues is also just like this. Now, because the three factors unfolded at the stage of the first abiding are all inherently possessed by the nature, when they unfold they unfold simultaneously; hence it says 'neither before nor after.' Because among these three factors two are able to reveal and one is what is revealed, cultivation and nature are distinct; hence it says 'nor at the same time.' Being not at the same time, they are not horizontal; being neither before nor after, they are not vertical. Unfolding inconceivably as neither vertical nor horizontal, this is why it is named 'the stage of the initial arousal of the aspiration.' Second, from 'the three wisdoms' downward, it explains buddhahood in terms of the three bodies. Previously, the aspect of complete unfolding was clarified by contrasting the two cultivations of primary and auxiliary with the nature; now, partial realization of buddhahood is discussed in terms of the two cultivations of reward and response contrasted with the single nature of the Dharma, wherein reward-wisdom realizes the Dharma and gives rise to response. From wisdom realizing the Dharma, and from the Dharma giving rise to response, they are not at the same time; yet the three bodies are attained suddenly, so they are not before and after. Neither vertical nor horizontal is seen again here. Originating from initial perfect cultivation of the threefold contemplation in a single mind, now the three wisdoms are attained completely in a single mind, and precisely with this wisdom one realizes the dharmakāya. The nature of wisdom is identical to form; the three and the one are interfused in essence: this is called the wondrous form body. This body is serene and quiescent like a mirror without sentience; when forms face it, images arise, without the slightest disparity even as small as a hair or mountain: this is called 'responding to all.' The substance of the three bodies and three virtues is free from verticality and horizontality; being first brought to light now, it is called 'opening the secret treasury.' Entering the prajñā of the principle is called 'abiding in this abiding of non-abiding, abiding within the secret treasury.' Second, from 'with universal' downward, it explains the Buddha's function in terms of benefiting beings, which has two subdivisions: first, an overall demonstration of the three wheels. The physical form is the wheel of the body; the single voice is the wheel of the mouth; equal gratification is the wheel of the mind. The body is named the wheel of supernatural powers, the mouth is named the wheel of the correct teaching, and the mind is named the wheel of discerning minds, which is the wondrously observing wisdom (pratyavekṣā-jñāna). 'Wheel' has the meaning of turning, and also the ability to crush: turning the Dharma realized in one's own mind into the minds of others, it is able to crush all their karma and delusion. The responses of these three actions possess the marks of the ten realms, all of which are the Buddha's functions partially attained at the first abiding. Second, from 'should through' downward, it individually demonstrates the ten realms. The above clarified that the various three actions that can be used do not go beyond the ten realms; now they are distinguished. First it clarifies the three [actions] of the Buddha to infer the nine realms.