觀無量壽佛經疏妙宗鈔 3.2.2

3.2.2

Self-received, it is called 'title'; transforming others, it is 'teaching'. Though self and other differ, both are that which expresses; hence we know the four chapters together return to the single substance. Third, from 'As all [stars]' onward, two analogies are adduced to reveal its supreme status. Substance is to the four chapters as the Northern Star to which the multitude of stars circle in reverence; it is also like the Eastern Sea, to which myriad waters flow in homage. Because the four chapters do not leave the substance for an instant, none of all phenomena can be established without noumenon. Since this is so for the substance of the sūtra, how could it not be distinguished? Fourth, from 'Therefore by' onward, a single seal concludes and indicates it. Third, from 'Secular scholars' onward, the virtues of the substance are fully elucidated. In contrast to explaining the title, the substance lies in only one virtue: namely, the dharmakāya. For in explaining the title, the three dharmas are shown collectively; though those of sharp faculties understand, the dull have not yet realized it. Why is this? Because the text showing them collectively carries the crux and the application; the substance is mingled among them, emotional conceptions cannot be forgotten, and the fundamental nature is difficult to reveal. Therefore, following the collective presentation, the spiritual source is shown separately, eternally distinct from the four Māras, with all dharmas being real. In the perfect [Sanskrit letter] I, it corresponds to the upper dot: thought-transcending, discussion-transcending, neither application nor crux. Yet its nature is harmonious, unity is not fixed as merely one; like the dot of I, a dot does not exist in isolation. Hence, dharmakāya alone is not dharmakāya—dharmakāya must possess prajñā and liberation; thus, in separately revealing the substance, three meanings are discussed. Though three virtues are manifested, the intent lies in the dharmakāya; because emptiness and provisionality are both the middle, elucidating the three is therefore called the 'virtue of the substance'. Within this there are three parts: first, clarifying the dharmakāya in terms of the meaning of propriety (lǐ/tǐ). Since secular writings explain propriety by means of substance (tǐ), we now explain substance by means of propriety. Propriety distinguishes high and low, its intention being to exalt ruler and father. The previous clarification of Māra affairs already eliminated the biased and deviant; now, the minister and son eliminate only the crux and application, so the substance of the ruler and father is precisely the dharmakāya. It is that which all Buddhas take as their teacher and the confluence of myriad dharmas; its substance is not cultivated realization, its noumenon transcends speech and thought. Desiring to cause one to fix one's mind upon it, it is forcibly praised as the utmost nobility. This is original awakening, neither quiescent nor illuminating; it is also dharma-nature, neither deep nor wide. The truth of the supreme meaning is termed the inherent virtue of the dharmakāya. Tracing the expressing name, one desires to recognize this substance; the substance being revealed, practice is aroused, causing the practitioner of contemplation to substantiate those environments and selves with this virtue of the substance, each and every one becoming noble to the utmost, thereby accomplishing the wondrous doctrine. Second, from 'Furthermore' onward, prajñā is clarified in terms of the meaning of 'bottom' (dǐ). Because the virtue of emptiness is precisely the middle, the virtue of prajñā is the bottom of all dharmas, also called the fundamental source, the deep treasury, and the limit of reality. If one attains the middle substance, one can fathom it to the bottom. The treatise says 'prajñāpāramitā', which is precisely real-mark prajñā. By means of contemplative-illumination prajñā, the Buddha realizes this wisdom-substance within all phenomena; hence it says 'fathoms the bottom'. Yet the dharma-nature is profoundly deep and has no bottom limit; the statement that it fathoms the bottom is because the Buddha realizes it in accordance with its nature by means of bottomless wisdom, which is figuratively called fathoming the bottom. People of the seven expedients possess wisdom with a bottom, and therefore cannot reach the source and bottom of all dharmas. If a person of the Perfect Teaching, from the stage of identity in name, with a mind of faith and understanding, they fathom the bottom of prajñāpāramitā; in the five grades of meditative practice, they fathom the bottom; in the ten faiths of resemblance, they fathom the bottom; in the forty-one ranks of partial realization, they fathom the bottom; only Buddha with Buddha ultimately fathoms the bottom. Distinguishing the substance of the sūtra by this meaning of 'bottom' manifests the profound emptiness of the supreme meaning of dharma-nature, which is termed the virtue of prajñā. Tracing the name to recognize the substance, the substance being revealed, practice is aroused, causing the practitioner of contemplation to use this virtue of the substance to fathom those environments and selves to the very bottom, each and every one, thereby accomplishing the wondrous doctrine. Third, from 'Furthermore' onward, the virtue of liberation is clarified in terms of the meaning of 'penetration' (dá). Because provisionality is precisely the middle, the virtue of liberation is the sovereign substance of all dharmas, and furthermore possesses all real names and meanings. If one recognizes this substance, one then penetrates sovereignly through all dharmas, and furthermore, regarding all distinct names in the mundane and supramundane worlds, understands the many within the one and understands the one within the many. The treatise says 'prajñā', which is also real-mark prajñā. Prajñā and liberation have different names but the same meaning, hence they are cited interchangeably. Earlier, in clarifying the meaning of bottom, contemplative-illumination prajñā was used to fathom the bottom of the real mark; now, in clarifying the meaning of penetration, written-word prajñā is used to speak of the various names of real-mark prajñā. Because people of the seven expedients are deluded about this substance, they are blocked and hindered regarding diverse names. Practitioners of the Perfect Teaching achieve penetration into the substance in name, penetration into the substance in practice, penetration into the substance in resemblance, and penetration into the substance in partial reality. The treatise now cites the Buddha's ultimate penetration into the substance; using the meaning of penetration to distinguish the substance manifests the boundless meaning of the Tathāgatagarbha of dharma-nature, which is termed the virtue of liberation of true nature. This causes the practitioner of contemplation, by means of this virtue of the substance, to penetrate those environments and selves without any obstruction, each and every one, thereby accomplishing the wondrous doctrine. Third, elucidating the crux (zōng). 'Crux' means the essential purport. The crux of this sūtra lies in practicing the wondrous mind-contemplation to resonate with the Pure Land. Mind-contemplation is precisely the threefold contemplation in a single mind, whose features have already been detailed in explaining the title. The features of resonating with the land are thoroughly discussed in this text. The wondrous doctrine of the present sūtra lies in this cause and effect. This is provisionally divided into two: first, an outline list. Second, from 'Some say' onward, explaining in sequence, which has two parts: first, distinguishing and indicating crux and substance. Because people are often confused about the characteristics of identity and difference between crux and substance, they must be distinguished and indicated. The text has two parts: first, distinguishing, which has two parts: first, dismissing that crux and substance are identical, which has two parts: first, citing the claim and briefly refuting it. Crux is cause and effect, which pertains to phenomena; substance is the one nature, which pertains to noumenon. Though they do not abandon each other, the two meanings must be distinguished. Insisting that they are identical truly contradicts the meaning; hence it says 'not accepted'. Second, from 'Why is this' onward, extensive refutation based on meaning, which has three parts: first, refuting according to meaning. Crux is the trend and destination: tending toward fruit, tending toward noumenon. Tending toward fruit necessarily requires a cause; if tending toward noumenon, one must cultivate contemplation. Contemplation has brightness and obscurity, noumenon has realization or lack thereof; both constitute cause and effect, hence it says 'since the crux is twofold'. Substance is fundamentally noumenon; though contemplation tends toward noumenon, noumenon is neither bright nor obscure. Cause and effect rely on noumenon, but noumenon is not cause and effect. Like waves relying on water: waves have a thousand differences, but water is always one. Hence it says 'the substance is non-dual'. If one does not speak of all dharmas sharing the same noumenal nature, it cannot be called the substance of a Mahāyāna sūtra; hence it says 'the twofold is not the substance'. If one does not discuss the two dharmas of cultivation and realization, cause and effect, it is not the crux and destination realized by the Buddha's sūtra. Second, from 'Like a beam' onward, establishing an analogy to refute it. Although the open space of a house and its beams and pillars are not separate, if one claims they are identical, there would be no distinction between empty and solid. Third, from 'Crux and substance' onward, citing the error to conclude. Second, dismissing that crux and substance are different, which has two parts: first, citing the claim to refute it. Although we refute their identity, one must not grasp at their being different. If they are fixed as different, then the two things are isolated and alienated. If the crux differs from the substance, then cultivation is not aroused entirely from nature, and the practice of contemplation would be conditioned, belonging to the eight inversions.