觀無量壽佛經義疏 2.4

2.4

First, the explanation of the sūtra title. Based on the later text of the sūtra, Ānanda requested that the Buddha establish two titles: First, it says: 'This sūtra is named: Contemplation of the Realm of Sukhāvatī, the Buddha Amitāyus, the Bodhisattva Avalokiteśvara, and the Bodhisattva Mahāsthāmaprāpta.' Adding the single character 'Sūtra', there are twenty characters in all; this derives the name from the mind and the object. It also says: 'It is also named: Purely Eliminating Karmic Obstacles and Being Born in the Presence of the Buddhas.' Further adding the character 'Sūtra', there are nine characters in all; this derives the name from shattering obstacles and experiencing retribution. In the first name, the single character 'Contemplation' is the capable-of-contemplating wisdom; the eighteen characters below are the object to be contemplated. The realm of Sukhāvatī is the dependent retribution, encompassing the first six contemplations. From Amitāyus downward is the primary retribution, encompassing the latter ten contemplations. Contemplation of the Buddha subsumes the three contemplations before it; the two bodhisattvas below subsume the seven contemplations. Therefore, in this single title, all sixteen are complete. In the second name, 'purely eliminating karmic obstacles' subsumes the efficacy and functioning of the previous sixteen contemplative practices. When the contemplation is accomplished and obstacles are shattered, that is seeing the cause; 'being born in the presence of the Buddhas' is the future result. That it does not specify Amitāyus but speaks of 'the Buddhas' refers to what the sūtra below says: 'Those who see the Buddha Amitāyus thereby see the immeasurable Buddhas of the ten directions,' and so forth. Now, the translators only used the first name, still following brevity; but taking 'the Buddhas' accords deeply with the sūtra's purport. Master Tiantai's commentary says: 'Raising the primary retribution gathers in the dependent retribution; stating the lord of transformation encompasses his retinue. Although the contemplations are sixteen, mentioning the Buddha makes it complete.' This explains it by taking the essential to encompass the prior and subsequent. Master [Hui]yuan's commentary says: 'This sūtra takes contemplating the Buddha as its primary focus, and therefore singularly raises him.' This explains it on the basis of the sūtra's theme, with the other contemplations following along. Now, closely considering the two explanations, the latter meaning is the superior. Because the contemplation of the Buddha is the primary focus, one must first use the realm as a progressive step, and later, through contemplation of the Buddha, touch broadly upon the retinue to show completeness. For this reason, in the text of the contemplation of the Buddha, it is uniquely named the buddhānusmṛti-samādhi. In the title, the upper seven characters are the specific title, specific to the present text. The lower one character is the common title, common to all scriptures. The upper two characters mark the lord of the teaching who is capable of preaching; the lower five characters indicate the practice and Dharma that are preached. First, within the capable preacher: 'Buddha' is one of the ten titles; 'preaching' means bringing joy to the minds of the multitude. The lord of transformation in this realm is certainly Śākyamuni, and so only his general title is raised. As for the object of contemplation below, for fear of confusing him with other honoured ones, both common and specific are raised together. According to the Dazhidu lun: 'Sūtras are commonly spoken by five kinds of persons: 1. the Buddha; 2. holy disciples; 3. various ṛṣis; 4. various devas, ghosts, and spirits; 5. apparitional persons.' Wishing to show that this sūtra was personally spoken by the Buddha, to distinguish it from other persons and cause people to generate faith and acceptance: now, throughout the teachings of the Buddha's lifetime, the Vinaya was spoken only by the Buddha, specifically highlighting its esoteric excellence; sūtras are open to other persons, but must receive certification. However, among sūtras, the single Dharma of the Pure Land was certainly spoken by the Buddha, clarifying that it is not within the realm of understanding of lesser sages or ordinary persons. For this reason, while other sūtras might allow it not to be emphasized, all Pure Land sūtras must mark and distinguish it. Second, within the Dharma preached: the single character above is the capable-of-contemplating mind; the four characters below are the object to be contemplated. First, among the contemplation practices of both the Great and Small [Vehicles], they all point to the sixth consciousness (manovijñāna) as the essence of the capable-of-contemplating [mind]; among the five aggregates, it is subsumed under the wholesome aggregate of conditioning factors (saṃskāra-skandha). The essences of the three states of mind prior to mental action are purely morally indeterminate; one must rely on the active mind creating karma to be able to experience retribution and bring about rebirth. According to the sūtra text below, it is sometimes called 'thinking on' (saṃjñā-smṛti) or named 'reflection' (manasikāra); the names are different but the essence is the same—none of them fails to point to mental ideation (manas) as the capable-of-contemplating agent. Next, in the object of contemplation: in Sanskrit, Amitābha; translated here as 'Amitāyus' (Immeasurable Life) and also called 'Amitābha' (Immeasurable Light), which are two of the forty-eight vows: 'If light and lifespan can be measured, may I not attain correct enlightenment.' Life represents blessing, which is the virtue of liberation; light represents wisdom, which is the virtue of prajñā. Prajñā and liberation together adorn the Dharmakāya; this is the lord of teaching who gathers in sentient beings in the Pure Land of Shared Abode. Avalokiteśvara, in the position of succession, actually has a limited lifespan, but according to ordinary beings and the lesser [vehicle] who cannot count it, it is called immeasurable. 'Buddha': fully, Buddha, translated here as the Awakened One. Awakening has two meanings: 1. The meaning of being alert. The four dwellings [of affliction] are like thieves; only sages are alert to them so that they cannot cause harm. 2. The meaning of enlightenment. Fundamental ignorance is like sleep; once holy wisdom arises, it is like awakening from sleep. In contrast to the two vehicles, it is called Great Awakening. Surpassing equal awakening, it is called Wondrous Awakening. This is stated according to one aspect; the rest is as explained elsewhere. The physical marks and radiant light are fully as presented in the contemplation of the Buddha. 'Sūtra': in Sanskrit, sūtra, translated here as 'thread'. It threads together the principles and meanings and gathers in sentient beings; being able to thread and gather in, it is like a thread. That is, it is the voice, names, sentences, and phonemes that constitute the expressive teaching. Through the teaching one knows the principle; relying on the principle one gives rise to practice; through practice one realizes the fruit. Principle, practice, and fruit—these three are born from the teaching. Therefore, we know that in the Semblance and Final ages, only the teaching possesses efficacy; it is the cause and condition for attaining the Path, the foundation for transcending the world. When ancient masters rebuked it, it was to dispel attachments. Latter-day students foolishly and delusionally generate contempt for it, cutting off the seed of the Buddha and destroying the Dharmakāya of the Buddha, falling forever into the pit of heterodoxy and perpetually suffering in places of distress. Even if one takes the finger for the moon or mistakes the raft for the shore, it still serves as a distant condition for liberation and does not lose the blessed retribution of humans and devas, not to mention that the benefits of transcendence are inexhaustible. An ancient commentary also says: it takes the sense of 'model' and the sense of 'constant'; because it comes from the golden mouth of the Sage, it is called a sūtra.