四明尊者教行錄 2.18

2.18

答曰：此經雖觀深理，以緣極樂依正為境修乎三觀，則異於直觀三道等觀，是故得名淨土之行。若不爾者，四種三昧如何分別？又為此土濁重，十信方出苦輪。彼土境勝，九品悉皆不退。故令託彼勝境修觀，縱理未顯、見愛俱存，捨報必生無退轉處。如此，爭不捨此求彼？故《起信論》云：初學大乘，其心怯弱。以住娑婆不常值佛，懼謂信心有退失者，當知如來有勝方便，專念西方極樂世界阿彌陀佛，求生彼土。若觀彼佛真如法身，畢定得生，住正定故。既懼此土闕緣信退，求生彼土，而令觀於彼佛真如法身。自非一心三觀，將何觀之？今家以三觀釋經，與馬鳴之意更無少異。故《十疑論》明往生正行，令想彌陀法身報身光明相好，及七寶莊嚴妙樂等，而云備如十六觀經。常行念佛三昧故，知往生之行正在三觀想彼三身。今緣彼佛修三觀者，淨土之行深觀妙理。捨此求彼，初心不退，其義皆成也。

Answer: Although this sūtra contemplates the profound principle, because it takes the primary and secondary retributions of the Land of Utmost Bliss as its objective realm to cultivate the threefold contemplation, it differs from directly contemplating the three paths and the like; therefore, it is called the practice of the Pure Land. If this were not so, how could the four kinds of samādhi be distinguished? Furthermore, because the defilements of this land are heavy, only at the ten stages of faith does one escape the wheel of suffering. In that land, the objective realm is superior, and all nine grades are non-retrogressing. Therefore, one is instructed to rely on that superior realm to cultivate contemplation; even if the principle has not yet been revealed and views and attachments both remain, upon abandoning one's retribution one is certain to be born in the place of non-retrogression. Such being the case, how could one not abandon this and seek that? Thus, the Awakening of Faith says: 'Those who are beginning to learn the Mahāyāna have timid and weak minds. Living in the Sahā world, they do not constantly meet Buddhas, and fearing that their faith might retrogress, they should know that the Tathāgata has an excellent expedient: to single-mindedly recollect Amitābha Buddha of the Western Land of Utmost Bliss and seek birth in that land. If one contemplates that Buddha's true-suchness dharmakāya, one will definitely attain birth, because one abides in the right determination.' Since one fears that, lacking favorable conditions in this land, one's faith will retrogress, and seeks birth in that land, one is instructed to contemplate that Buddha's true-suchness dharmakāya. Unless it is the threefold contemplation in a single mind, by what could one contemplate it? Our school's interpretation of the sūtra through the threefold contemplation has not the slightest difference from the intention of Aśvaghoṣa. Therefore, the Treatise on the Ten Doubts, in clarifying the correct practice for rebirth, directs one to contemplate Amitābha's dharmakāya, saṃbhogakāya, radiance, and marks, as well as the wondrous delights adorned with the seven jewels, stating that this is fully detailed as in the Sixteen Contemplations Sūtra. Because one constantly practices the mindfulness-of-Buddha samādhi, one knows that the practice for rebirth precisely lies in using the threefold contemplation to visualize those three bodies. Now, cultivating the threefold contemplation by focusing on that Buddha is the practice of the Pure Land deeply contemplating the wondrous principle. Abandoning this and seeking that, so that the initial mind does not retrogress—all these meanings are fully established.