觀無量壽佛經義疏 3.56

3.56

「佛告阿難及韋提希：『此想成已，次當更觀無量壽佛身相光明。』」此與像觀，皆有躡前起後次第之文，意使正修不容異徹。自昔科為真法身觀，今準下結云「是為遍觀一切色身相名第九觀」，必應指彼彌陀果佛色相即法身耳。下二菩薩，其例頗同。二、顯所觀，五：初、正明；二、結益；三、勸修；四、結觀；五、簡辨。初、正明，三：初、示身相；二、彰言略；三、示所證。初、示身相，七：初、顯身色；二、示身量；三、眉毫量；四、眼色量；五、毛孔量；六、明項光；七、相好。初、顯身色。

"The Buddha said to Ānanda and Vaidehī: 'Having accomplished this visualization, next you should further contemplate the bodily marks and light of the Buddha Amitāyus.'" Both this and the contemplation of the image contain sequential passages that pick up what precedes to introduce what follows, with the intent that the correct practice should brook no deviation or discontinuity. In the past it was classified as the contemplation of the true dharmakāya; relying now on the conclusion below, which states: "This is called the universal contemplation of all bodily marks, named the ninth contemplation," it must surely point to the physical marks of that fruition Buddha Amitāyus as being themselves the dharmakāya. The two bodhisattvas below follow quite the same precedent. Second, revealing what is contemplated has five parts: first, direct explanation; second, concluding the benefits; third, exhorting practice; fourth, concluding the contemplation; fifth, discerning and distinguishing. First, direct explanation has three parts: first, showing the bodily marks; second, making clear that the explanation is abridged; third, showing what is realized. First, showing the bodily marks has seven parts: first, revealing the body colour; second, showing the body size; third, the size of the eyebrow-ūrṇā; fourth, the size and colour of the eyes; fifth, the size of the pores; sixth, explaining the neck light; seventh, the marks and signs. First, revealing the body colour.