觀無量壽佛經疏妙宗鈔 2.4.1

2.4.1

Third, explaining the character "contemplation" (guan), which is what is taught. Are not the twelve divisions of scriptures and eighty-thousand Dharma stores above also what is taught? However, that was a general mention to reveal the capacity to teach. The subsequent "Amitāyus" and the present character "contemplation" are precisely the specific teachings of this sūtra. The explanation of "contemplation" is twofold: first, citing the term to explain it and proposing both [types of contemplation]. Citing the character "contemplation" and explaining it with contemplation means employing the method of contemplation to contemplate the superior object. If it were not for the method of contemplation, with what could one contemplate it? Condensing what the sūtra explains, this title was established. The sūtra expounds the sixteen [contemplations] as the contemplating subject, whereas here the explanation of the title discusses only the threefold contemplation. The sūtra text is specific; the title is the general name. The general encompasses the specific; the specific belongs to the general. If the established title did not subsume the entire text, it could not conform to the model of textual composition. Therefore, one should know that establishing the threefold contemplation here to explain "contemplation" is indeed the essence of the sixteen contemplations in the sūtra text. If one were to demonstrate the aspects of the threefold contemplation for each of the sixteen, the text would be prolix and vast; hence, in explaining the title, it is demonstrated comprehensively, enabling the practitioner to enter the sixteen portals by means of this method of contemplation, so that every single object is threefold and every single thought is exceedingly wondrous. The Four Reliances convert beings with concise words and comprehensive meaning, presenting both the sequential and the single-mind threefold contemplations, which reveals the non-sequential by means of the sequential. Without harmonizing the separate contemplation, there is no way to illuminate the perfect; just as throughout the Zhiguan (Great Calming and Contemplation), the conceivable is used to illuminate the inconceivable. Second, from "from the provisional" onward, explaining both according to the teachings, which has two parts: first, the sequential threefold contemplation, which again has two parts: first, listing the names and referring to the sūtra. The various names listed will be seen in the explanation itself. Second, from "now explaining" onward, explaining their characteristics and concluding with their fruits. Based on the previous list of names, the characteristics of the threefold contemplation are explained. The first, the contemplation of emptiness, has two names. The phrase "the provisional is..." and so forth: grasping objects through views and desires, one takes what is non-existent to be existent; when the false provisionality of ordinary worldliness is known to be empty, it is called a truth. The principle of the twofold emptiness is an ascertained and real phenomenon; knowing what is real is called a truth. Without investigating mundane falsity, one cannot know the genuine truth; one must illuminate the provisional before gaining entry into emptiness. For this reason, it is called entering emptiness from the provisional. Furthermore, regarding the phrase "the provisional is..." and so forth: when deluded about the mundane world, one considers the false to be real, and then neither is a truth. If one awakens to the falsity of the provisional, one will certainly know the genuine truth, and then both are truths. Therefore, it also receives the name contemplation of the two truths. In the phrase "this contemplation..." and so forth: cultivating contemplation is called the cause, and realizing wisdom is called the fruit. In the Mahāprajñāpāramitā-śāstra, to facilitate understanding, the three wisdoms are allocated respectively to three kinds of persons. Thus, matching the śrāvaka with the wisdom of all [phenomena] (sarvajñatā) means that the fruit of the contemplation of emptiness corresponds to the ten abodes of the Separate Teaching. The second, the contemplation of the provisional, also has two names. First, it reprimands dwelling in emptiness and falling into the stage of the two vehicles. If one cultivates the contemplation of the provisional, one can accomplish the Buddha-Dharma and benefit sentient beings. When contemplating emptiness, one wishes to make it an expedient for entering the middle; therefore, regarding the wisdom of emptiness, one realizes it but does not abide in it. The delusions and attachments of the triple realm must be swept away and made empty, while the causes and conditions of all dharmas must be investigated from root to branch. The varieties of views and desires are like dust and sand; with great compassion one contemplates them everywhere and studies them everywhere, which is called knowing the disease. In all dharmas and all portals, one demolishes nature and demolishes marks; in every single antidote, there is none in which one is not thoroughly trained, which is called recognizing the medicine. In accordance with the shallowness or depth of delusions, one knows whether capacities are raw or ripe; astonishing and moving them with spiritual penetrations, and propagating [the Dharma] with wisdom and eloquence, one applies the four siddhāntas appropriately, causing each to gain benefit; only when the medicine is administered in this way will they be willing to take it and practice. It is entirely because of realizing emptiness that one is able to enter this provisionality; hence, this contemplation is named entering the provisional from emptiness. As for the phrase "...is called", and so forth: previously, in eliminating views and attachments, one demolished the provisional by using emptiness; now, in expelling delusions like dust and sand, one demolishes emptiness by using the provisional. Regarding emptiness and the provisional, in each case there is one demolition and one application; when viewed in sequence from first to last, they now attain balance and equality; hence, it is also named the contemplation of equality. In the phrase "this contemplation..." and so forth: if one follows the Mahāprajñāpāramitā-śāstra in matching the bodhisattva with the wisdom of the paths (mārgajñatā), this is the fruit of the contemplation of the provisional, with its rank in the ten practices. From "the two emptinesses" onward is the third, the contemplation of the middle. First, proposing both aspects. Regarding "first, contemplating the emptiness of birth-and-death": a beginner in the Separate Teaching has faith, now understanding that consciousness is originally the eternally abiding middle-path Buddha-nature; yet according to the doctrinal path, it is called the exclusive middle, which is solely good and solely pure, not endowed with defiled evil. Although it has no defiled evil, its nature is spiritual awareness. When arbitrary perception suddenly arises, objective realms appear; discriminating the objective marks, it clings to self and others; with unabated awareness, deviant thoughts and deviant views [arise]. The currently manifest defiled evil, not being inherently possessed by nature, all exists through transformation and production in accordance with conditions. Because it is transformed and produced, it is not original to nature; for this reason, views and desires are not identical with the middle path. Because they must certainly be demolished, identity is not established, and therefore one cannot say that it is solely attachment, solely views, solely form, or solely fragrance. Even if one wishes to cultivate the middle, subject and object are not ended; hence, cultivating emptiness is primary, while the contemplation of the middle is secondary. Why is this? Since the mind is attached to existence, it must separately focus on emptiness to demolish these attachments and views. The emptiness contemplated is the method of the two vehicles; since it is not inherently possessed by nature, it is a separate cultivation. Emptiness is not ultimate; for this reason, the contemplation of emptiness empties only birth-and-death. Regarding "next, contemplating the emptiness of nirvāṇa": although the existence of birth-and-death has already been eliminated, the mind again clings to emptiness, so it must separately focus on the provisional to demolish this attachment to emptiness. The provisional is establishment, the bodhisattva's method; because it is not inherently possessed by nature, it is also a separate cultivation, capable of sweeping away attachment to emptiness, and is called the emptiness of nirvāṇa. Regarding the phrase "this..." and so forth: previously, by emptying birth-and-death, the delusions of views and desires were forgotten; next, by emptying nirvāṇa, the delusions of dust and sand were exhausted. When both delusions are exhausted, the mind has no one-sided attachment; therefore, it can serve as the expedient of twofold negation. Regarding the phrase "first contemplating..." and so forth: furthermore, because of the sequence, one uses the two contemplations to contemplate their two truths; therefore, it can serve as the expedient of twofold illumination. Once the expedients are established, the perfect contemplation can be cultivated: in the ten dedications, precisely by means of the revealed middle-path Buddha-nature, one forms the contemplation of the middle path as the contemplating subject. Truth and contemplation are not two, delusion and wisdom are as one, the threefold contemplation is perfectly interfused, and it is uncreated practice; therefore, one naturally enters sarvajñatā. The fruit of this contemplation is named the wisdom of all modes (sarvākārajñatā), and its rank is at the first stage (bhūmi). Second, the threefold contemplation in a single mind. This is contemplating in accord with nature and illuminating in absolute transcendence. For all dharmas, their nature is dharmakāya, prajñā, and liberation—like the three dots of the letter 'i', the three do not stand alone, but each is completely endowed; mentioning one immediately implies the three. Thus, the three virtues are taken as the three truths: prajñā is the real, liberation is the provisional, and dharmakāya is the middle. Since the virtues are neither vertical nor horizontal, the truths are beyond thought and beyond deliberation; this is what the Buddha takes as truth. Now, taking this truth as the object of contemplation: since the truth is threefold while being one, how could the contemplation illuminate in front and behind? Therefore, relying on the wondrous truth to establish the contemplation portal, one cultivates the threefold contemplation directly within a single mind. This contemplation's method of contemplating transcends both subject and object; how much more so for the Buddha Amitāyus, who originally cultivated this contemplation to accomplish the three bodies! The dharmakāya and saṃbhogakāya are quiescent, and the true and manifest bodies are interfused and identical. If not for this wondrous contemplation, how could the wondrous bodies be revealed? If the converting lord is like this, so too are his disciples. Since the primary reward is wondrous, how could the environmental reward be coarse? Therefore, all sixteen objects require this wondrous contemplation.