西方合論 6.6

6.6

二、止觀行者，如《圓覺》、《楞嚴》、《華嚴》諸方等經，古今學者，廣設觀門，唯台宗三觀，最為直捷，示一心之筌蹄，撮諸法之要領，修行徑路，無踰于此。西方宗旨，自有十六正觀，然一一觀中，具含此三義，故天台詮經，直以三諦攝彼十六。《妙宗鈔》曰：「性中三德體，是諸佛三身，即此三德三身，是我一心三觀。若不然者，則觀外有佛，境不即心，何名圓宗絕待之觀。亦可彌陀三身以為法身，我之三觀以為般若，觀成見佛即是解脫，舉一具三，如新伊字。觀佛既爾，觀諸依正，理非異塗。」廣如《疏鈔》，不能具述。至若溫陵禪師，則純以念佛一聲，入三觀門。言念存三觀者，如一聲佛，遂了此能念體空，所念無相，即念存空觀，所念之佛即應身，即心破見思惑也。雖能念體空，所念無相，不妨能念分明，所念顯然，即念存假觀，所念之佛即報身，即心破塵沙惑也。正當能念所念空時，即能念所念顯然；正當能念所念顯時，即是能念所念寂然，空假互存，乃念存中觀，所念之佛即法身，即心破無明惑也。是又即念佛因，究竟三諦，淨彼四土，如拈一微塵變大地作黃金，是謂法界圓融，不可思議觀門。

Second, regarding the practice of śamatha and vipaśyanā: in various vaipulya sūtras such as the Perfect Enlightenment, Śūraṅgama, and Avataṃsaka Sūtras, ancient and modern scholars have broadly established gates of contemplation. Yet only the Tiantai school's threefold contemplation is the most direct, revealing the trap and snare for the one mind and grasping the essentials of all dharmas; as a shortcut for cultivation, nothing surpasses this. The essential tenet of the Western Land naturally possesses the sixteen correct contemplations; yet each and every contemplation completely contains these three meanings. Therefore, when Tiantai expounded the sūtra, he directly subsumed those sixteen under the three truths. The Miaozong chao states: “The three virtuous essences in the nature are the three bodies of the buddhas; precisely these three virtues and three bodies are the threefold contemplation of our one mind. If it were not so, there would be a buddha outside contemplation, and the object would not be identical with the mind; how could it be called the contemplation of the absolute of the perfect school? One may also take Amitābha's three bodies as the dharmakāya, our threefold contemplation as prajñā, and seeing the Buddha upon completing contemplation as liberation: mentioning one includes three, like the new letter ‘i’. Since contemplating the Buddha is thus, contemplating the dependent and primary [rewards] is in principle no different.” As this is extensive in the commentary and subcommentary, it cannot be fully related. As for Chan Master Wenling, he entered the gate of the threefold contemplation purely through a single recitation of the Buddha's name. Saying that the contemplation of the three truths is present in the recitation: for instance, with one recitation of the Buddha's name, one immediately understands that this subjective reciting essence is empty, and the recited object is without characteristics; this is recitation abiding in the contemplation of emptiness, and the recited Buddha is the nirmāṇakāya, with the mind shattering the delusions of view and thought. Although the subjective reciting essence is empty and the recited object is without characteristics, this does not hinder the subjective recitation from being clear and the recited object from being distinct; this is recitation abiding in the contemplation of the provisional, and the recited Buddha is the saṃbhogakāya, with the mind shattering the delusions of dust and sand. Exactly when the subjective and objective recitation are empty, the subjective and objective recitation are distinct; exactly when the subjective and objective recitation are distinct, the subjective and objective recitation are quiescent. Emptiness and the provisional mutually abiding is recitation abiding in the contemplation of the middle, and the recited Buddha is the dharmakāya, with the mind shattering the delusion of ignorance. This furthermore takes the cause of buddhānusmṛti to completely fulfill the three truths and purify those four lands, like taking a single dust mote and transforming the great earth into gold; this is called the inconceivable gate of contemplation of the perfect interfusion of the dharmadhātu.