觀無量壽佛經疏妙宗鈔 4.3

English (machine translation) 4.3

Language: English

4.3.1

Second, the main discourse, in two parts: first, a general outline and prefatory explanation, which has two parts: first, outlining three sections. Second, from "the Tathāgata" downward explains the initial text. Second, from "first emitting light" downward re-outlines and broadly explains, in two parts: first, general and specific outlining of the sections. "Replying to the previous [question about] the place of birth" means that earlier Vaidehī requested, "I only pray that you broadly explain for me a place free from sorrow and affliction." The Buddha now emits light illuminating his pure lands to let her see them, in order to reply to that earlier request. "Replying to the previous [question about] pure karma" means that earlier she requested, "I only pray that you teach me to contemplate a place of pure karma." Now he reveals the three kinds of pure karma and the sixteen wondrous contemplations, which is teaching her to contemplate the place of pure karma. "Replying to what is near" and so forth means that because Vaidehī saw the lands through the light in the reply about the place of birth, she then asked again: "Teach me to reflect, teach me correct contemplation." This is within the main discourse, hence called replying to what is near. If it were replying to what was requested in the preface, that would be replying to what is distant. Second, explaining following the outline, in two parts: first, replying to the two questions, which has two parts: first, replying to the earlier [question about] the place of birth, which has two parts: first, answering about her place of birth, in three parts: first, from "at that time" downward is emitting light and showing universally; second, from "there were [lands]" downward is showing the differences among the lands; third, from "at that time, Vaidehī" downward is pinpointing the place of birth. Second, from "reflection" downward is requesting the cause further after seeing the lands. This requests both the primary and auxiliary causes for the Pure Land. First, "teach me to reflect." If one does not reflect, aspiration and joy are not formed. Reflection endowed with aspiration then forms the karmic cause. "I only pray that the World-Honoured One teach me to cultivate the Pure Land" is the reflection of aspiration, causing it to become a karmic cause. This requests the auxiliary path karma of phenomenal goodness. Next, "teach me correct contemplation so as to abandon perverse and inverted thoughts." Taking in the cognitive object is called correct contemplation. This requests the World-Honoured One to teach me the cultivation of the contemplative method of the Pure Land, which is correct contemplation. Second, from "smiled" downward is replying to the earlier [question about] pure karma, in two parts: first, general and specific outlining of the sections. "The first karma is shared with ordinary beings" and so forth means that here the three kinds of blessings are the auxiliary path of the Perfect [Teaching]; joined with correct contemplation, they are all the practices of the Tathāgata, hence called "the correct cause for the pure karma of all Buddhas of the three periods of time." However, because the three kinds have the universal and the restricted: the first, filial care and so forth, is shared by the Great and Small [Vehicles] as well as ordinary mortals, hence it is said "the first karma is shared with ordinary beings." Next, taking refuge and the precepts are only shared by the Great and Small [Vehicles], ordinary beings having no share in them, hence it is said "next is shared with the two vehicles." As for the bodhicitta and so forth, it pertains exclusively to the Great Vehicle and is not shared with ordinary beings or the Small Vehicle, hence called "the unshared Dharma." Second, from "why" downward is explaining following the outline, in two parts: first, the three kinds of pure karma answering reflection, in three parts: first, properly clarifying pure karma, in three parts: first, the light illuminates Bimbisāra who attains the path, in two parts: first, explaining the smile, in two parts: first, the question. Second, the answer, in two parts: first, from "the explanation has" downward answers emitting light. "Attaining the fruit through contemplative practice" means that anutpattika-dharma-kṣānti is the fruit of practice of the threefold contemplation of the Perfect [Teaching]. Second, from "smiling" downward answers the smile. The retribution of evil karma harms life and binds the body, yet it serves as the condition for attaining the fruit and the Pure Land. The Tathāgata's mind thoroughly understands the myriad intertwined variations of good and evil causes and effects; wishing to express his inner mind, he therefore smiles. Second, from "anāgāmin" downward explains the anāgāmin. Second, from "distant from here" downward adduces the fruit to encourage cultivating the cause, in two parts: first, the question. Both the larger and smaller versions state: "Sukhāvatī is a hundred thousand koṭis of lands distant from here." A land is a great trichiliocosm, hence it is asked: "[As numerous as] sands of the Ganges, how can it be called not far?" Second, from "the explanation states" downward provides the answer with two meanings. First, by the Buddha's power, those who cultivate contemplation see it as soon as they wish to see it; hence this text says, "You should tie your thoughts and attentively contemplate that realm," through which we know the Buddha's power empowers those who wish to see, making contemplation succeed in seeing. A later text says, "All sentient beings contemplate the Western Realm of Sukhāvatī; through the Buddha's power, they will attain sight of that pure land." Therefore the Pratyutpanna[-samādhi Sūtra] discusses three powers in seeing the Buddha: first, the power of the Buddha's majesty; second, the power of samādhi; third, the power of the practitioner's fundamental merit. The second meaning is the manifestation of the land within the light, which is seeing directly with the eyes. Both kinds of seeing are due to sympathetic resonance, so that although distant, it is near. However, if the mind-nature did not inherently contain the dust-mote lands, the Buddha would have no principle of responding and manifesting, and sentient beings would have no efficacy of resonance and seeing; hence this sūtra proclaims that this mind is the Buddha. If contemplation is deluded about this meaning, it is not the wondrous doctrine. Third, from "the first" downward properly indicates the cause for rebirth, in two parts: first, properly indicating, in three parts: first, the karma shared with ordinary beings. This sūtra directly addresses the capacities of sudden cultivation; though cultivating the Buddha's practices, how could one not filially serve parents and teachers, and how could one not cease evil and practice good regarding the wheel-turning king's ten precepts? As long as the mind capable of cultivation accords in each case with nature, what obstacle is there that the goodness of loving-kindness and filial piety cultivated is shared with ordinary beings? Second, from "the second" downward is the karma shared with the two vehicles. How could a practitioner of the perfect and sudden go against the forms of leaving home in the Small Vehicle? In matters such as the three refuges, the various precepts, and deportment, as long as the mind receiving and holding them accords with the one essence and relies on ultimate reality, then the practices undertaken are shared with the two vehicles. Third, from "the third" downward is the Great Vehicle's unshared karma. Relying on the unconditioned realm to give rise to unconditional vows is called generating bodhicitta. True reality is non-dual yet dual, establishing the difference between cause and effect; it is dual yet non-dual, beginning and end being one in principle. Only by having faith in this cause and effect is it called deep. Reciting the Great Vehicle, cultivating the understanding of the three wisdoms, and setting in motion the practice of the perfect vehicle, using this understanding and practice to instruct practitioners, is called encouraging progress. Among these three kinds of karma, one who attains the earlier ones does not necessarily attain the later ones, but one who attains the later ones definitely attains the earlier ones; therefore, the present practitioner can cultivate the first two, but the first two cannot cultivate the Great Vehicle, hence it is said "the remaining two do not reach it, hence it is called the Great Vehicle." Second, from "the Buddha told" downward concludes in praise. Since it is the Buddha's karma, it proves to be perfect cultivation; hence in the Mahāparinirvāṇa-sūtra there is further one practice called the Tathāgata's practice. Although called one practice, it contains the five practices. Here it is also like this: although it is the Buddha's karma, it contains the three kinds. Second, from "listen attentively" downward praises her question. "Listen attentively" and so forth: all sūtras have these words when admonishing to listen, without exception causing people to generate the three wisdoms. Yet one must clarify whether the wisdom is biased or perfect according to the teaching: the capacity to hear and the object heard, the capacity to reflect and the object reflected upon, the capacity to practice/mindfulness and the object practiced/minded. If one forms an understanding of arising and ceasing, these are the three wisdoms of the Tripiṭaka Teaching. If one has an understanding of non-arising, they are the three wisdoms of the Shared Teaching. The immeasurable and the unconditioned can be known as the Separate and Perfect [Teachings]. Now he causes Vaidehī and others to give rise to the perfect three wisdoms; were it not so, how could she realize the forbearance of dharmas right upon this seat?

4.3.2

Third, from "will instantly obtain" onward, [the Buddha] briefly entrusts [the teaching] to Ānanda. The sūtra's phrase "like holding a bright mirror" and so forth means that the method of contemplation is like a mirror, cultivating it is like holding it, and when the contemplation is completed and the land appears, it is like seeing the reflection of one's own face. From this we know that only when one externally possesses the three kinds of pure karma and internally prepares the sixteen wondrous contemplations can one see it. Although this briefly entrusts the pure karma, its intention is to explain the wondrous contemplation. Regarding "the first abode and the first ground," both the abode of the Perfect [Teaching] and the ground of the Separate [Teaching] break through fundamental ignorance, which is the stage of anutpattika-dharma-kṣānti. The Miaoxuan, regarding the stage of the single reality, states: "If one enters the first abode, one directly breaks through fundamental ignorance; this clarifies the stage of anutpattika-dharma-kṣānti according to the Perfect Teaching." The intention here lies in the Perfect [Teaching]. Citing the five kinds of forbearance stages from the Benevolent Kings [Sūtra] serves to demonstrate that anutpattika-dharma-kṣānti resides above the [first] three forbearances. If based on the Separate Teaching: the ten faiths are the forbearance of subduing; the ten abodes are the forbearance of faith; from the ten practices onward is the forbearance of compliance; the ten grounds are the forbearance of non-arising (anutpattika-dharma-kṣānti); and wondrous awakening is the forbearance of quiescent extinction. If according to the stages of the Perfect [Teaching]: the five grades are the forbearance of subduing; the purity of the six faculties consists of the two forbearances of faith and compliance; from the first abode to equal awakening is named the forbearance of non-arising; and wondrous awakening is named the forbearance of quiescent extinction. However, since the first ground of the Separate [Teaching] is none other than the first abode of the Perfect [Teaching], the Benevolent Kings [Sūtra] is cited to verify the present stage. Practitioners should know that as the Tathāgata was about to expound the sixteen methods of contemplation, he made known in advance that what was expounded is the perfect, wondrous contemplation; therefore, he said that when all sentient beings contemplate Sukhāvatī and the contemplation is perfected, they will instantly obtain anutpattika-dharma-kṣānti. For this reason, when Vaidehī heard the sixteen [contemplations] expounded, her contemplation was perfected following his words, and when the exposition concluded, she immediately realized this wondrous stage. The sūtra shows that this contemplation is a direct, shortcut gate for attaining the first abode; therefore, it cannot be said to be merely imagining phenomena. Second, from "First, clarifying" onward, [the commentary] clarifies the sixteen wondrous contemplations in reply to [the request for] correct contemplation, which has two parts: first, dividing the sections. Second, from "You are..." onward, explaining the text, which has two parts: first, clarifying the cause of Vaidehī's seeing the land. The sūtra says: "Have not yet attained the heavenly eye," and so forth. Question: Aniruddha's heavenly eye is foremost, yet he only sees a trichiliocosm; how could someone who has attained the heavenly eye cross a hundred thousand kotis of lands to see Anyang? Answer: These words refer to one who has not yet attained the heavenly eye of a true partial bodhisattva, not to the two vehicles. Therefore, Chapter Twenty-Two of the Large Sūtra states: "The pure heavenly eye attained by a bodhisattva is different from that attained by voice-hearers and pratyekabuddhas." Because of this difference, they see all the present Buddhas of the ten directions simultaneously and everywhere. The Dazhidulun also shares this explanation. Regarding "Vaidehī is actually a great bodhisattva," this shows that Vaidehī originally abides in the dharmakāya, but in order to initiate the contemplation method of the Pure Land, she manifested as an ordinary person. Regarding "In this assembly, she will instantly obtain the forbearance of non-arising," "instantly" means "about to." In this assembly, upon hearing the contemplation, she is about to realize the dharma-forbearance; it does not mean that the previous passage speaking of anutpattika-dharma-kṣānti was Vaidehī's realization. The previous passage was speaking generally of future sentient beings who, by cultivating the sixteen contemplations, can attain non-arising. When people see the words "manifested as an ordinary person," they mistakenly think that the previous passage was Vaidehī's realization. One must know that "will instantly obtain" does not mean "has already obtained." Since it is said that she is actually a great bodhisattva, she had already long realized non-arising; the Tathāgata, relying on her trace manifestation, stated that she had the feeble and inferior mental imagery of an ordinary person. When an ordinary person of inferior imagery cultivates this and attains forbearance, it demonstrates that this wondrous contemplation can transform an inferior ordinary person, suddenly turning them into a perfect sage. Regarding "extraordinary expedient," the sixteen contemplation methods are extraordinary expedients. Therefore, the Treatise on the Awakening of Faith states: "The sūtras say that there is a superior expedient: fixing one's mindfulness on Sukhāvatī, causing one to be born in that land." Regarding "it is not simply the contemplation that is called an expedient," this means that regarding that environment and self, there are two expedients that can cause the ordinary persons of this land to see them. First is the expedient of correct contemplation through cultivating contemplation, which enables the mind's eye to see. Second is the expedient of the Buddha's spiritual power manifesting them, which enables the physical eyes to witness them. Since the cause of attaining vision has these two kinds, it is said that it is not simply the contemplation that is called an expedient. Causing them to see by the Buddha's power is also an expedient. Vaidehī thus obtained two kinds of vision: first, the vision she was about to have by performing the contemplation in accordance with the text; second, the vision she had already received through the manifestation by the Buddha's power. Therefore, it is called "the cause of Vaidehī's seeing the land." Second, from "Vaidehī" onward, requesting the method of seeing the land for the sake of future [beings], which has two parts: first, the request. Vaidehī first acknowledged the manifestation expedient as the reason for her request. Therefore, the sūtra states: "Just as I now, by the power of the Buddha, see that land..." But then she formally requested the expedient of the contemplation method, taking sentient beings as the condition for her request. Therefore, the sūtra states: "If after the Buddha's nirvāṇa all sentient beings, oppressed by the five sufferings of impurity, evil, and unwholesomeness, how will they see the world of Sukhāvatī?" Regarding the five sufferings, the commentary offers two explanations: first, explaining them as the lack of bliss in the five destinies. Second, explaining them as the five transgressions incurring retribution: the suffering of burning and boiling in hell, the suffering of hunger and emptiness among hungry ghosts, the suffering of butchery and slaughter among animals, the eight kinds of suffering among humans, and the suffering of the five signs of decay in heaven. As for the next explanation, the sage's intent is rich in meaning, further clarifying that the five evils incur two kinds of retribution. The names come from the larger edition of the Amitāyus Sūtra, which is what is called the "Large Sūtra" here. The commentary's text first lists the names of the three groups of five. Next, from "the five evils" onward, it explains and identifies the three groups of five. From killing to drinking alcohol are the causes of the five evils. From "as in the Large Sūtra" onward, it explains that the five agonies are the flower retribution. From "the five burnings" onward, it explains that the five burnings are the fruit retribution. However, both retributions lack five distinct characteristics; their each being called five is established entirely based on the five kinds of evil causes. Therefore, those five passages all conclude by saying: "This is one great evil, one agony, one burning," up to summarizing them as "five great evils, five agonies, and five burnings." Thus we know that the two groups of five are both established from the causes. Second, the answer, which has two parts: first, listing the contemplations and dividing the sections, which has two parts: first, listing the contemplations. The Yili states: "As for the three contemplations, in meaning there are only three kinds: first, proceeding from practice, contemplating the single mind solely in the midst of myriad objects. Although myriad objects are diverse, the principle of the wondrous contemplation is uniform, just as contemplating the aggregates and so forth is its meaning. Second, based on phenomenal characteristics of the Dharma, such as taking the texts on the four truths and the five practices and entering the single thought-moment of the mind to make a perfect contemplation. Third, relying on phenomena, just as Rājagṛha and Gṛdhrakūṭa derive their names from phenomena, borrowing phenomena to form contemplation in order to guide clung-to attachments, as seen in the examples of the Vaipulya and Samantabhadra [repentances]." Question: Among the three kinds, to which meaning do the present sixteen contemplations belong? Answer: Since they do not extract the phenomenal characteristics of the Dharma into the mind to complete the contemplation, they are certainly not based on the Dharma. Nor do they borrow the phenomenal meanings of those [locations] to establish the object and contemplation, clearly proving that they do not rely on phenomena. The Tathāgata directly discusses the gate of cultivating and realizing the practice of the sixteen contemplations; they properly correspond to 'proceeding from practice.' Question: The three kinds in the Yili are all noumenal contemplations; how can the present sixteen [contemplations], which pass through the phenomenal aspects of the environment and self, be included among the three kinds? Answer: The two kinds of threefold contemplation that rely on phenomena and are based on the Dharma possess both phenomena and noumenon; putting those aside for the moment, on what grounds could the threefold contemplation that proceeds from practice not pass through phenomena? Since it is said to 'proceed from practice,' it must involve the four kinds of samādhi practice.

4.3.3

Even if the single [practice of] constantly sitting directly contemplates the noumenon, how could the other three samādhis fail to encompass phenomena? For instance, the threefold contemplation of the pratyutpanna[-samādhi] engages the phenomenal activity of buddhamanasikāra; the threefold contemplation of the Vaipulya engages the phenomenal activity of holding dhāraṇī; the threefold contemplation of the Lotus engages the phenomenal activity of reciting the sūtra; the threefold contemplation of Invoking Avalokiteśvara engages the phenomenal activity of counting breaths; the threefold contemplation of the Awakening of Mind engages the phenomenal activity of the three natures. If these instances of engaging phenomena are not [classifiable as] 'proceeding from practice', to what category do they belong? In the pratyutpanna-samādhi, one initially contemplates the mark of the thousand-spoked wheel beneath the feet, gradually proceeding in reverse order up to the uṣṇīṣa mark; when contemplating those marks, one precisely employs the threefold contemplation. That is 'proceeding from practice'; why then should this [sūtra] alone not be so? Furthermore, the *Yili* states: 'It is solely upon the myriad objects that one contemplates the single mind.' Could it be that the present environment and self are not solely the single mind? The sūtra text fully enumerates the marks of the sixteen objects, and the Great Master merely demonstrated the perfect threefold contemplation in the opening title, directing that one take this contemplation to contemplate the sixteen objects; this precisely means that although the myriad objects are distinct, the noumenon of the wondrous contemplation is uniform. Moreover, if the present threefold contemplation and all the threefold contemplations that engage phenomena are not 'proceeding from practice' and so forth, why would it be said that the meaning of threefold contemplation has only three kinds? Question: This sūtra only indicates in the contemplation of the image that 'this mind creates the Buddha, this mind is the Buddha', and none of the other passages contain words on contemplating the noumenon; thus we know that apart from the Buddha, all are phenomenal contemplations. Even if one takes this meaning to extrapolate to the contemplation of the fifteen [objects], this is merely the practitioner's intention of applying noumenal contemplation. According to the actual text of the sūtra, they are simply phenomenal contemplations. Answer: If one could rely on the sūtra oneself to cultivate contemplation and enter realization, why would one need the four reliances to explain the sūtra's meaning and establish the methods of contemplation? The Great Master deeply grasped the Buddha's intent; therefore, in the opening title, he explained the contemplation that can contemplate by means of the wondrous three contemplations, and explained the Buddha who is contemplated by means of the wondrous three bodies, stating that 'although the contemplations are sixteen, mentioning the Buddha encompasses all.' Now, relying on the Great Master's employment of the three wondrous contemplations to contemplate the sixteen objects, how could this be the practitioner merely applying their own contemplation's intent? One should know that among the four kinds of samādhi, there is none that does not contemplate the noumenon of the three truths upon phenomena. It is only that the *Pratyutpanna* and others rely on concentrated and distracted good deeds, while the Awakening of Mind gives free rein to good and evil deeds; therefore they specifically receive the name of 'engaging phenomena'. If constantly sitting and the like directly contemplate the three truths upon the phenomena of the three paths, without encompassing the cultivation of good deeds or the indulgence in evil deeds, they therefore receive the name of 'noumenon'. How could the contemplation method of this sūtra be different from the four samādhis? Therefore we know that the sixteen are precisely 'proceeding from practice', 'engaging phenomena', and 'contemplating the noumenon'. One should know that all sixteen employ the threefold contemplation as the method of visualizing the marks. Because the threefold contemplation is subtle, one tentatively contemplates the setting sun and clear water; as the threefold contemplation gradually becomes prominent, one then contemplates the ground, trees, throne, image, and the Buddha's body. All subsequent objects below require the threefold contemplation. Second, from 'Concerning the sixteen' downward, dividing the sections: The sixteen contemplations are divided into three categories. The six that belong to the environmental reward: the sun marks the direction toward which one sends one's visualization; the ice signifies the lapis lazuli ground. Although these are things of this land, the intention is to reveal that realm; therefore, all six contemplations are of that environmental reward. The seven that belong to the primary reward: the throne is what the three sages directly rely upon; the image resembles the true substance of the three sages; therefore, all seven contemplations are named the primary reward. The three grades of persons proceed from here to there; their cultivated causes and the physical bodies they receive differ in phenomenal marks; therefore, these three form a category of their own. Second, from 'The first' downward, explaining according to the sections, in three parts: first, the six contemplations contemplating the environmental reward, in six: first, the contemplation of the sun, in two: first, establishing the intent and dividing the sections. First practicing the contemplation of the sun is intended to focus the mind. The ordinary mind is obscure and distracted; how could it clearly see the wondrous realm of the Pure Land? Therefore, it causes one to focus visualization on the shape of the setting sun. If the mind is focused on a single matter and visualizes it without cessation, the mind then becomes concentrated. If the mind is quiet and subtle, various methods of contemplation can all be cultivated. The reason why the method of focusing the mind requires the setting sun is to direct the concentrated visualization toward the west, because it faces the dwelling place of Amida. Second, explaining accordingly, in two: first, from 'The Buddha told' downward, generally encouraging the cultivation of contemplation. The sūtra's 'Vaidehī, you and sentient beings': Vaidehī and the others are the present capacities; all sentient beings are the future capacities. Thus we know that the cultivation of contemplation is not exclusively for the Buddha's time in the world. Furthermore, Vaidehī is the initiator; she specifically requested the method of correct contemplation for people of today. Therefore, our Buddha encourages sentient beings to cultivate it. What is the method of cultivation? Focusing exclusively on one place, namely the west. Second, from 'How' downward, properly clarifying the contemplation of the sun, in three: first, bringing up the object to be contemplated. The meaning of the sūtra text is that what one previously saw or currently sees of the mark of the sun about to set serves as the object to be contemplated. Because this contemplation is all-encompassing in what it covers, it excludes only those born completely blind in both eyes; since they do not recognize the sun, they are unable to visualize it. If one formerly had eyes, even if blind now, one can cultivate it. How much more so for those who currently have eyes and see the sun distinctly—for them, cultivating it is even easier. Taking the setting sun seen as the object, one visualizes it to give rise to the sun within contemplation. Second, from 'One should generate' downward, properly instructing the observation. Explaining the word 'contemplation' in the title clarifies the wondrous threefold contemplation; the title is the general, and the sūtra text is the specific. How could the general not penetrate the specific? Now visualizing the setting sun, the contemplation that is able to visualize advances according to one's understanding. In the phenomenal concentration of the Tripiṭaka [Teaching], both the subject of visualization and the object visualized are nothing but arising and ceasing. In the phenomenal concentration of the Shared Teaching, both the subject of visualization and the object visualized are like illusory transformations. The Separate [Teaching] knows that the subject of visualization is fundamentally Buddha-nature. In the contemplation where subject and object of visualization are successive, the person of the Perfect [Teaching] has a wondrous understanding, knowing that the mind capable of visualizing fundamentally possesses all phenomena of the environment and self. Now, taking the mind that possesses the sun to condition the sun that is identical to mind, causing the sun of the fundamental nature to appear before oneself—this is indeed using the mind of the dharmadhātu to condition the object of the dharmadhātu and generate the sun of the dharmadhātu. Since all are the dharmadhātu, how could they not be identical to emptiness, conventional existence, and the middle? The six sense faculties of the person of the Perfect [Teaching] constantly encounter objects, and even these must moment by moment be identical to emptiness, conventional existence, and the middle; how could one, now cultivating contemplation, suddenly discard these three? This is still a general demonstration. If we discuss separately the function of the threefold contemplation in completing the sun: because sense faculties and objects are empty and quiescent, mind and sun are unhindered; because they are conventionally established through dependent origination, accumulated visualization brings forth the sun; because both mind and sun are the dharmadhātu, it appears right in that very place. These three contemplations are present together in a single mind; they are neither one nor three, yet three and one, inconceivable. Because every practice cultivated by the person of the Perfect [Teaching] is entirely like this; if it were not so, it would not be a person of the Perfect [Teaching] cultivating phenomenal contemplation. A person of the Shared [Teaching] inevitably cultivates various phenomenal concentrations with an illusory mind, which verifies that the person of the Perfect [Teaching] accomplishes their phenomenal contemplation by using the middle-identical mind. Having contemplated the setting sun with the wondrous mind, this mind abides firmly and can manifest the mark of the sun in the fundamental nature; not only can one see it with eyes closed, but one also sees it clearly with eyes open. If it is like this, the contemplation of the sun is accomplished. The commentary brings out two meanings, in two: first, from 'Instructing to' downward, removing doubts. The lower fascicle of the *Larger Sūtra* states: 'If there are sentient beings who, with a mind of doubt, cultivate various meritorious virtues, aspiring to be born in that land; who do not comprehend the Buddha's wisdom, yet cultivate roots of goodness, aspiring to be born in that land—

4.3.4

these sentient beings will be born in the palaces there, with a lifespan of five hundred years, constantly not seeing the Buddha, not hearing the Dharma, and not seeing the Saṅgha. They receive womb-birth in that realm.' This person in past lives lacked wisdom, which was brought about by doubt, leading to being born in those palaces; without a single thought of evil deeds, they merely do not see the Three Jewels for five hundred years. 'Therefore, practicing this contemplation causes one to remove doubts': the sūtra says, 'Not comprehending the Buddha's wisdom, they give rise to doubt,' and the commentary says, 'Therefore, practicing this contemplation causes one to remove doubts'; this demonstrates that this contemplation can comprehend the Buddha's wisdom. If one does not employ the threefold contemplation in a single mind to contemplate the setting sun, one is deluded regarding the Buddha's wisdom; how could this contemplation then be called removing doubts? The contemplation of the sun being thus, the other contemplations are likewise by analogy; therefore we know that the Great Master established the present contemplation methods relying upon the Buddha's wisdom. However, because the sixteen contemplations belong to the sudden teaching, from beginning to end they all employ the Buddha's wisdom. If it is the ordinary or Hinayāna goods, they dedicate them to the Buddha's wisdom at the point of death; those who commit various evils must rely on the Buddha's wisdom to seek the eradication of sinful obstacles. These are also called comprehending the Buddha's wisdom and not giving rise to doubt. Since they possess the seed of the Vehicle, being born there, they quickly get to see the Buddha, hear the Dharma, and participate in the oceanic assembly, not being born in the borderland or the womb palace. Second, from 'Those with obstacles' downward, eradicating obstacles. That is, the grave sin of the five heinous acts. In that sūtra, the power of scattered good deeds is weak; therefore, those guilty of the heinous acts and slander are not born. Hence that sūtra states: 'If there are sentient beings who, hearing his name, believe and rejoice, even for a single thought-moment, and with utmost sincerity dedicate it, aspiring to be born in that land, they immediately attain rebirth and dwell in non-retrogression; excluded only are those who commit the five heinous acts and slander the True Dharma.' If, relying on the present sūtra, one cultivates the correct contemplation, down to the visualization of the sun, one can eradicate the grave sins of the five heinous acts. Thus we know that those with heinous sins attaining rebirth must be through cultivating contemplation. 'The lower grades are discussed separately': the contemplation of the lowest birth of the lower grade states, 'eradicates the sins of birth and death of eighty koṭis of kalpas'; mentioning 'sixty' now is likely an error for the character 'six'. Question: Since one uses the dharmadhātu as mind and object to manifest the dharmadhātu sun, enabling one to see the sun constantly whether eyes are closed or open, this is the contemplation-practice stage seeing the dharmadhātu noumenon, which should correspond to the middle three grades. Why is its rank now judged to be at the beginning of the verbal stage, belonging to the lowest of the low grade? Answer: Phenomenal concentration and noumenal contemplation are mutually identical; although the practitioner's mind is non-dual, phenomena are mixed with ordinary sentiments, so delusions are not yet subdued, yet phenomenal concentration can be accomplished. Noumenal contemplation forgets sentiments, and only then is the subduing of delusions initiated; therefore, when the specific delusions are first subdued, it is named seeing the dharmadhātu noumenon at the contemplation-practice stage; when deeply subdued, it is named seeing at the stage of resemblance; when partially severed, one only then attains true seeing of the dharmadhātu. Today's practitioners, contemplating the sun, contemplating the ice, and contemplating the lapis lazuli, although contemplating with the mind and object of the dharmadhātu, delusions are wholly un-subdued and ordinary sentiments are still dense, so they only attain seeing the dharmadhātu sun at the verbal stage, not the contemplation-practice stage. Making this judgment is generally with respect to dull faculties, who merely attain the benefit of a concentrated mind and provisional visualization in the contemplation of the sun and so forth, and thus reside at the verbal stage. If one has sharp faculties, when the dharmadhātu sun is manifested, they are immediately able to subdue completely and naturally eliminate the two kinds of coarse delusions; would the contemplation of the sun not then span the nine grades? Question: Now, employing noumenal understanding to visualize the sun's presence, even if delusions are not severed, phenomenal concentration is already accomplished. According to the sūtra below, 'The person of the lowest of the low grade, being oppressed by suffering, has no leisure to practice buddhamanasikāra, but merely recites that Buddha's name for ten recitations.' Although the mind is continuous, it ultimately cannot be equated with the concentrated mind of seeing the sun. For what reason are they together in the ninth grade? Answer: That person, due to committing heinous acts and doing various evils, is oppressed by suffering at the end of life; encountering a good friend who explains the wondrous Dharma for them, although unable to be mindful of that Buddha's three bodies, because of terror of hell, they recite the name with desperate urgency, fully completing ten recitations. Since subsequent evils are cut off, they immediately mount this mindfulness to be lodged in that lotus, which is called the lowest of the low grade. Now we discuss the beginner who delights in practicing samādhi and being close to good spiritual friends, who hearing the Dharma understands that the mind fundamentally possesses all phenomena of the Pure Land's environment and self, and sets their mind to cultivate fully the sixteen contemplation methods; therefore, they first contemplate the sun to make the mind firm and stable. Viewed in contrast to the subsequent contemplations, this corresponds to the final grade. Although that person does not accomplish phenomenal concentration, being able to recite the Buddha's name for ten recitations without distraction is also subsumed under concentration; furthermore, combined with the power of resolute determination at the end of life, they therefore attain inclusion in the ninth grade. Therefore, although the marks of practice are slightly different, their grades are not distinct. Third, from 'This is' downward, conclusion.

Linked texts (1)

觀無量壽佛經疏妙宗鈔 — Classical Chinese