止觀輔行傳弘決 9.41

9.41

○次明念佛者，初略明與諸禪有前後、次明發相。經論稱歎不可具列，今文且明發得之相。神力從解脫德起，智慧從般若德起，福德是相因從法身德起。念佛起時因見諸相，具知三法從三德生，復知三法能益他人，益他不等亦分三別。亦識相好修因不同，故云「如是相好從此功德生」等。如是相好有如是福，即是識相用。相體業果，具如前說。言「深解相海」者，但是色身相好無邊故名為海，非謂報身不思議海。「定心」下，明發根本五支。「念佛根本各是一邊」者，念佛與根本禪各不相妨。「如是」下，明不同所以。「但佛」下，正明不同。「是為」下，結略諸位。「特勝」下，明念佛發諸禪。次諸禪發佛中，初明初禪發念佛。「三種法門」者，即感動、相好、善業，感動是相用、相好是相果、善業是相因。次略明諸禪發念佛，如文。次判邪正，初列二門，次釋中初正、次邪。初言「三念自他」等者，《大論》釋六念中云「佛、僧、天三是他，法、捨、戒三是自。」論判所念分於自他，今明所發具自他義。《大論》第八「問：云何名為念佛三昧？答：有二種不同。聲聞法中，於一佛身，心眼漸開，滿於一方。菩薩法中，於十方三世佛土，諸佛常現在前。」論「問：於六念中，何故但讚念佛？答：念佛三昧能除種種煩惱、滅種種罪，善有大福能度眾生。」今發宿習，義亦同之。「若得」下，明念佛意。「現丈光」等者，《大論》第九云「一丈光者，眾生少福少智，若受多光眼根不堪。若利根福厚，見無量光。」今此文意通於利鈍，既明發得須寄事說，故云丈光。丈光者，示端正人耳，意正密明無量光明，所以得約四悉說之。隨諸眾生宜樂不同，豈直丈光？或復更劣於丈光者，如見雜類身等是也。「所喜」是世界，「所宜」是為人，對治如文，「得度」是第一義。

Next, in explaining mindfulness of the Buddha (buddhānusmṛti), first it briefly explains the sequence with respect to the various dhyānas, and next explains the marks of manifestation. The sutras and treatises praise it beyond complete enumeration; the present text merely clarifies the marks of its manifestation. Spiritual power arises from the virtue of liberation; wisdom arises from the virtue of prajñā; and merit, which is the cause of the marks [of a Buddha], arises from the virtue of the dharma-kāya. When mindfulness of the Buddha arises, because one sees the various marks, one fully knows that the three dharmas are born from the three virtues, and further knows that the three dharmas can benefit others. Benefiting others is not uniform, but is also distinguished into three. One also recognises that the causes cultivated for the marks and signs are different; therefore it says, "Such marks and signs arise from such merit," and so forth. Such marks and signs possess such merit: this is recognising the function of the marks. The essence, karma, and result of the marks are fully as explained before. Saying "deeply understanding the ocean of marks" means only that the marks and signs of the physical body are boundless, hence called an "ocean"; it does not refer to the inconceivable ocean of the reward body. From "a mind in concentration" onward, it clarifies the manifestation of the five limbs of fundamental [dhyāna]. "Mindfulness of the Buddha and the fundamental [dhyāna] are each on one side" means that mindfulness of the Buddha and the fundamental dhyāna do not obstruct each other. From "Like this" onward, it clarifies the reason they are different. From "Only the Buddha" onward, it directly clarifies their difference. From "This is" onward, it concludes by summarizing the various stages. From "Special excellence" onward, it clarifies mindfulness of the Buddha manifesting the various dhyānas. Next, in the various dhyānas manifesting [mindfulness of the] Buddha, first it clarifies the first dhyāna manifesting mindfulness of the Buddha. The "three kinds of dharma-gates" are: inspiring movement, the marks and signs, and wholesome karma. Inspiring movement is the function of the marks; the marks and signs are the result of the marks; and wholesome karma is the cause of the marks. Next, it briefly clarifies the various dhyānas manifesting mindfulness of the Buddha, as in the text. Next, judging between the correct and the corrupt: first it lists the two gates, and next in the explanation, first comes the correct and then the corrupt. First, saying "three mindful of self and other" and so forth: the Dazhidulun, in explaining the six recollections, states: "Buddha, Saṅgha, and deva are the three belonging to other; Dharma, relinquishment, and precept are the three belonging to self." The treatise judges what is recollected by dividing them into self and other; here, it clarifies that what manifests possesses the meanings of both self and other. The eighth fascicle of the Dazhidulun asks: "What is called the mindfulness-of-the-Buddha samādhi?" Answer: "There are two different kinds. In the Śrāvaka Dharma, directed toward a single Buddha's body, the mind's eye gradually opens, filling a single direction. In the Bodhisattva Dharma, directed toward the Buddha lands of the ten directions and the three times, the Buddhas are constantly present before one." The treatise asks: "Among the six recollections, why is only mindfulness of the Buddha praised?" Answer: "The mindfulness-of-the-Buddha samādhi can eliminate all kinds of defilements, extinguish all kinds of sins, and its wholesomeness possesses great merit able to deliver sentient beings." Here, the manifesting of past habitual tendencies is of the same meaning. From "If one attains" onward, it clarifies the purpose of mindfulness of the Buddha. "Manifesting a one-zhang halo of light" and so forth: the ninth fascicle of the Dazhidulun says: "As for the one-zhang halo of light, sentient beings have little merit and little wisdom; if they were to receive abundant light, their eye faculty could not endure it. If they have sharp faculties and deep merit, they see immeasurable light." Here the meaning of the text applies to both the sharp and dull; since it clarifies the manifestation and attainment, it must speak relying on phenomenal affairs, and so says "a one-zhang light." A one-zhang light merely displays an upright person; the covert intention directly clarifies immeasurable light, which is why it can be explained in terms of the four siddhāntas. In accord with the different suitability and inclinations of sentient beings, how could it be merely a one-zhang light? Or it may be even inferior to a one-zhang light, such as seeing bodies of diverse kinds. "What is delighted in" is the mundane [siddhānta]; "what is suitable" is for individuals; counteraction is as in the text; "attaining deliverance" is the supreme truth [siddhānta].