---
title: "觀無量壽佛經疏妙宗鈔 · 第二"
description: "北宋天台宗高僧知礼所著的《觀無量壽佛經疏妙宗鈔》，是天台宗阐释净土思想的重要注疏。该书以天台圆教义理，融通观想念佛与实相念佛，系统诠释《观无量寿经》的十六观法门，强调心佛不二、唯心净土的深义。其思想影响深远，不仅奠定宋代天台净土合流之理论基础，更为后世净土修行提供重要理论依据，被视为中国佛教天台净土宗的权威经典著作之一。"
url: "https://rushiwowen.co/en/r/cmd0cpnfv000nl2048sh85vvg"
---

## 觀無量壽佛經疏妙宗鈔卷第二

宋四明沙門知禮述

> Song Dynasty Monk Zhili of Siming

三、觀行即。此中觀法，異常坐等直觀心性，故託他佛而為所緣，然是大乘知心作佛、佛即是心，其觀未成為塵所動。始自圓聞觀佛妙境，至識次位勤行五悔。若未發品，此等行人皆屬名字，故知名字其位甚長。今明對塵即成佛觀，其中念念覺知之心，名觀行佛。此自分二：初、觀妙色即真法。以大小相皆悉周遍，故此色身即是真法。又二；初、約一佛，二：初、示始習即心觀相。此是名字昇進之位，不獨解名，能修觀故；但未入品，非觀行位觀佛相者。若此經中八萬相好，非羸劣想而可繫緣，故須初心先觀落日，漸觀地樹及以座像，觀既深著方觀勝身。今依《般舟》，初心先觀千輻輪相，次第逆想至肉髻三十二種，是下品相。復從足起，可作始行繫心之境，不須更以落日為緣。若相若好皆依於身，身唯金色，故云「如鑄金像」。此之色相雖從心想如在目前，故云「與眼作對」。言「妙色」者，即是不可思議色也。所以者何？由此行人已圓聞故，知色唯心、知心唯色。五根所對尚體唯心，況想成色豈在心外？此色非色、非色非非色，而能雙照色與非色。既離情想，故名妙色。非由三觀莫見妙色、非由妙色莫成三觀，境觀相資塵念靡間，方能得入觀行位也。二、「開眼」下，明觀成稱性周遍。妙心作相、妙相發心，心心不休成觀入品，塵緣莫動佛常現前，閉目了然、開眼不失，在明見佛、處暗不忘，性無間然，佛豈暫闕？一一相海莊嚴法身，相為大相、好為小相，觀大發小名為流出。劫水雖大，止劑二禪，佛相遍周稱於法界，且以分喻顯於周遍。觀行佛眼名曰周眸，此眼所觀何處非佛。問：《金光明玄義》觀於三道顯金光明，似位尚云閉目則見、開目則失。今觀三身位在觀行，因何開閉俱得見邪？答：彼明性德金光明理，此理初住方任運見，故於似位猶論得失。今帶事定，託彼應色觀於三身，以其應相凡心可見，故理三身雖乃未顯，不妨應色先與定合，故令開閉皆見佛身。如以三觀觀彼落日，三觀未成而能開閉皆見於日。故雖事理一念同修，而理難事易，事易故先現、理難故後發。故般舟三昧以三十二相為事境，以即空假中為理觀。境觀雖乃同時而修，境必先成；託境進觀、藉觀顯境，更進更顯，從凡入聖。故知彼就趣真無住，對似愛頂墮為開閉得失。此就應色，得成觀行。為開閉俱見，不知事理難易淺深，此相違文何能銷釋？二、「念一」下，等諸佛，二：初、約一佛等諸佛。為成觀故不可散緣，故以彌陀一佛為境。雖觀一佛，何異十方；雖照現今，何殊過未？此彰一切不離彌陀，良以彌陀是無量之一，故能等於一中無量。二、「一身」下，明諸佛同三法。「一佛等彼一切佛」者，以由佛佛同得三法：身是法身、智慧是般若、十力四無所畏是解脫，亦是三身三涅槃等。身智言一者，顯於諸佛法報不別，應用亦同，故力無畏結云亦然，同身智一也。菩薩因中分破無明，分同妙覺所證三法，無明破盡，則究竟同諸佛三法。諸佛三法既其不二，是故彌陀三法不少、一切諸佛三法不多，故言等也。二、「念色」下，念三身以結示。色是應身，通於勝劣及他受用。法門是報身，以諸法門聚而為身，即八萬四千陀羅尼為髮、第一義諦為髻、種智為頭、慈悲為眼、無漏為鼻、四辯為口、四十不共為齒、二智為手、如來藏為腹、三三昧為腰、定慧為足等。此諸法門，若從所證名為法身，今從能證名為報身，自受用也。實相是法身，非不具於一切法門及諸色相，讓於能證及垂應故。今是所證及以能垂，但名實相；前論觀法，文中但言相好周遍，次文乃約三法論等。至今結示云念三身，應知法門及以實相不離色身，舉一即三、全三是一，法爾相即，非縱非橫。是故此經第九佛觀，經示相好，疏名真法。不知圓觀，此名莫消？若觀佛身，不涉後二，便同小外，何預妙宗？須知此文，是結前觀色相周遍，已具三身。二、「常運」下，明即佛。觀行位人，一切時處，念佛三觀常得現前，故云「無不念時」。言「念念皆覺」者，示即佛義。雖是始覺，即同本覺，非全本覺，觀不名中。亦得義論始本一合，雖非究竟及真似合，而亦得是觀行合也。若論即字，《廣雅》訓合，荊谿云「依訓乃成二物相合」，於理猶疏。今以義求，其體不二方名為即。然其始覺與本覺合，雖名為合，非二物合，正是荊谿體不二義。良以始本覺體是一，故知六即得名六合。理即乃以逆修之覺與本覺合，五皆順覺與本覺合，六合無非體不二也。荊谿有時亦以合名明不二體，故不二門云「復由緣了與性一合，方能稱性施設萬端」。緣了是始，性豈非本？修性體一，復名為合。四、相似即。今既釋佛，乃似本覺，良以此位始覺之功尚伏無明，全未破故，非真本覺，唯得名為相似即佛。若四十一位分破無明，故得分分是真本覺，名分真佛。至極果位，無明既盡，本覺全彰，故得名為究竟是佛。即究竟本覺，亦究竟始覺，亦是究竟始本一合，亦是究竟始本俱忘。例前五即，皆有四義。問：名字等五，以始對本，論合及忘，四義稍可。唯初理即，既全在迷，豈有始覺及二義邪？答：理雖全迷，而具三因及五佛性，緣了二性豈非本有？修因始覺，果及果果二種佛性，豈非理中究竟始覺？理若不具，此等始覺，名字等五便須別修，復何得云全修在性？但有即名無即義也，自非山教圓位徒施。今當相似位中四義，文自分二：初、標釋，二：初、約三身明即佛。前觀行位，常用三觀念佛三身，觀覺雖成，似覺未發，加功不已。今本覺三身相似而發，與始覺三觀相似相應，應是合義，合而不忘，非妙覺也。問：於一本覺，約何要義，顯示三身令人可見？答：本覺諸法即空假中，覺諸法假即相好身，覺諸法空即法門身，覺諸法中即實相身。如此論之，其義宛爾。更於一覺約寂照說，照而常寂，自在神通，即相好身；寂而常照，清淨智慧，即法門身；非寂非照，而寂而照，即實相身。此之二三，皆非縱橫，不可思議。乃是寂覺照覺，雙遮照覺，全本成始，即是相應及俱忘義。此位三身，即佛義顯，是故文中不特言覺示於即佛。二、「相似」下，約四喻明相似。行人本覺寂照及雙相似而發，成相似位三種之覺。此覺似真若鍮若瓜。比金比瓠，此之二物喻始似本。如將至火先覺暖氣，行欲近海預覩平相，此之二事喻於相似，近乎分真。前二約法論似，後二約位論似。二、「水性」下，勸證，二：初、約事勸。本覺清涼其猶冷水，似覺飲之知消煩熱，名字之人如熱渴者，須三觀功掘無明地，方得真似清涼之水。徒聞之水不施觀功，又無事行取水具物，守渴而終至極熱處。二、「略舉」下，引文證相似相應功德之相。如彼《法華》六根清淨，文雖稍廣其相顯然，行者易知故得名要。六根同有五種似發，所謂肉眼、天眼、慧眼、法眼、佛眼，肉耳、天耳、慧法佛耳，乃至意根亦有五相。此之六五，即三相應：肉天法六，即相好身相似相應；慧六佛六，即法門實相相似相應。以五眼等是不次第相似發故，可以對於圓三身也。行者能於三觀觀佛六根三德，不久相應，五分證即，即心觀佛、託境顯性，雖得相似，尚屬緣修。今則親證，屬於真修，分破無明，《起信論》中稱隨分覺，寂照雙融，本覺真佛分分而顯。從所顯說，名為分真；從能顯言，名為分證。四十一位皆受此名。自分二：初、明初住。一代教中圓位顯者，唯《起信論》及《華嚴經》，經說三身初住頓得，論明八相初住能垂。若此位不論破無明惑，安得如此上冥下應？故知十向方伏無明，初住但能斷於見惑。此等經論是漸次教，不可與其《華嚴》、《起信》頓修頓證菩薩一槩，是故今立詮中道教，論次不次，分於別圓。今就彼經明分證佛。此文分二：初、約發心明即佛，二：初、約三法明發。就初住名示即佛相，位名發心，發本覺心也。常寂常照寂照雙融，是本圓覺。即一而三，不發而發，故成三發。皆言一切者，法界無外攝法不遺，諸佛眾生色心依正同一覺體，全體為緣、全體為了、全體為正。緣因發故，了正亦發；了因發故，緣正亦發；正因發故，緣了亦發。蓋三法圓融，發則俱發。緣發名功德，能資成故；了發名智慧，能觀照故；正發名境界，是真性故、是所顯故。問：三德既是一本覺性，由證顯發。今云一是所顯境界，二名能顯功德智慧。若是能顯，二則是修，何得名證本覺三德？答：其理如是，方不思議。所以者何？三雖性具，緣了是修。二雖是修，非適今有。二若非修，三法則橫；二若非性，三法則縱。故《釋籤》明三點不縱橫云「雖一點在上，不同點水之縱。三德亦爾，雖法身本有，不同別教為惑所覆。雖二點在下，不同烈火之橫。三德亦爾，雖二德修成，不同別人理體具足而不相收文畢。」輒出其意，別教法身為惑覆者，良由不知本覺之性具染惡德，是故染惡非二德也。故別惑通惑、業識事識、煩惱結業、三乘六道、變易分段，此等一切迷中二法，非二佛性。既非佛性，乃成定有能覆之惑，是故但有法身本覺。隨於染緣，作上一切迷中之法，以是名曰為惑所覆。應知覆義，不同泥土覆彼頑石，既覆但中佛性之理。如淳善人，一切惡事非本所能，為惡人逼令作眾惡，故說善人為惡所覆。應須還用隨染覺性，別緣真諦及以俗中，次第別修空假緣了或中邊緣了種種二因，或初緣次了、或初了次緣，次第翻破一切迷法，顯於法身本覺之性。是故覆理成於縱義。圓人不爾，以知本覺具染惡性，體染惡修即二佛性，故通別惑、事業、識等一切迷法當處即是緣了佛性，豈有佛性更覆佛性？如君子不器善惡俱能，或同惡人作諸惡事，則彰己能，何覆之有？故即二迷以為緣了，顯發於正。緣了二德體迷而得，義當所發；元是修德，復當能顯。雖分修性，皆本具故，義不成縱。言別人理體具足而不相收者，亦為不知本覺之性具染惡德，不能全性起染惡修，乃成理體橫具三法。言不相收者，以其三法定俱在性皆是所發，猶如三人各稱帝王，何能相攝？是故不知性中三法二是修者，二乃成橫。圓人不然，元知本覺具染惡性，故使迷中一切染惡，當處即是緣了佛性。以此二修顯於一性，如一主二臣，主攝於臣、臣歸於主。三德相收亦復如是，今初住位所發三法，皆性具故發則俱發，故云「不前不後」。以此三法，二為能顯、一是所顯，修性宛爾，故云「亦不一時」。不一時故非橫，不前後故非縱，不縱不橫不思議發，是故名為初發心住。二、「三智」下，約三身明佛。前以正助二修對性明圓發相，今約報智證法起應。報應二修對法一性，論分證佛。從智證法、從法起應，即非一時；三身頓得，故非前後。不縱不橫，復見於此。從始圓修一心三觀，今圓三智一心中得，即以此智證得法身。智性即色，三一體融，名妙色身。此身湛寂如鑑無情，形對像生山毫靡間，名應一切。三身三德體離縱橫，今始發明，名開祕藏。入理般若，名為住此住無住住祕藏中。二、「以普」下，約被物明佛用，二：初、總示三輪。色像即身輪，一音即口輪，等悅即意輪。身名神通輪，口名正教輪，意名記心輪，妙觀察智也。輪者轉義，亦能摧碾，己心證法轉入他心，能摧碾他一切業惑。此三業應有十界相，皆是初住分得佛用。二、「應以」下，別示十界。上明能用種種三業不出十界，今分別之。先明佛三，況出九界。佛應三土，且說同居；化有始終，須彰八相。大機所見，八相難思；若應小乘，八種皆劣。大示出沒，如水之波，全法界身八皆勝妙。小乘生滅，體是無常，如火燒薪，終歸灰斷。故兩八相不分而分，勝劣宛爾。此等皆是果人法則，名佛威儀。初住能為，名之曰具，威儀屬身，音聲屬口，方便是意。應以佛界而得度者，即為現此三輪相也。佛相至高尚能跡示，以佛況九，現之不難。既現九界各具三業，然非直現十界而已，於一一身復現十界重重無盡，以得普現諸身三昧故也。二、「初住」下，況後位。初住始破一品無明，分證三身，垂形十界，其相尚爾。況二三住，況第十住行向登地至于等覺，破惑轉深、德用轉廣，寧以心口而思說邪？良由位位始覺本覺一合俱忘，致使體用高廣若此。六、究竟即。一切諸法無不是佛，迷故不知。故圓實教不順迷情，直示一切皆是佛法，世間相常眾生是佛。不稟教者，但有理是，全不知是。若聞此教，於名知是。若入五品，於觀知是。入十信者，相似知是。四十一位，分真知是。今登極果，究竟證知一切諸法皆是佛法。此自分二：初、據位直明。等覺已名滿足方便地菩薩。究竟地，始覺道窮、本覺理極，本始既泯無以名焉，強稱妙覺。《大品》般若四十二字，字字互具諸字功德。南嶽用對圓頓教中四十二位，初住阿字中四十字對至等覺，最後茶字當於妙覺。雖一一位皆能遍具諸位功德，然是分具。今此極位，乃究竟具諸位功德，故引《法華》唯我釋迦與一切佛，乃能究盡諸法之權、實相之實。達無明底，到諸法邊，名邊際智，不思議權智也。今已究竟，故名為滿。於種種法證本圓覺，不思議實智也。此覺極滿，名為頓圓。復用第七無上士號，顯智斷極。有惑可斷名有上士，等覺位也。無惑可斷名無上士，即是妙覺。斷德究竟，名大涅槃。更有過者，名有上士，亦等覺也。更無過者，名無上士，即是妙覺。智德究竟，名大菩提。二、約喻稱歎。用彼《大經》月愛之喻，十五日月對四十二圓因果位，皆智光增、惑暗減滅。故初之三日對住行向三十位也，從初四日至十三日對十地位，十四日以對等覺，十五日對妙覺位。此乃合前三十、開後十地，若三十三天同服甘露，對四十二位皆證常理。開前三十位對三十天，合後十地用對一天，等覺對一，妙覺極位次對釋天。若四十二字，字字互具四十一字，對於圓證四十二位，位位相收，則前後俱開。若開示悟入佛之知見，對圓真因四十位者，前後俱合也。今十五日月光既滿，即智德圓；暗無不盡，即斷德極。故大師云「此之增減日日有之，此之智斷位位有之」，故不更用後十五日邪光減也。復以眾星對諸因人，月喻果佛。「最上」等言，皆是稱歎究竟佛也。二、「佛有」下，以例諸號明難說。圓極之果所有名字，一一不虛、究竟成就，蓋其所召皆真極故。以望真因，尚帶虛設，妄未盡故。七種方便一切凡夫，悉是虛名，一無實義。故《大經》云「世諦但有名無實義，第一義諦有名有實義」，佛是究竟第一義故。又復應知，非別有法名為究竟第一義諦。毘盧遮那遍一切處，一切諸法皆是佛法。是則世間及出世間二死五住，至鞞荔多蠢動蜎蜚五無間等，若因若果無非圓極第一義諦。故此諸名皆實不虛，悉是究竟佛之異名，是故稱為佛有無量德應有無量名。今唯舉佛一名當之，故諸大乘明於佛號，或增或減，皆是四悉赴彼物機。今於通號十名之中，舉第九佛也。《淨名經》云「正遍知、如來及佛，此三句義，大千眾生皆如阿難多聞第一，以劫之壽不能盡受，隨其宜樂，舉此三名以少況多，功德無盡。」

> \*\*3. Contemplation in Practice.\*\* This method of contemplation is different from ordinary seated meditation that directly observes mind-nature. Instead, it relies on another Buddha as the object of focus. However, it is still a Mahāyāna practice, knowing that mind makes the Buddha and that the Buddha is mind. If the contemplation is not yet mature, one is still swayed by sensory objects. It begins with the perfect teaching's contemplation of the Buddha's sublime realm, extending to recognizing one's position and diligently practicing the five forms of repentance. If one has not yet entered any stage of realization, such practitioners belong to the "Name Stage." Thus, we know the Name Stage is very long. Now, we explain how to engage in Buddha-contemplation when facing sensory objects. The mind that is mindful and aware in each thought is called the "Buddha of Contemplation in Practice." This is divided into two parts: \*\*Part 1: Contemplating the Sublime Form as True Reality\*\* Because both the major and minor marks are all-pervading, this physical form itself is true reality. This is further divided into two: \*\*(A) On One Buddha: Beginning Contemplation\*\* This is the stage of progress from the Name Stage. It is not just understanding the name but being able to cultivate contemplation. However, if one has not entered the stage of realization, one is not yet in the position of "Contemplation in Practice" that contemplates the Buddha's marks. In this sutra, the eighty-four thousand excellent marks are not weak or inferior objects that can be used for focus. Therefore, beginners should first contemplate the setting sun, then gradually contemplate the ground, trees, and the seated image. Once contemplation is deep and stable, one can contemplate the sublime body. According to the \*Pratyutpanna Samādhi\*, a beginner should first contemplate the thousand-spoked wheel mark, then reverse order up to the three-two marks, including the flesh-top. This is the inferior mark category. Starting from the feet, this can be a beginner's object of focus; there is no need to use the setting sun. Marks and excellent marks both rely on the body. The body is exclusively golden, so it is said "like a cast golden image." Although this form arises from thought, it appears before the eyes, so it is said "to serve as an object for the eye." The term "sublime form" refers to inconceivable form. Why? Because this practitioner has already perfectly heard the teaching, knowing that form is mind and mind is form. The objects of the five senses are already essence-mind, let alone forms produced by thought, which cannot exist outside the mind. This form is not form, not non-form, and not both form and non-form, yet it simultaneously illuminates both form and non-form. Since it is free from emotional conceptions, it is called "sublime form." Without the three contemplations, one cannot see the sublime form. Without the sublime form, one cannot accomplish the three contemplations. Only when object and contemplation mutually support each other with uninterrupted mindfulness can one enter the "Contemplation in Practice" stage. \*\*(B) "Opening the Eyes" – Realized Contemplation and Universal Pervasion\*\* The sublime mind creates marks; the sublime marks inspire mind. With uninterrupted thought, contemplation enters the stage of realization. Sensory objects can no longer disturb; the Buddha constantly appears before one. With eyes closed, it is clear; with eyes open, it is not lost. In light, one sees the Buddha; in darkness, one does not forget. Since nature is uninterrupted, how could the Buddha ever be absent? Each and every mark-ocean adorns the Dharma-body. Marks are the major marks; excellent marks are the minor marks. When one contemplates the major marks, the minor marks emerge; this is called "flowing forth." Although a kalpa-water is vast, it only reaches the second dhyāna. The Buddha's marks are all-pervading, commensurate with the dharma-realm. This is a partial analogy to indicate universality. The eye of the Contemplation in Practice Buddha is called "the all-encompassing eye." What place does this eye see that is not the Buddha? \*\*Question:\*\* In the \*Golden Light Sūtra\*'s profound meaning, when contemplating the three paths to manifest the golden light, even the "likeness stage" is said to be "seeing with eyes closed but losing it with eyes open." Now, contemplating the three bodies, one is in the Contemplation in Practice stage. Why can one see with both eyes open and closed? \*\*Answer:\*\* That text explains the principle of the golden light, which is the nature-potential. This principle is only naturally seen at the first stage of abiding. Therefore, even at the likeness stage, there is talk of gain and loss. Here, one relies on the concentration on phenomena. One contemplates the three bodies through the response-body. Because the response-body's marks can be seen by ordinary beings, although the three bodies in principle are not yet manifested, the response-body first unites with concentration. Therefore, one can see the Buddha-body with both eyes open and closed. It is like using the three contemplations to observe the setting sun. Even if the three contemplations are not yet perfected, one can still see the sun with both eyes open and closed. Therefore, although phenomenon and principle are cultivated simultaneously in a single thought, the principle is difficult, and the phenomenon is easy. Because the phenomenon is easy, it appears first; because the principle is difficult, it manifests later. Thus, the \*Pratyutpanna Samādhi\* uses the thirty-two marks as the phenomenal object and the emptiness, conventionality, and middle-way of these marks as the principle-contemplation. Although the object and contemplation are cultivated simultaneously, the object must become realized first. By relying on the object to advance contemplation and using contemplation to illuminate the object, one progresses and manifests further, gradually moving from ordinary to sage. Therefore, the previous text discusses approaching truth without abiding and falling from love for the likeness stage in terms of closed-eye gain and open-eye loss. This text discusses the response-body, which can achieve the Contemplation in Practice stage. As for seeing with both eyes open and closed, if one does not understand the ease and difficulty, depth and shallowness of phenomenon and principle, how can one resolve this apparent contradiction? \*\*Part 2: "Contemplating One" – Equating All Buddhas\*\* \*\*(A) On One Buddha Equaling All Buddhas\*\* To accomplish contemplation, one must not scatter the mind. Therefore, one takes Amitābha Buddha as the sole object. Although one contemplates a single Buddha, how is this different from the ten directions? Although one illuminates the present, how is this different from the past and future? This reveals that all things are inseparable from Amitābha. Precisely because Amitābha is the "one that encompasses the infinite," he can thus equal the "infinite within the one." \*\*(B) "One Body" – All Buddhas Share the Three Dharmas\*\* "One Buddha equals all those Buddhas." Because each Buddha equally attains the three dharmas: body is Dharma-body, wisdom is Prajñā, the ten powers and four fearlessnesses are liberation. This is also the three bodies, three nirvāṇas, etc. Saying "body and wisdom are one" indicates that the Dharma-body and reward-body of all Buddhas are not different, and their response-body functions are also the same. Therefore, the phrase "powers and fearlessnesses are also thus" is concluded; they are one with the unity of body and wisdom. Bodhisattvas in the cause-partially break ignorance and partially share the three dharmas of the Supreme Enlightenment. When ignorance is completely broken, they ultimately share the three dharmas of all Buddhas. Since the three dharmas of all Buddhas are non-dual, therefore Amitābha's three dharmas are not less, and all Buddhas' three dharmas are not more. Thus it is said "they are equal." \*\*Part 3: Contemplating the Three Bodies – Concluding Instruction\*\* "Contemplating form" is the response-body, including both sublime and inferior forms and the enjoyment-body for others. "Dharma-gate" is the reward-body, aggregating all dharma-gates as body. For example: the eighty-four thousand dhāraṇīs are hair; the ultimate truth is the top-knot; omniscience is the head; compassion is the eyes; freedom from defilements is the nose; four types of eloquence are the mouth; forty unshared dharmas are the teeth; two wisdoms are the hands; the tathāgata-store is the abdomen; the three samādhis are the waist; concentration and wisdom are the feet, etc. These dharma-gates, when regarded as what is realized, are called Dharma-body. Here, regarded as what realizes, they are called Reward-body, i.e., the self-enjoyment body. True reality is the Dharma-body. It is not that it lacks all dharma-gates and forms; instead, it yields to what realizes and responds. Here, it refers to what is realized and what responds; it is simply called True Reality. In the previous discussion of contemplation method, the text only mentions the all-pervasiveness of marks and excellent marks. Next, it discusses the three dharmas and their equality. Now, the concluding instruction says "contemplate the three bodies." One should know that dharma-gates and true reality are not separate from the form body. Raise one, and all three are present; the whole is three, and the whole is one. They are naturally interpenetrating; neither vertical nor horizontal. Thus, in this sutra's ninth contemplation of the Buddha, the sutra presents marks and excellent marks, and the commentary calls it "true reality." If one does not understand the perfect contemplation, one cannot properly appreciate this name. If one contemplates the Buddha's body without involving the latter two, it becomes the same as the small vehicle or non-Buddhists; how could it accord with the sublime teaching? One must understand that this passage is concluding the previous discussion of contemplating form-marks' all-pervasiveness, which already includes the three bodies. \*\*Part 4: "Always Activating" – Indicating Being the Buddha\*\* Practitioners in the Contemplation in Practice stage, in all times and places, constantly have the three contemplations of Buddha-mindfulness present. Therefore, it is said "there is no time when one is not mindful." "Each thought is always awakened" indicates the meaning of "being the Buddha." Although it is initial enlightenment, it is identical with original enlightenment. If it were not completely original enlightenment, the contemplation could not be called the middle way. One can also speak in terms of meaning of initial enlightenment and original enlightenment uniting. Although it is not ultimate enlightenment, true enlightenment, or likeness enlightenment, it can still be called "contemplation in practice enlightenment." Regarding the word "is," the \*Guangya\* dictionary glosses it as "unites." Master Jingxi says, "According to this gloss, it becomes the union of two things," which is still coarse in principle. Now, based on meaning, we seek the non-duality of their essence, and then it is called "is." However, when initial enlightenment unites with original enlightenment, although it is called "union," it is not the union of two different things. This is precisely Master Jingxi's meaning of "non-dual essence." Precisely because the essence of initial and original enlightenment is one, we know that the "Six Stages" can be called the "Six Unions." The Principle Stage is when the deluded enlightenment unites with original enlightenment. The five subsequent stages are when the correct enlightenment unites with original enlightenment. In all six unions, the essence is never non-dual. Sometimes Master Jingxi also uses the term "union" to clarify the non-dual essence. Therefore, in the \*Gate of Non-Duality\*, it says, "Again, because the contributing and understanding causes unite with the nature, one can act in accord with nature, setting up myriad functions." The contributing and understanding causes are initial enlightenment. How could nature not be original enlightenment? The essence of cultivation and nature is one, and it is again called "union." \*\*4. The Likeness Stage\*\* Now, we are explaining the Buddha. This refers to the "likeness of original enlightenment." Because at this stage, the power of initial enlightenment still subdues ignorance but has not yet broken it at all. Therefore, it is not true original enlightenment; it can only be called "Likeness Buddha." In the forty-one stages, one partially breaks ignorance, so one can partly realize true original enlightenment. This is called "Partial-Realization Buddha." At the ultimate stage, ignorance is exhausted, and original enlightenment is fully revealed. Therefore, it is called "Ultimate Buddha." This is also the ultimate initial enlightenment, the ultimate union of initial and original enlightenment, and the ultimate forgetting of both initial and original enlightenment. Following the pattern of the previous five stages, each has these four meanings. \*\*Question:\*\* The Name Stage and the other four stages can discuss initial enlightenment in relation to original enlightenment in terms of union and forgetting. These four meanings are somewhat acceptable. Only the initial Principle Stage, which is entirely in delusion, could it possess initial enlightenment and the two meanings? \*\*Answer:\*\* Although the principle is entirely deluded, it possesses the three causes and the five natures of a Buddha. Are the nature of the contributing cause and the understanding cause not inherently existent? Are the cultivating cause (initial enlightenment) and the two fruits (result and result's result) of Buddha-nature not the "ultimate initial enlightenment within principle"? If the principle did not possess this initial enlightenment, then the Name Stage and the other four stages would require a separate cultivation. How then could it be said that "all cultivation is inherent in the nature"? There would be the name "suchness" but not the meaning. Without the Taishan Sect's teaching, the perfect stages would be mere empty words. Now, we should discuss the four meanings within the Likeness Stage. The text is divided into two: \*\*(A) Explanation-marking: The Three Bodies as "Being the Buddha"\*\* In the previous Contemplation in Practice stage, one constantly used the three contemplations to contemplate the three bodies of the Buddha. Although the contemplation and awakening were accomplished, the "likeness awakening" had not yet arisen. With intensified effort, now the three bodies of original enlightenment arise in likeness form and correspond similarly with the three contemplations of initial enlightenment. This correspondence is the meaning of union. The union is without forgetting; it is not the ultimate enlightenment. \*\*Question:\*\* Regarding one original enlightenment, what essential meaning can demonstrate the three bodies so that people can see them? \*\*Answer:\*\* Original enlightenment means that all dharmas are empty, conventional, and the middle way. Awakening to the conventionality of dharmas is the body of excellent marks. Awakening to the emptiness of dharmas is the body of dharma-gates. Awakening to the middle way of dharmas is the true reality body. Thus discussed, the meaning is clear. Furthermore, regarding one enlightenment, we can discuss it in terms of stillness and illumination: Illuminating yet constantly still, with spontaneous supernatural powers, this is the body of excellent marks. Still yet constantly illuminating, with pure wisdom, this is the body of dharma-gates. Neither still nor illuminating, yet both still and illuminating, this is the true reality body. These two sets of three are both non-vertical and non-horizontal, and inconceivable. They are the stillness-awakening, illumination-awakening, and the awakening that both covers and illuminates. The whole original becomes initial. This is the meaning of correspondence and of simultaneous forgetting. At this stage, the meaning of the three bodies "being the Buddha" is evident. Therefore, the text not only uses "awakening" to indicate "being the Buddha." \*\*(B) "Likeness" – Four Analogies for Likeness\*\* The practitioner's original enlightenment-stillness, illumination, and their duality arises in likeness form. This completes the three types of awakening at the Likeness Stage. This awakening is similar to truth, like brass or melon, compared to gold or gourd. These two things compare initial enlightenment to original enlightenment. Like approaching fire, one first feels warmth. Like nearing the sea, one sees the flat expanse. These two things compare the likeness stage to being close to partial realization. The first two analogies compare in terms of principle; the latter two analogies compare in terms of position. \*\*(C) "Water-like Nature" – Exhortation to Realize\*\* \*\*1. Exhortation through Phenomenon\*\* Original enlightenment is cool, like cold water. The "likeness awakening" practitioner drinks it and knows it eliminates heat and affliction. The person in the Name Stage is like one who is thirsty and hot; they need the work of the three contemplations to dig the ground of ignorance, only then can they obtain the true or likeness cool water. Hearing about the water without practicing contemplation, and lacking the implements for fetching water (skillful means), one dies of thirst and ends up in extreme heat. \*\*2. "Briefly Citing" – Citing Text to Verify\*\* The merits of the Likeness Stage's correspondence, like the purity of the six sense faculties in the \*Lotus Sūtra\*, are clearly presented, even though the text is somewhat extensive. The characteristics are obvious and practitioners can easily understand, so it's called "essential." Each of the six sense faculties has five types of likeness-realization: the physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye; the physical ear, divine ear, wisdom ear, dharma ear, and Buddha ear, up to the sixth consciousness having all five modes. These six faculties (each with five) correspond to three things: The six faculties of eyes (physical, divine, dharma) correspond similarly to the response-body. The six faculties of eyes (wisdom, Buddha) correspond similarly to the dharma-gate and true reality bodies. Because the five eyes etc. arise as non-sequential likeness-realizations, they can correspond to the perfect three bodies. A practitioner who uses the three contemplations to contemplate the Buddha, contemplating the six faculties as three virtues, will soon achieve correspondence. \*\*5. The Partial Realization Stage\*\* Contemplating the Buddha with this mind and relying on objects to manifest nature. Although one has attained the likeness stage, it still belongs to conditioned cultivation. Now, one directly realizes, which belongs to true cultivation. One partially breaks unexplained ignorance. In the \*Awakening of Faith\*, this is called "enlightenment according to one's share." Stillness and illumination merge. The original true Buddha is partially and gradually manifested. From what is manifested, it is called "partial realization." From what manifests, it is called "partial realization." The forty-one stages all share this name. The text is divided into two: \*\*(A) The First Abiding Stage\*\* Among the teachings of the generation, the perfect realization stages are clearly shown only in the \*Awakening of Faith\* and the \*Avataṃsaka Sūtra\*. The sūtra says the first abiding stage instantly attains the three bodies. The treatise says the first abiding stage can manifest the eight marks. If this stage did not involve breaking unexplained ignorance, how could one both realize above and respond below? Thus, we know that the Ten Transferences only subdue ignorance, and the first abiding stage can only cut off view-delusions. These sūtras and treatises are for gradual teachings and cannot be equated with the Bodhisattvas of sudden cultivation and sudden realization in the \*Avataṃsaka\* and \*Awakening of Faith\*. Therefore, here we establish the middle path of perfect teaching, discussing sequential and non-sequential, distinguishing the separate from the perfect. Now, based on that sūtra, we clarify the Buddha of Partial Realization. The text is divided into two: \*\*1. The Three Dharmas and their Initial Realization\*\* The name "First Abiding" indicates the being Buddha. The stage is called "initial realization of mind"; it is the realization of the original mind. The constant stillness, constant illumination

二、釋說字，二：初、牒釋。悅是暢悅，懷是心懷。若就此經，即是如來久修久證念佛三昧，蘊之在懷，今機扣發，說之乃暢昔之所懷。二、「即十」下，示相。據今之說正在念佛，次文委示，今不預陳，故且通塗明其說相。文二：初、明所說法相。十二部經總明說相，謂或作長行說、或作重頌說、或作未曾有說、或作無問自說說等。若八萬法藏，乃具示所說種種法門；合云四千，且舉大數，然應了知有多八萬。且約四諦示諸八萬，若言八萬法藏，即苦諦；八萬塵勞，即集諦；八萬對治門、八萬三昧門、八萬陀羅尼，皆道諦；八萬波羅蜜，即滅諦。今雖示一，義以兼三。以法藏名是蘊聚義，判屬苦諦，復由蘊義兼得三諦，蓋四名言不離陰故。如《俱舍》云「牟尼說法蘊，數有八十千。彼體語或名，是色行蘊攝」，故十二八萬俱通小衍。或云小乘唯有九部，大則十二；或云小有十二，大唯九部；或云大小皆有十二，六度四等雖在大乘，亦通三藏事度菩薩。然其名數，四教皆同，須就所詮真中二理定其權實。復論四種能趣觀行，用簡偏圓，使寶渚化城迂直不濫。二、「又於」下，明能說善巧，二：初、於一法一門明四悉。上之所列八萬等法，既通四教，即是生滅八萬、無生八萬、無量八萬、無作八萬。如生滅八萬，趣舉一法，須開四門。四門假人同皆叵得，若其實法四義不同。約有門說，念念無常，如燈焰焰。約空門說，三假浮虛，猶如雲霧。雙亦門說，二相從容。雙非門說，二相俱捨。四中一門，機生熟故，四悉被之。為未種者作世界說，令其樂欲讚用受行；為已種者用中二悉；善根未發作為人說，令起宿善信戒進念。惡未破者，必對治說，令其三毒豁爾氷消。為已熟者，第一義說，令得契真革凡成聖。佛智鑒機，說之必中，知不入理令得三益，知不破惡令得二益，無善可發作世界說但生歡喜，若全無益佛則不說。二、「若一」下，例諸法諸門示四悉。上明一門被機四悉，餘之三門被機亦爾。八萬中一四門四悉被機既爾，其餘諸法四門四悉被機亦然。一教八萬門悉既然。三教亦爾。八萬法藏。例於塵勞及對治門三昧總持波羅蜜等，一一八萬，法法四教，教教四門，門門四悉。其十二部六度四等，準此可知。以此略明佛說之相。

> 2\. Explanation of “Expound” in Two Parts: First, Quoting and Explaining. “Delight” means cheerful ease, and “heart” indicates the mind’s intent. Regarding this sutra, it represents the Tathāgata’s long-cultivated and long-realized samādhi of mindfulness of the Buddha, which was held within his heart. Now, when the proper conditions of sentient beings arise, he speaks it, thus fulfilling the joy of his former intent. Second, under the text “Immediately, ten,” it reveals the form. According to this teaching, the present discourse focuses on mindfulness of the Buddha. The subsequent text will elaborate fully; for now we do not go into detail but only broadly clarify the manner of teaching. The text divides into two: First, clarifying the characteristics of the taught Dharma. The twelve divisions of scriptures generally describe the forms of teaching, such as: taught in prose, taught in verse, taught as unprecedented matters, or taught without being asked, and so on. The eighty-four thousand Dharma treasuries fully represent the various teachings and Dharma doors. Saying “four thousand” is just a general number, but one should understand that many kinds of eighty thousand exist. For reference, we illustrate through the Four Noble Truths: If we say eighty-four thousand Dharma treasuries, that corresponds to the Truth of Suffering; eighty-four thousand afflictions correspond to the Truth of the Cause; eighty-four thousand methods of remedy, eighty-four thousand samādhi doors, and eighty-four thousand dhāraṇīs all correspond to the Truth of the Path; and eighty-four thousand perfections correspond to the Truth of Cessation. Although this one teaching is indicated here, its meaning encompasses the other three. Since “treasury” implies aggregation, it is classified under the Truth of Suffering. Yet because of its aggregative nature, it also encompasses the other three truths, as all four names do not depart from the aggregates. As the \*Abhidharma-kośa\* says: “The Sage speaks of Dharma aggregates, their number is eighty-four thousand. Their substance is speech or names, which are included in the aggregates of form and mental formations.” Thus, both the twelve divisions and eighty-four thousand apply to both Lesser and Greater teachings. Some say the Lesser Vehicle has only nine divisions, and the Greater has twelve; some say the Lesser has twelve and the Greater only nine; others say both have twelve. The six perfections and four immeasurables, although belonging to the Greater Vehicle, also pervade the three treasuries as matters for bodhisattvas. Their names and numbers are the same across the Four Teachings, but one must distinguish truth and conventional truth based on the ultimate and conventional realities they express. Further, one must examine the four types of contemplative practices to differentiate the partial and the complete, so that the precious island and the phantom city—the direct and the circuitous—are not confused. Second, under the text “Moreover, within,” it clarifies the skillful means of teaching, in two parts: First, it explains the Four Applications (four types of appropriate means) for one Dharma and one door. The eighty-four thousand Dharmas listed above, since they pervade the Four Teachings, correspond respectively to the birth-and-death eighty-four thousand, the non-arising eighty-thousand, the immeasurable eighty-thousand, and the non-active eighty-thousand. For example, take the birth-and-death eighty-thousand; any particular Dharma must be approached through four gates. The conventional person (self) is ultimately ungraspable through all four gates, but the actual Dharma has different meanings in each gate: describe through the gate of existence—everything is impermanent moment by moment, like a flickering flame. Through the gate of emptiness—the three falsehoods are illusory, like clouds or mist. Through the gate of both existence and emptiness—the two aspects harmonize. Through the gate of neither existence nor emptiness—both aspects are abandoned. Among these four gates, depending on whether the sentient beings’ roots are immature or mature, the four methods of teaching are applied: For those yet to plant roots, teach in a worldly way to arouse interest and encourage practice. For those already with roots, apply the middle two methods: when good roots are not yet awakened, teach as a way to inspire personal development, causing them to revive past virtues, faith, precepts, and diligent mindfulness. For those whose evil has not yet been overcome, teach as an antidote to treatment, causing their three poisons to melt away. For those already mature, teach the ultimate truth, enabling them to realize truth, transform their ordinary nature, and become sages. The Buddha’s wisdom discerns the capacities perfectly; his teaching always hits the mark. When he knows listeners cannot attain the truth, he ensures they still gain three benefits; if they cannot overcome evil, they still gain two benefits; if no good can be aroused, he teaches only in a worldly way to bring delight. If there is no benefit at all, the Buddha does not teach. Second, under the text “If one,” it exemplifies all dharmas and gates through these Four Applications. The above explains how one gate accommodates the capacities of beings through the four applications; the remaining three gates do the same. For one member of the eighty-four thousand, the four gates and four applications apply similarly to beings’ capacities; likewise, for each of the remaining Dharmas, there are four gates and four applications. For one teaching, the eighty-four thousand gates and applications are complete; similarly for all three other teachings. The eighty-thousand Dharma treasuries are dealt with likewise, extending to afflictions, antidotes, samādhi, dhāraṇī, perfections, etc. Each item has an eighty-four thousand aspect; each has the four teachings; each teaching has four gates; each gate has four applications. The same principle applies to the twelve divisions, six perfections, and four immeasurables. This is a brief explanation of the manner in which the Buddha teaches.

三、釋觀字，即所說也。上十二部八萬等法，豈非所說？然是泛舉顯於能說。下「無量壽」及今「觀」字，的是此經所說義也。釋觀分二：初、牒釋雙標。牒起觀字，以觀釋之，乃用觀法觀於勝境。若非觀法，將何觀之？撮經所詮，立茲題目。經明十六以為能觀，今釋題名唯論三觀。經文是別，題是總名。總總於別，別別於總。若也立題收文不盡，則不能應篇章之式，故知今立三觀釋觀，乃是經文十六觀體。若就十六各各示於三觀相者，其文繁廣，故於釋題總而示之，令其修者以茲觀法入十六門，則境境皆三、心心絕妙。四依被物，言簡意周，雙標次第及以一心二三觀者，此乃以次顯於不次。不融別觀無以明圓，如《止觀》中皆用思議顯不思議。二、「從假」下，據教雙釋，二：初、次第三觀，二：初、列名指經。所列諸名，釋中自見。二、「今釋」下，釋相結果。依前列名，釋三觀相。第一空觀，而有二名。「假是」等者，見思取境，無而謂有，虛假凡俗知虛名諦。二空之理是審實法，知實名諦。不究俗虛莫知真實，要須照假方得入空，是故名曰從假入空。又假是等者，迷世俗時謂虛是實，則二俱不諦。若悟俗虛必知真實，則二俱諦。故復得名二諦觀也。此觀等者，修觀名因、證智名果。《釋論》三智為易解，故分屬三人。故以聲聞對一切智，即空觀果當於別教十住位也。第二假觀，亦有二名。先斥住空墮二乘地。若修假觀能成佛法、能益眾生，觀空欲作入中方便，故於空智證而不住，三界惑著須蕩令空，諸法因緣須究本末，見思重數如塵若沙，以大悲心遍觀遍學，名為知病。諸法諸門破性破相，一一對治無不諳練，是名識藥。隨惑淺深知機生熟，神通駭動智辯宣揚，四悉當宜各令獲益，如此授藥方肯服行。皆由證空能入此假，故此觀名從空入假。而言等者，前除見愛破假用空，今遣塵沙破空用假。於空於假各一破用，前後相望至今均等，故復名為平等觀也。「此觀」等者，若依《釋論》以菩薩人對道種智，即假觀果，位在十行。「二空」下，第三、中觀。初、雙標。「初觀空生死」者，別人初心信，今知覺本是常住中道佛性，從教道故，名為但中，唯善唯淨不具染惡。雖無染惡，其性靈知，強覺忽生境界斯現，分別境相執著我人，不昧之知、邪思邪見，現前染惡既非性具，皆是隨緣變造而有。是變造故非性本然，是故見思不即中道，定須破故，即義不成，故不得云唯愛唯見唯色唯香。設欲修中，能所不絕，故修空為正、中觀為傍。何者？心既著有，須別緣空破茲愛見。所觀之空是二乘法，既非性具乃是別修，空非畢竟，是故空觀但空生死。「次觀空涅槃」者，生死之有雖已破除，心又著空，須別緣假破此空著。假是建立、是菩薩法，非性具故亦是別修，能蕩空著名空涅槃。「此之」等者，前空生死，見思惑忘；次空涅槃，塵沙惑盡。二惑既盡，心無偏著，是故得為雙遮方便。「初觀」等者，復因次第用於二觀觀其二諦，是故得為雙照方便。方便立已圓觀可修，於十向中即以所顯中道佛性而為能觀中道之觀，諦觀不二惑智一如，三觀圓融是無作行，故得自然入薩婆若。此觀之果名一切種智，位在初地。二、一心三觀。斯乃稱性而觀、絕待而照。蓋一切法，性是法身、般若、解脫，如伊字三點，三非孤立，一一圓具，舉一即三，乃以三德而為三諦，般若是真、解脫是俗、法身是中。德既不縱不橫，諦乃絕思絕議，此是佛之所諦。今以此諦而為所觀，諦既即一而三，觀豈前後而照？故依妙諦以立觀門，即於一心而修三觀。此觀觀法能所雙絕，況無量壽佛本修此觀成就三身，法報泯然、真應融即，非茲妙觀寧顯妙身？化主若斯，徒眾亦爾，正報既妙，依報豈麁？故十六境皆須妙觀。此文為三：初、依智論釋，二：初、釋相，二：初、約法釋。三智即前次第所明一切智、道種智、一切種智，令易解故，分屬三人。剋性圓論，三智實在一心中得。三智是果，三觀是因，果在一心，因豈前後？因果不二方曰圓修，故舉智後即明三觀。「只一觀而三觀」者，趣舉一觀即具三觀，舉一空觀，假中亦空，三觀悉能蕩相著故。舉一假觀，中空亦假，三觀皆有立法義故。舉一中觀，空假亦中，三觀當處皆絕待故。若知三觀只在一心，則一一觀任運具三也。「觀於一諦而三諦」者，諦觀名別，其體不殊，全諦發觀、觀還照諦。既無別體，以何義故立諦立觀？若欲分別，就三因說，性三為諦，修三為觀。性了是真，性緣是俗，正是中諦。不是了因非大真諦，俗中亦然。此之三諦，方與三觀體性不殊。頑空為真，與觀體別，俗中亦爾。三觀互具者，蓋性三本融，全性成修此之謂矣。二、「類如」下，引類釋。以有為法類無為性。一剎那心初生即滅，兩間名住，不無三相而在一心。三相無常尚居促念，三觀稱性無作無生，具於一心其義何爽？二、「此觀」下，結果。不明智果，觀法無歸，故示觀成惑滅理顯，豁然妙證三種智慧實在一心。或具論三智、或從勝說，只但名為一切種智。「寂滅」等者，論自解釋。一切種智雙寂二邊無明之相，雙照二諦種種行類，始自初心圓修三觀，妙觀中道念念雙忘，而即二邊念念雙照，一心二觀法爾如然。今入分真，本智顯發，全由始行亡照之功。二、引《中論》證。論云「因緣所生法，我說即是空，亦名為假名，亦名中道義」，論通衍三。今證圓觀，觀所對法豈有不從因緣生者？今修圓觀，必先解知能生因緣及所生法皆不思議，方於此境觀空假中。又須了知妙諦妙觀悉是能觀，因緣所生陰等諸境皆是所觀。前且直云觀於一諦而三觀，須知於陰等境觀一諦等也。勿守略文，須尋觀義。又不可謂先解所觀不思議故，便不得言陰及無明。何者？本說因緣及所生法是不思議，若非無明，何名因緣？若非陰等，何名所生？有人見釋心法妙云「心法在因，約迷以說；佛法在果，約悟以說」，輒便難云：心法稱妙，何得是迷？良由此人不知所以。解迷是妙方曰圓人，如論苦集稱為無作，及十二因緣名不思議，豈不得云不思議無明？人雖解妙法體是迷，不知理即一向在迷，妙覺一向屬解，中間四位迷解共俱。名字即人若不觀迷，何處用觀？等覺之位若不破迷，寧登妙覺？以上上智斷下下惑，惑非迷邪？人之多僻，其類實繁。釋論三智，已如前釋。三、「此觀」下，約妙結示。初一句，總歎微妙。次二句，約三一歎妙。一不定一、一即是三，三不定三、三即是一，釋論以不決定解不可思議。次三句，對十六歎妙。上明一三融，即總一妙觀也。即此一觀遍入諸門，名「一觀一切觀」。雖入諸門，只一妙觀，名「一切觀一觀」。觀若定一，莫入多門；觀若定多，不可為一。實不可以一多思議，故云「非一非一切」。後二句，結示。雖非一多，能攝一切，是故十六無非妙觀。四、釋無量壽。正示三觀所觀境也。前明三觀，且以三德及以三因而為諦境，蓋示所觀融即，用顯能觀絕妙。須知性中三德，體是諸佛三身，即此三德三身為我一心三觀。若不然者，則觀外有佛、境不即心，何名圓宗絕待之觀；亦阿彌陀三身以為法身，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。此意不明，非今觀佛。釋此為二：初、牒名從梵。無量壽者已是華言，天竺梵語稱阿彌陀。二、「佛本」下，從真出俗，二：初、約本無三標無量壽。乃是無量而為其量，是則題中已言壽量，壽量依身乃成三義，故約三義而論有無。所言佛者，究竟覺也。理智既極，始本兩忘，無相無名，不可說示，寧得立其身及壽量？二、「隨順」下，隨世俱立，二：初、列三身各三。據究竟覺第一義諦，則不可言身及壽量。為度生故，乃順世間立名立相，故說三身及三壽量。是則真佛無三，隨世故有，然須了知有無之意。言佛本無身無壽量者，但無有相隨情之三，非無性具微妙身等，是故真佛究竟一切淨穢法門。若一向無，何異小乘所詮真理？故真無俗有、真有俗無，皆是悉檀，不可偏執。今文意者，蓋立三身釋無量壽，恐執定有，是故先言佛本無三，隨世說有。得此意已，分別三身三壽三量則無滯也。二、「法身」下，釋三身三義，二：初、約義分別，二、據理融即。以有次文盡理融即，故今且約修二性一一塗分別。初自為三：初、法身，二：初、別釋，三：初、法身者，師軌釋法，捨通從別。通則生佛俱軌法性，然其九界雖軌而違，如人依師不順師教；唯有諸佛從初發心軌法而修，今能究竟冥合法性。故《大經》云「諸佛所師，所謂法也，以法常故。」諸佛亦常順法性故，名法為師。實非所師與能體別，故即所師法而為其身。雖名為身，已出五陰，故非色質及非心智。色是初陰、心智即四陰，既其非陰亦非入界，故非三科任持攝屬。此則已簡分段變易，以示生死陰等攝故。亦可色質簡應、心智簡報，三科簡因，既非此等，何以狀名？為物機故，強指法性名為法身。二、「法性」下，壽。連持之壽，親依命根。今法性壽，非識息煖報得命根，亦非三事連持之壽。為物顯德，乃指法性非八相遷、非九世易，強名為壽。三、「此壽」下，量。壽之分量，合論長短及以延促。今法性壽，實無此等分量之相，此則通簡。若別簡者，長是報佛、短是眾生，能延能促即是應身。非此等量，為成觀故，強指法壽同虛空量。二、「此即」下，總示。法性三義，非陰聚身、非報得壽、非長短量，不可思議，強於法性說身說壽說量故也。二、報身，二：初、稱法有報，二：初、引經。報即酬報也。修行是因，感於妙報而酬因也。《法華》證智德，經云「慧光照無量，久修業所得」。《大般涅槃》證斷德也。此二果德，酬答修因，是故名報。二、「如如」下，釋相。感報之時，其相何似？故以一法二喻顯之。如名不異，所觀差別，不名如境；智外有境，不名如智。各二如者，境如如智、智如如境，此之境智故得應冥。智慧名通，故以果覺菩提簡之，即是無上菩提之智與法性境相應相冥。先舉函蓋喻其相應，恐謂函蓋雖際畔相當，終存兩相，故重舉水乳以喻相冥，令知始本同是覺性。其體泯然，正同水乳，則顯境外無智、智外無境。水乳可見。二、「法身」下，於報立三，即身、壽、量也。三中一一言法身者，報智所冥，離法無報故。初、身。言「非身」者，非應佛有分齊身。「非不身」者，非報佛無分齊身。又非身則非有、非不身則非空，中道法身乃本覺體，始覺冥此，能冥亦忘。為成觀故，強名報智。二、「法壽」下，明壽。言「非壽」者，非應同連持之壽。「非不壽」者，非報智不連持壽。雙非二邊，冥中法體。強名之意，同前身也。三、「法量」下，明量。非應有量、非報無量，及非二邊義同身壽。三、應身，三：初、明應物，有三：初、身。如谷答響，大小隨聲。如鑑現形，端醜在質。應萬物感，現勝劣身。二、「應同」下，壽。身既同物，壽豈差機？三、「應同」下，量。隨宜長短，示量無量。二、「智與」下，明依二有應，三：初、法。智即報身、體即法身，此二冥合，應用無方。二、「如水」下，喻。真金上色，須水銀和，方能塗物。闕此一緣，金無塗用。三、「功德」下，合。報智功德契會法身，隨有機處應無不往。三、「能為」下，明應遍三土，二：初、雙明報應。二、「有量」下，單示應身。初義者，上所說報但論冥法，即自受用也。今明垂應，以他受用常住之應，對於生身無常之應，示二迹用，是故雙明身等。身即生身，有分齊相，故名為身。非身是報，無分齊相，故曰非身。《小般若》云「佛說非身，是名大身」，大身者乃他受用身也。無分齊身，其壽則常，故無量也。有分齊身，壽則無常，故有量也。此二應用，乃依真中二理而住，機依事業二識而見。住理，廣如《金光疏》說。二識，委在《起信論》。明論意要在事識見，則取色分齊，故名應佛。業識見則離分齊相，故是報身。此義至後釋觀佛觀鈔中辯之。行者須知，常身無量，通應三土；無常有量，但應同居。所以者何？蓋實報機分證論見他受用身，方便土人唯稟別圓。所見佛相雖小優降，然匪生身，悉是報佛。若同居土，具四教機稟別圓者，能覩報佛。故《法華》明常在靈山，《華嚴》說法盡未來際，及諸大乘即於應相見是法性尊特之身，故知常身遍應三土。若無常身，唯應同居，逗藏通機，生凡夫善也。次義，分二：初、明有量二義。上之所說，自受用外垂三土身，皆名為應。其他受用，雖就對機名之為應，而是實因之所感剋，復名為報，非是差別逗機之用。若論逐物隨緣、參差長短、身壽量者，須就同居無常用說。故今別示應身之相，但於有量開出兩量。而此兩量，依於事識但空見故，唯屬無常。若依業識不空見者，即此無常全體是常，則常無常二用相即、二鳥雙遊也。若上二土機息應轉，亦是無常，以非八相，故且言常。言「七百」等者，《首楞嚴三昧經》云「堅首菩薩問：佛壽幾何？佛令往東方過三萬二千佛土，於莊嚴國問照明莊嚴自在王佛。彼佛答云：如釋迦壽，我亦如是。汝欲知者，我壽七百阿僧祇劫。堅首迴此白佛。阿難云：彼佛乃是釋迦異名。」雖機勝見長，而七百猶可數故，亦是有量之量。若阿彌陀，人天莫數，故是有量之無量也。二、「應佛」下，結應佛皆然。佛佛既皆三身圓證，應身被物、物壽長短，豈不隨順各示兩量？故彌陀現長亦能現短，釋迦現短亦能現長。故《大論》第三十六云「當知釋迦文佛更有清淨國土，如阿彌陀佛國。阿彌陀佛亦有不嚴淨國，如釋迦文佛國。」又第三十八云「此間閻浮惡故，釋迦壽應短。餘處好故，佛壽應長。」故《涅槃》二十二云「西方去此三十二河沙有無勝國，所有莊嚴如安樂世界，我於彼土出現於世。」斯皆隨逐物機也。二、「然」下，據理融即。上辯三身，法是本有、報約修成、應論現往。其言似縱，須知報應二種之修，性德本具。雖是性德，修相宛然，全性起修、全修在性，三一冥泯，思說莫窮。「不可」等者，如上豎論，顯非並一。若言性具三身壽量，顯非別異。若作並別一異之解，即乖所詮圓常法體，即一而三故不橫，即三而一故不縱，非縱非橫不可思議。如此解者，乃會能詮玄妙之文也。

> \*\*3. Explanation of the Character "Guan" (Contemplation)\*\* This is what is taught. The previous twelve divisions and eighty thousand teachings—are they not what is taught? However, that was a general reference to clarify the one who teaches. The words "Infinite Life" and here the character "Guan" (Contemplation) are precisely the meaning taught in this sutra. The explanation of "Guan" is divided into two parts: \*\*1. First, picking up the text and marking it with a dual heading.\*\* We pick up the character "Guan" and explain it by way of "contemplation." This means using a method of contemplation to contemplate the excellent object. If there were no method of contemplation, with what would we contemplate it? This title is established by summarizing what the sutra expresses. The sutra clarifies the sixteen contemplations as the "ability to contemplate," and now, in explaining the title, we discuss only the three contemplations. The sutra text is specific, the title is a general name. The general encompasses the specific, and the specifics are distinguished by the general. If the title established did not fully encompass the text, it would not fit the pattern of a text's structure. Therefore, you should know that establishing the three contemplations to explain "Guan" is precisely the essence of the sixteen contemplations in the sutra text. If, for each of the sixteen, we were to individually show the characteristics of the three contemplations, the text would be vast and complex. Therefore, in the explanation of the title, we show them generally, so that those who cultivate them can, with this method of contemplation, enter the sixteen gates. Then, each object is the three and each mind is utterly wonderful. The Four Reliances guide beings; words are simple but meaning is comprehensive. The dual heading \[includes\] "sequential" and "one-mind" and "two or three contemplations." This uses the sequential to reveal the non-sequential. Without integrating the specific contemplations, one cannot clarify the perfect. This is like the \*Śamatha-Vipaśyanā\* which uses the conceivable to reveal the inconceivable. \*\*2. "Following the provisional," relying on the teachings to explain both. This is divided into two:\*\* \*\*A. First, the sequential three contemplations. This is divided into two:\*\* \*\*a. First, listing the names and pointing to the sutra.\*\* The names listed will be seen in the explanation itself. \*\*b. "Now I explain," explaining the characteristics and concluding the result.\*\* Following the previously listed names, I explain the characteristics of the three contemplations. \*\*i. The first, the Empty Contemplation, has two names.\*\* "The provisional is empty, etc." Deluded views and thoughts grasp at objects. That which does not exist they consider to exist. This is the false and ordinary. Knowing the false nature is called a truth. The principle of the two emptinesses is the true reality of things. Knowing the reality is called a truth. If one does not investigate the falsity of the mundane, one cannot know the true reality. One must illuminate the provisional to enter emptiness. Therefore it is called "entering emptiness from the provisional." Also, "the provisional is empty, etc." When confused about the mundane world, one considers the false to be real. Then neither is a truth. If one awakens to the falsity of the mundane, one will certainly know the true reality. Then both are truths. Therefore it also gets the name "the contemplation of the two truths." "This contemplation, etc." Cultivating the contemplation is the cause, realizing the wisdom is the fruit. The \*Śāstra of the Great Perfection of Wisdom\* discusses the three wisdoms to make them easier to understand, so they are divided among three types of people. Therefore, the Śrāvaka is associated with the knowledge of all things. This is the fruit of the empty contemplation, corresponding to the ten abodes position in the Separate Teaching. \*\*ii. The second, the Provisional Contemplation, also has two names.\*\* First, it criticizes those who dwell in emptiness and fall into the vehicle of the two disciples. If one cultivates the provisional contemplation, they can perfect the Buddha's Dharma and benefit beings. This contemplation views emptiness to use it as a means to enter the middle way. Therefore, while understanding the wisdom of emptiness, they do not dwell in it. The attachments of the three realms must be cleared and emptied. The conditioned arising of all dharmas must be investigated from beginning to end. The numbers of deluded views and thoughts are like dust or sand. With a great compassionate mind, one contemplates all and learns all. This is called "knowing the sickness." All dharmas and all gates break the nature and break the characteristics. One is well-versed in each and every countermeasure. This is called "understanding the medicine." According to the depth of the delusion and knowing the maturity of the capacity, one uses spiritual powers to inspire, and wisdom and eloquence to proclaim. Using the four means of conversion appropriately, one causes each to gain benefit. This is how to prescribe medicine so that they are willing to take it. All this arises because one has realized emptiness and can enter this provisional. Therefore this contemplation is called "entering the provisional from emptiness." It is also called the "Equal Contemplation." Previously, one removed views and attachments, breaking the provisional by using emptiness. Now, one eliminates the dust-like and sand-like delusions, breaking emptiness by using the provisional. There is one breaking and one using each for emptiness and the provisional. Looking back and forth, they are now equal. Therefore it is also called the "Equal Contemplation." "This contemplation, etc." According to the \*Śāstra\*, the Bodhisattva is associated with the wisdom of all paths. This is the fruit of the provisional contemplation, corresponding to the ten practices position. \*\*iii. "The two emptinesses," the third, the Middle Contemplation.\*\* \*\*First, dual clarification.\*\* "The first contemplation empties birth-and-death." Beginners in the Separate Teaching trust that the enlightened nature is originally the eternal, calm middle-way Buddha-nature. Following the path of cultivation, this is called the "only-middle." It is only good and only pure, not possessing the defiled and evil. Although it lacks defiled and evil, its nature is spiritually knowing. When a forceful delusion arises, objects appear. One discriminates the characteristics of objects and clings to self and others. This is not a unaware knowing; it is wrong thinking and wrong views. The present defiled and evil are not inherent in the nature but exist entirely due to conditioned arising and transformation. Because of this transformative creation, they are not the nature's original state. Therefore, deluded views and thoughts are not identical to the middle way. They must certainly be broken. Thus, the meaning of "identity" is not established. Therefore, one cannot say "only love," "only views," "only forms," "only smells." If one were to cultivate the middle way, subject and object would not be cut off. Therefore, cultivating emptiness is the primary practice, and the middle contemplation is secondary. Why? Since the mind is attached to existence, one must specifically contemplate emptiness to break these attachments to love and views. The emptiness one contemplates is the Dharma of the two vehicles. Since it is not inherent in the nature, but is a separate cultivation, this emptiness is not ultimate. Therefore, the emptiness contemplation only empties birth-and-death. "The next contemplation empties nirvāṇa." Although the existence of birth-and-death has been eliminated, the mind becomes attached to emptiness. Therefore, one must specifically contemplate the provisional to break this attachment to emptiness. The provisional is constructive, it is the Bodhisattva Dharma. Since it is not inherent in the nature, it is also a separate cultivation. It can clear away attachment to emptiness, and is called "emptying nirvāṇa." "These, etc." Previously, emptying birth-and-death, deluded views and thoughts were forgotten. Next, emptying nirvāṇa, the dust-like and sand-like delusions are exhausted. With both delusions exhausted, the mind has no one-sided attachment. Therefore, it can serve as the prerequisite for the "double negation." "The first contemplation, etc." Furthermore, by sequentially using the two contemplations to contemplate the two truths, it becomes the prerequisite for the "double illumination." Once the prerequisites are established, the perfect contemplation can be cultivated. Among the ten dedications, one uses the manifest middle-way Buddha-nature as the subject of the middle-way contemplation. The truth and the contemplation are not two. Delusion and wisdom are one. The three contemplations are perfectly fused. This is the "non-artificial practice." Therefore, one naturally enters the all-knowing wisdom. The fruit of this contemplation is called the wisdom of all modes, corresponding to the first stage. \*\*B. Second, the one-mind three contemplations.\*\* This is contemplating according to one's nature and illuminating without dependence. All dharmas are inherently the Dharma-body, Prajñā, and Liberation. Like the three dots of the letter \*I\*, the three are not isolated. Each encompasses the others. Raising one includes the three. Using the three virtues as the three truths—Prajñā is the truth of reality, Liberation is the conventional truth, and Dharma-body is the middle truth. Since the virtues are neither vertical nor horizontal, the truths are beyond thought and discussion. This is the ultimate truth of the Buddhas. Now, taking this truth as the object of contemplation, since the truth is one and yet three, how can the contemplation illuminate in a sequential manner? Therefore, based on the wonderful truth, we establish the gate of contemplation. Right within the one mind, we cultivate the three contemplations. This contemplation's subject-object duality is utterly transcended. How much more so is the Buddha of Infinite Life, who originally cultivated this contemplation to achieve the three bodies—the Dharma-body and Reward-body are merged, the True-body and Response-body are fused. Without this wonderful contemplation, how could the wonderful body be revealed? If the teaching master is thus, the disciples are also thus. Since the reward body is wonderful, how can the dependent realm be coarse? Therefore, all sixteen objects must be contemplated with the wonderful contemplation. This text is in three parts: \*\*a. First, explaining based on the \*Śāstra of the Great Perfection of Wisdom\*. This is divided into two:\*\* \*\*i. First, explaining the characteristics. This is divided into two:\*\* \*\*1. First, explaining in terms of principles.\*\* The three wisdoms are the same as the previously explained sequential ones: the knowledge of all things, the wisdom of all paths, and the wisdom of all modes. To make them easy to understand, they were assigned to three types of people. But examining the nature completely, the three wisdoms are actually attained in one mind. The three wisdoms are the fruit, the three contemplations are the cause. Since the fruit is in one mind, how can the cause be sequential? Only when cause and fruit are not separate can it be called perfect cultivation. Therefore, after mentioning the wisdom, we immediately clarify the three contemplations. "'Just one contemplation, and yet three contemplations,'" means raising one contemplation inherently includes the other three. Raising the empty contemplation, the provisional and middle are also empty, for all three contemplations can purify attachments to characteristics. Raising the provisional contemplation, the middle and empty are also provisional, for all three contemplations have the meaning of establishing dharmas. Raising the middle contemplation, the empty and provisional are also middle, for each of the three contemplations is inherently independent and ultimate. If one knows that the three contemplations are only in one mind, then each individual contemplation naturally possesses the three. "'Contemplating one truth, and yet the three truths,'" means the truth and the contemplation have different names, but their essence is not separate. The truth gives rise to the contemplation, and the contemplation illuminates the truth. Since they have no separate essence, why establish both truth and contemplation? If we want to distinguish them, we speak in terms of the three seeds of Buddhahood. The three natures of the seeds are the truth, and the cultivation of the three is the contemplation. The nature of wisdom-awakening is the truth of reality; the nature of causal condition is the conventional truth; the nature of truth-body is the middle truth. If the nature of wisdom-awakening did not exist, there would be no great truth of reality. The same applies to the conventional. Only these three truths are not different in essence from the three contemplations. An empty, insubstantial view of reality as "true" is different from the contemplation's essence. The same applies to the conventional. The three contemplations inter-include because the three natures are inherently fused. The entire nature becomes cultivation. This is what is meant. \*\*2. "'Similar to, etc.,'" a comparative explanation.\*\* Using conditioned dharmas as a category to understand the unconditioned nature. In a single moment of thought, it arises and immediately ceases. The interval between is called abiding. It does not lack three characteristics, yet they exist in a single moment. The impermanence of the three characteristics still resides in a short moment. How much more so that the three contemplations, being in accord with the nature, are effortless and unproduced, and residing in one mind. This principle is certainly correct. \*\*ii. "This contemplation, etc.," concluding the result.\*\* Without clarifying the fruit of wisdom, the method of contemplation has no goal. Therefore, it is shown that when the contemplation is perfected, delusion is eliminated and principle is revealed. One suddenly and wonderfully realizes the three wisdoms truly reside in one mind. Either one discusses the three wisdoms collectively or, from the perspective of superiority, one only calls it the "wisdom of all modes." "'Inextinguishable, etc.,'" the \*Śāstra\* explains it itself. The wisdom of all modes simultaneously negates the characteristics of ignorance on both extremes and simultaneously illuminates the various types of practices on both truths. Beginning from the initial mind perfectly cultivating the three contemplations, one wonderfully contemplates the middle way, thought-moment after thought-moment, forgetting both sides. Yet, right within the two extremes, thought-moment after thought-moment illuminates both. The one mind, two contemplations, is naturally thus. Now, entering the partial realization of the true essence, the fundamental wisdom manifests thoroughly. This all comes from the initial practice's work of forgetting and illuminating. \*\*b. Second, citing the \*Mūlamadhyamakakārika\* as proof.\*\* The treatise says: "All dharmas produced by causes and conditions, I say are emptiness; they are also called provisional names; they also have the meaning of the middle way." The treatise is common to the three Mahāyāna teachings. Now it is used to prove the perfect contemplation. The objects contemplated by the contemplation—is there any that does not arise from causes and conditions? Now, in cultivating the perfect contemplation, one must first understand that the producing causes and conditions and the produced dharmas are all inconceivable. Only then can one, within this object, contemplate emptiness, the provisional, and the middle. Furthermore, one must understand that the wonderful truth and the wonderful contemplation are both the subject of contemplation, while the aggregates, produced by causes and conditions, are the objects of contemplation. Previously, we said directly: "contemplating one truth and yet the three contemplations." You must know that this means contemplating the wonderful truth and so forth within the aggregates and other objects. Do not cling to the brief text; you must seek the meaning of contemplation. Also, it cannot be said that because one first understands the object of contemplation in a state of inconceivability, one cannot speak of aggregates and ignorance. Why? Because the very discussion of causes and conditions and the produced dharmas is the state of inconceivability. If there were no ignorance, what would be called causes and conditions? If there were no aggregates, what would be called the produced? Some people, seeing the explanation that "the mind-dharma is wonderful," say: "The mind-dharma is in the state of cause, speaking in terms of delusion; the Buddha-dharma is in the state of fruit, speaking in terms of enlightenment." They immediately object: "If the mind-dharma is called wonderful, how can it be delusion?" This is precisely because such people do not understand the reason. Understanding that delusion is wonderful is precisely what makes a person of the perfect teaching. This is like the treatise calling suffering and origination "the non-artificial," or the twelve links of dependent origination "inconceivable." Could one not then say "inconceivable ignorance"? Although a person may understand the wonderful Dharma-essence, the delusion is still present. They do not know that the "principle identity" stage is always in delusion; the "wonderful enlightenment" stage always belongs to understanding. Between these two are the middle four stages where delusion and understanding coexist. A person at the "name identity" stage, if they do not contemplate delusion, where would they use contemplation? At the "near enlightenment" stage, if they do not break delusion, how could they reach wonderful enlightenment? It is the highest wisdom that eliminates the lowest delusion. Is delusion not confusion? People's perverseness is truly vast. The three wisdoms of the \*Śāstra\* were previously explained. \*\*c. Third, "This contemplation, etc.," concluding and revealing based on the wonderful teaching.\*\* The first sentence is a general praise of its subtlety. The next two sentences praise its subtlety in terms of "three and one." "One" is not fixed as one, one is the three. "Three" is not fixed as three, three is the one. The \*Śāstra\* explains "inconceivable" by the phrase "not definitively determined." The next three sentences praise its subtlety in relation to the sixteen. Previously, we clarified the fusion of one and three. This refers to the single, general wonderful contemplation. This very one contemplation pervades all the gates. It is called "one contemplation, all contemplations." Although it enters all gates, it is only the one wonderful contemplation. This is called "all contemplations, one contemplation." If the contemplation were definitely one, it could not enter many gates. If the contemplation were definitely many, it could not be one. Truly, it cannot be conceived of as one or many. Therefore it is said "not one, not all." The final two sentences conclude and reveal. Although it is not one nor many, it can encompass all. Therefore, none of the sixteen are not the wonderful contemplation. \*\*4. Explanation of "Infinite Life."\*\* This refers to the objects contemplated by the previously explained three contemplations. Previously, when clarifying the three contemplations, we provisionally used the three virtues and the three causal seeds as the objects of truth. This was to show that the contemplated objects are fused and identical, thereby revealing that the contemplating subject is ultimate and wonderful. You must know that the three virtues within the essence are the very nature of the three bodies of all Buddhas. These very three virtues and three bodies constitute the three contemplations in my one mind. If it were not so, then the Buddha would exist outside the contemplation, and the object would not be identical to the mind. How could this be called the independent contemplation of the perfect tradition? It would also mean that Amitabha's three bodies are the Dharma-body, my three contemplations are Prajñā, and realizing the truth after contemplation is Liberation. Raising one includes three, like the letter \*I\*. Contemplating the Buddha is thus; contemplating the various realms of recompense and environment, the principles are no different. If this meaning is not clear, it is not the contemplation of the Buddha spoken of here. The explanation of this is in two parts: \*\*A. First, quoting the name from the Sanskrit.\*\* "Infinite Life" is already the Chinese translation; the original Sanskrit is "Amitābha." \*\*B. Second, "The Buddha, originally...," proceeding from the absolute to the conventional. This is divided into two:\*\* \*\*a. First, based on the nondiscriminating absolute, explain "Infinite Life."\*\* This means that Infinity is its measure. Thus, the title already speaks of "life" and "measure." Life and measure depend on a body, thus forming three meanings. Therefore, we discuss the existence or non-existence of these three meanings. What is called "Buddha" is ultimate enlightenment. When principle and wisdom reach their peak, the primordial and the activated

## 觀無量壽佛經疏妙宗鈔卷第二