樂邦文類 1.159

1.159

《觀經疏》曰「諸佛如來下，泛明諸佛。是故應當下，徧觀彌陀。法界身者，報佛法性身也。眾生心淨，法身自在，故言入，如白日升天影現百川，明佛身自在能隨物現也。又法界身是佛身，無所不遍，法界為體。得此觀佛三昧，解入相應，故言入心想也。是心作佛者，佛本是無，心淨故有。是心是佛者，向問佛本是無心淨故有，便謂條然，故言即是。始學名作，終成即是。」《妙宗》釋曰「欲想佛身，須知觀體。體是本覺，起成能觀。本覺乃是諸佛法界之身，以諸佛無別所證，全證眾生本性故也。若始覺有功，本覺乃顯，故云法身從心想生。又復彌陀與一切佛，一身一智應用亦然。彌陀身顯即諸佛身，諸佛相明即彌陀體，是故泛明諸佛以為彌陀觀體。從法界身下，是約感應道交釋。從又法界身下，是解入相應釋。」融心解曰「若無初釋，則觀非觀佛。若無次釋，則生佛體殊。二釋相成，是今觀法。是心作佛者，明即心變，全性成修。是心是佛者，心外無佛、佛外無心。既全是心，心豈見心？如指不自觸、刀不自傷。《般舟》所謂『我所念即見』。心作佛心者不知心等，《止觀》約此而立中觀，《般舟》與此文同也。如來恐人著相觀佛，故於真像之前示乎觀體，令依此法而觀佛身。」《妙宗》又曰「今之心觀，非直於陰觀本性佛，乃託他佛顯乎本性，故先明應佛入我想心，次明佛身全是本覺。故應佛顯，知本性明，託外義成、唯心觀立。若論作是，即不思議三觀也。以若破若立名作空假二觀也，不破不立名是中道觀也，全是而作則三諦俱破俱立，全作而是則三諦俱非破立。即中之空假名作，能破三惑、能立三法，故感他佛三身圓應，能成我心三身當果，即空假之中名是。則全惑即智、全障即德，故心是應佛、心是果佛。故知作是一心修此三觀，乃十六觀之總體、一經之妙宗，文出此中、義遍初後。是故行者，當用此意修淨土因。不可不知。」

The Commentary on the Contemplation Sūtra says: "From 'The buddhas, the Tathāgatas' down, it generally explains all buddhas. From 'Therefore, you should' down, it specifically contemplates Amitābha. 'Dharmadhātu body' is the dharmatā body of the reward buddha. When the minds of sentient beings are pure, the dharmakāya is unhindered; hence it says 'enters,' just as when the bright sun rises in the sky, its reflection appears in a hundred rivers, clarifying that the buddha-body is unhindered and able to manifest according to objects. Furthermore, the dharmadhātu body is the buddha-body, which is omnipresent, having the dharmadhātu as its essence. When one attains this buddha-contemplation samādhi, understanding and entering correspond; hence it says 'enters into the mind and thoughts.' 'This mind creates the Buddha' means that the Buddha is originally non-existent, but because the mind is pure, he exists. 'This mind is the Buddha' means: previously hearing that the Buddha is originally non-existent and exists because the mind is pure, one might think they are separate; therefore it says 'is identical.' Beginning practice is called 'creating'; final accomplishment is 'being identical.'"
The Miaozong explains: "If one wishes to visualize the buddha-body, one must know the essence of contemplation. The essence is original awakening, which arises to become that which can contemplate. Original awakening is itself the dharmadhātu body of all buddhas, because the buddhas have nothing else to realize: they fully realize the fundamental nature of sentient beings. If initial awakening has efficacy, original awakening then becomes manifest; hence it is said that the dharmakāya is born from mind and thought. Moreover, Amitābha and all buddhas have one body and one wisdom, and their responsive functions are also the same. When Amitābha's body is revealed, it is the body of all buddhas; when the marks of all buddhas are clear, they are the essence of Amitābha. Therefore, it generally clarifies all buddhas to serve as the essence of contemplating Amitābha. From 'dharmadhātu body' down, it is explained in terms of the spiritual resonance between stimulus and response. From 'Furthermore, the dharmadhātu body' down, it is explained in terms of the correspondence of understanding and entering."
The Rongxin Jie says: "Without the first explanation, the contemplation would not be contemplating the Buddha. Without the second explanation, sentient beings and the Buddha would have different essences. The two explanations complete each other, and this is the present method of contemplation. 'This mind creates the Buddha' clarifies that transformation is identical with mind, and the full nature becomes cultivation. 'This mind is the Buddha' means that outside mind there is no buddha, and outside the Buddha there is no mind. Since it is entirely mind, how could mind see mind? Just as a finger cannot touch itself, and a knife cannot cut itself. As the Pratyutpanna says: 'What I think of, I immediately see.' The mind creating the buddha-mind does not know mind, and so forth; Great Calming and Contemplation establishes the middle contemplation based on this, and the Pratyutpanna agrees with this text. Fearing that people would contemplate the Buddha by clinging to characteristics, the Tathāgata demonstrated the contemplation's essence before the true image, causing them to contemplate the buddha-body based on this method."
The Miaozong also says: "The present contemplation of mind does not directly contemplate the fundamental nature buddha within the aggregates; rather, it relies on another buddha to reveal the fundamental nature. Therefore, it first clarifies that the response buddha enters my thinking mind, and next clarifies that the buddha-body is entirely original awakening. Hence, when the response buddha appears, one knows that the fundamental nature is luminous; the meaning of relying on the external is accomplished, and the mind-only contemplation is established. If we discuss 'creating' and 'being,' these are the inconceivable threefold contemplation. For negation or establishment are called 'creating'—the two contemplations of emptiness and the provisional; neither negating nor establishing is called 'being'—the contemplation of the middle way. Being entirely 'is' while 'creating,' the three truths are simultaneously negated and simultaneously established; being entirely 'creating' while 'is,' the three truths are neither negated nor established. The emptiness and provisional that are identical with the middle are called 'creating,' which can destroy the three delusions and establish the three dharmas, thereby eliciting the perfect response of the other buddha's three bodies and accomplishing the future fruit of the three bodies in my own mind; the middle that is identical with emptiness and the provisional is called 'is.' Then delusion in its entirety is itself wisdom, and obstruction in its entirety is itself virtue; hence the mind is the response buddha, and the mind is the fruit buddha. Thus we know that cultivating this threefold contemplation in a single mind as 'creating' and 'being' is the overall essence of the sixteen contemplations, and the wondrous宗 of the entire sūtra; the text appears here, and its meaning pervades from beginning to end. Therefore, practitioners should use this intention to cultivate the cause for the Pure Land. It must not be left unknown."