觀無量壽佛經疏妙宗鈔 6
English (machine translation) 6
- Language
- English
Contents
- 6.8 — 4 parts
6.1
Composed by the monk Zhili of Siming under the Song dynasty
6.2
Therefore Jingxi said: 'The superior embraces both realms, while the inferior is confined to the Deer Park.' If those at the stages of similarity did not see it at all, why would the four faiths of the Lotus Sūtra behold the land of real reward? How could those in the remainder see the ocean of fully perfected marks? What form do those of the Shared Teaching who receive accession according to their stage see? If it were not the noble and extraordinary [body], it would fail to correspond to their bodily status. The present sūtra explicitly states that the bodily measure of the Buddha Amitāyus is boundless; how does this differ from the Mahāprajñāpāramitopadeśa's statement that his form and features are boundless? Since that treatise's 'boundless' refers to the noble and extraordinary [body], why should this alone not be so? Furthermore, the Commentary specifically cites that passage from that treatise to corroborate the meaning of boundless bodily measure, which verifies that this Buddha's body is definitely the noble and extraordinary [body]. One must not doubt this.
Question: If it is the noble and extraordinary [body], it should properly be a permanent body. Why does the Commentary on the Lotus Sūtra judge the Sūtra on the Contemplation of the Buddha Amitāyus by saying, 'It is actually limited, yet called immeasurable'?
Answer: This is due to the Kanzheng chao mistakenly citing that commentary. That commentary actually states: 'It is actually limited, yet called immeasurable, as in the Amida [Sūtra], the Suvarṇaprabhāsa Commentary, and this commentary.' Because the shorter and longer Sukhāvatīvyūha Sūtras do not exclusively use the noble and extraordinary [body] to reach faculties of sudden realization, that Buddha manifests the thirty-two marks to universally respond to diverse capacities. Although great capacities behold the noble and extraordinary permanent body, those habituated to the Small Vehicle along with ordinary beings—even though born in that land through dedication of merit—are not yet suited for the noble and extraordinary [body] to preach the principle of permanence to them; hence, he employs the response and transformation [body] to preach impermanent dharmas and bring them to the small fruition. Therefore, although the Buddha's lifespan is beyond counting, it ultimately remains limited. Most who are born there from the sahā world possess such capacities, for it is difficult to attain the level of those at the stages of similarity in the Separate and Perfect Teachings. Drawing upon this point, the three commentaries classified Amida among those with a limited [span]. If the Sūtra on the Contemplation of the Buddha Amitāyus exclusively receives persons of the Perfect Teaching, it explicitly states that the Buddha's body arises completely from the dharmadhātu. Since the response has its source, birth is identical to the Dharma; this definitely belongs to the noble and extraordinary [body] of dharma-nature in the Expository Treatise, truly matching the immeasurable of the immeasurable. Hence the Xiqian says: 'The teaching distinguishes two bodies; for the sake of inferior capacities, he temporarily manifests a physical body.' Here, the capacities are not inferior; how could they be faced with a physical body?
Question: The Larger Sūtra states: 'Those born in my land all have bodies fully endowed with the thirty-two marks.' Since the people of that land are endowed with these marks, the Buddha's body should properly surpass that of humans; thus we know his permanent body has eighty thousand marks. When the Pratyutpanna Sūtra mentions 'thirty-two marks,' it merely borrows Śākyamuni as the object of contemplation for beginners.
Answer: The Pratyutpanna Sūtra states: 'The bodhisattva uses this buddhamanasikāra, and therefore shall attain birth in the land of Amitābha Buddha. One should contemplate such a buddha-body, fully endowed with the thirty-two marks, its light thoroughly illuminating, upright and peerless, preaching the sūtra among the saṅgha of bhikṣus.' The sūtra points out that Amida has the thirty-two marks; what text says it borrows Śākyamuni as the object? Furthermore, the Zhiguan has no such passage, nor does the Fuxing say so; how can one assert this merely on the basis of personal views? Moreover, to say that because the people there have thirty-two marks, the Buddha's permanent body must have eighty thousand, is not correct. For in the land of common residence, the Buddha should be identical with the people; precisely because the people of the pure reward land all possess thirty-two marks, the Buddha's permanent body must manifest these marks, though within this similarity every single mark is supremely superior. In an impure land, although the Buddha's body is distinct from common, coarse beings, it also conforms to superior persons, and thus responds in accordance with all the physical marks found in this realm; hence the thirty-two marks are identical with those of a wheel-turning king, though clarity and dullness are distinguished even within this similarity. Since the thirty-two marks are identical with those of the people there, this proves they are the permanent body and permanent marks of that land. Thus one knows that the eighty thousand [marks] are specifically manifested as noble and extraordinary marks for great capacities; what further doubt can there be?
Question: As all are equally noble and extraordinary, for what causal condition are the marks divided into three grades?
Answer: It is due to the causal conditions of the siddhāntas. Because a class of capacities should attain the four benefits through the noble and extraordinary marks vast as the dust motes of the treasury, the Buddha manifests them in accord with those capacities. For those who should attain the four benefits through the eighty thousand noble and extraordinary marks, or through the thirty-two noble and extraordinary marks, the Buddha manifests them in accord with those capacities. One must also understand that regarding this ocean of marks, the Separate Teaching utilizes distinct cultivated conditional and illuminating [wisdoms] to accomplish these marks; these are the noble and extraordinary accomplished through cultivation, and are therefore called the reward body. The Perfect Teaching is able to understand that the two cultivations are identical to inherent nature, where cultivated virtue entails no deliberate effort; these are the noble and extraordinary inherently possessed by nature, and are therefore called the dharmakāya. This has already been explained in the opening chapter of this contemplation. One must realize that although the marks numbering like dust motes in the Flower Treasury of the Avataṃsaka Sūtra are manifold, because they blend with the Separate Teaching they still carry the connotation of being accomplished through cultivation. The eighty thousand discussed here are exclusively of the perfect and sudden, none being other than inherently possessed by nature; hence the commentaries on the three sages' contemplations all state 'contemplate the dharmakāya.' Practitioners must use the doctrine to establish the principle, rely on the principle to clarify contemplation, and through contemplation reveal the marks; they must not simply dismiss the lesser by means of the greater number and thereby cause the superior to become inferior. It truly lies in precise study followed by diligent practice; unable to leave it unaddressed, I have analyzed it here.
6.3
Fourth, the tenth contemplation: the contemplation of Guanyin, divided into two: First, a brief explanation of the commentary's divisions. Regarding 'carrying the fruition to practice the cause,' the Guanyin Sanmei Jing says: 'Guanyin had already become a buddha in the past, named Zhengfaming (Bright Dharmic Light). Now appearing as a bodhisattva, he cultivates the pure land practice.' This is carrying past fruitional virtue to practice present causal practice. The transformation buddha upon his crown signifies carrying the fruition. Second, presenting the sūtra text according to the divisions, in three: First, concluding the above. Second, correctly contemplating the bodhisattva's body, in three: First, correctly contemplating the physical marks. In eleven sub-items: First, from 'next again' onward, the bodily measure. It should say one hundred and eighty thousand kotis; the current text's 'eight hundred' would exceed the Buddha's body of two hundred thousand kotis, and is therefore known to be an error. Question: Just as Śākyamuni is sixteen feet while a human body is eight feet, now the Buddha's body is six hundred thousand kotis and the Bodhisattva's is one hundred and eighty; why is the Bodhisattva's body so excessively small? Answer: The superior response of a pure land cannot be compared to the inferior response of an impure land. It is also like Bodhisattva Gadgadasvara, whose bodily measure was only forty-two thousand yojanas, while the Buddha's body was six million eight hundred thousand yojanas; the measure of the Buddha's body was even farther beyond the Bodhisattva's. Second, from 'the body is purple' onward, the bodily complexion. Third, from 'upon the crown' onward, the uṣṇīṣa. Fourth, from 'around the neck' onward, the nimbus. Fifth, from 'the entire body' onward, the body light. Sixth, from 'upon the crown' onward, the celestial crown. Seventh, from 'Avalokiteśvara's' onward, the facial complexion. Eighth, from 'between the eyebrows' onward, the ūrṇā mark. Ninth, from 'the arms are like' onward, the arm marks. Tenth, from 'the palms of the hands' onward, the hand marks. Eleventh, from 'raising the feet' onward, the foot marks. Second, from 'the rest' onward, similarities and differences with the Buddha. The uṣṇīṣa is a major mark, while the invisible crown is a minor mark; these marks and signs signify the ultimate fruition, but since he now acts as a causal practitioner, he does not equal the Buddha. Third, raising the benefits to encourage practice. In two sub-items: First, from 'the Buddha told' onward, raising the contemplative benefits to encourage practice, in two: First, explaining the eradication of sins in terms of cultivating contemplation; second, from 'thus' onward, using the invocation of the name to highlight the obtaining of blessings. Second, from 'if there be' onward, showing the sequence of contemplation. Since the bodily marks are so numerous, which mark should be contemplated first? Hence it now indicates that one should first contemplate the uṣṇīṣa and next contemplate the celestial crown, because these two can specifically manifest Guanyin's virtuous marks. Why? The uṣṇīṣa bowing to the Buddha represents the present practice of the cause; the crown bearing a transformation buddha represents the past accomplishment of the fruition. If the specific marks are revealed, the remaining general marks are easily clarified. When contemplating the crown, uṣṇīṣa, ūrṇā, face, body complexion, and radiance, the practitioner must in every single case take 'mind creates, mind is' as the active contemplator. Stated previously before the image and applied here: since it says 'mind creates Buddha, mind is Buddha,' can it not create Guanyin and be Guanyin? Creating the uṣṇīṣa and crown, being the uṣṇīṣa and crown, can all serve as parallel examples. One should not only parallel the contemplation of the Bodhisattva with that of the Buddha, but must also apply it to the general, miscellaneous, and three grades [of beings]. How could one only use what precedes as an example for what follows? One must also use what follows as an example for what precedes. Because present practitioners read the sūtra from beginning to end before cultivating contemplation, the Great Master grasped its purport and thus, in explaining the title, showed the three contemplations in their entirety. If they were not applied across the sixteen locations, it would render the Great Master's explanation in vain, and the practitioner's cultivation would be seen as empty. One should follow the Buddha's words and not turn against the ancestral method, exclusively employing wondrous contemplation to reveal the superior marks; taking this wondrous contemplation as the basis for beholding the Buddha, it far surpasses other causes, so that upon reaching that land one quickly realizes anutpattika-dharma-kṣānti. Third, from 'making this' onward, concluding the contemplation as correct or false.
6.4
Fifth, the eleventh contemplation: the contemplation of Mahāsthāmaprāpta, in two: First, dividing the sections and explaining the intention, in two: First, dividing the sections. Second, explaining the intention, in two: First, from 'omitting' onward, clarifying the absence of a true contemplation regarding the present category. Contemplating the Buddha's true body establishes a contemplation designated as 'correctly contemplating the Buddha's body,' etc., and under Guanyin it states 'correctly explaining the contemplation of the Bodhisattva's body'; why does the present contemplation of Mahāsthāmaprāpta merely say 'instituting two names by virtue of light and supernatural power' and 'discerning similarities and differences with Guanyin'? Why does it not follow the above examples by establishing an individual contemplation method? Therefore the commentary reveals the intention, stating: 'Omitting the contemplation method is because it should not differ from the above.' Since the bodily size of Mahāsthāmaprāpta is entirely equal to that of Avalokiteśvara, this instructs the practitioner, after discerning the differences, to employ the contemplation of Guanyin to contemplate the body of Mahāsthāmaprāpta; what need is there to establish it separately? Second, from 'therefore' onward, clarifying the absence of an image visualization in conjunction with Guanyin. After contemplation is perfected and one beholds the Buddha's true dharmakāya, when contemplating the two attendants, how could there still be a need to cultivate the expedient of image visualization? Second, presenting the sūtra text according to the divisions, in three: First, instituting two names by virtue of light and supernatural power. In two sub-items: First, universally revealing the various lights. Second, from 'merely seeing' onward, formally establishing the two names. Because the light illuminates the ten directions, he is given the name 'Boundless Light.' Because he enables beings of the three paths to attain the Buddha's ten powers, he is given the name 'Mahāsthāmaprāpta' (Great Power). Practitioners should know that the light of his entire body is named 'Wisdom Light,' for this is the stage adjacent to the ultimate where matter and mind are non-dual. Were it not so, how could physical marks be called the dharmakāya? Second, clarifying similarities and differences with Guanyin. In three sub-items: First, from 'this Bodhisattva' onward, directly clarifying similarities and differences. Second, from 'this Bodhisattva' onward, further indicating walking and sitting. When Guanyin walks and sits, how could he fail to shake the earth and assemble buddhas? It is simply stated within the contemplation of Mahāsthāmaprāpta. Were it not so, how could it say: 'Except for the jewel vase upon his crown, the rest is equal and without difference from Guanyin'? Third, from 'making this' onward, concluding the contemplative marks. The sūtra speaks of 'physical marks,' while the commentary terms it 'dharmakāya'; if form were not entirely mind and form were not created by mind, how could physical marks be designated directly as the dharmakāya? This is the dharmakāya of the single object of the three truths, giving rise to the prajñā of the single mind of the three contemplations. When marks merge and marks are seen, the three liberations are fully manifest; hence it is said: 'The buddha-dharmadhātu-body enters into the mind's thoughts.' The commentary states: 'In buddhamanasikāra-samādhi, understanding and entering correspond'; without this correspondence, the superior marks do not arise. Third, from 'eliminating countless' onward, eradicating sins to encourage practice. 'Named fully contemplating Avalokiteśvara and Mahāsthāmaprāpta' means that the two bodhisattvas differ only in two aspects—the transformation buddha upon the crown and the jewel vase—while the remaining marks are entirely identical. When similarities and differences are clearly understood, it is called seeing fully.
6.5
6. Twelfth: The Contemplation of Universal Rebirth, in two [parts]: First, the sub-commentary's division of the outline, in two: first, discerning differences in contrast to the miscellaneous [contemplation]; second, from "In the universal..." below, dividing the outline with respect to the universal. Second, the sūtra text, in two: First, making the visualization of one's own rebirth. The preceding contemplations first went by environmental and primary [rewards], first the master and then the attendants; although the contemplations were all accomplished, they were not yet universal and comprehensive, nor did one visualize oneself being born there and seeing them in person. Therefore, [the sūtra] now instructs one to visualize that when one's life ends, one is born there and at once sees all universally; not only are the visualized spheres of experience suddenly fulfilled, but the mental visualization of rebirth is also accomplished. This may be compared to the earlier contemplation of environmental rewards: from the separate contemplations of the ground, trees, and ponds at the beginning, up to the accomplishment of the tower contemplation where the four things are seen together, which is called the comprehensive contemplation—yet that could only comprehend the four things of the environmental reward. Now, visualizing oneself being born there and universally seeing and universally hearing all marks of the environmental and primary [rewards], it is therefore called the universal contemplation. Question: Those of the highest grade of superior rebirth mount a vajra platform; those of the middle grade of superior rebirth mount a purple-gold platform; those of the lower grade of superior rebirth enter a golden lotus flower. Now that the contemplation of the three sages has been accomplished and one only then practices the universal contemplation, this ought to correspond to those of the highest grade of superior rebirth; why, then, is it the same as the lower grade of superior rebirth? Answer: There are many paths of meaning in matching the practitioners of the sixteen contemplations to the ranks of the nine grades. For now, generally speaking, when the contemplations of the three sages and the universal contemplation are accomplished, this corresponds to the middle grade of superior rebirth; only when the four contemplations of the miscellaneous and the three classes are accomplished does it correspond to the highest of the superior. Therefore, although at the end of life for the middle grade of superior rebirth one sees oneself seated on a purple-gold platform, when this platform arrives there it becomes a great jeweled flower, which opens after one night. This text also says: "Born in the realm of Sukhāvatī, on the lotus seat make the visualization of opening and closing; when the lotus flower opens, one sees the Buddha filling the sky and preaching the wondrous Dharma"—which precisely accords with the marks of the middle grade of superior rebirth. If it were the lower grade of superior rebirth, the flower opens only after seven days before one gets to see the Buddha, and one's mind is still not clear regarding the various marks; hence we know that this text is exactly equal to the marks of birth for the middle grade of superior rebirth. As for matching the grades to the ranks of the Separate and Perfect [teachings], this can only be discussed in detail when reaching the contemplations of the three grades. Second, from "Amitāyus..." below, explaining the three sages appearing. The preceding visualization was of being born in that land after one's life ends to see the Buddha and bodhisattvas; the present visualization is that before one's life ends, the three sages constantly come and enter one's mental visualization. Because the present thought is truly the future realm itself, one can visualize in advance the events of impending birth. Furthermore, because sentient beings and the Buddha are not different in essence, the three sages are made to come without coming. This is the dual functioning of the threefold contemplation in a single mind and the "making" and "being"; it brings about the mind and Buddha going there and coming here. Hence we know the substance of contemplation is beyond speech and thought.
6.6
7. Thirteenth: The Contemplation of the Miscellaneous Clarification of the Buddha and Bodhisattvas. Now, evaluating this contemplation, there are briefly two meanings: First, for those who did not succeed in the preceding contemplation of the superior marks of the Buddha and bodhisattvas, it instructs them to abandon the great and contemplate the sixteen-foot [form]. Second, for those who have already accomplished the preceding contemplation of superior marks, it instructs them to further contemplate the superior and inferior transformed functions pervading the worlds of the ten directions, so that their rank and grade will advance. If one asserts this is not so, then since the preceding contemplations were already accomplished, what benefit would there be in cultivating the subsequent contemplations? The sub-commentary follows the former meaning, and therefore provides an explanation that brushes aside doubt and produces solemnity. Because those whose contemplation is accomplished naturally understand the sūtra's intention, the Great Master gave instructions from the first meaning. He explains this in two [parts]: First, dividing the outline. Second, following along in explanation, in two: First, from "The Buddha told..." below, contemplating the sixteen-foot image. As for the sūtra's "If one wishes..." and so forth: although the practitioner did not enter upon cultivating the preceding contemplations of the environmental and primary [rewards], their intention to seek rebirth has become all the more earnest and urgent, which is called the "utmost mind." Therefore, [the sūtra] instructs this person to abandon the superior and contemplate the inferior; before contemplating the two attendants, one first visualizes Amida, hence it says "one should first contemplate a sixteen-foot image." Because the practitioner wishes to rely on the lotus ponds of that land, it instructs them to contemplate the image above the pond water. One should know that since the superior body is "the mind makes and the mind is," how could the present sixteen-foot [body] not be "making and being"? For practitioners of the Perfect [Teaching], all actions and creations are understood as mind-only; completely possessing, it transforms, and completely transforming, it possesses—possessing and transforming are non-dual. Therefore, whether contemplating the Buddha's marks as superior or inferior, it is universally so. Second, explaining Amida's transformations and manifestations. There are two sub-divisions: First, showing that the transformation master accords with beings, in two: first, from "As previously..." below, encouraging constant cultivation of contemplation; second, from "Amitāyus..." below, brushing away all doubts. The commentary has two [parts]: first, from "That which is contemplated..." below, showing the marks and raising doubts; second, from "Previously heard..." below, showing the doubts and clearly refuting them. Although the cultivation of the contemplation method for the superior body was not accomplished, one nevertheless came to know of its vastness and immeasurability; now, hearing of contemplating the small, it suddenly contradicts the previous exposition—how could one avoid slight doubts? To brush aside this doubt, it is therefore said that Amida's spiritual powers are as he wishes: he can be great and can be small, both being the entire dharmadhātu. One should only cultivate with a solemn mind to bring it to accomplishment, and not doubt that when the body perishes one will not be born in the West. Second, explaining that the [bodhisattvas in] the position of succession are born together [with the practitioner], in two: first, from "Avalokiteśvara..." below, explaining that the inferior response is identical to sentient beings. Since the Buddha's response accords with the ten thousand things, those in the position of succession are also identical to sentient beings. Second, from "Only contemplate..." below, discussing the method of contemplation on the model of the superior body. Earlier, in explaining the method of contemplation for Avalokiteśvara's superior body, first visualizing the crown and ushnīsha caused all the marks to become clear in sequence. In the contemplation of Mahāsthāmaprāpta, there is a treasure vase on the ushnīsha, while the remaining bodily marks are not different from Avalokiteśvara. Because these two kinds are the distinct marks of the bodies of the two great beings, [the sūtra] instructs the practitioner of contemplation to contemplate only the distinct marks; if the distinct marks are manifested, the shared marks will become clear. Although the commentary's explanation of the initial marks (shǒuxiàng) admits of both readings, nonetheless, the head of the body and the hands and feet are all distinct marks, and all can reveal the shared by means of the distinct. One should know that in contemplating the sixteen-foot body of the Buddha, one first contemplates the white curl (ūrṇā) before the various marks are displayed, fully as explained in the earlier commentary regarding Śākyamuni.
6.7
Three: The latter three contemplations clarify the rebirth of the three grades, in four parts: First, establishing the reason for the contemplations. Here there are two meanings: First, those who in the miscellaneous contemplation contemplated the inferior responsive [body] are at the middle and lower ranks; [this is to] make them know the three grades and progress in cultivating the superior contemplation to ascend to the superior grade. The second meaning is that those who previously contemplated the superior responsive [body] and cultivated the miscellaneous visualization to understand manifestations according with capacity are in the eighth and ninth faiths. Now this person is made to use the wondrous threefold contemplation to distinguish the nine grades—that is, the three tiers of the Larger Text—exhausting phenomena and noumenon to their depths and ascending to the tenth faith. Since it is said below that the three contemplations of rebirth have two meanings, they are practitioners who cultivate the previous contemplative methods contemplating the marks of rebirth of the nine grades, not ordinary beings or Hīnayānists seeking rebirth. Reading the text of the three tiers here to reform their practice, even if this meaning is admissible, is only secondary and incidental, not the intention here of advancing contemplative practice. Second, explaining and reconciling the sūtras and treatises, in two parts: First, reconciling with the treatise. This refers to the Treatise on the Sūtra of Amitāyus, which is what is now called the Wangsheng lun. Composed by Vasubandhu, it has seventeen completions. Coming to the sixteenth, the completion of the gate of great meaning, the verse says: 'Men of Mahāyāna good roots / Are equal, without terms of disparagement or reproach. / Women, those with defective faculties, / And those of the two-vehicle seed are not born [there].' The prose explains: 'Therefore, the retribution of the Pure Land is free from two kinds of faults of reproach: first, substance; second, name. As for substance, there are three kinds: first, people of the two vehicles; second, women; third, people whose faculties are incomplete. Being free from these three faults is called being free from reproach. Names are also of three kinds: not only are the three substances absent, but even the three names of two vehicles, women, and defective faculties are not heard.' These seventeen completions all clarify the retribution of that land; therefore, the absence of the two vehicles and so forth all refers to that land, not that the two vehicles and so forth of this world cannot attain rebirth. Fearing that the confused would not understand, it is therefore harmonized and explained. This divides into two: First, reconciling the two vehicles, in two parts: First, reconciling non-rebirth. Taking for now the phrase in that treatise, 'those of the two-vehicle seed are not born,' and matching it against this sūtra's 'those with small precepts attain rebirth,' because the full precepts and the novice precepts belong to the Hīnayāna seed, the two teachings seem contradictory and a query is raised. Now it is reconciled and explained in terms of dwelling in the small and turning the mind. Resolutely dwelling in the small path, aspiring to remainderless [nirvāṇa] and not seeking the Pure Land, is called 'proper dwelling.' If one turns from the small toward the great, transforming Hīnayāna karma into the cause for the Pure Land, it is called 'necessarily by means of.' The sūtra speaks from the perspective of the present turning toward the great; hence they attain rebirth. The treatise speaks from the perspective of originally and initially dwelling in the small; hence they are not born. However, that the treatise says there are no two-vehicle persons in that land is because their cause is transformed while in this body. Second, from 'Why is it' onward, explaining the realization of the fruit, which says: 'Only when approaching the end and turning from the small toward the great are they born in that land; why do practitioners of the three middle grades, once born there, again realize the fruits of the small vehicle?' Now the intended meaning of the explanation is: because of turning the mind they attain rebirth, but because of habituation they realize the small. Knowing the great while realizing the small, they do not cling to biased emptiness as ultimate, and before long they realize the great. Second, from 'Question: The treatise' onward, reconciling women. Again raising the treatise verse, 'Women and those with defective faculties are not born,' and contrasting it with this sūtra's statement that Vaidehī's maidservants attained rebirth to raise a query, now the two statements are reconciled in terms of here and there. The treatise addresses transformed retribution; therefore, in that land there are no women or those with defective faculties, in either name or substance. The sūtra addresses those who cultivate pure karma in this land; therefore, having a wholesome mind, all may go. Thus the Larger Sukhāvatīvyūha states that pretas, wriggling worms, and flying insects all attain rebirth; hence we know the sūtra and the treatise do not conflict in the least. Second, from 'Question: The Larger' onward, reconciling sūtras, in two parts: First, a paired question confronting the sūtras. 'Those of rebellious transgressions attain rebirth' refers to the passage on the lowest rebirth of the lowest grade. Second, from 'The explanation has' onward, establishing the meaning and offering a paired explanation, in two parts: First, repentance has light and heavy degrees. The superior refers to sharp faculties; the inferior refers to dull faculties. The Kośa says: 'The offenses committed by the foolish and the wise differ in gravity. When the foolish commit a small offense, they still fall into evil; when the wise commit a great offense, they still escape suffering. Just as a small lump of iron sinks in water, while a large iron vessel can still float.' The Nirvāṇa says: 'The wise are of two kinds: first, those who do not commit evils; second, those who repent after having committed them. The foolish are also of two kinds: first, those who commit offenses; second, those who conceal them.' Just as King Ajātaśatru killed his father and harmed his mother, and coming to the Nirvāṇa assembly his body had sores, swelling, and burning heat, he generated deep shame and remorse, repenting his errors and reproaching himself. Jīvaka urged him to go to the Buddha's place, where the Buddha preached the Dharma for him, and he attained rootless faith. The passage is found in the Nirvāṇa's 'Chapter on Pure Conduct.' This sūtra's clarification that those with rebellious offenses attain rebirth in the Pure Land is identical to King Ajātaśatru, having superior roots and sharp wisdom, being able to repent with deep earnestness. That sūtra's non-rebirth refers to foolish people of inferior roots who, upon reaching the end of life, cannot deeply repent. Second, from 'Second' onward, according to practice having concentrated and dispersed. 'The Larger Text refers to this' points to the weakness of dispersed goodness mentioned above. 'This sūtra clarifies contemplation' refers to the buddhamanasikāra-samādhi. Question: If one attains rebirth in the lowest grade through the power of concentration, it says this person is oppressed by suffering and has no leisure to be mindful of the Buddha, so a good friend tells him: 'If you cannot be mindful, you should invoke Amitāyus. With an earnest mind like this, let the voice not cease, completing ten recitations.' This, in principle, should be no different from the dispersed mind's ten recitations in the Larger Text. Answer: Although this person committed evil, he had already cultivated contemplation in the past; therefore, at the end of life, when a good friend urged him to invoke ten recitations, his concentrated mind was accomplished. This is also a person of Dharma practice whose vehicle is urgent while his precepts are slack. Because he cultivated contemplation, his vehicle was urgent; because he committed evil, his precepts were slack. Owing to the urgency of the vehicle, he met a good friend. Even if he did not cultivate samādhi in the present life, the past seeds ripened in the present, so he attained rebirth. Therefore, when the lotus opens and he sees the two Great Beings preach the Dharma of the real mark, if not for concentrated goodness, who could reach this? Thus the Shiyi lun says: 'Those who at the end of life meet a good spiritual friend and accomplish the ten recitations all have strong wholesome karma from the past, only then meeting the friend,' and so forth. One should know that only by making this explanation does it accord with the meaning of concentrated goodness here. If it were someone who originally did not cultivate samādhi, they would belong to the previous meaning where repentance was light. Third, determining the ranks according to the grades, in two parts: First, universally indicating the nine grades, in two parts: First, from 'Regarding the three' onward, showing that the nine are contained within the three. The sūtra text displays three within each of the three tiers. Second, assigning the nine grades to the three [ranks], in two parts: First, from 'The superior grade' onward, assigning according to rank. Although divided into nine grades, when determined by their meaning, they do not go beyond three ranks: internal ordinary beings, external ordinary beings, and ordinary dabblers. However, the names of the nature of habit, understanding-and-practice, and the ten faiths are the ordinary ranks before the stages in the Separate Teaching. In taking them as the ranks of rebirth in this sūtra, there are roughly three reasons: first, the stages of the Separate Teaching correspond clearly to the grades; second, the Separate Teaching possesses four contemplations and gathers capacities broadly; third, the nine grades mostly judge the persons who are contemplated. If the nine grades are used to judge the ranks of the present perfect contemplation that is capable of contemplating, then the three worthies correspond to the present ten faiths, their ten faiths correspond to the present five grades, and the dabblers correspond to people of verbal identity, because the rank of verbal identity spans both having cultivated and not having cultivated. One should know that when the commentary uses these three ranks to judge the persons of the nine grades, its intention is deep and subtle, not to be taken with a crude mind. Let us now try to state it briefly: All goodness, if capable of being dedicated, is a cause for the Pure Land; likewise, all evil, if capable of repentance and vow, is also a cause for the Pure Land. Therefore, the depth or shallowness of cultivating various kinds of goodness is in every case the nine grades; and the efficacy of repenting each evil is also in every case the nine grades. Thus the goodness of the highest rank of the superior grade connects to the lowest rank of the lowest grade, and the evil of the lowest rank of the lowest grade connects to the highest rank of the superior grade. Hearing or cultivating the three minds and six mindfulnesses, if unable to subdue delusions, belongs to the lower three grades; subduing delusions by these enters the middle three grades; and only when able to destroy the two delusions does one participate in the superior three. For instance, with the five rebellious offenses, taking the ten recitations at life's end as the power to extinguish them belongs to the lowest of the low grade. King Ajātaśatru's deep repentance and attainment of rootless faith is subsumed under the superior three grades; how could it not be that the five rebellious offenses, according to the power of repentance, naturally divide into nine grades? The intervening seven grades, whether good or evil, whether cultivation or repentance, according to the depth of efficacy, must each and every one clarify the nine grades. If based on the sūtra text: the lower three are solely evil; the middle-lower is worldly goodness; the middle-middle and middle-upper are Hīnayāna practice; and the upper three are solely Mahāyāna. The commentary purely uses the three ranks of Mahāyāna to judge the nine grades because the middle three grades dedicate toward Mahāyāna, and the persons of the lower three grades extinguish offenses relying on the Mahāyāna; therefore, the practices of the nine grades all become Mahāyāna. The practice of any single grade, if reaching the three worthies, all belongs to the upper three grades; if reaching the ten faiths, all belongs to the middle three grades; and if not subduing delusions at all, it is the lower three grades. One should know that because the sūtra gathers capacities exhaustively, it divides the nine grades by great and small, good and evil, mutually revealing them through predominance and degree. When the Great Master grasped the intent, he judged the nine grades according to the three ranks, and then what capacity was not included, what practice was not profound? This stems from the wondrous understanding that the great and small contemplative practices and the good and evil karmas are entirely cultivation-as-nature, each possessing the four kinds of pure lands; as long as one can dedicate them, according to their efficacy they can reveal the four kinds of blissful lands. Such an explanation mostly refers to a single practice traversing the nine grades according to the depth of efficacy. There are also people who stage by stage alter their practice to traverse the nine grades; if their height is determined by the three ranks, whether changing or unchanging, they are entirely unconfused. Question: Since the present sixteen contemplations are perfect cultivation, does each contemplation connect to the nine grades, or must one enter the grades by changing contemplations stage by stage? Answer: Although all are perfect contemplations, the objects relied upon, according to suitability and preference, have changing and unchanging; together there are two paths. If regarding the present text, it mostly follows changing contemplations to traverse the nine grades, because beginners, although understanding that sense-faculties and sense-objects are all the dharmadhātu, have weak mind and visualization, so superior objects are difficult to contemplate. Therefore the Tathāgata set up different expedients, first contemplating the setting sun in the west to settle the mind. The commentary says: 'Excepting the five rebellious offenses, which are treated separately in the lower tier,' hence we know that accomplishing the wondrous contemplation visualizing the setting sun corresponds to the lowest of the low grade. Next, using the threefold contemplation to visualize water freezing into ice should be placed in the middle of the low grade. Transforming the visualization into lapis lazuli to roughly see that ground can correspond to the upper of the low grade. If one attains samādhi, seeing that precious ground, precious trees, and precious pools, although at the beginning of the five grades, the five dwellings are completely subdued; this is called attaining samādhi, and the grade corresponds to the lowest of the middle grade. Comprehensively seeing the environmental reward, at the middle of the five grades, should correspond to the middle of the middle grade. When the contemplation of the flower throne is accomplished, the final stage of the five grades is the upper of the middle grade. These three grades, although accomplishing samādhi and able to subdue the five dwellings, have not severed the delusions of view, and phenomenal consciousness still remains; they cannot immediately contemplate the exquisitely superior physical marks. Therefore they cultivate the threefold contemplation to contemplate the precious image; when the visualization of the image appears before them, view and thought are both exhausted. The reason they are exhausted is that the power of phenomenal concentration is deep and able to subdue thought, and when views are severed, one ascends to the seventh faith of the Perfect [Teaching], which is the lowest of the superior grade. Once phenomenal consciousness is exhausted, entirely relying on karmic consciousness, one can contemplate the true Dharmakāya of the three sages; and when the universal contemplation is accomplished, being in the eighth and ninth faiths, it is the middle of the superior grade; therefore, the inconceivable marks, the light of the dharmadhātu, and the Buddha-works of the ten directions can all be clearly perceived. Afterward, cultivating the miscellaneous contemplation and the contemplation of the three tiers to accomplishment corresponds to the tenth faith, which is the highest of the superior grade; inner and outer dust-and-sand [delusions] are naturally exhausted, so responsive marks according with capacity and differentiated practices and karmas are clearly observed and endlessly proclaimed. This refers to the practitioner proceeding from the subtle to the prominent: accomplishing the contemplation of the three sages and then cultivating the miscellaneous visualization and the contemplation of the three tiers, so it should be like this. If one who contemplates the superior marks does not accomplish it, and only then relies on the miscellaneous contemplation to contemplate the sixteen-foot body, this person may be in the lower three grades or touch upon the middle tier. Now contemplating the nine grades, he will certainly advance in efficacy, contemplating the superior from the inferior and seeking to enter the higher stream. Therefore the commentary says: 'Make them know the rebirth of the three tiers, abandon the middle and lower, and cultivate the superior grade'; this is stated from the perspective of entering the grades sequentially by changing contemplations stage by stage. There are those who transcend grades due to changing contemplations; they cannot be definitively fixed. All the above is spoken from the perspective of cultivating contemplation by sequentially changing objects. As for those who do not change: whichever object among the sixteen objects is suitable and pleasing to them, they immediately apply the wondrous contemplation to cultivate it without abandonment, thus progressing from verbal identity to accomplishing contemplative practice, entering the rank of resemblance, and traversing the nine grades. However, among the sixteen, the Buddha-object is the most suitable; contemplating the superior from the inferior completes the nine grades. Therefore the commentary has one contemplate Śākyamuni's ūrṇā mark as the gradual entry for beginners. The miscellaneous contemplation has one contemplate the sixteen-foot image; although the sūtra does not say to enter from a single mark, in principle it should be so. In the Pratyutpanna-sūtra, one begins from the thousand-spoked wheel mark under the feet and contemplates sequentially upward to the uṣṇīṣa on the crown. Therefore we know that if one simply understands our school's use of the three ranks prior to the stages to determine the nine grades, then with regard to object and practice, changing and unchanging, the sequence naturally establishes itself. Not only are the nine grades of this sūtra like this, but the five grades of the Lotus Sūtra are also of the same principle; understand one, and a thousand follow. Second, from 'Why is it' onward, verifying through the sūtra. Because the stage of anutpattika-dharma-kṣānti is at the first bhūmi of the Separate [Teaching] and the first abashing stage of the Perfect [Teaching], if not for the tenth dedication of the Separate or the tenth faith of the Perfect, how could one upon seeing the Buddha immediately ascend to this stage? Since the highest of the superior is thus, the other grades are known by analogy. Furthermore, committing offenses is used to verify the lower three grades, because in the internal and external ordinary ranks of the Separate and Perfect Teachings one does not commit various evils. Since it is spoken in terms of offenses, we know they are persons who have not yet entered the external ordinary rank. 'Analogous to this, it seems to be so' means that because the sūtra does not show it explicitly, it is verified by analogy through attaining awakening, committing offenses, and so forth. This shows the Great Master revering the sūtra and humbling himself, unlike many contemporaries whose judgements and explanations are immodest. Second, specifically clarifying the upper three, in two parts: First, from 'The superior grade' onward, determining according to three ranks. Above, the nine grades down to ordinary dabblers were judged by three grades; now, specifically clarifying the three grades of the upper tier, the three ranks are divided according to disposition. The Yingluo jing clarifies six dispositions: first, the disposition of the nature of habit of the ten abidings; second, the disposition of the nature of the ten practices; third, the disposition of the path of the ten dedications; fourth, the disposition of the sage of the ten stages; fifth, the disposition of equal awakening; sixth, the disposition of wondrous awakening. Question: Now, this superior grade is the stage of emerging from emptiness into provisionality; they ought to remain in the defiled land to benefit sentient beings, so why do they seek rebirth in the Pure Land? Answer: The Great Treatise, fascicle 43, specifically has this explanation, where it 'asks: Bodhisattvas should by Dharma deliver sentient beings; why do they only go to the pure land of the Buddha Amitāyus? Answer: Bodhisattvas are of two kinds: first, those with compassionate minds who mostly act for sentient beings; second, those who mostly amass the virtues of all buddhas. Those who delight in amassing virtues go to the pure land of Amitāyus of the One Vehicle. Those who mostly act for sentient beings praise the sound of the Three Jewels in places devoid of Buddha, Dharma, and Saṅgha.' Hence we know that even among bodhisattvas of identical severance of delusions, their inclinations differ, and therefore there are two distinctions. Furthermore, the forty-fifth fascicle of the treatise states: 'Bodhisattvas are of two kinds: there are those who first accomplish virtues themselves and afterward deliver sentient beings; there are those who first accomplish sentient beings and afterward accomplish virtues themselves.' Therefore we know that the bodhisattvas of the ten dedications here who seek rebirth in the Pure Land are persons who first accomplish virtues themselves. Thus the Shiyi lun explains that before attaining anutpattika-dharma-kṣānti, one must still never be separated from the Buddha, and therefore must seek rebirth. Second, from 'First, attaining' onward, seeking according to two meanings. The highest of the superior, having attained rebirth, immediately awakens to anutpattika-dharma-kṣānti; the middle of the superior, after seven days, attains non-retrogression; the lowest of the superior, after three minor kalpas, dwells in the Stage of Joy. Attaining anutpattika-dharma-kṣānti realizes non-retrogression of mindfulness, which is the Stage of Joy. Four: Following the text to explain. 'Three' refers to the latter three contemplations among the sixteen. The commentary previously indicated: 'The three contemplations below contemplate the persons being reborn.' If one merely reads the text, it is not called contemplation. One must take the marks explained in the sūtra into a single thought-moment of the mind, using the subtle and wondrous contemplation of emptiness, provisionality, and the middle to illuminate the causes, conditions, and retributions of the Pure Land inherently possessed by the mind-nature, wherein sentient beings and buddhas are identical and three without distinction. The pure lands of the buddhas have fulfilled causes and effects, capable of responding to sentient beings; sentient beings, because they possess the causes and effects of the Pure Land, are capable of evoking the buddhas. The dependent origination of sympathetic resonance is neither one nor different; each is integrated and wondrous, every mark distinctly apparent, evoking the Buddha and evoking the land according to grade and efficacy. Contemplating without cease, the Pure Land causes and conditions of the inconceivable conventional truth become naturally clear. There are broadly three ranks of clarity: if clear through resemblance, it corresponds to the upper three grades; if clear through contemplative practice, it is the middle three grades; and contemplative understanding of verbal identity belongs to the lower three grades. Although there are differences in severance and subduing, all understand that all good and evil, dedication and repentance, connect throughout the nine grades—whether shared or unshared, transcending or not transcending, changing or unchanging, advancing or not—their myriad forms are difficult to describe fully in words. If not so, how could it be called contemplating the persons of the three tiers of rebirth?
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- 觀無量壽佛經疏妙宗鈔 — Classical Chinese