樂邦文類 4.46

4.46

四明妙宗釋曰：大乘之法，其要在心。心具易知，色具難解，故觀自觀他皆修心觀。今觀淨土，須求於心，心能具故、心能造故。心垢土垢、心淨土淨，此猶通示，未是的論。的在一心，頓修三觀。此觀觀於安養依正畢竟清淨，名心觀淨。此觀能令四佛土淨，如是方為此經宗致。初五濁輕為同居淨者，此淨甚通，須知別意。如戒善者。四教凡位，皆悉能令五濁輕薄感同居淨。而圓觀輕濁，感同居淨依正最淨。如此經說地觀已去一一相狀，比於餘經修眾善行感安養土，其相天殊。（委解四土如文。乃至云）此經本為韋提希厭同居穢、求同居淨，故談妙觀，觀彼依正。三觀若成，麁垢先落。非有餘淨，更生何處？須知正為生同居淨，故說三觀。良由觀妙能破三惑，不獨感於同居淨土，隨其惑斷淺深之處，自然感得有餘等三。如病須藥，本為身安。求得仙方，修合服之，不但身安，兼能輕骨。身安可喻生同居淨，輕骨可喻感上三土。只是一藥，効乃深勝；如一妙觀，能淨四土。

Siming [Zhili's] Miaozong [chao] explains: The essence of the Mahāyāna teachings lies in the mind. The mind's possession is easy to know, whereas form's possession is difficult to understand; therefore, whether contemplating oneself or contemplating others, one always cultivates the contemplation of the mind. Now in contemplating the pure land, one must seek it in the mind, because the mind is able to possess and the mind is able to create. When the mind is defiled, the land is defiled; when the mind is pure, the land is pure. This is still a general indication, not yet the definitive thesis. The definitive point lies in the one mind suddenly cultivating the threefold contemplation. When this contemplation contemplates the circumstantial and primary rewards of Peaceful Nurture as ultimately pure, it is called 'the mind's contemplation is pure.' This contemplation can purify the four buddha-lands; thus it serves as the core purport of this sūtra. First, that lightness of the five turbidities constitutes the pure [aspect] of cohabitation is very general; one must understand the distinct meaning. Like those of moral discipline and goodness, the common ranks of the four teachings can all lighten and thin the five turbidities to bring about the purity of cohabitation. But when the perfect contemplation lightens the turbidities, it brings about circumstantial and primary rewards in the purity of cohabitation that are most pure. The descriptions [in this sūtra] from the ground contemplation onward, compared with cultivating various good actions to bring about the land of Peaceful Nurture in other sūtras, are as different as heaven [and earth]. (The four lands are explained in detail as in the text, and it goes on to say:) This sūtra originally arose because Vaidehī loathed the defilement of cohabitation and sought the purity of cohabitation; therefore it spoke of wondrous contemplation to contemplate those circumstantial and primary rewards. If the threefold contemplation is accomplished, the coarse defilements will fall away first. Where else could one be reborn if not in the purity of remainder? One must understand that it is precisely for the sake of birth in the purity of cohabitation that the threefold contemplation was spoken. Because the contemplation is wondrous, it can break through the three delusions; it does not solely bring about the cohabiting pure land, but according to the depth or shallowness of the severed delusions, it naturally brings about the three [higher lands] including expediency with remainder. Just as an illness requires medicine originally for bodily comfort: if one obtains an immortal's formula, compounds it, and ingests it, not only does the body find comfort, but it can also lighten one's bones. Bodily comfort can be compared to being born in the purity of cohabitation, while lightening the bones can be compared to bringing about the upper three lands. It is just a single medicine, yet its efficacy is profound and superior; just so, a single wondrous contemplation can purify the four lands.