教藉緣興
Teachings Arise from Conditions
天台智者大師觀無量壽佛經疏序云。夫樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢淨。見兩土之升沉。行開善惡。覩二方之麤妙。喻形端則影直。源濁則流昏。故知欲生極樂國土。必修十六妙觀。願見彌陀世尊。要行三種淨業。然化因事漸。教藉緣興。是以闍王殺逆。韋提哀請。大聖垂慈。乘機演法。曜玉相而流彩。聳珍臺而顯瑞。雖廣示珍域。而宗歸安養。使末俗有緣。遵斯妙觀。落日懸鼓。用標送想之方。大水結氷。實表琉璃之地。風吟寶葉。共天樂而同繁。波動金蕖。將契經而合響。觀肉髻而瞻侍者。念毫相而覩如來。及其瞑目告終。上珍臺而高踊。文成印壞。坐金蓮而化生。隨三輩而橫截。越五苦而長騖。可謂微行妙觀至道要術者哉。
The preface to the *Contemplation Sutra* by Great Master Zhiyi of the Tiantai school says:
The realm of bliss stands in contrast to the realm of suffering; golden treasures contrast with mud and sand; the womb-prison is the opposite of the lotus pool; thorny groves are set against jeweled trees. This is truly because the mind distinguishes purity from defilement, and one sees the rise and fall of the two realms. Actions open the paths of good and evil, and one views the coarse and subtle qualities of the two directions. As with a form that is upright casting a straight shadow, or a source that is muddy flowing dark, so too should we know: to be born in the Land of Ultimate Bliss, one must cultivate the Sixteen Excellent Contemplations. To wish to see the World-Honored One, Amitabha, one must practice the three kinds of Pure Karma. Transformations rely on gradual conditions, and teachings arise through causes. Therefore, when Prince Ajatashatru committed patricide, Queen Vaidehi tearfully appealed. The Great Sage, moved by compassion, seized the opportunity to teach the Dharma. Radiating the jeweled form with flowing light, raising the precious terrace that revealed auspicious signs—though widely displaying the realms of treasures, the teaching ultimately returns to the Land of Peace and Nourishment. This enables ordinary beings with karmic connections to follow these excellent contemplations.
The setting sun, like a drum hanging in the sky, marks the direction for sending thoughts; the great water congeals into ice, symbolizing the realm of lapis lazuli. The wind chants through jeweled leaves, harmonizing with celestial music; ripples stir golden lotus blossoms, responding in tune with the sutras. Contemplating the flesh-bun atop Buddha’s head, one gazes upon his attendants; visualizing the white hair-tuft, one beholds the Tathagata. When the moment comes to close one’s eyes and depart, one ascends the precious terrace, soaring high. As the form completes and the seal is broken, one sits upon a golden lotus and is reborn through transformation. Following the three grades, one cuts across the stream; surmounting the five types of suffering, one races onward. Truly can this be called the subtle practice, the excellent contemplation, the essential path to the ultimate Way.