觀無量壽佛經疏妙宗鈔 5.2.3

5.2.3

Second, from "Therefore the text [says]" downward, based on this sūtra, it explains that [this] is difficult for the minds of ordinary beings to reach. This is the scriptural passage in the seventh "Miscellaneous Contemplation". Third, from "It is precisely appropriate" downward, it directly points out how beginners contemplate what easily manifests. This is the Great Master's specific indication of the essential method for beginners to enter the gate by directly contemplating the Buddha's physical marks. If, following the expedients of the setting sun, water, and ice, one then enters the contemplations of the ground, trees, throne, image, and so forth, so that the mind attains fluency and the contemplation is already vast and deep, such a practitioner may naturally contemplate in accordance with the measurements of that [white] ūrṇā, causing the eighty thousand marks to manifest naturally. Thus, instructing one to contemplate the ūrṇā mark of the inferior response [body] is for those who have not yet cultivated the preceding contemplations, as well as those who have cultivated them but whose contemplation is not yet successful; hence, regarding the Buddha's body, it specifically designates marks contemplatable by beginners as the gateway to samādhi. Practitioners must know that the objects relied upon may be superior or inferior, but if one can contemplate, all contemplations must suddenly illuminate them as identical to emptiness, conventionality, and the middle, because both superior and inferior marks are made by the mind and are the mind. Fourth, specifically indicating that when contemplation is achieved one sees in accordance with that [body], in two [parts]: First, from "If one attains" downward, it directly shows [this]. Because of performing this contemplation of the inferior response [body's] ūrṇā, the contemplation gradually deepens and stabilizes so that one succeeds in achieving genuine and semblance buddhamanasikāra-samādhi, and only then is one able to see in accordance with that superior physical mark. Second, from "The Treatise on Great [Wisdom]" downward, it cites scriptural testimony. It cites this instance of Śākyamuni's superior body preaching the Dharma, which enhances the buddhamanasikāra-samādhi of the stages of genuine and semblance [awakening], analogizing it to those eighty thousand physical marks and excellent characteristics of Amida, which only persons of genuine and semblance [awakening] can contemplate and see. Third, from "Seeing the absence" downward, it concludes based on contemplation. Fifth, from "Making this [contemplation]" downward, it reveals the heterodox and orthodox natures of contemplation. However, the meaning of this Buddha-contemplation is fully explained in the commentary on the title; since the text of the subcommentary is brief, students have many doubts. If it is not explained, there would be no path to practice and cultivation; therefore, I will again rely on questions and answers to clarify the object and contemplation. Question: This sūtra's contemplation of the Buddha speaks only of eighty-four thousand physical marks and excellent characteristics, whereas the Avataṃsaka speaks of the number of physical marks and excellent characteristics as being dust motes of ten Lotus Treasury worlds; what is spoken in the two sūtras differs as vastly as heaven and earth. That sūtra precisely corresponds to the marks of the noble and extraordinary [body], whereas this sūtra refers to the birth-body of Anyang. Why does the Subcommentary state that the marks commonly seen by ordinary beings and the Small Vehicle are the noble and extraordinary [body]? Answer: Our school's classification of the sixteen-foot [body] and the noble and extraordinary [body] is not determined strictly by dividing them according to whether the physical marks are many or few; it is strictly distinguished in terms of sympathetic resonance with the true [truth] and the middle [truth]. For example, the Shared Teaching explains the meaning of the combined body: those who see mere emptiness behold only the sixteen-foot [body], whereas those who see non-emptiness behold the noble and extraordinary [body]. The birth-body originally caters to capacities of the Tripiṭaka and Shared [teachings], while the noble and extraordinary body responds to the assemblies of the Separate and Perfect [teachings]. The teaching characteristics of the present sūtra reside solely in the perfect and sudden; the explanation of the contemplation that is capable of contemplating is the wondrous threefold contemplation, and the explanation of the object that is contemplated is the wondrous three bodies. The commentary's explanation of the present text says that one contemplates the Buddha's dharmakāya, and in terms of stage, this corresponds to the seventh faith of the Perfect Teaching, directly relying on the noble and extraordinary contemplation of the mind of the boundless forms and marks of the Dharma-nature, so as to cause their buddhamanasikāra-samādhi to increase. Based on what meaning could one say that it is a birth-body? Using the perfect and sudden contemplation to reveal the body of the Tripiṭaka and Shared [teachings] is simply inadmissible. Question: The noble and extraordinary [body] is characterized by sitting on a flower king and possessing marks as numerous as the dust of the [Lotus] Treasury, whereas the birth-body is characterized by the thirty-two marks and the form of an elderly monk; the texts are prominent and clear, so how can you say they are not distinguished by their physical marks and excellent characteristics? Answer: Explaining the Buddha-bodies of the four teachings in terms of physical marks is stated according to what is predominant and superior; it is not yet the precise basis from which the physical marks arise. Their basis is the two principles of provisional and real, the two contemplations of emptiness and the middle, and the two consciousnesses of phenomenal [discrimination] and karma; if divided according to these, the birth-body and the noble and extraordinary [body] are as clear as pointing to the palm of one's hand. Therefore, the Commentary on the Suvarṇaprabhāsa states: "The sixteen-foot body Buddha abides in the true truth; the combined-body Buddha of the sixteen-foot and the noble and extraordinary bodies abides in both the true [truth] and the middle [truth]; the noble and extraordinary body Buddha abides in both the conventional [truth] and the middle [truth]; the dharmakāya Buddha abides in the Middle Way." Because these are based on the two principles, there are two Buddhas; because the two consciousnesses of sentient beings contain the causes for the two contemplations, they induce the two Buddhas. As for the two consciousnesses, the Treatise on the Awakening of Faith says: "There are two kinds of Buddha functions: First, that which relies on the consciousness that discriminates phenomena. That which is seen by the minds of ordinary beings and [followers of] the two vehicles is called the response body, because they do not know that it manifests from the evolving consciousness. They see it coming from outside and grasp boundaries of form, being unable to know it completely. Second, that which relies on the karmic consciousness. That which is seen by the minds of bodhisattvas from their first generation of the aspiration [for awakening] up to the ultimate ground of bodhisattvas is called the reward body. The body possesses measureless forms, forms possess measureless physical marks, physical marks possess measureless excellent characteristics, and the environmental reward in which it abides is also measureless. Its various adornments, manifesting in accordance with what is displayed, are boundless, inexhaustible, and free from the marks of limitation; responding to what is appropriate, they can always be maintained without destruction or loss. Such merits are all accomplished by the perfuming of non-outflow practices such as the pāramitās, and by the perfuming of the inconceivable. Being replete with measureless marks of bliss, it is therefore called the reward [body] (end of quote)." Thus the Buddha functions are displayed depending on the two consciousnesses. The response [body] is the birth-body, and the reward [body] is the noble and extraordinary [body]; the treatise's meaning fundamentally distinguishes the two bodies by seeing [it as] coming from the outside and grasping boundaries of form, versus knowing the evolving consciousness and manifesting free from the marks of limitation. However, one must realize that the provisional principle is merely empty and does not inherently possess mind and form; therefore, it causes the Buddha's body to be coextensive with karma and conditions, being extinguished forever once it is born; hence it is called the birth-body, termed 'response' or 'transformation', its essence being impermanent. The real principle is not empty; inherent nature possesses the five skandhas; arising and ceasing in accordance with capacities, the skandhas of nature are ever present; it is termed 'dharma' or 'reward', and also termed 'noble and extraordinary', its essence being permanently abiding. One must know that those who rely on the phenomenal consciousness see only the response body and cannot behold the reward [body], because it is coarse and shallow and does not reach the depths. Those who rely on the karmic consciousness not only behold the reward [body] but can also see the response [body], because they know that the entire substance gives rise to the two functions; whether displaying large or small, each and every one is boundless; none is not noble and extraordinary, all requiting the real cause, and all can be called 'reward'. Therefore, Words and Phrases of the Lotus Sūtra states: "The three lands of Common Residence, Expedients, and Self-nature are all the places of the fruition-reward of wondrous form and wondrous mind." Thus we know that when bodhisattvas see the Buddha with the karmic consciousness, all boundaries are free from boundaries; how could this compare to the Buddha of the Tripiṭaka and Shared [teachings]? Only now do we know that Master Zhizhe and Master Aśvaghoṣa have precisely and thoroughly distinguished the birth-body from the noble and extraordinary [body], exhausting its meaning. Question: Distinguishing the two bodies according to the quantity of physical marks already has a clear meaning; why is it necessary to distinguish them through noumenal contemplation and with respect to the consciousnesses? Answer: Although the marks numerous as dust motes of the Lotus Treasury and the eighty-thousand marks are noble and extraordinary, the thirty-two marks are not confined to the birth-body. Why is this? Because persons of the Perfect [Teaching] know that the entire dharmadhātu constitutes the thirty-two marks as well as the eighty-thousand and [Lotus] Treasury dust-mote marks and characteristics; therefore, all three grades of marks can be called an ocean. Since each and every mark is boundless and bottomless, they can all be named 'noble and extraordinary'. Therefore, the Great Calming and Contemplation and its Auxiliary Commentary take the thirty-two marks of the Lotus Sūtra, the eighty-thousand marks of the Contemplation of Amitāyus, and the marks numerous as dust motes of ten Lotus Treasury [worlds] of the Avataṃsaka as identical manifestations of the dharmakāya cultivated and developed through the path factors of the Separate and Perfect [teachings], directly refuting the marks of the Tripiṭaka and Shared [teachings] as not being extraordinary; this proves that the ocean of marks discussed across the three sūtras are all noble and extraordinary, though having general and specific [applications].