觀無量壽佛經義疏 1.9

1.9

三、辨宗旨，有三：初、定經宗；二、明事理；三、辨觀法不同。初、定經旨。宗是主義，一經之主義須辨示。天台云「此經以心觀為宗」，此則單就能觀為言也。觀佛依正得非心觀乎？遠師、善導並云「諸經所辨，宗趣各異。此經以觀佛三昧為宗。」此則通就能所而立也。觀雖十六，依正不同，而主在觀佛，即下經云「於見身中得念佛三昧」。念即是觀，但語通餘佛、尚濫他經，可如首題簡別斯盡。《觀佛三昧經》云「佛告阿難：此觀佛三昧，是一切眾生犯罪者藥，破戒者護、失道者導、盲冥者眼、愚癡者慧、黑暗中燈、煩惱賊中是勇猛將，諸佛世尊之所遊戲，首楞嚴等諸大三昧始出生處。」又云「若能觀佛一毛孔，是人名為行念佛定。以念佛故，十方諸佛常在其前為說正法，此人即能出生三世諸如來種，何況具足念佛色身。」又云「若四部弟子，謗方等經、作五逆罪、犯四重禁、偷僧祇物、污比丘尼、破八戒齊、作諸惡事、種種邪見，若能至心一日一夜繫念在前觀佛一相好者，諸惡罪障皆盡滅」等。準知觀佛功德難思。良由攝虛妄心、冥真實境，假彼福慧濟我貧窮、藉彼慈悲拯我沈溺，是却惡之前陳、為入道之初門，故《楞嚴》云「不假方便，自得心開。如染香人身有香氣，是則名曰香光莊嚴。」略舉大要，餘廣如後。二、明事理。理是虛寂之強名、事乃施為之總目，名雖兩立、體實一如，其猶水動為波、墨書成字，波雖萬狀水濕何殊、字有千差墨色無二。若謂冥心住寂能所泯亡，則為理觀；舉心動慮取捨歷然，即為事觀。是則理事敵對，未是圓融。今依天台《十疑論》云「智者熾然求生淨土，達生體不可得，此乃真無生。愚者為生所縛，聞生作生解、聞無生作無生解，而不知生即無生、無生即生，不達此理橫相是非，幾許謬哉。」是知達事即理、理非事外，是真無生，故稱妙觀。又準南山理事二懺須分兩根，利根達理則一切唯心、鈍根未達則專依事行。餘經理觀唯被上根，今經觀法通攝利鈍，利根修者莫非理觀、鈍根修者皆歸事想，利鈍雖異皆得往生，但生彼已階位淺深、進道遲速耳。然古今判釋互說不同。一云：十六妙境無非理觀。一云：據經始末皆是事想。一云：前後十五是事，唯第九佛觀為理。今謂初釋則遺於中下，次解則抑彼上根，後說兩分最非通論。夫達理者則諸法皆理，安有此是而彼非乎？甞考經文，但出所觀之境，不分理事之殊。得非能觀之人根有利鈍、見有通塞，任其分量皆可趣入乎？唐高僧辨秀甞謂人曰：「昔聞西方之行是有相大乘。」此乃蓬心不直，非達觀之說。何耶？夫出言即性、發意皆如，而一色一香無非中道，況我正念乎？細詳此說、深會經宗，但未悉此經通收中下耳。問：今經理觀，如何修習？答：修法有二，一者能觀心即以現前識心想念為體，下云「當起想念諦觀於日」是也；二者所觀境即以彌陀依正莊嚴為體，即下所列十六種境是也。能所相冥，方成觀行。問：起心取境，那名理觀？答：了此心境皆因緣生，緣生無生、體非生滅，即無生理。《十疑論》云「夫不生不滅者，於緣生中諸法和合不守自性，求於生體了不可得。此生生時無所從來，故名不生；此滅散時去無所至，故言不滅。非謂因緣生外別有不生不滅也。」今明理觀，一準論文，以緣生心觀緣生境，心境雖殊緣生不異，能觀是心、所觀即佛，心法佛法皆不思議。《華嚴》云「心佛眾生三無差別」，即其義也。故諸行者先開智解通達無疑，然後晨夕念念繫想彼方依正勝境，熾然求生，不妨心境體自無生，非謂造作使之然也。是知世出世間諸所有法，出處語默莫非妙理；非唯此觀，一代大乘所立觀法莫不皆爾。《法華》云「觀一切法空如實相，不顛倒」等，又云「一切諸法皆無所有，無有常住亦無起滅」，《普賢觀》云「當知一切諸法即是佛法」，《淨名》云「一切諸法即菩提相」，《華嚴》云「一切法無生，一切法無滅」，又云「了知一切法，自性無所有，如是解法性，即見盧舍那」。《金剛般若》云「一切有為法，如夢幻泡影」等。如是等文遍在大藏，不復盡舉。若離諸法而談妙理，即墮偏邪，去道全遠。《淨名》云「譬如造立宮殿，若依空地，隨意無礙；若依虛空，終不能成。諸佛說法常依二諦，不壞假名而說諸法實相。」聖量若此，正理坦然，必欲進修，深須研覈。三、辨觀法不同。一代時教所明觀法，略為五例：一、總觀諸法，如經「觀一切法空」等。二、別觀自心，如止觀還源觀、法界觀、淨心觀等。三、或但觀色，經云「觀身實相，觀佛亦然」，及不淨白骨等。四、兼觀色心，經云「照見五蘊空」，十二入、十八界、數息等。五、對觀勝境，即如諸經觀佛菩薩等。今此觀經，即當第五。就觀勝境，復有五別：一、觀佛相海，即觀諸佛三十二相也。二、觀普賢行法，即觀六牙白象菩薩身相也。三、觀藥王藥上，即觀二菩薩行願色相也。四、觀彌勒上生，即觀兜率天宮求生內院也。五、即今經觀彌陀依正求生淨土也。上三滅業破障，下二忻願求生。又下二中，第四是娑婆天界，第五即極樂淨方。然此方入道要在觀心，淨土往生義須想佛。今舉此方觀心一種，對校今經，略為六別：一、觀心則攝想歸心，今經則送心他境。（經云「一心繫念諦觀彼佛」，天台疏云「落日懸鞁，用標送想之方」）。二、觀心不局四儀，此經則要須正坐（義通餘儀）。三、觀心則不拘方所，此經則定須西向。四、觀心則不簡餘時，此經則須除便、食（觀佛經云「除便轉時」，地觀云「唯除食時」等）。五、觀心則斷惑證理，此經則成業感生。六、觀心則魔業發現，此經則聖德護持。略明六異，則知淨土觀門逈然天別。問：今十六觀可名觀心否？答：若乃達境唯心，則彼彌陀身土孰非心乎？但恐反求本陰、局認點靈，則盡屬他經，非今正觀矣。問：或謂佛法太高、眾生法太廣，唯觀心為要；今經觀佛，豈不相違？答：觀法被機，各有所主。若此方入道斷惑證真，則觀心至要。若往生淨土修因感報，則觀佛最優。彼明斷證，正取觀心，故有此語，非謂生佛二法永不通觀。觀佛三昧皆被未來，義非徒設。問：心佛無差，上乘了義。今明觀法，何必強分？答：理本雖融，行相宜別。將使造修有託，必須境智相應。古德有言「觀佛有二：一者自心三昧所見佛、二者西方從因感果佛。」諸經觀心，即觀自心所見佛也；今十六觀，正觀西方感果佛也。據此兩分，求無疑濫，故天台《十疑論》云「凡求生者，希心起想，緣阿彌陀佛相好光明。又觀彼土七寶莊嚴，備如無量壽十六觀」等。今經觀佛，斯為明據。問曰：經云「若以色見我、以音聲求我，是人行邪道，不能見如來。」今觀佛境，豈非色見聲求耶？答曰：三十二相猶皎月落於百川，四辨八音若清響發於幽谷。然有披潭捉月、入谷尋聲，不了性空，故不見佛。達士不爾，了色非色，何妨端想於聖容；達聲非聲，豈礙側聞於妙法。故《華嚴》云「色相不是佛，音聲亦復然。亦不離色聲，見佛神通力。」覿茲妙論，寧復疑乎？

Third, discerning the essential purport. There are three parts: first, determining the sūtra's essential purport; second, clarifying phenomena and principle; third, discerning differences in contemplation methods. First, determining the sūtra's essential purport. The "essential purport" is the primary meaning; the primary meaning of a sūtra must be distinguished and pointed out. Tiantai says: "This sūtra takes contemplation of mind as its essential purport." This is spoken solely from the standpoint of the contemplating [subject]. When contemplating the Buddha's primary and dependent [rewards], can that be anything other than contemplation of mind? Master [Hui]yuan and Shandao both say: "The essential purports distinguished in the various sūtras are each different. This sūtra takes the samādhi of contemplating the Buddha as its essential purport." This is established comprehensively in terms of both subject and object. Although the contemplations are sixteen and the primary and dependent [rewards] differ, their main [focus] lies in contemplating the Buddha; that is, the text below states: "within this present body, obtain the buddhānusmṛti-samādhi." "Mindfulness" (nian) is indeed "contemplation" (guan), but as the word applies generally to other Buddhas and might still be confused with other sūtras, it may be fully distinguished as in the opening title. The Sūtra on the Samādhi of Contemplating the Buddha says: "The Buddha told Ānanda: 'This samādhi of contemplating the Buddha is medicine for all sentient beings who have committed transgressions, protection for those who have broken the precepts, a guide for those who have lost the way, eyes for the blind, wisdom for the foolish, a lamp in the dark, a valiant general amid the thieves of affliction, the sport of the Buddhas, the World-Honoured Ones, and the source from which great samādhis such as the Śūraṅgama first arise.'" It also says: "'If one can contemplate a single pore of the Buddha, this person is called one who practices the concentration of mindfulness of the Buddha. Because of mindfulness of the Buddha, the Buddhas of the ten directions constantly abide before them and preach the correct Dharma for them; this person is then able to give birth to the seed of all Tathāgatas of the three times—how much more so if one is fully mindful of the Buddha's physical body!'" It also says: "'If disciples of the four assemblies slander the Vaipulya sūtras, commit the five heinous sins, violate the four grave prohibitions, steal the saṅgha's property, defile a nun, break the eight precepts, do various evil deeds, and hold various false views—if they can single-mindedly, for one day and one night, fix their mindfulness before them and contemplate a single mark of excellence of the Buddha, their evil sins and karmic obstacles will all be completely eradicated,'" and so forth. Based on this, one knows that the merit of contemplating the Buddha is inconceivable. This is truly because by gathering in the false mind and merging with the real realm, one borrows His blessings and wisdom to relieve our poverty, and relies on His loving-kindness and compassion to rescue our sinking [selves]; this is the front line in expelling evil and the initial portal for entering the Way. Therefore the Śūraṅgama says: "Without relying on expedients, one naturally attains the opening of the mind. Just as one who is perfumed with incense has fragrance upon their body, this is called adornment with fragrance and light." Briefly presenting the main essentials, the rest will be detailed below. Second, clarifying phenomena and principle. "Principle" is a makeshift name for the empty and serene; "phenomena" is a general heading for activities and deeds. Although two names are established, their substance is truly one and the same—just as water moving becomes waves, and ink written becomes characters; though waves have myriad shapes, the wetness of water is no different, and though characters have a thousand variations, the color of the ink is not two. If one considers the mind merging with serenity and the elimination of subject and object to be the contemplation of principle, and the raising of thoughts and stirring of deliberations with clear choosing and rejecting to be the contemplation of phenomena, then phenomena and principle would stand in opposition, which is not yet perfect integration. Now, relying on Tiantai's Shiyi lun, it states: "The wise fervently seek rebirth in the Pure Land, realizing that the substance of birth is unobtainable; this is true non-arising. The foolish are bound by birth: hearing of 'birth,' they interpret it as birth; hearing of 'non-arising,' they interpret it as non-arising. They do not know that birth is itself non-arising, and non-arising is itself birth. Failing to understand this principle, they arbitrarily judge right and wrong—how mistaken they are!" From this we know that realizing phenomena are themselves principle, and that principle is not outside phenomena, is true non-arising; hence it is called wondrous contemplation. Furthermore, based on Nanshan [Daoxuan], the two repentances of phenomena and principle must be divided between two types of faculties: those of sharp faculties realize principle, so everything is mind-only; those of dull faculties have not yet realized it, so they exclusively rely on phenomenal practice. In other sūtras, contemplation of principle covers only those of superior faculties. In this sūtra, the method of contemplation encompasses both the sharp and the dull: the practice of the sharp-facultied is entirely contemplation of principle; the practice of the dull-facultied entirely returns to phenomenal visualisations. Although the sharp and the dull differ, all attain rebirth—differing only in the shallowness or depth of their stages and the slowness or speed of their progress on the Way once reborn there. However, commentators past and present have differed in their explanations. One says: "The sixteen wondrous realms are none other than contemplation of principle." Another says: "Based on the beginning and end of the sūtra, they are all phenomenal visualisations." Another says: "The preceding and succeeding fifteen are phenomenal; only the ninth, the contemplation of the Buddha, is contemplation of principle." I say now that the first interpretation leaves out the middling and inferior; the second explanation represses the superior faculties; and the latter theory dividing them into two is the least universally applicable. For one who has realized principle, all dharmas are principle; how could this be so and that be not? Having examined the sūtra text, it merely presents the objects to be contemplated, without distinguishing phenomena and principle. Is it not that among those who contemplate, faculties may be sharp or dull and views may be penetrating or obstructed, yet according to their capacity all can enter? In the Tang, the eminent monk Bianxiu once said to someone: "Formerly I heard that the practice of the Western [direction] is Mahāyāna with characteristics." This is a mind tangled like overgrown weeds, not straight, and not the statement of one with penetrating vision. Why? Words spoken are themselves the nature, and thoughts arisen are all Suchness; a single color or a single fragrance is none other than the Middle Way—how much more so our correct mindfulness? Examining this statement carefully, it deeply accords with the sūtra's purport; he merely did not fully realize that this sūtra comprehensively gathers in the middling and inferior. Question: How should one practice the contemplation of principle in this sūtra? Answer: There are two methods of practice: first, the contemplating mind, which takes the present conscious mind's visualising thought as its substance, as below where it says "one should give rise to visualising thoughts and attentively contemplate the sun"; second, the contemplated realm, which takes Amitāyus's primary and dependent adornments as its substance, which are the sixteen kinds of realms listed below. Only when subject and object merge is the practice of contemplation accomplished. Question: If one gives rise to a thought and grasps an object, how can that be called contemplation of principle? Answer: One realizes that this mind and realm are both produced from causes and conditions; what is conditionally produced is unproduced, its substance being neither arising nor ceasing—this is the principle of non-arising. The Shiyi lun states: "As for non-arising and non-ceasing, within conditional production, all dharmas combine without retaining their own nature; seeking the substance of arising, it is utterly unobtainable. When this arising arises, it comes from nowhere, hence it is called non-arising; when this ceasing disperses, it goes nowhere, hence it is said to be non-ceasing. It is not that apart from conditional production there is a separate non-arising and non-ceasing." Now, in clarifying the contemplation of principle, completely following the treatise, one uses a conditionally produced mind to contemplate a conditionally produced realm. Although mind and realm differ, their conditional production is not different. The contemplating [subject] is the mind, and the contemplated [object] is the Buddha; the mind-dharma and the Buddha-dharma are both inconceivable. The Huayan states: "Mind, Buddha, and sentient beings—these three are without distinction"; this is its meaning. Therefore, practitioners should first open up wise understanding to be thoroughly clear without doubt, and thereafter morning and evening, thought after thought, fix their visualisations on the superior realms of that region's primary and dependent [rewards], fervently seeking rebirth—without this impeding that the substance of mind and realm is naturally unproduced; it is not that deliberate fabrication causes it to be so. From this we know that among all worldly and world-transcending dharmas, in movement or rest, speech or silence, there is none that is not wondrous principle. Not only this contemplation, but all methods of contemplation established across the Mahāyāna of the Buddha's lifetime are like this. The Lotus Sūtra says: "Contemplate all dharmas as empty, like the true mark, not inverted," and so forth, and also: "All dharmas are entirely non-existent, neither permanently abiding nor arising and ceasing." The Samantabhadra Contemplation Sūtra says: "One should know that all dharmas are precisely the Buddha-dharma." The Vimalakīrti Sūtra says: "All dharmas are precisely the marks of bodhi." The Huayan says: "All dharmas are without arising; all dharmas are without ceasing," and also: "Completely knowing all dharmas to have no inherent existence of their own nature—understanding the dharma-nature thus, one immediately sees Vairocana." The Diamond Prajñā says: "All conditioned dharmas are like a dream, an illusion, a bubble, a shadow," and so forth. Passages such as these are pervasive throughout the canon and will not be cited exhaustively. If one departs from dharmas to speak of wondrous principle, one falls into bias and error, straying completely from the Way. The Vimalakīrti Sūtra says: "For example, in building palaces, if one builds on empty ground, one may proceed as desired without obstruction; but if one attempts it in empty space, it can never be accomplished. The Buddhas preach the Dharma always relying on the two truths; without destroying conventional designations, they speak of the true mark of all dharmas." Since the sacred authority is like this and the correct principle is so evident, if one truly wishes to advance in practice, one must investigate it deeply. Third, discerning differences in contemplation methods. The contemplation methods clarified in the teachings of the Buddha's lifetime fall briefly into five categories: 1. Contemplating all dharmas generally, as in sūtras saying "contemplate all dharmas as empty," etc. 2. Contemplating one's own mind specifically, such as cessation and contemplation, the contemplation of returning to the source, the contemplation of the dharmadhātu, the contemplation of the pure mind, and so forth. 3. Or contemplating only form (rūpa), as the sūtra says, "Contemplate the true mark of the body, and contemplate the Buddha likewise," as well as [the contemplations of] impurity, white bones, etc. 4. Contemplating both form and mind together, as the sūtra says, "Illumining and seeing the five aggregates as empty," the twelve bases, eighteen elements, counting breaths, etc. 5. Contemplating facing superior realms, which is like the various sūtras contemplating Buddhas, bodhisattvas, and so forth. This present Contemplation Sūtra corresponds precisely to the fifth. Within contemplating superior realms, there are further five distinctions: 1. Contemplating the ocean of the Buddha's marks, which is contemplating the thirty-two marks of the Buddhas. 2. Contemplating the method of Samantabhadra's practice, which is contemplating the bodily marks of the bodhisattva on the six-tusked white elephant. 3. Contemplating Bhaiṣajyarāja and Bhaiṣajyasamudgata, which is contemplating the practice, vows, and bodily forms of the two bodhisattvas. 4. Contemplating Maitreya's rebirth above, which is contemplating the Tuṣita heaven palace to seek rebirth in its inner court. 5. This present sūtra's contemplating Amitāyus's primary and dependent [rewards] to seek rebirth in the Pure Land. The upper three eradicate karma and shatter obstacles; the lower two express joyous aspiration to seek rebirth. Moreover, among the lower two, the fourth is a heaven realm of the Sahā world, and the fifth is the pure region of Sukhāvatī. However, entering the Way in this realm prioritizes the contemplation of mind; rebirth in the Pure Land necessarily requires visualising the Buddha. Taking now the single category of contemplating the mind in this realm and comparing it with this sūtra, there are briefly six differences: 1. Contemplating the mind gathers visualisations back into the mind, whereas this sūtra directs the mind toward another realm (the sūtra says: "Single-mindedly fix mindfulness and attentively contemplate that Buddha"; Tiantai's commentary says: "The setting sun suspended like a drum is used to mark the direction for sending one's visualisations"). 2. Contemplating the mind is not confined to the four postures, whereas this sūtra strictly requires sitting upright (though the principle extends to other postures). 3. Contemplating the mind is not restricted to a direction, whereas this sūtra strictly requires facing west. 4. Contemplating the mind does not exclude other times, whereas this sūtra requires excluding times of defecation and eating (the Sūtra on Contemplating the Buddha says: "Except when relieving oneself"; the Ground Contemplation says: "Only excluding meal times," etc.). 5. Contemplating the mind cuts off delusions and realizes principle, whereas this sūtra accomplishes karma and evokes rebirth. 6. In contemplating the mind, demonic karma manifests, whereas in this sūtra, the sacred virtues protect and sustain. By briefly explaining these six differences, one knows that the contemplation portal of the Pure Land is as far apart as heaven. Question: Can the sixteen contemplations here be called "contemplation of mind"? Answer: If one realizes that realms are mind-only, then regarding that Amitāyus's body and land, which of them is not mind? But if one were to turn inward to seek the fundamental aggregates and rigidly identify a spark of consciousness, that would belong entirely to other sūtras, not to the correct contemplation here. Question: Some say that the Buddha-dharma is too exalted and the sentient-being-dharma too broad, so only contemplation of mind is essential; does not this sūtra's contemplation of the Buddha contradict that? Answer: Contemplation methods are tailored to capacities, each having its primary purpose. If it is entering the Way in this realm to cut off delusions and realize reality, then contemplation of mind is paramount. If it is attaining rebirth in the Pure Land by cultivating the cause to evoke the retribution, then contemplation of the Buddha is superior. Their explaining the cutting off [of delusion] and realization [of truth] specifically focuses on contemplation of mind, which is why they have this statement; it does not mean that the two dharmas of sentient beings and Buddhas are never open to contemplation. The buddhānusmṛti-samādhi is entirely directed toward the future; its meaning is not established in vain. Question: Mind and Buddha are without distinction; this is the definitive meaning of the supreme vehicle. In clarifying the contemplation method now, why force a distinction? Answer: Although the principle is fundamentally harmonious, the aspects of practice should be distinguished. In order to give practitioners something to rely upon, realm and wisdom must correspond. An ancient master of virtue said: "Contemplating the Buddha has two types: first, the Buddha seen in one's own mind's samādhi; second, the Buddha who responds with the fruition from the cause in the Western [direction]." The contemplation of mind in various sūtras is precisely contemplating the Buddha seen in one's own mind; the sixteen contemplations here are specifically contemplating the fruition Buddha evoked in the Western [direction]. Based on this twofold division, one seeks without doubt or confusion. Therefore Tiantai's Shiyi lun says: "All who seek rebirth raise their minds in aspiration and give rise to visualisations, focusing on the marks, excellence, and radiant light of Amitābha Buddha. They also contemplate the seven-jewel adornments of that land, fully as in the sixteen contemplations of Amitāyus," and so forth. For this sūtra's contemplation of the Buddha, this serves as clear proof. Question: A sūtra says: 'If one sees me by form, or seeks me by sound, this person practices a false path and cannot see the Tathāgata.' Now in contemplating the Buddha's realm, is this not seeing by form and seeking by sound? Answer: The thirty-two marks are like the bright moon falling into a hundred rivers; the four unimpeded eloquence-skills and eight voices are like clear echoes issuing from deep ravines. Yet there are those who plunge into pools to grasp the moon, or enter valleys to chase echoes; failing to realize that their nature is empty, they do not see the Buddha. Penetrating masters are not like this: realizing that form is not form, what hindrance is there to uprightly visualising the sacred countenance? Realizing that sound is not sound, how does it obstruct leaning in to listen to the wondrous Dharma? Thus the Huayan says: 'Bodily marks are not the Buddha, and sound is also likewise. Yet not apart from form and sound does one see the Buddha's spiritual power.' Beholding this wondrous discourse, how could one doubt any longer?