觀無量壽佛經義疏 1.11.1

1.11.1

二、辨古今廢立，分五：初、明福觀； 二、辨定散； 三、示地位； 四、解魔說； 五、指濫傳。 初、明福觀。 下經韋提請云「唯願世尊教我思惟教我正受」，古疏以三福答思惟、十六觀答正受。 善導《玄義》云「諸師將思惟合三福、正受合十六觀。 今謂不然，《華嚴經》說『思惟正受但是三昧異名』。 」韋提前請但云「教我觀於清淨業處」，即知思惟正受秖是請觀耳。 觀前方便故曰思惟，正觀成就故名正受。 但修觀之人須修福業助成觀智，故先明三福後出觀行。 三福如寶貨，觀智如船桅，是則事理相資、福智雙運。 安有修觀兀然端坐，不事師親、不持歸戒、不誦大乘耶？ 故須眾善輔成正觀，單輪隻翼何有所至哉？ 至後釋文，更為委辨。 二、辨定散。 善導《玄義》云「前十三觀為定善，後三福九品對前三福為散善。 今謂不然，若如所判即應止有十三觀，那名十六觀耶？ 況下九品，上品結云是名上輩生想，名第十四觀。 中下亦然。 何得後三獨名散善？ 止用此求，不攻自破。 」依法不依人，涅槃極誡。 至後九品，當更辨之。 三、明地位。 準《玄義》云「古來諸師皆用大乘三賢十聖對上三品，小乘兩凡四果對中三品，大乘始學凡夫隨過輕重對下三品。 」彼文委破，不復具引。 今謂準下九品生彼土已方論地位，可如諸師。 又據經文，此土求生並是凡夫，須依《玄義》，彼引十段經文為證，可驗昔非。 經云「我今為汝廣說眾譬，亦令未來世一切凡夫欲修淨業者得生西方」，一證也。 又云「如來今者為未來眾生為煩惱賊之所害者說清淨業」，二證也。 又云「如來今者教韋提希未來眾生觀於西方極樂世界」，三證也。 又云「韋提白佛言：因佛力見彼國土。 若佛滅後，諸眾生等濁惡不善五苦所逼，云何當見彼佛國土」，四證也。 又云「汝及眾生應當專心乃至自非生盲有目之徒皆見日沒」，五證也。 又云「佛告阿難：汝持佛語，為未來世一切大眾欲脫苦者，說是觀地法」，六證也。 又云「韋提白佛：我今因佛力故得見彼佛及二菩薩。 未來眾生當云何觀」，七證也。 又云「佛告韋提希：及汝眾生欲觀彼佛當起想念」等，八證也。 又云「諸佛如來是法界身，入一切眾生心想中，是故汝等心想佛時」，九證也。 又如九品中一一皆言「若有眾生」等，十證也。 上來十段，證明如來說十六觀，止為常沒眾生，不于大小賢聖人也（上並《玄義》中文）。 詳此十文，一二四五其文最要，則知此典專被濁世具縛凡夫，逮至彼方始論斷證耳。 四、解魔說。 或謂修西方淨業，臨終感相皆是魔者，斯由未披教典、不樂修持，喜以邪言障他正信，為害不淺，故須辨之。 且魔有四種：一五陰魔、二煩惱魔、三死魔、四天魔。 上之三魔是汝身心，唯有天魔居欲界天，乃是大權退惡進善，有大功行方可動之。 凡夫修道，內心不正必遭魔擾，若心真實魔無能為，是知魔自汝，非他所致。 如世妖治媚惑於人，端心正色必不能近，縱情顧盻定遭所惑。 今引眾說，以絕群疑。 一云：大光明中決無魔事，猶如白晝姦盜難成。 一云：此土觀心，反觀本陰多發魔事； 今觀彌陀果德真實境界，故無魔事。 一云：念佛之人皆為一切諸佛之所護念，既為佛護，安得有魔？ 一云：修淨業人必發魔者，佛須指破，如《般若》、《楞嚴》等。 佛若不指，則誤眾生墮於魔網。 今淨土諸經並不言魔，即知此法無魔明矣。 山陰慶文法師《正信法門》辨之甚詳，今為具引。 彼問曰：或有人云「臨終見佛菩薩放光持臺、天樂異香來迎往生，並是魔事。 」此說如何？ 答曰：有依《首楞嚴經》修習三昧，或發動陰魔。 有依《摩訶衍論》修習三昧，或發動外魔（謂天魔也）。 有依《止觀論》修習三昧，或發動時魅。 此等並是修禪定人約其自力，先有魔種被定擊發，故現此事。

Second, distinguishing between what the ancients and moderns rejected or established, which is divided into five parts: first, clarifying blessings and contemplation; second, distinguishing between concentrated and scattered [practices]; third, showing the spiritual stages; fourth, resolving the demonic theory; fifth, pointing out misleading transmissions.

First, clarifying blessings and contemplation. Later in the sūtra, Vaidehī requests: "I only pray that the World-Honoured One teach me how to contemplate and teach me how to achieve correct reception." Ancient commentaries took the three blessings as answering "how to contemplate," and the sixteen contemplations as answering "how to achieve correct reception."

Shandao's *Profound Meaning* states: "Various masters match contemplation to the three blessings and correct reception to the sixteen contemplations. Now I say this is not so. The *Avataṃsaka Sūtra* says that contemplation and correct reception are merely alternative names for samādhi." Vaidehī's earlier request simply said, "Teach me to contemplate the place of pure karma," whereby we know that contemplation and correct reception are merely requesting contemplation. Preliminary expedients before the contemplation are called contemplation; the completion of correct contemplation is named correct reception. However, a person who practices contemplation must cultivate karmic blessings to assist in perfecting the wisdom of contemplation; therefore, the three blessings are explained first, and the contemplative practice is set forth afterwards. The three blessings are like precious cargo, and contemplative wisdom is like the ship's mast; thus, phenomena and principle support each other, and blessings and wisdom are exercised in tandem. How could someone practicing contemplation sit blankly upright, neither serving teachers and parents, nor upholding the refuges and precepts, nor reciting the Mahāyāna? Therefore, many virtues are required to assist in completing correct contemplation; how could a single wheel or a lone wing reach anywhere? Later, when explaining the text, this will be distinguished even more thoroughly.

Second, distinguishing between concentrated and scattered [practices]. Shandao's *Profound Meaning* states: "The first thirteen contemplations are concentrated goodness, and the later three blessings and nine grades—corresponding to the earlier three blessings—are scattered goodness. Now I say this is not so. If it were judged like this, there should only be thirteen contemplations; how could they be called the sixteen contemplations? Furthermore, in the nine grades below, the superior grade concludes by saying, 'This is called the perception of rebirth for the superior grade; it is named the fourteenth contemplation.' The same applies to the middle and inferior grades. How could the last three alone be named scattered goodness? Relying solely on this investigation, [their theory] collapses of itself." Relying on the Dharma and not on persons is the ultimate admonition of the *Mahāparinirvāṇa Sūtra*. When reaching the nine grades below, we shall distinguish this further.

Third, showing the spiritual stages. Based on the *Profound Meaning*, it says: "Various masters from ancient times have all used the Mahāyāna's three stages of the worthy and ten stages of the noble to correspond to the top three grades; the Hīnayāna's two stages of ordinary beings and four fruits to correspond to the middle three grades; and initial-learning ordinary beings of the Mahāyāna, according to the gravity of their transgressions, to correspond to the bottom three grades." That text refutes this in detail, so it will not be cited in full again. Now I say: if we judge that spiritual stages are discussed only after one has been born in that land based on the nine grades below, it may be as the various masters say. Yet according to the sūtra text, those seeking rebirth from this land are all ordinary beings, so we must rely on the *Profound Meaning*. It cites ten passages from the sūtra as proof, by which the past errors can be verified.

The sūtra says: "I shall now explain many parables extensively for you, and also cause all ordinary beings in future worlds who wish to cultivate pure karma to attain rebirth in the Western [Direction]"—this is the first proof.

It also says: "The Tathāgata now expounds pure karma for future sentient beings who are harmed by the thieves of afflictions"—this is the second proof.

It also says: "The Tathāgata now teaches Vaidehī and future sentient beings to contemplate the Western Land of Ultimate Bliss"—this is the third proof.

It also says: "Vaidehī addressed the Buddha, saying: 'By the Buddha's power, I have seen that land. If, after the Buddha's extinction, sentient beings are oppressed by defilement, evil, unwholesomeness, and the five sufferings, how will they see that Buddha's land?'"—this is the fourth proof.

It also says: "You and sentient beings should concentrate your minds... even those who are not blind from birth, anyone with eyes can see the setting sun"—this is the fifth proof.

It also says: "The Buddha told Ānanda: 'Uphold the Buddha's words, and for all the great assembly in future worlds who wish to be liberated from suffering, preach this method of contemplating the ground'"—this is the sixth proof.

It also says: "Vaidehī addressed the Buddha: 'Now, by the Buddha's power, I have been able to see that Buddha and the two bodhisattvas. How should future sentient beings contemplate them?'"—this is the seventh proof.

It also says: "The Buddha told Vaidehī: 'You and sentient beings who wish to contemplate that Buddha should give rise to the visualization...'" and so on—this is the eighth proof.

It also says: "The Buddhas, the Tathāgatas, are the Dharma-realm body and enter into the minds and thoughts of all sentient beings. Therefore, when your minds think of the Buddha..."—this is the ninth proof.

Also, as in each of the nine grades it says "If there are sentient beings..." and so on—this is the tenth proof.

The above ten passages prove that the Tathāgata expounded the sixteen contemplations solely for sentient beings constantly submerged [in saṃsāra], and not for the worthy and noble persons of the Great or Small [Vehicles] (all the above is from the text of the *Profound Meaning*). Examining these ten passages, texts one, two, four, and five are the most essential. Thus we know that this scripture is specifically directed to fully bound ordinary beings of the defiled world; it is only after reaching that realm that eradication [of defilements] and realization are discussed.

Fourth, resolving the demonic theory. Some say that when practicing the pure karma of the Western Direction, all the visions perceived at the end of life are demonic. This arises because they have not opened the scriptural teachings, take no pleasure in cultivation, and enjoy using heterodox words to obstruct the correct faith of others, causing no small harm; therefore, this must be distinguished. Furthermore, there are four kinds of māras: first, the skandha-māras; second, the affliction-māras; third, the death-māra; fourth, the deva-māra. The upper three māras are your own body and mind; only the deva-māra dwells in the heavens of the desire realm. This is a great expedient [power] that repels evil and advances goodness; only when one possesses great meritorious practice can he be stirred. When ordinary beings cultivate the Path, if their inner minds are not correct, they will certainly suffer demonic disturbances; if the mind is genuine, the demons can do nothing. Thus we know that demons come from oneself and are not brought about by others. Just as worldly seductresses bewitch people: if one is upright in mind and dignified in countenance, they certainly cannot approach; but if one indulges desire and glances about, one is surely bewildered by them. Now I cite various explanations to end all doubts.

One says: within the great illumination, there are absolutely no demonic occurrences, just as in broad daylight treachery and theft are hard to accomplish.

One says: contemplating the mind in this land and looking back upon one's own skandhas often generates demonic occurrences; now, contemplating the real realm of Amitāyus's fruition-virtue, there are no demonic occurrences.

One says: people mindful of the Buddha are all protected and kept in mind by all Buddhas; since they are protected by Buddhas, how could there be demons?

One says: if people cultivating pure karma inevitably stir up demons, the Buddha would surely have pointed it out and exposed it, as in the *Prajñāpāramitā*, the *Śūraṅgama Sūtra*, and so forth. If the Buddha did not point it out, he would mislead sentient beings into falling into the net of demons. Now, the various Pure Land sūtras do not mention demons at all, whereby it is clear that this method has no demons.

Dharma Master Qingwen of Shanyin distinguished this in great detail in his *Gateway of Correct Faith*, which I now cite in full.

He asked: "Some people say: 'Seeing the Buddha and bodhisattvas radiating light and holding a dais at the end of life, with heavenly music and wondrous fragrance arriving to welcome one for rebirth—all of these are demonic occurrences.' What about this statement?"

He answered: "Some, relying on the *Śūraṅgama Sūtra* to practice samādhi, stir up the skandha-māras. Some, relying on the *Treatise on the Mahāyāna* to practice samādhi, stir up external demons (meaning the deva-māras). Some, relying on the *Treatise on Calming and Contemplation* to practice samādhi, stir up seasonal spirits. All of these are people cultivating dhyāna-concentration through their self-power; demonic seeds previously present are provoked and stimulated by concentration, and therefore these events appear."