樂邦文類 1.150

1.150

霅川疏曰「福德雖多，大略如《觀經》中三種淨業可也。天台判三種淨業為散心，十六妙觀方名正受。以彼例此，福德因緣即散心，一心不亂即正受。孤山判此經是散善、觀經屬定善。予不韙彼說。且《普門品疏》釋一心稱名有事有理。若用心存念不間，名事一心。若達此心四性不生，與空慧相應，是理一心。用彼驗此，一心亦然。〈普門品〉中無不亂二字，智者尚作空慧釋之。今云一心不亂，何苦貶為散善？」

Zhachuan's commentary says: "Although merit and virtue are manifold, in broad terms they may be likened to the three kinds of pure karma in the Contemplation Sūtra. Tiantai classified the three kinds of pure karma as the scattered mind, while only the sixteen wondrous contemplations are termed 'proper absorption' (samāpatti). Applying that analogy to this text, the conditions of merit and virtue are the scattered mind, while being 'single-mindedly undisturbed' is proper absorption. Gushan classified this sūtra as scattered good, and the Contemplation Sūtra as concentrated good. I do not consider his view correct. Furthermore, the Commentary on the Universal Gate Chapter explains that single-mindedly calling on the name has a phenomenal aspect and a noumenal aspect. If one applies the mind to keep mindful without interruption, this is called 'phenomenal single-mindedness.' If one realizes that the four natures do not arise in this mind and accords with wisdom of emptiness, this is 'noumenal single-mindedness.' Testing this by that, 'single-mindedness' is the same here. In the Universal Gate Chapter the words 'undisturbed' are absent, yet Master Zhiyi still interpreted it as the wisdom of emptiness. Now when it says 'single-mindedly undisturbed,' why go to the trouble of disparaging it as scattered good?"