---
title: "觀無量壽經義疏正觀記 · 觀經義疏正觀記"
description: "宋代律宗高僧戒度所著的《觀無量壽經義疏正觀記》是佛教净土宗重要典籍《观无量寿经》的注疏之作。该书基于唐代善导大师的《观经四帖疏》进行深入阐释，系统论述十六观法门及净土往生思想，融合了宋代净土信仰与律学实践。其内容兼具教理分析与实修指导，在佛教史上具有承先启后的地位，是研究中国净土宗义理与修行的重要文献，对后世净土思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmex2ii4j0qmxjp04n22nt2p2"
---
題號中，初釋題目。經題如下疏文自解，或以能所通別華梵諸門料簡可準作之，茲並不繁。義疏者，義宜也，預取一經奧義，旁引三藏聖教，敷演厥旨，適恊機宜故也。疏疎也，疎決疑壅，披文見意，坦然明白故也。即以疏題兼目於序註以示之，餘如常解。撰號中，西湖隷錢唐郡城之西，實天下之勝槩也，寺居其中。昔錢氏園苑嘗生紫芝，捨作佛祠，故稱靈芝。皇朝賜額從本鴻臚，故稱為寺。釋乃出家之姓氏。疏主錢唐人，俗姓唐，字湛如，號安忍子。住世傳道，盛績懿業備載塔銘行狀。春秋六十九，僧臘五十一，政和六年九月一日入滅。臨終面西端坐而逝，建塔瘞全身于寺之西北隅。紹興辛酉諡號大智律師戒光之塔。述即撰也。序引初科。對穢顯淨中，上四句舉兩土依正以彰淨穢，是下四句躡二方苦樂以勸忻厭，潮下四句引聖凡典誥以為證信。初中，上二句明穢，下二句明淨。又並上句明依，下句明正。堪忍者，梵語娑婆，亦云索訶。悲華經云：是諸眾生忍受三毒及煩惱故。佛剎經有二義：初義同上，次云菩薩成就忍辱，若人加害悉能含忍觀今文意，次義則疎。劫見煩惱眾生及命雜業所成，故云濁土。異趣即三惡道，故下經云：此濁惡處濁土也，地獄、餓鬼、畜生盈滿，多不善聚異趣也。此即釋迦同居穢土也。安養者，或云安樂養育諸眾生故。又云：安住祕藏，長養法身。大本云：畢得超純去，往生安養國。彼土依正莊嚴，悉是法藏願力所成，故云淨。純一大乘，清淨良伴，故云上善。小本云：諸上善人，俱會一處。此即彌陀同居淨土也。次勸忻厭中，上二句勸厭。棘林胎獄，指上濁土也。三界依報，土地所產，莫非荊棘叢林，故曰棘林。玅經云：瓦礫荊棘，坑坎堆阜。六凡正報，具有四生。今就人中，多從胎臟。兒在母胎，備受眾苦，故曰胎獄。寶積經云：處胎不樂，猶如牢獄。奮發，辭謝也。奮然發志，永謝勞生劉遺民云：傲天宮以長辭。下二句勸忻。寶界金池，指上淨也。彼國依報，悉是百寶所成，故曰寶界。如下經云：寶樹、寶地、寶池等。金池即指往生孕質之處，屬於正報。經云：有七寶池，黃金為渠，渠下皆以雜色金剛以為底沙。小本云：池底純以金沙布地，故曰金池或云水產金蓮曰金池者，非。天台云：胎獄之望華池，棘林之比瓊樹。亦以兩土依正、淨穢對論。今疏法之潛神者，神即心神。往生在定之心，微密難見，故名為潛。肇法師云：潛神玄默，與虗空合德是也或云潛神目修觀者，非。舉念即登，故云直往。天台云：正念直往生安養。三引證中，上二句引經。如來逗機說教，譬如潮不過限，故曰潮音。楞嚴云：發海潮音，偏告同會。偏讚者，十疑論引隨願往生經云：普廣菩薩問佛：世尊何故偏讚西方淨土，專遣往生？佛言：眾生心多濁亂，三昧難成，欲使專心一境，專念一佛，所以偏讚。又云：釋迦大師一代說法，處處聖教，唯勸眾生專心偏念阿彌陀佛，求生西方。乃至云：其餘佛土，雖一經兩經略勸往生，不如彌陀佛國處處叮嚀等。孤山云：羣經森列，而偏讚西方淨土，其有旨哉。琅函，乃指盛經之器，以召佛語或云佛語尊貴，名琅函者，非。下二句引傳。往生者，眾喻之如海。棲，止也。南山云：建志要期，高棲累外。青史，即目三代僧傳，乃淨土傳等。同世史籍，古無紙素，殺青刻字，束以熟皮，故曰青史。二、別歎中，初科上二句，通敘機教。機既不等，教亦有殊。誘，引也。掖，謂扶掖。西都賦云：後宮則有掖庭。椒房註曰：掖庭，宮名，在天子左右，如肘掖也。今謂設教逗機，如扶掖左右，使無顛危之患也。多門，楞嚴云：歸元性無二，方便有多門。或下四句，別列四行。初句即陀羅尼集、皷音王經等。又彌陀不思議神力傳云：龍樹願生淨土，夢感異人授往生呪云云。次句即大悲經云：若晝若夜，專稱名號。小本云：一日七日，執持名號等。三即般舟經：九十日，常令繫想彌陀三十二相。四即大本：十日十夜，奉持齋戒等。各下二句，結示。行法更多，略舉上四，復不備引，指如眾典。唯下，正歎。今經初二句，顯勝。正觀，即下經云：作是觀者，名為正觀。觀成理顯，決定往生。以因驗果，故云畢趣。趣，至也。經云：捨身他世，生諸佛前，得無生忍。下二句，彰益。初句滅惡益，次句生善益。除疑者，經云：必生彼國，心得無疑。捨障者，經云：除八十億劫生死重罪。流通文中，佛唱名云：淨除業障，生諸佛前等。長生不死者，大本云：可得極長生，壽樂無窮極。淨土傳云：齊曇鸞法師，聞陶隱居得長生法，千里求之。陶以仙經十卷授鸞，鸞欣然自得，以為神仙之術必然也。後還洛下，遇菩提留支，問曰：佛道有得長生乎？其能却老為不死乎？支笑曰：長生不死，乃吾佛之道也。即以觀無量壽經授之，曰：汝可修此，則三界無復生，六道無攸往，盈虗消長，禍福成敗，無得而朕。其為壽也，有劫石焉，有河沙焉。河沙之數有極，壽量之數無期。此吾金仙氏長生不死之術也。廣敘傳持中，初科初四句，明古今盛行。次四句，明早年獲遇。歷觀，即逆推也。易云：歷觀眾卦。逮，及。方，當也。受誦，則但持文句。樂聞，則欲求講解。沗從等者，如十二光懺所敘，自下壇後，因遭重病，莫知趣向，方乃留心淨業等，專玩不釋手也。斯文即指今經。億劫無歸，歎昔捨父逃逝也。餘生有賴，忻今域心得處也。指後殘齡，故曰餘生。即疏主云：幾生負德，枉受沈淪。今日投誠，心蒙拯濟是也。解釋敘古中，上二句明先德專門。據下所敘，不出天台。慧遠、善導，並有章疏行世。專守己宗，未為通贍，故云各尚。下二句明後學失措，渺同河漢，故曰莫知攸所往詣也。易曰：君子有攸往，先迷後得。明今敘興懷中，初四句示博考去取。秪緣古今章疏，為物情深，委曲指諭，博涉理教，卒難通曉。是以今疏操觚染翰，不尚繁詞，直指經宗，務存修進。興懷在此，豈有他哉？名理即指三藏聖教名言理趣也。古今乃召諸師章疏，翻覆研究，故曰叅詳。比並格量，故曰酬校。摭取，採摘也。孟子題詞曰：今諸解者，往往摭取而說之。優長，言其精當。芟除，翦削也。繁𤨏，言其錯雜。書序云：芟夷繁亂，翦截浮詞。此示述作文體，從其簡要，故有芟除之語。他不見之，以謂廢我天台時教。劇意詆排，良可笑也。委如扶新論辯。述下四句，明謙己益物。立言演義，並循舊跡，故云述而不作。侮，慢也。前脩選云：吾法夫前脩兮，非世俗之所服。注云：前脩，謂前代脩習道德之人。今疏意在由疏通經，由經修觀，觀成理顯，決志往生，故曰統之有宗語出周易。在理既當，足可依承，故曰貽於來學，庶望貽賜也書序云庶幾有補於將來。示文體中，初句明教，異古繁𤨏，故云簡易語出揚子。次句明行，直指觀門，非數他寶，故曰修治。月下四句，遣執。或云指舟譬能詮教，月岸譬所詮理。今恐初喻以指喻疏，以月喻經，由疏曉經，譬因指見月也。次喻以舟喻觀行，以岸喻往生，由觀行而獲往生，譬因舟而到岸也。如此則見二喻不重。圓覺經云修多羅教，如標月指，了知所標，畢竟非月。金剛經云知我說法，如筏喻者，法尚應捨，何況非法云云。彰述意中，初四句遵承二聖。曲被未來者，韋提大權，發起淨土，不專自己，俯為末世。經云若佛滅後，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？又云未來眾生，當云何觀無量壽佛及二菩薩等？今疏曲被未來之眾，猶若韋提䖍請，故云不負。仰承遺囑者，如來始降幽宮說法，聽眾不多，累囑阿難，意在耆山再說。經云阿難！汝當受持，廣為多眾宣說佛語。又云汝持佛語，為未來世一切大眾欲脫苦者，說是觀地法等。今疏仰承遺囑之意，不異慶喜重宣，故云敢忘、敢不敢也。聊下二句，正述本懷。上乘即指今經，非偏小故。邁，往也。云耳，乃結上之詞。
> \*\*On the Title\*\* First, the title is explained. The title of the sutra is explained in the commentary itself. Alternatively, one could analyze it through various frameworks such as the relationship between the subject and object, general and specific aspects, or Chinese and Sanskrit terms. However, to avoid complexity, this will not be elaborated here. \*\*"Yi Shu" (Commentary)\*\* means to appropriately explain. It anticipates the profound meaning of a sutra, draws upon the teachings of the Three Baskets (Tripitaka), expands upon its core ideas, and adapts them suitably to the audience's capacity. \*\*"Shu"\*\* means to clarify, to resolve doubts and obstructions, to reveal the meaning by analyzing the text, making it clear and evident. Therefore, the title of the commentary also serves to introduce the preface and annotations. The rest follows conventional explanation. \*\*On the Author's Name\*\* \*\*"West Lake"\*\* is located to the west of Qiantang County's city walls and is truly a scenic wonder of the world. The temple is situated within it. In the past, purple \*lingzhi\* mushrooms grew in the garden of the Qian family, who then donated it to establish a Buddhist shrine; hence it was called \*\*"Lingzhi"\*\* (Numinous Mushroom). The imperial court of our dynasty bestowed the name "Temple" based on its original title from the Court of State Ceremonial; therefore, it is called \*\*"Lingzhi Temple"\*\*. \*\*"Shi"\*\* (Master) is the surname of those who have left the household life. The author of this commentary was from Qiantang. His lay surname was Tang, his style name was Zhanru, and his sobriquet was Anrenzi (Child of Forbearance). His life of teaching and his abundant virtuous deeds are fully recorded in his stupa inscription and biography. He lived for sixty-nine years and was a monk for fifty-one years. He passed away on the first day of the ninth month in the sixth year of the Zhenghe era. At his end, he sat facing west and passed away peacefully. A stupa was built, and his whole body was interred in the northwest corner of the temple. In the Xinyou year of the Shaoxing era, he was posthumously honored with the title "Stupa of the Great Wisdom Vinaya Master, Light of Precepts." \*\*"Shu"\*\* (to compose) means to write. \*\*Preface Introduction, First Section\*\* \*\*"Contrasting the Impure to Reveal the Pure"\*\* The first four lines present the environments and beings of the two lands to clarify purity and impurity. The following four lines, building upon the suffering and bliss of the two directions, encourage aspiration and aversion. The next four lines cite the testimonies of sages and ordinary beings as proof. \* \*\*Within the first part:\*\* The first two lines clarify the impure, the next two lines clarify the pure. Furthermore, in each pair, the first line clarifies the environment, the second line clarifies the beings. \* \*\*"Endurable" (Saha):\*\* Sanskrit \*Sahā\*, also \*Sahā\*. The \*Sūtra of the Great Compassionate White Lotus\* says: "Because these sentient beings endure the three poisons and afflictions." The \*Buddha-kṣetra Sūtra\* gives two meanings: the first is the same as above; the second says, "Bodhisattvas accomplish forbearance; if people harm them, they are fully able to contain and endure it." Considering the meaning of the present text, the second meaning seems less relevant. \* \*\*"Defiled Land":\*\* Because it is formed by the mixed karma of beings whose views, afflictions, and lifespans are turbid. \* \*\*"Different Destinies":\*\* Refers to the three evil paths. Therefore, the sutra below says: "In this defiled and evil place" the defiled land, "hell-beings, hungry ghosts, and animals fill it, with many gatherings of non-virtue" different destinies. This is Śākyamuni Buddha's impure land of common residence. \* \*\*"Peaceful Nurturing" (Sukhāvatī):\*\* Also called "Peace and Bliss," because it nurtures all beings. Also said: "Peacefully abiding in the secret treasury, nurturing the Dharma-body." The \*Larger Sukhāvatīvyūha Sūtra\* says: "Ultimately transcending and departing, they are reborn in the Land of Peaceful Nurturing." The adornments of the environment and beings of that land are all accomplished through the power of Dharmākara's vows; therefore, it is called the \*\*"Pure Land"\*\*. It is purely the Great Vehicle, with pure and excellent companions; therefore, it is called \*\*"Superior Goodness"\*\*. The \*Smaller Sukhāvatīvyūha Sūtra\* says: "All superior good people gather together in one place." This is Amitābha Buddha's pure land of common residence. \* \*\*Next, Encouraging Aspiration and Aversion:\*\* The first two lines encourage aversion. \* \*\*"Thicket of Thorns, Womb Prison":\*\* Points to the defiled land above. The dependent retribution of the Triple Realm: all that the land produces is nothing but brambles and thickets; therefore, it is called a thicket of thorns. The \*Lotus Sūtra\* says: "Tiles, stones, brambles, thorns, pits, mounds, and hillocks." The proper retribution of the six ordinary destinies includes four types of birth. Here, focusing on humans, most are born from wombs. A child in the mother's womb fully experiences various sufferings; therefore, it is called a womb prison. The \*Ratnakūṭa Sūtra\* says: "Being in the womb is unpleasant, like being in a prison." \* \*\*"Resolutely cast off":\*\* Means to decisively renounce. Resolutely developing the aspiration to forever renounce toilsome existence. Liu Yimin said: "Proudly taking leave of the celestial palaces for good." \* The next two lines encourage aspiration. \* \*\*"Jeweled Realm, Golden Pond":\*\* Points to the pure land above. The dependent retribution of that land is entirely made of various jewels; therefore, it is called a jeweled realm. As the sutra below says: jeweled trees, jeweled ground, jeweled ponds, etc. \* \*\*"Golden Pond":\*\* Refers to the place where those reborn there receive their material basis, belonging to proper retribution. The sutra says: "There are ponds of seven jewels, with channels of gold. Beneath the channels, the bottom sand is all made of varicolored diamond." The \*Smaller Sukhāvatīvyūha Sūtra\* says: "The bottom of the ponds is entirely covered with golden sand;" therefore, it is called a golden pond. Some say a 'golden pond' refers to water producing golden lotuses; this is incorrect. \* Master Zhiyi said: "Comparing the womb prison to the flower pond, the thicket of thorns to the jade trees." This also contrasts the environments, beings, purity, and impurity of the two lands. \* \*\*"The spirit of the Dharma lies hidden":\*\* 'Spirit' refers to the mind-spirit. The mind in samādhi at the moment of rebirth is subtle, secret, and difficult to perceive; therefore, it is called 'hidden.' Master Sengzhao said: "The spirit lies hidden in profound silence, merging its virtue with emptiness." Some say 'hidden spirit' refers to the cultivator of contemplation; this is incorrect. \* \*\*"Directly arriving":\*\* Because with a single thought, one immediately ascends. Master Zhiyi said: "With right mindfulness, directly go to be reborn in Peaceful Nurturing." \* \*\*Third, Citing Proof:\*\* The first two lines cite the sutras. \* \*\*"Tidal Sound":\*\* The Tathāgata adapts to capacities and expounds the teaching, like the tide that does not exceed its limit; therefore, it is called tidal sound. The \*Śūraṅgama Sūtra\* says: "Issuing a tidal sound of the sea, he announced it everywhere to the assembly." \* \*\*"Exclusively praised":\*\* The \*Ten Doubts Treatise\* cites the \*Sūtra of Fulfilling Vows for Rebirth\*, saying: The Bodhisattva Puguang asked the Buddha: "World-Honored One, why do you exclusively praise the Western Pure Land and specifically urge rebirth there?" The Buddha said: "Sentient beings' minds are mostly turbid and confused; samādhi is difficult to achieve. I wish them to concentrate on a single object, to single-mindedly recollect one Buddha; therefore, I exclusively praise it." It also says: "The great teacher Śākyamuni, throughout his lifetime of teaching, in every sacred text, only urged sentient beings to single-mindedly and exclusively recollect Amitābha Buddha and seek rebirth in the West." It further states: "Regarding other Buddha-lands, although one or two sutras briefly encourage rebirth, it is not like the land of Amitābha Buddha, which is earnestly urged everywhere," etc. \* Master Gushan said: "Although the multitude of sutras stands like a forest, the exclusive praise of the Western Pure Land certainly has its purpose." \* \*\*"Jade Casket":\*\* Refers to the container holding the sutras, used to denote the Buddha's words. Some say the Buddha's words are noble and dignified, thus called 'jade casket'; this is incorrect. \* The next two lines cite the biographies. \* \*\*"Ocean of Rebirths":\*\* Sentient beings reborn there are metaphorically as numerous as the sea. \*\*"Perch"\*\* means to dwell. Master Nanshan said: "Establish the aspiration, set the goal, to perch high beyond the mundane burdens." \* \*\*"Green History":\*\* Refers to the three dynasties' biographies of monks, such as the \*Biographies of the Pure Land\*, etc. Like worldly historical records, in ancient times there was no paper; they would cure bamboo strips (kill the green), carve characters, and bind them with tanned leather; therefore, it is called green history. \*\*II. Specific Praise\*\* \* \*\*First Section:\*\* The first two lines generally discuss capacity and teaching. Since capacities are not equal, the teachings also differ. \* \*\*"Guide and support":\*\* 'Guide' means to lead. 'Support' means to assist. The \*Rhapsody on the Western Capital\* says: "In the rear palace, there are the side courts." A commentary on 'Pepper Chamber' states: "Side courts are palace names, located to the left and right of the Son of Heaven, like the armpits." Here it means that establishing teachings to suit capacities is like supporting from the left and right, preventing the danger of falling. \* \*\*"Many Gates":\*\* The \*Śūraṅgama Sūtra\* says: "Returning to the source, the nature is not two, but expedient means have many gates." \* \*\*Alternatively, the next four lines\*\* separately list four practices. 1. The first line refers to practices like those in the \*Dhāraṇī Collection\* and the \*Sūtra of the Drum Sound King\*, etc. Also, the \*Account of Amitābha's Inconceivable Spiritual Power\* says: "Nāgārjuna vowed to be reborn in the Pure Land, and in a dream sensed a miraculous person who bestowed upon him a rebirth mantra," etc. 2. The second line refers to the \*Great Compassion Sūtra\* saying: "Whether day or night, exclusively recite the name." The \*Smaller Sukhāvatīvyūha Sūtra\* says: "For one day up to seven days, uphold the name," etc. 3. The third refers to the \*Pratyutpanna Samādhi Sūtra\*: "For ninety days, constantly maintain mindfulness of Amitābha's thirty-two marks." 4. The fourth refers to the \*Larger Sukhāvatīvyūha Sūtra\*: "For ten days and ten nights, uphold the precepts and practice purity," etc. \* \*\*The next two lines\*\* conclude and indicate. There are even more methods of practice; the above four are briefly listed and not exhaustively cited; they are pointed to as found in various texts. \* \*\*"Only..." begins the proper praise of the present sutra.\*\* \* The first two lines reveal its superiority. \* \*\*"Right Contemplation":\*\* Refers to the sutra below saying: "One who performs this contemplation is called performing right contemplation." When contemplation is accomplished, the principle is revealed, and rebirth is assured. Verifying the fruit from the cause, it says \*\*"ultimately reaches."\*\* 'Reaches' means arrives at. The sutra says: "After abandoning this body in another life, they are born before the Buddhas and attain the patient acceptance of the non-arising of dharmas." \* The next two lines demonstrate its benefits. \* The first line is the benefit of eliminating evil. \* The second line is the benefit of generating goodness. \* \*\*"Dispels Doubts":\*\* The sutra says: "They will certainly be born in that land, their minds free from doubt." \* \*\*"Removes Obstructions":\*\* The sutra says: "It removes the heavy offenses of birth and death for eighty koṭis of kalpas." In the circulating section, the Buddha calls the name, saying: "Purely eliminating karmic obstructions, they are born before the Buddhas," etc. \* \*\*"Longevity and Deathlessness":\*\* The \*Larger Sukhāvatīvyūha Sūtra\* says: "They can obtain extremely long life, with bliss and lifespan having no limit." The \*Accounts of the Pure Land\* says: "In the Qi dynasty, Dharma Master Tanluan heard that the recluse Tao Hongjing had obtained a method for longevity and traveled a thousand \*li\* to seek it. Tao gave Tanluan ten scrolls of Daoist scriptures. Tanluan was delighted, thinking the arts of immortality were certainly attainable. Later, returning to Luoyang, he met Bodhiruci and asked: 'Does the Buddha-Dao have a way to attain longevity? Can it repel old age and become deathless?' Bodhiruci laughed and said: 'Longevity and deathlessness are precisely the path of our Buddha.' He then gave him the \*Sūtra on the Contemplation of Amitābha Buddha\*, saying: 'You should cultivate this. Then you will not be reborn in the Triple Realm, nor will you go to the Six Destinies. Increase and decrease, fullness and emptiness, fortune and misfortune, success and failure—none can affect you. As for lifespan, there are kalpas like rocks, like Ganges' sands. The number of Ganges' sands has an end; the measure of that lifespan has no limit. This is our Golden Immortal's (Buddha's) art of longevity and deathlessness.'" \*\*Elaborating on Transmission and Upholding\*\* \* \*\*First Section:\*\* The first four lines clarify its prevalence from ancient to modern times. The next four lines clarify encountering it early in life. \* \*\*"Surveying past ages":\*\* Means tracing back in reverse. The \*Book of Changes\* says: "Surveying all the hexagrams in sequence." \* \*\*"Reached... just then":\*\* 'Reached' means arrived at. 'Just then' means at that time. \* \*\*"Received and recited":\*\* Means merely upholding the text and phrases. \* \*\*"Delighted to hear":\*\* Means desiring to seek explanation and understanding. \* \*\*"Humbly following..." etc.:\*\* As described in the preface to the \*Twelve Lights Repentance\*: After descending from the ordination platform, due to encountering a severe illness and not knowing which direction to turn, he then began to focus his mind on the Pure Land practice, etc., specializing in it without letting go. \* \*\*"This text":\*\* Refers to the present sutra. \* \*\*"For kalpas without refuge":\*\* Lamenting the past of abandoning the father and fleeing. \* \*\*"This remaining life has reliance":\*\* Rejoicing that now the mind has found its domain and place. Pointing to the remaining years of life, thus 'remaining life.' This is as the commentary author said: "For how many lives have I failed in virtue, vainly undergoing submersion? Today I devote myself sincerely, hoping my mind will receive rescue and aid." \*\*Explaining the Preface, Discussing the Past\*\* \* The first two lines clarify that past virtuous ones specialized in particular schools. Based on what is discussed below, this does not go beyond the Tiantai school. Huiyuan and Shandao both had commentaries and subcommentaries circulating in the world. Sticking exclusively to their own school was not comprehensive; therefore, it says \*\*"each upheld."\*\* \* The next two lines clarify that later students were at a loss, as vast and distant as the Milky Way; therefore, it says \*\*"did not know where to go or aim for."\*\* The \*Book of Changes\* says: "The nobleman has a place to go; first he is lost, later he gains." \*\*Clarifying the Present, Expressing One's Sentiments\*\* \* \*\*First four lines:\*\* Indicate extensive investigation and selection. \* Simply because the ancient and modern commentaries, being deeply attached to things (the text), gave detailed and circuitous instructions, broadly involving principles and teachings, making them ultimately difficult to comprehend thoroughly. Therefore, in composing this commentary, wielding the brush, I do not favor complex terminology but directly point to the sutra's essence, striving to preserve practical cultivation and progress. My heartfelt intention lies here—what other aim could there be? \* \*\*"Terminology and principles":\*\* Refers to the terminological expressions and conceptual principles within the teachings of the Three Baskets. \* \*\*"Ancient and modern":\*\* Denotes the various masters' commentaries. Repeatedly researching them is called \*\*"consulting and examining."\*\* Comparing and weighing them is called \*\*"evaluating and judging."\*\* \* \*\*"Selecting":\*\* Means picking and choosing. The \*Preface to Mencius\* says: "Nowadays those who explain it often select from it and discuss it." \* \*\*"Superior and excellent":\*\* Refers to what is precise and appropriate. \* \*\*"Pruning away":\*\* Means cutting off. The \*Preface to the Book of Documents\* says: "Pruning away the excessive and disordered, cutting off superficial words." \* \*\*"Prolix and tangled":\*\* Refers to what is complicated and disorderly. \* This shows the literary style of the composition follows simplicity and essential points; therefore, there is the phrase 'pruning away.' Others, not understanding this, thought it rejected the Tiantai teachings of our time. Intentionally slandering and attacking it is truly laughable. The details are as argued in the \*Treatise Supporting the New\*. \* \*\*The next four lines:\*\* Clarify humbling oneself to benefit others. \* \*\*"Transmitting, not creating":\*\* Means that in setting forth words and expounding meanings, I follow the old traces; therefore, it says transmitting, not creating. \* \*\*"Disrespecting past cultivators":\*\* 'Disrespect' means to slight. Qu Yuan's \*Li Sao\* says: "I take as my model the former cultivators; it is not what the vulgar world wears." The commentary says: "Former cultivators refers to people of former generations who cultivated the path and virtue." The intention of this commentary is to understand the sutra through the commentary, to cultivate contemplation through the sutra. When contemplation is accomplished and the principle revealed, one determines the aspiration for rebirth. Therefore, it says \*\*"
本文標章中，初句標舉。將欲也下四句，大分二科，以明總別。若但釋別文，則大義不彰。若唯談總義，則迷於起盡。若一混而說，則彼此無歸。故須預取經中所蘊大義，於別文前列門總示，則一經旨趣皎如指掌。然後別文節句次第消釋，還與總義血脈潛通。總別相收，始終一貫。義家之門，故曰義門。不入其門，莫窺美富也。於此聊申數問，以決世疑。問：自古弘演，各有司存。靈芝專攻律部，那得撰疏通經？豈非尸祝越罇爼而代庖人耶？答：觀子之問，無乃蓬心曲見乎？且三藏聖教，天下共之，何分彼此？所以西來梵僧，此土高德，或稱三藏，或號三學，豈是單輪翼者哉？天台專弘經經論，非不談戒律，如止觀具緣，持戒清淨，梵網戒疏是也。南山獨權戒律，非不通經論，奉詔翻譯，作三經序，講楞伽經，撰法華義苑是也。雖傳持各有所主，而學解不可專門。至如古之劉虬、李長者，今之荊公、張天覺，彼乃儒士，尚解佛書，安有釋子不可通經？問：南山云：自宗猶困於未聞，況餘經論，何由道盡？祖師嚴戒，安得固違？答：乘虗接響，其來久矣。今為明之，斯文乃出南山戒疏大妄戒中。蓋由戒本說上人法，古師於此廣引經論禪定法相，參糅律宗持犯之要。後進討論，動經他日。殊不知律中說經，號隨律之經；經中說律，名隨經之律。止可略解名相，不應展演，紊亂宗途。是故吾祖垂茲明訓，奚甞不許兼通經論？豈不聞吾祖作義苑，講楞伽乎？問：此經行世，自古解釋乃有多家。天台章疏大盛東南，人皆寶之，甚於金玉。況是靈岳親承，大蘇妙悟，獲旋總持，樂說無壅。今若別出新疏，則應天台有所未了耶？答：斯乃各言其志也。凡德人垂世，立言行事，無非讚揚佛化，誘物為先。豈如市井爭奪，取勝於一時哉？古今共業一經，而各申釋者多矣。且如天台、法華文句已行於世，至於唐朝，慈恩法師復出義疏。秪今觀經天台之後，慧遠、善導、澄觀繼而有作。又如孤山、霅川同宗天台之學，各製彌陀疏鈔。良由教旨幽深，情解差別，智度大海，唯佛窮底。清辯尚謂彌勒未是徧知，欲待龍華道後，方復問津，即其事也。今之所述，或機宜不等，或知見有殊，與物結緣，助佛揚化。在理或當，何必求人？問：天台凡釋一經，必有規矩存焉。先以五時八教揀判，次用五義三分解釋。山家宗途，時教為要。新疏安得不遵，直爾申經耶？答：固以天台時教見責，何太專隅？疏主甞云：自古及今，諸宗彌闡，或破或立，或抑或揚，乃述作之通規，討論之常事。西天諸論，大小相攻，或空有爭馳，或性相勍敵，異執支離，迨今不絕。此方傳教，華嚴、賢首、天台、慈恩，章疏競行，互相斥奪。亦猶儒家，魯史春秋，學開五傳；國風雅誦，分為四詩；孟氏辭闢於楊墨；子雲無取於老莊；鄭玄、王肅，師資形矛盾之談；劉向、劉歆，父子有異同之論。至如宗門，自達磨西來，衣鉢相傳，迨于五祖而下，則南北分宗，五家派別，豈可執為是非，而興諍訟？彼文秪如天台之前，南三北七，各立門庭。天台之後，分宗列派，弘闡更多，豈可抑令捨汝所學，從我之學乎？又復天台化行六十餘州，未審此外稟誰教耶？大抵諸家建立，莫不逗機為先，是一非諸，未為通論。問：天台聖師，位居五品，達諸法相，冥契佛心。凡所釋經，懸河瀉辯，任運自與修多羅合，新疏安敢輒加斥奪，矯異常情？後學無知，非經反聖，自此而興，誰之過歟？答：請觀新疏，未嘗一語指斥天台。至於教觀理事綱領之談，凡十餘處，專以天台而為憑準。自餘毛目，或取或捨，各有所據，非出胷襟。盡採諸師之長，以成一家之見。其間所有，剏出新義，葢由佛意多含，教通餘論。所以龍樹釋經，存於眾解者是也。幸取長其理，無取長其情。問：新疏既無時教判經，但約四門總別申釋，為出臆論？為有宗承？答：學不師安，義不中難。故南山所撰戒業二疏，首列四門，非不判教。如戒疏攝教門中，備引諸師建立，或約三輪，或約化行，或約制聽，或約化制。乃至云經論廣演，其量極多。如涅槃說，半滿兩字，用收大小。如餘經論，三藏攝文，或分大小，各立四藏。大乘論中，但立兩藏，菩薩聲聞，攝教斯盡等。新疏規矩祖述，南山何敢擅立？淺見寡聞，輒生謗議，未知其可也。問：新疏讚述本宗之外，留心淨土，專解斯經，其意何在？答：如向已明，更以二意表而出之。一者葢為本宗律部，專明持犯。雖則南山深契開顯，以立圓宗，廣談性相唯識三觀。但恐後學不得意者，執著名相，無處域心，特闡淨土一門，以為終歸之處。故曰生弘毗尼，死歸安養，能事畢矣。二者淨土一法，大異常途。但作願求，皆得超往。奈何諸師道在邇而求諸遠，事在易而求諸難。所撰章疏，申通解釋，必混一代時教，不分純雜之殊。各尚宗風，迭相廢立。文義該博，旨趣幽深。自非積學洞微，窮幽盡理，卒難趣入。而況無常迅速，生死無期。急欲造修，遲疑罔措。所以興懷述作，務存簡易，不尚支離。辨明兩土入道，直指往生捷徑。庶令末世利鈍兩根，展卷臨文，坦然明白，可舉而行。不待廣尋經論，徧歷教門。可謂千載之難，一朝忽易。勉諸同道，宜留意焉。
> In the opening section of this text, the first sentence states the general theme. The four sentences that follow, beginning with "將欲也" (intending to), are broadly divided into two categories to clarify the overall and specific meanings. If we only explain the specific passages, the greater meaning will not be revealed. If we discuss only the general meaning, we will lose track of the progression. If we mix them together, both will lack clarity. Therefore, we must first extract the profound meaning contained within the scripture and present it as an overall framework before the specific passages. This way, the main purpose of the entire scripture becomes as clear as pointing at one's palm. Then, as we explain each specific passage and sentence in order, they will naturally connect back to the overall meaning. The general and specific meanings support each other, forming a consistent whole from beginning to end. This is the gateway to understanding the meaning, hence called the "gateway of meaning." Without entering this gateway, one cannot appreciate its richness and beauty. Here, I will briefly raise a few questions to resolve common doubts in the world. \*\*Question:\*\* Since ancient times, those who propagate the Dharma have each had their own specialization. Master Lingzhi focused exclusively on the Vinaya. How could he write commentaries to explain the sutras? Isn't this like a ritual priest overstepping his role to take over the cook's duties? \*\*Answer:\*\* Your question seems to stem from a narrow and biased view. The teachings of the Three Baskets are shared by all under heaven—why divide them into yours and mine? Thus, when Indian monks came to China, and when Chinese masters of high virtue appeared, some were called "Tripitaka Masters" and some were known as "Masters of the Three Studies." Were they not well-rounded? The Tiantai school specialized in propagating the sutras and treatises, but that does not mean they did not discuss the precepts. For example, in the \*Mohe Zhiguan\*, the conditions for practice include maintaining pure precepts, and there is also the \*Commentary on the Brahma Net Sutra\*. Master Nanshan (Daoxuan) focused on the precepts, but that does not mean he was not versed in the sutras and treatises. He was commissioned to translate scriptures, wrote prefaces to three sutras, lectured on the \*Lankavatara Sutra\*, and composed the \*Meaning Garden of the Lotus Sutra\*. Although each lineage has its main focus in transmission, one's learning and understanding should not be limited to a single specialization. Consider ancient figures like Liu Qiu and Elder Li, or more recent ones like Jing Gong and Zhang Tianjue—they were Confucian scholars, yet they understood Buddhist texts. How could Buddhist monastics not be allowed to study the sutras? \*\*Question:\*\* Master Nanshan said, "Even our own school is hindered by what we have not yet heard; how much more so with other sutras and treatises? How can we exhaustively discuss them?" Since the patriarch strictly warned against this, how can we stubbornly violate it? \*\*Answer:\*\* This kind of empty echoing has a long history. Let me clarify: this statement comes from the section on the major offense of false claims in Master Nanshan's \*Commentary on the Precepts\*. It was because the \*Prātimokṣa\* discusses the qualities of a superior person, and ancient masters extensively quoted sutras, treatises, meditative states, and Dharma characteristics, mixing them with the essential points of upholding and violating the precepts according to the Vinaya school. Later students, in their discussions, often spent days on this. They did not realize that when the Vinaya cites sutras, these are called "sutras following the Vinaya"; when sutras discuss precepts, these are called "precepts following the sutras." One may briefly explain the terms, but should not elaborate extensively, as this confuses the different paths. Therefore, our patriarch gave this clear instruction. Did he ever forbid the study of sutras and treatises? Have you not heard that our patriarch composed the \*Meaning Garden\* and lectured on the \*Lankavatara Sutra\*? \*\*Question:\*\* This sutra has been transmitted in the world since ancient times, and there have been many explanations. The Tiantai commentaries and subcommentaries flourished greatly in the southeast, and people treasure them more than gold and jade. Moreover, these come from direct transmission from Lingyue (Huiwen) and the profound awakening at Dasu (Huisi), obtaining the dhāraṇī of retention and unimpeded eloquence. If a new commentary is now produced, does it mean that Tiantai left something unresolved? \*\*Answer:\*\* This is simply each expressing their own understanding. Whenever virtuous people leave teachings for the world, whether in words or deeds, their aim is to praise and propagate the Buddha's teachings, guiding beings as the priority. How could this be like market competition, seeking victory for a moment? Throughout history, many have shared the same scripture but offered their own explanations. For instance, after Tiantai's \*Words and Phrases of the Lotus Sutra\* circulated in the world, in the Tang dynasty, Master Cien (Kuiji) also produced a commentary. Looking at the \*Contemplation Sutra\*, after Tiantai, masters like Huiyuan, Shandao, and Chengguan successively composed works. Also, masters like Gushan and Zhachuan, though both following Tiantai learning, each produced commentaries on the \*Amitabha Sutra\*. This is because the teachings are profound, understanding varies among individuals, and the ocean of wisdom is fathomed completely only by a Buddha. Even Qingbian said that Maitreya is not yet omniscient and that he would wait until after the Dragon Flower Assembly to ask further—this illustrates the point. What is presented here may differ in suitability to capacities or in perspectives, but it forms connections with beings and assists the Buddha in propagating the Dharma. If it is reasonable, why must it seek others' approval? \*\*Question:\*\* Whenever Tiantai explains a sutra, there is always a established framework. First, it uses the Five Periods and Eight Teachings to classify and judge; then it employs the Five Meanings and Threefold Division to explain. For the Tiantai school, the periods and teachings are essential. How can the new commentary not follow this and instead explain the sutra directly? \*\*Answer:\*\* You insist on holding to Tiantai's periods and teachings—isn't this too narrow? The author of this commentary once said: "From ancient times to the present, as various schools propagate, some refute, some establish, some suppress, some exalt—this is the general pattern in writing and the common practice in discussion." In India, the various treatises attacked each other, whether between Mahayana and Hinayana, or between advocates of emptiness and existence, or between nature and characteristics—divergent views and fragmentation persist to this day. In China, as the teachings spread, the Huayan, Xianshou, Tiantai, and Cien schools produced commentaries in competition, each refuting the others. It is similar to Confucianism: the \*Spring and Autumn Annals\* of Lu gave rise to five commentaries; the \*Airs of the States\*, \*Elegantiae\*, and \*Odes\* were divided into four schools; Mencius criticized Yang Zhu and Mozi; Yang Xiong did not adopt Laozi and Zhuangzi; Zheng Xuan and Wang Su, teacher and disciple, held contradictory views; Liu Xiang and Liu Xin, father and son, had differing theories. As for the Chan school, since Bodhidharma came from the West, the robe and bowl were transmitted until the Fifth Patriarch, after which the Northern and Southern schools split, and the Five Houses formed distinct lineages. How can one insist on right and wrong and stir up disputes? That text Just as before Tiantai, there were the "Three Southern and Seven Northern" schools, each establishing its own approach. After Tiantai, the schools divided and branches proliferated, with even more propagation—how can one force others to abandon their learning and follow one's own? Moreover, Tiantai's teachings spread to over sixty regions—who can say what teachings were received elsewhere? Generally, the establishment of various schools primarily adapts to the capacities of beings. To affirm one and deny the others is not a comprehensive view. \*\*Question:\*\* The Tiantai sage masters, abiding at the fifth stage, penetrated all Dharma characteristics and silently aligned with the Buddha's mind. Whenever they explained a sutra, their eloquence flowed like a rushing river, naturally in harmony with the sutras. How dare the new commentary presumptuously criticize and contradict, going against common understanding? If later students, out of ignorance, oppose the sutras and sages because of this, whose fault would it be? \*\*Answer:\*\* Please examine the new commentary—not a single phrase directly criticizes Tiantai. In discussions of the teachings, contemplation, principles, and affairs—over ten places—it specifically relies on Tiantai as the standard. As for other details, some are adopted, some are set aside, each based on sources, not merely personal opinion. It gathers the strengths of various masters to form a coherent view. Any new interpretations created therein are due to the Buddha's meaning being multifaceted and the teachings connecting to other discussions. This is why Nāgārjuna, in explaining sutras, preserved various interpretations. I hope you will appreciate the reasoning, not cling to personal bias. \*\*Question:\*\* Since the new commentary does not use the periods and teachings to judge the sutra, but only employs the fourfold approach of general and specific to explain it, is this based on personal speculation, or does it have a lineage basis? \*\*Answer:\*\* Learning should follow An Shigao, and meanings should withstand refutation. Therefore, in the two commentaries on precepts and karma by Master Nanshan, he first sets out the fourfold approach—this does not mean he does not classify the teachings. For example, in the section on encompassing the teachings in the \*Commentary on the Precepts\*, he fully cites the establishments of various masters: some according to the three turnings, some according to transformative and practical teachings, some according to prohibitive and permissive, some according to transformative and restrictive. He even says: "The sutras and treatises extensively elaborate—their scope is extremely broad. As the \*Nirvana Sutra\* says, the two words 'half' and 'full' encompass the great and small vehicles. As other sutras and treatises state, the Three Baskets include the texts, or they divide into great and small, each establishing four collections. In Mahayana treatises, only two collections are established: Bodhisattva and Śrāvaka—this exhausts the classification of teachings." The new commentary's framework follows Master Nanshan—how dare it establish something on its own? Those with shallow views and limited hearing hastily slander and criticize—this is not acceptable. \*\*Question:\*\* Apart from praising and elucidating its own school, the new commentary pays special attention to the Pure Land and focuses on explaining this sutra. What is the intention? \*\*Answer:\*\* As mentioned earlier, let me express it further in two points. First, it is because our own school, the Vinaya, specifically clarifies upholding and violating precepts. Although Master Nanshan deeply realized the open revelation and established the perfect school, extensively discussing nature, characteristics, consciousness-only, and the three contemplations, there is concern that later students who do not grasp the meaning may cling to terms and have no place to settle their minds. Therefore, the Pure Land teaching is specially elucidated as the ultimate refuge. Thus it is said: "In life, propagate the Vinaya; at death, return to the Land of Peace and Nourishment—then one's task is complete." Second, the Pure Land method is greatly different from ordinary paths. Merely by making the vow and seeking rebirth, one can transcend and go there. Why do various masters seek afar when the path is near, and seek difficulty when the matter is easy? The commentaries they composed, in explaining and interpreting, inevitably mix the teachings of the entire period, not distinguishing between pure and mixed. Each upholds their own school's style, alternately rejecting and establishing. The texts are comprehensive, the meanings profound. Unless one has accumulated learning and penetrated the subtleties, exhaustively investigated the profound and fully understood the principles, it is difficult to enter. Moreover, impermanence is swift, life and death are uncertain. If one urgently wishes to practice, hesitation leads to confusion. Therefore, in composing this work, the aim is to keep it simple and easy, avoiding complexity. It clarifies the path of entry in the two lands (Sahā and Pure Land) and directly points to the shortcut for rebirth. May it enable beings of sharp and dull faculties in the latter age to open the text and find it clear and understandable, something they can take up and practice. They need not widely search through sutras and treatises or traverse all teaching gates. This can be called a difficulty lasting a thousand years suddenly made easy. I encourage fellow practitioners to pay attention to this.
義門標列中，吾佛降靈，隨機設教，須求本意，故有初也。教意雖明，大小純雜，罔知適從，故有二也。大小既判，不曉所詮，行無以立，故有三也。法相淆混，若非甄別，人惑多岐，故有四也。四科文旨，次第相須，一部大綱，無越於此，預宜通練，臨文不迷。
> Within the framework of the teachings, our Buddha descended with wisdom, adapting his guidance to the circumstances. To grasp the original intent, we must first understand the foundation. Though the meaning of the teachings is clear, the distinctions between the greater and lesser vehicles, the pure and the mixed, can leave one uncertain of which path to follow—hence the second point. Once the greater and lesser are distinguished, if one does not comprehend what they teach, practice cannot be established—hence the third point. When the characteristics of the teachings become confused, without clear discernment, people may be led astray by many paths—hence the fourth point. These four categories of meaning and text are sequentially interdependent, forming the overarching structure of the entire teaching. Nothing surpasses this framework. One should study and master it beforehand, so that when encountering the texts, confusion does not arise.
通明教興。敘佛意中，初句標俗，以三十年為代，今則通指一化也。大下，正示。大覺即指釋迦，梵語佛陀，此翻覺者，究竟圓滿，故名為大。世出世間無以過上，故獨稱尊。從本垂跡者，肇法師云：非本無以垂跡，非跡無以顯本，本跡雖殊，不思議一。本跡之義，遠近不同，遠則直取釋迦最初一番成道，名之為本。故妙經云：我實成佛已來，無量無邊百千萬億那由他劫，譬如五百千萬億那由他阿僧祇三千大千世界，假使有人抹為微塵，過於東方爾許國土，乃下一塵，一塵一劫，我成佛已來，復過於此等。中間則指大通為本，近以今日寂場為本，斯乃跡中之本，若望久本，還屬於跡。諸文或以法身為本，應身為跡，今既不論長遠壽量，且指寂場舍那為本，釋迦為跡，本跡之名，非一處得。天台廣辯，不可具陳。為下，先明本意。為欲與下，令其即能救之心。開示與下，悟入乃能度之法。佛之知見即所為之事，眾生乃所度之機。然玅經中開示悟入，古今申釋不同，古以開示屬應，悟入屬機。天台破云：今不用此解。經明四句，皆云為令眾生語意悉主前機，非關化主等，遂引法華論文為據，仍加助釋，文廣不錄。但今文意必須兩分。何者？文中既云為欲開示眾生，則知能開能示主在於佛，令其悟入，方屬於機。文相顯然，無勞固執。若爾，不但違於天台，亦與經意相反耶？答：天台正釋經文，經中先云眾生，次云開示，是故四句並須就機。今疏不爾，先云開示，次云眾生，但借彼文略明化意，則與天台正釋不同。至經曰下，方且引證以顯上文，乃是立義。用意既別，非相反也。開即開發，示即指示，屬於應也。悟謂悟解，入謂證入，屬於機也。正因雖則兩分，不通來難；輔觀雖順天台，不曉今意。於下，二、正明起應。乘時利見，文出周易乾卦，二、五兩爻皆云利見大人。彼明國君出潛登極，必合時心，萬物宜覩。今借彼語以明如來機興緣熟，湯仰欲見，所以降世而善誘之。大有為者，始從成道，終至涅槃，張設教網，撈摝羣機，皆令作佛，故云大也。語出孟子。經下，三、引文誠證。諸有所作，通指一代化法，證上大有為也。常下，證上出世本意。佛意無他，故曰常為一事，即佛之知見也。種智為知，佛眼為見。眾生本具，迷而不覺，來至法華，直指凡心即是佛心，肉眼頓同佛眼，出世本懷於茲始暢。二、彰法體。初中，初三句躡上教興，出生示滅，舉其初、後以攝中間。一代聲教，通目三藏。如來在世，金口親宣，聲為教體，故曰聲教。教跡雖多，半滿攝盡。涅槃經云：半字是不了義教，滿字是了義教云云。莫下，承前佛意。正明法體，究盡化源，故云皆使。諸有總目三界，凡庸通召薄地。自悟己心者，本有心性，靈明寂滅，常住不變，由妄想故，不自覺知。今欲返本，藉教起修，性顯情亡，不從外得，故云自悟。華嚴經云：知一切法即自心性，成就慧身，不由他悟。楞嚴經云：狂心自歇，歇即菩提。勝淨明心，不從人得。我心既爾，生佛亦然。所以文中具明三法：自悟己心，心法也；十方如來，佛法也；法界含靈，眾生法也。故華嚴云：如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。體下，復約三德，釋出此心。初二句，明體量。如太虗空，了無罣礙，般若德也。具下四句，明體德。一切諸法，無不具足，解脫德也。清下二句，明體性。本來離染，無有方所，法身德也。是三即一，是一即三，非縱非橫，不竝不別，天然本具，不假修成，釋上己心也。十下，總明包徧。現前一心，雖具三德，恐認諸法敻居心外，故撮楞嚴經意，而復示之。一漚片雲，喻彼諸法。大海太清，喻自己心。二、引文。示中，初科。初、引本經。是心者，即指行人念佛之心。依教修行，從因感果，始於此心，故云是心作佛。雖假修成，佛非外得，故云是心是佛。正徧知，十號之一，橫廣豎深，喻之如海。究竟果德，因心本具，故云從心想生。當下，結顯。亦即三德：菩提，般若也；涅槃，解脫也；清淨，法身也。語出楞嚴。彼云：一切眾生從無始來，不能得成無上菩提，皆由不知二種根本：一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者；二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣。緣所遺者，三非定三，三即是一。復轉釋云：即是大乘一實境界，全即自心，故云非他法也。次引占察中，具云占察善惡報應。經文有二卷，此引下卷。從初至計我所，皆本經文，彼文甚廣。末後二句，疏家足成。初明真心不變。上科雖點三德即是一實，且約義說。今復引文，彰灼顯示。亦欲生下，從真起妄，以為設教之張本，故有此科之來也。初句標起。究竟不二名一，遠離虗妄名實。諸佛眾生安住其中，故名境界。次句指歸自心，證成前義。前科既會三德歸乎一實，此科復以一實離為三德，以顯三一圓融，不即不離，則彰法體不可思議。從下，點示。三德本自無生，今則無滅，是故不生不滅，即法身德；大智光明，離諸惑染，是故自性清淨，即般若德；隨緣赴感，無處不周，是故圓滿十方，即解脫德。性具三德，離而不分，故云究竟一相。但下，次明妄念隨緣。眾生心體，既靜且明，名為法性。一迷此心，全體暗動，翻作無明。體既全轉，用亦歒翻，三德既隱，三道乃彰。初三句，惑道也；妄下三句，業道也；沒下二句，苦道也。起信云：不達一法界故，心不相應，忽然念起，名為無明。既無智明，所以癡暗。熏習者，起信云：如世間衣服，實無於香，若人以香而熏習故，則有香氣。此亦如是，真如淨法，實無於染，但以無明而熏習故，則有染相。無明染法，實無淨業，但以真如而熏習故，則有淨用。當知熏習，通於染淨。迷則無明熏於真如，全起染用；悟則真如熏於無明，全起淨用。今此且約迷染以說。言因緣者，妄念為因，妄境為緣。起信云：依因者，不覺義故；依緣者，妄作境界義故。言妄現者，即占察云：當知心外相者，如夢所見種種境界，唯心想作，實無外事。一切境界，悉亦如是，皆依無明識夢所見，妄想作故。良以妄心妄境，因緣和合，造諸妄業，受諸妄報，三道更資，聯環莫解，故云沒溺生死等。楞嚴云：一切眾生，從無始來，生死相續，皆由不知常住真心，性淨明體，用諸妄想。此想不真，故受輪轉。又云：由諸眾生，遺此本明，雖終日行，而不覺知，枉入諸趣。已上總明出世本意。諸記迷文昧義，不欲指斥，學者對之，自見臧否。二、明說教中，初科文有三段：初、總明；經下，引證；或下，別示。先覺者，孟子云：伊尹曰：予，天民之先覺者也。將以斯道覺斯民也，非予覺之而誰也？今借彼語，其意則別云云。此心即上一實境界，三德玅心。是知如來法身地上，觀見眾生迷而不覺，起大悲心，驚入火宅而度脫之，故曰憫諸未悟。慈悲方便，度生之權巧也；演說諸經，度生之法門也。諸經通漫，故以華嚴、鹿苑頓、漸顯之。如來始於寂場為高山機說圓滿教，不從漸來，直說於頓，故云頓示。一類小機，於頓無益，故不動寂場而游鹿苑，說生滅法而逗會之，故云漸誘。頓、漸雖殊，莫非隨他意語。究佛本懷，為令入實，暗用楞嚴扶成此義，故云歸源等。引證中，初文小智、小法則局在漸，證上多門也；次文種種須該頓、漸，證上無二也。在昔佛乘祕而不談，取法華意，故作此說。別示中，疏主內鑑如來說法赴機有異，故將一代聖教區分兩土，入道不同，預作下文判教張本，並如後釋，茲不兩煩。結歸中，上科雖分兩別，皆是如來化他權巧，究其所歸，莫不為令眾生作佛。文中，初、明依教開解。自心即向法體，諸法雖多不出十界，依正因果同居一心，一心既悟法法全心，心法一如故云洞達。然下次明修因證果，初句發大心，次句修大行，下二句成大果，兼上洞達即開大解，前三屬因後一屬果，因果同時二心不別。以下三明果後起用，初四句不著二邊唯住中道，生死該於分段變易，破煩惱惑出生死苦功由智慧，涅槃通乎有餘無餘，教化眾生亡己益物功由慈悲。歷下正示大用，所謂眾生界盡、眾生業盡、眾生煩惱盡，我此願王無有窮盡也。引證中所引二經，但欲證上示生唱滅無盡之義爾。初華嚴文，自行則無、化他則有，故法華云：我今非實滅度，而便唱言我當滅度。所以者何？薄德之人若見如來常在不滅，便起憍恣厭怠之心，不生難遭之想、恭敬之心，是故如來方便說耳。然楞伽二句似難分異，今恐初句約過去說，未曾聞有入涅槃佛，次句約現在論，亦無有佛欲入涅槃，經文回互諒不徒然。三結示中，是謂二字通指一代教興本意。大事因緣者，經中上有一字，天台釋云：一則一實相也，大則其性廣博，諸佛出世之儀式，故名為事。眾生有感佛之機為因，佛即承機而應為緣，是為出世之本意。佛佛道同故云皆爾，究竟指歸故云在此。
> The teaching arises with clarity and illumination. In explaining the Buddha’s intent, the first phrase indicates the worldly perspective, taking thirty years as an era, but here it broadly refers to the entire teaching period. “The Great…” that follows presents the true meaning. “Great Awakening” refers to Śākyamuni. In Sanskrit, Buddha is translated as “Awakened One.” Ultimate and perfect, thus called “Great.” Nothing in the worldly or transcendental realms surpasses it, hence uniquely honored as “Venerable.” “Manifesting traces from the source” — Master Zhao said: “Without the source, there are no traces; without traces, the source cannot be revealed. Though source and traces differ, they are inconceivably one.” The meaning of source and traces varies in scope. In the broad sense, it directly refers to Śākyamuni’s initial attainment of Buddhahood as the source. Thus, the \*Lotus Sutra\* says: “In truth, since I attained Buddhahood, an immeasurable, boundless, hundreds of thousands of myriads of nayutas of kalpas have passed… If someone were to grind five hundred thousand myriads of nayutas of asamkhyeya three-thousand-great-thousand worlds into dust, pass eastward through as many lands as those dust particles, and drop one dust particle, counting each particle as a kalpa, the time since I attained Buddhahood exceeds even that.” In an intermediate sense, it refers to the Great Penetration as the source. In the immediate sense, it takes the present tranquil site as the source. This is the source within the traces; compared to the ancient source, it still belongs to the traces. Some texts take the Dharmakāya as the source and the Nirmāṇakāya as the traces. Here, since we are not discussing the distant lifespan, we take the tranquil site, Śākyamuni, as the source and his manifestations as the traces. The terms “source” and “traces” are not fixed to one interpretation. Tiantai extensively discusses this; it cannot be fully detailed here. “For…” below first clarifies the original intent. “In order to give…” enables the mind capable of salvation. “Revealing and giving…” enables the method of awakening and entering. “The Buddha’s knowledge and vision” is the matter to be accomplished; “sentient beings” are the beings to be saved. However, in the \*Lotus Sutra\*, the phrases “reveal,” “give,” “awaken,” and “enter” have been interpreted differently throughout history. Ancient commentators attributed “reveal” and “give” to the response (of the Buddha) and “awaken” and “enter” to the capacity (of beings). Tiantai refuted this, saying: “We do not adopt this interpretation.” The sutra clearly states all four phrases with “in order to enable sentient beings,” indicating the subject is the beings’ capacity, not the teacher’s role, etc. He then cited the \*Treatise on the Lotus Sutra\* as evidence, adding further explanation. The text is extensive and not quoted here. But the meaning here must be divided into two aspects. Why? Since the text says “in order to reveal to sentient beings,” it is clear that the ability to reveal and give lies with the Buddha, while enabling them to awaken and enter belongs to the beings. The wording is evident; there is no need to rigidly adhere to one view. If so, does this not contradict Tiantai and oppose the sutra’s meaning? Answer: Tiantai’s interpretation aligns with the sutra, where “sentient beings” comes first, then “reveal” and “give,” so all four phrases should be considered from the beings’ perspective. This commentary is different: it states “reveal” and “give” first, then “sentient beings,” merely borrowing the text to briefly explain the intent of teaching, thus differing from Tiantai’s interpretation. When citing the sutra below, it is to support the above explanation, establishing its meaning. Since the intent differs, it is not contradictory. “Reveal” means to open up; “give” means to point out; these belong to the response. “Awaken” means to understand; “enter” means to realize; these belong to the capacity.Although the primary cause is divided into two, it does not address the difficulty; auxiliary contemplation, though aligned with Tiantai, does not grasp the present intent. Below, second, the true manifestation of response. “Appearing timely for benefit” comes from the \*Hexagram Qian\* of the \*Book of Changes\*, where the second and fifth lines both say: “Favorable to see the great person.” There, it refers to a ruler emerging from obscurity to ascend the throne, aligning with the times, so all things may see him. Here, we borrow this phrase to illustrate the Tathāgata appearing when conditions are ripe, as beings yearn to see him, thus descending into the world to skillfully guide them. “Great purposeful activity” refers to everything from attaining Buddhahood to entering Nirvāṇa, setting up the net of teachings to gather all beings, enabling them all to become Buddhas, hence “great.”Phrase from \*Mencius\*. “Sutra below,” third, citing textual evidence. “All that is done” broadly refers to the entire teaching period, proving the “great purposeful activity.” “Constantly…” proves the original intent of appearing in the world. The Buddha’s intent is nothing else, thus “constantly for one matter,” which is the Buddha’s knowledge and vision. All-knowing wisdom is knowledge; the Buddha-eye is vision. Sentient beings inherently possess it but are deluded and unaware. Coming to the \*Lotus Sutra\*, it directly points out that the ordinary mind is the Buddha-mind, the physical eye instantly equal to the Buddha-eye. The original intent of appearing in the world is fully expressed here. Second, clarifying the essence of the Dharma. In the first part, the first three phrases follow the arising of the teaching, birth and manifestation of cessation, mentioning the beginning and end to encompass the middle. The entire teaching of sounds broadly includes the Three Baskets. While the Tathāgata was in the world, he personally proclaimed with his golden mouth; sound is the vehicle of teaching, hence “teaching of sounds.” Though the traces of teaching are many, they are fully encompassed by the partial and complete. The \*Nirvāṇa Sutra\* says: “The half-word is the incomplete teaching; the full-word is the complete teaching.”Etc. “None…” continues the previous Buddha’s intent. Truly clarifying the essence of the Dharma, exhaustively investigating the source of transformation, thus “all enable.” “All existences” broadly refers to the three realms; “ordinary beings” generally calls those of shallow capacity. “Awakening to one’s own mind” means the inherently present mind-nature, luminous and tranquil, eternally abiding and unchanging. Due to deluded thoughts, one is not self-aware. Now, to return to the source, one relies on teaching to cultivate; when nature is revealed and afflictions cease, it is not obtained from outside, hence “awakening to oneself.” The \*Avataṃsaka Sutra\* says: “Know that all dharmas are one’s own mind-nature, accomplishing the body of wisdom, not awakened by another.” The \*Śūraṅgama Sutra\* says: “When the mad mind ceases, cessation is Bodhi. The supremely pure luminous mind is not obtained from others.” My mind is thus; so too are sentient beings and Buddhas. Therefore, the text clearly presents three dharmas: awakening to one’s own mind (mind-dharma); all Buddhas of the ten directions (Buddha-dharma); all beings in the Dharma realm (beings-dharma). Thus, the \*Avataṃsaka Sutra\* says: “As the mind, so the Buddha; as the Buddha, so beings. Mind, Buddha, and beings—these three are non-different.” “Essence below” further explains this mind in terms of the three virtues. The first two phrases clarify the essence’s extent. Like vast space, utterly unobstructed—the virtue of Prajñā. “Possessing…” four phrases clarify the essence’s qualities. All dharmas are fully possessed—the virtue of Liberation. “Pure…” two phrases clarify the essence’s nature. Originally free from defilement, without location—the virtue of Dharmakāya. The three are one; the one is three. Not vertical, not horizontal; not separate, not identical. Naturally inherent, not achieved through cultivation—explaining “one’s own mind.” “Ten…” generally clarifies all-pervasiveness. The present single mind, though possessing the three virtues, may mistakenly regard dharmas as external to the mind. Thus, summarizing the intent of the \*Śūraṅgama Sutra\*, it is further shown. A single bubble or patch of cloud metaphorically represents those dharmas. The great ocean or vast sky metaphorically represents one’s own mind. Second, citing texts. In the explanation, first section. First, citing this sutra. “This mind” refers to the practitioner’s mind of Buddha-recollection. Cultivating according to the teaching, from cause to effect, begins with this mind, hence “this mind becomes Buddha.” Though achieved through cultivation, Buddha is not obtained externally, hence “this mind is Buddha.” “Truly Omniscient,” one of the ten epithets, vast in breadth and profound in depth, metaphorically like an ocean. The ultimate fruition virtue is inherently possessed by the causal mind, hence “arises from mental conception.” “Then…” concludes and reveals. This also refers to the three virtues: Bodhi is Prajñā; Nirvāṇa is Liberation; purity is Dharmakāya. Phrase from the \*Śūraṅgama Sutra\*. It says: “All sentient beings, from beginningless time, have failed to attain unsurpassed Bodhi because they do not know two fundamental principles: first, the fundamental cause of beginningless birth and death, which is the mind of discrimination that you and all beings now take as your own nature; second, the originally pure essence of beginningless Bodhi and Nirvāṇa, which is the originally luminous essence of consciousness that gives rise to all conditions. What conditions leave behind—the three are not fixed as three; the three are one.” Further explaining: “This is the one true realm of the Mahāyāna, entirely identical to one’s own mind, hence ‘not other dharmas.’” Next, citing the \*Sutra on the Divination of Good and Evil Retributions\* (two volumes, quoting from the second). From the beginning to “conceiving a self,” all are from the sutra text, which is extensive. The last two phrases are added by the commentator. First clarifying the true mind’s unchanging nature. The previous section, though pointing out that the three virtues are the one reality, was explained conceptually. Now, citing texts clearly reveals it. Also intending to show… from truth arising delusion, as the basis for establishing teaching, hence this section follows. First phrase introduces. Ultimately non-dual is called “one”; free from falsity is called “true.” All Buddhas and sentient beings abide within it, hence “realm.” Next phrase points back to one’s own mind, confirming the previous meaning. The previous section reconciled the three virtues into the one reality; this section again separates the one reality into the three virtues, showing their perfect fusion, neither identical nor separate, thus revealing the inconceivable essence of the Dharma. “From…” indicates. The three virtues are originally unproduced, now also unceasing; thus, neither produced nor ceased—the virtue of Dharmakāya. Great wisdom’s light, free from all defilements; thus, inherently pure—the virtue of Prajñā. Responding to conditions, pervading everywhere; thus, perfectly encompassing the ten directions—the virtue of Liberation. Nature inherently possesses the three virtues, separate yet undivided, hence “ultimately one mark.” “But…” next clarifies deluded thoughts following conditions. The substance of sentient beings’ minds is tranquil and luminous, called Dharma-nature. Once this mind is deluded, the entire substance becomes dark and agitated, turning into ignorance. Since the substance is entirely transformed, its functions are also reversed; the three virtues become hidden, the three paths manifest. First three phrases: the path of affliction. “Deluded…” three phrases: the path of karma. “Sinking…” two phrases: the path of suffering. The \*Awakening of Faith\* says: “Not realizing the one Dharma realm, the mind becomes discordant; suddenly thoughts arise, called ignorance.” Lacking wisdom’s light, thus darkness. “Perfuming”: The \*Awakening of Faith\* says: “Like worldly clothes, originally without fragrance; if someone perfumes them with incense, they acquire fragrance. So too, the true suchness’s pure dharma is originally without defilement, but due to ignorance’s perfuming, defiled characteristics arise. Ignorance’s defiled dharma has no pure function, but due to true suchness’s perfuming, pure functions arise.” Know that perfuming applies to both defiled and pure. Deluded, ignorance perfumes true suchness, entirely producing defiled functions. Awakened, true suchness perfumes ignorance, entirely producing pure functions. Here, it is explained from the perspective of delusion and defilement. “Causes and conditions”: deluded thoughts as cause, deluded objects as conditions. The \*Awakening of Faith\* says: “Relying on cause means not awakening; relying on conditions means falsely creating objective realms.” “Falsely appearing” means, as the \*Divination Sutra\* says: “Know that external appearances are like dream-seen various realms, only made by mind, with no external things. All realms are likewise, all based on ignorance’s dream-seen, created by false thoughts.” Indeed, due to deluded mind and objects, causes and conditions combine, creating various karmic actions, receiving various retributions, the three paths mutually reinforcing, an unbroken chain, hence “sinking in birth and death,” etc. The \*Śūraṅgama Sutra\* says: “All sentient beings, from beginningless time, continuously transmigrate in birth and death because they do not know the eternally abiding true mind, the pure luminous essence, but use false thoughts. These thoughts are unreal, hence undergoing cycles.” Also: “Because sentient beings disregard this fundamental luminosity, though acting all day, they are unaware, wrongly entering various destinies.” Above concludes clarifying the original intent of appearing in the world. Various commentaries confuse text and meaning; not wishing to criticize, learners may compare and see for themselves. Second, explaining the teaching. In the first section, three parts: first, general explanation; “sutra below,” citation; “or below,” specific explanation. “First awakened”: \*Mencius\* says: “Yi Yin said: ‘I am one of Heaven’s people who awakened first. I shall awaken these people with this Way. If not I, who will awaken them?’” Here borrowing the phrase, the meaning differs.Etc. “This mind” refers to the above one true realm, the wondrous mind of three virtues. Thus, the Tathāgata’s Dharmakāya, observing sentient beings deluded and unawakened, arises great compassion, enters the burning house to save them, hence “compassion for the unawakened.” Compassionate skillful means are expedients for saving beings; expounding various sutras are methods for saving beings. “Various sutras” is general, thus illustrated by \*Avataṃsaka\* and Deer Park, sudden and gradual. The Tathāgata, beginning at the tranquil site, taught the perfect teaching to those of high capacity, not proceeding gradually but directly sudden, hence “suddenly revealed.” Some of lesser capacity could not benefit from the sudden teaching, thus, without leaving the tranquil site, he traveled to Deer Park, taught the conditioned dharma to suit them, hence “gradually guided.” Sudden and gradual differ, yet both are spoken according to others’ capacities. Investigating the Buddha’s original intent, to enable entry into reality, subtly using the \*Śūraṅgama\* to support this meaning, hence “returning to the source,” etc. In citations, the first text: “lesser wisdom, lesser dharma” pertains to gradual, proving “many gates”; the next text: “various kinds” includes sudden and gradual, proving “not two.” In the past, the Buddha-vehicle was secret, not discussed; adopting the \*Lotus Sutra\*’s intent, thus stated. In specific explanation, the commentator, inwardly discerning the Tathāgata’s teaching adapting to different capacities, divides the entire holy teaching into two lands, with different entry paths, preparing the basis for later doctrinal classification, as explained later, not repeated here. In conclusion, though the above section distinguishes two, both are the Tathāgata’s skillful expedients for transforming others; ultimately, all aim to enable sentient beings to become Buddhas. In the text, first, clarifying understanding through teaching. “One’s own mind” refers to the Dharma essence. Dharmas, though many, do not exceed the ten realms. Environment, beings, cause, effect all reside in one mind. Once the mind is awakened, all dharmas are fully mind; mind and dharmas thus-as-one, hence “thoroughly penetrating.” “Then…” next clarifies cultivating cause to realize effect. First phrase: arousing the great mind. Next phrase: cultivating the great practice. Last two phrases: accomplishing the great fruition. Together with “thoroughly penetrating” (great understanding), the first three pertain to cause, the last to effect. Cause and effect simultaneous; the two minds non-different. “With…” third, clarifying function after fruition. First four phrases: not attached to extremes, abiding only in the Middle Way. Birth and death include both ordinary and transformed; destroying afflictions, escaping birth and death’s suffering relies on wisdom. Nirvāṇa includes both with and without remainder; teaching sentient beings, forgetting self to benefit others relies on compassion. “Throughout…” truly reveals the great function: so-called “when sentient beings are exhausted, sentient beings’ karma exhausted, sentient beings’ afflictions exhausted, my vow-king will never be exhausted.” In citations, the two sutras cited merely prove the meaning of manifesting birth, proclaiming cessation, inexhaustible. First, \*Avataṃsaka\* text: in self-practice, there is none; in transforming others, there is. Thus, the \*Lotus Sutra\* says: “I am not truly extinct, yet proclaim I shall enter extinction. Why? If those of little virtue see the Tathāgata constantly abiding, they become arrogant, indolent, fail to generate rare-mindedness, reverent mind. Therefore, the Tathāgata expediently speaks thus.” However, the \*Laṅkāvatāra\*’s two phrases seem difficult to distinguish. Likely, the first phrase refers to the past: never heard of a Buddha entering Nirvāṇa; the second phrase refers to the present: also no Buddha wishing to enter Nirvāṇa. The sutra’s phrasing surely is not without reason. Third, concluding explanation. “This is called” refers to the entire teaching’s arising original intent. “Great matter causes and conditions”: the sutra above has “one.” Tiantai explains: “One” is the one true reality; “great” means its nature vast; the manner of all Buddhas appearing in the world, hence “matter.” Sentient beings have the capacity to sense the Buddha as cause; the Buddha responds accordingly as condition—this is the original intent of appearing in the world. All Buddhas’ ways are the same, hence “all thus”; ultimate direction, hence “herein.”
別示今經中，初科文有二節：初明機興請法，大下次明赴機演教。初中初句標起，韋下正示。弩牙曰機有可發之義，以喻韋提乘時致請，故云機發。闍王作逆情無畏憚，故曰公為。當知悉是大權示跡，俯觀末世一類眾生，淨土緣種宜密在懷，不能發起特與擊揚，人到于今咸受其賜。兩段文意具如後釋。別列十段中，竝先立義，次引經證。觀此十意次第排布亦匪偶然，前三即三障也。眾生無始三道流轉，今求出離必先對治，欲破三障必修二嚴。諸佛菩薩歷劫修行無越福慧，所以第四即福德緣因也，第五即智慧了因也。由無智故隨邪背正，今欲歸正翻邪非智不可。二嚴既備三學宜遵，是故第六離染清淨戒學也，七令心在定定學也，八念佛三昧慧學也。前八屬因後二屬果，第九現身見佛觀成理顯也，第十疾得成佛因圓果滿也。結略中，上二句明以凡度聖，次二句明用意搜經，末二句正結顯經意。
> In explaining this sutra, the initial section has two parts: first, the occasion arises and the teaching is requested; second, the teaching is delivered in response to the occasion. The first part begins by stating the setting, followed by the specific presentation. The term "occasion" refers to a trigger that can be activated, metaphorically describing Queen Vaidehī seizing the moment to make her request—hence "the occasion arises." King Ajātaśatru’s rebellion was open and without fear, thus called "public wrongdoing." Understand that all this is a skillful display by great beings, who, looking down upon beings of later ages with latent seeds of Pure Land affinity hidden in their hearts yet unable to awaken them, deliberately stir and reveal these seeds. To this day, people universally receive this benefit. The meaning of these two passages will be explained in detail later. In the separate listing of ten points, each first establishes the principle, then cites sutra evidence. Observe that the sequence of these ten meanings is not arbitrary. The first three correspond to the three hindrances. Sentient beings have been flowing in the three paths since beginningless time; to seek liberation, they must first counteract these. To break the three hindrances, one must cultivate the two adornments. Throughout countless kalpas, the practice of all buddhas and bodhisattvas does not go beyond merit and wisdom. Therefore, the fourth point is the meritorious condition, and the fifth is the wisdom that illuminates the cause. Due to lack of wisdom, one follows what is deviant and turns away from what is right. To return to the right and overturn the deviant, wisdom is essential. Once the two adornments are complete, the three trainings should be upheld. Hence, the sixth is leaving defilement and purifying the training in precepts; the seventh is settling the mind in the training in concentration; the eighth is the samādhi of buddha-remembrance, the training in wisdom. The first eight belong to causes, the last two to results. The ninth is manifesting the body to see the buddha, where contemplation is accomplished and principle revealed. The tenth is swiftly attaining buddhahood, where causes are perfected and fruits fulfilled. In the concluding summary, the first two lines clarify using the ordinary to reach the sage; the next two lines explain the intent in searching the sutra; the final two lines directly conclude and reveal the sutra’s meaning.
大科第二，攝教分齊。標分中三科之義，次第相生，從寬至狹。欲顯淨土之教，是純非雜，是大非小，是頓非漸，是了義非不了義也。
> \*\*Second Major Section: The Scope and Classification of the Teaching\*\* The outline establishes three categories of meaning, which arise in sequence from the broad to the specific. This is to show that the Pure Land teaching is pure, not mixed; great, not small; sudden, not gradual; and complete in meaning, not incomplete.
隨釋中明二土純雜標分，大略有二者。問：疏主區分兩土教法，純雜有異，前古未聞。達士無不適從，小智尚生輕誚。為有典據？為出臆裁？試請申通，永祛疑惑。答：造疏通經，立言判教。苟無正量，安敢師心？非獨無功，反貽伊戚。但義蘊羣編，名出今疏。無文有義，智者用之。今為委陳，庶幾一悟。故天台十疑論明自力、他力。自力者，此土修道，卒未得成。他力者，若信彌陀大悲願力，攝取不捨，即得往生。復引十住婆沙論難、易二道云：難行道者，在此五濁惡世無量佛所，求菩提道，是為甚難云云。易行道者，謂信佛語，修念佛三昧，佛力攝持，即得往生云云。準知自行難行道，非此土入道教耶？他力易行道，非淨土入道教耶？又如善導玄義，專、雜二修，以分兩土進道不同。瑛師修證儀中，乃有此方破惑證真，求生西方淨土之說。疏主深得佛意，仰則先賢。故茲高判，獨拔古今。可使四海咸規，萬載不易也。次別釋此土教中二：先敘立教不純；經下，次明判釋有異。初中，先明機別。初句以處召人，即指羣迷也。惑業是因，根性屬果。果即苦報，三道具焉。能生為根，不改曰性。隨其惑業，迭論重輕，故有差別。在下，次明教雜。上二句通明，下二句別示。南山云機分小大之別，道殊半滿之科是也。判釋中，初正明。互不同者，天下盛行，莫如天台、賢首。天台則立四教，所謂藏、通、別、圓。賢首則立五教，所謂愚法小乘教、大乘始教、大乘終教、大乘頓教、一乘圓教。迭廢立者，清涼疏中具出，始從一教至于五教，總二十餘家。輔觀備引，茲不繁文。下二句指略。淨土教中，初立義，故下引證，雖下釋疑。初中，初句總標，對前五濁，故云淨土。次句目教，對前大小偏圓，故曰純一。又次句召機，對前根性差別，故曰良伴。眾下二句，明品位有殊。莫下，推因果不別。發無上心，因也；不退菩提，果也。引證中，論即天親所造。既云二乘不生，可證上文清淨良伴。餘如後辨。結示中，是知二字，躡上二科，總顯純雜。則下，別示淨土。機教既純，更無餘論，故曰不勞餘如扶新。
> \*\*Clarifying the Two Lands: Pure vs. Mixed, and Their Classifications\*\* There are roughly two main points. \*\*Question:\*\* The commentary master distinguishes between the teachings of the two lands as being fundamentally different—one pure, the other mixed. This distinction has never been made before by ancient scholars. While wise people readily follow it, those of lesser understanding still dismiss it lightly. Does this view have a textual basis, or is it merely a personal opinion? Please explain, so that all doubts may be permanently removed. \*\*Answer:\*\* When composing commentaries and interpreting scriptures, one must establish principles for classifying teachings. Without proper authority, how could anyone presume to be a teacher? Doing so would not only be fruitless but would also bring trouble. However, the meaning is indeed contained in many texts, even if the specific term “pure and mixed” originates from the present commentary. When a text lacks the exact words but implies the meaning, wise people can use it. Now, I will explain it fully, hoping to bring sudden understanding. Thus, the Ten Doubts on the Pure Land by Tiantai explains the two paths: “self-power” and “other-power.” \*\*Self-power\*\* means cultivating the path in this world, which is difficult to complete quickly. \*\*Other-power\*\* means believing in Amitabha’s great compassionate vows, which embrace and never abandon beings, so they are reborn in the Pure Land. Furthermore, it cites the \*Daśabhūmika-vibhāṣā-śāstra\*’s discussion of the “difficult path” and the “easy path”: - The \*\*difficult path\*\* is seeking enlightenment in this defiled world of the Five Turbulences, under countless Buddhas. This is extremely hard. - The \*\*easy path\*\* is trusting the Buddha’s words, practicing the Buddha-remembrance samadhi, and being supported by the Buddha’s power, thereby attaining rebirth. From this, is it not clear that the difficult path of self-power corresponds to the worldly teachings of this land, while the easy path of other-power corresponds to the Pure Land teachings? Similarly, Shandao’s \*Commentary on the Contemplation Sutra\* distinguishes between “exclusive practice” and “mixed practice” to show the different ways of progressing in the two lands. Master Ying’s \*Manual on Cultivation and Realization\* also speaks of destroying delusions and realizing truth in this world while seeking rebirth in the Western Pure Land. The commentary master deeply understood the Buddha’s intention and followed the example of earlier sages. Thus, his lofty classification uniquely surpasses both ancient and modern views. It can serve as a standard for all people, unchanging for ten thousand years. \*\*Now, I will explain the teachings of this world in two parts:\*\* First: The mixed nature of the teachings in this land. Second: The differences in interpretation. \*First part:\* \*\*The variety of capacities.\*\* The opening phrase calls beings by where they dwell—that is, the confused masses. Delusions and karma are the causes; innate natures and capacities are the results. The result is the bitter retribution present in the three realms. The potential for cultivation is called “innate nature,” and its fixed quality is called “character.” Based on their delusions and karma, the weights of their retributions vary, leading to differences. \*\*The mixed nature of the teachings.\*\* The first two lines describe it generally; the next two specify it. As Master Nanshan says: “Capacities are divided into great and small; paths are classified as incomplete or full.” \*Second part: Interpretation with differences.\* First, the main explanation. Different teachings are widely prevalent—most notably those of Tiantai and Huayan. - \*\*Tiantai\*\* establishes four teachings: the Tripiṭaka, the Common, the Distinct, and the Perfect. - \*\*Huayan\*\* establishes five teachings: the Small Vehicle (Hīnayāna) which is ignorant of the Dharma-nature, the Initial Teaching of the Mahāyāna, the Final Teaching, the Sudden Teaching, and the Perfect Teaching of the One Vehicle. These categories were established successively. As Qingliang’s commentary explains, starting from a single teaching up to five, there were over twenty schools in total. The \*Fuzhu Guan\* cites them in detail, so I won’t elaborate here. The last two lines indicate this brevity. \*\*Now, the Pure Land teaching:\*\* \*\*First, establishing its meaning:\*\* The opening phrase “pure land” contrasts with the Five Turbulences of this world. The phrase “pure teaching” contrasts with the varied classifications of great and small, partial and perfect. “Good companions” contrasts with the differing capacities of beings. The lines about different levels indicate that while lands vary in rank, the cause and effect are not different: arousing the supreme mind is the cause, and attaining non-retrogression from enlightenment is the result. \*\*Citing evidence:\*\* The treatise by Vasubandhu states that “two vehicles cannot be reborn \[in the Pure Land\],” which confirms the above statement about “pure companions.” The rest will be explained later. \*\*Conclusion:\*\* The phrase “therefore, we know” follows the previous two sections and summarizes the distinction between pure and mixed. Then, it specifically points to the Pure Land: since both the capacities and the teachings are pure, no further discussion is needed. Hence, “no need for further trouble.”
二、大小漸頓中，初科初句標起，天下引釋。天台總判一代教法，先豎論五時，次橫辨八教。凡釋一經，必立五重玄義，教相一章最居其末。大乘約教判也，方等約時判也。四教並談，四機普被，故名方等。文中第列三義：初約大小，彼宗通、別、圓三俱稱大乘，唯藏教名小。言秪云者，白蓮記云：秪猶直也。斯言甚當，不必他云。次約二藏，本出伽論，智論亦然。三約漸頓，然此三義從寬至狹，大乘既通三教，尚兼二乘，故須次義也。菩薩猶通偏漸，復須後義也。則知此經乃是大乘菩薩頓教。如是甄別，方為盡理。餘如扶新。再引遠疏，獨證頓義。韋下引當機證，文見台疏。或約開顯，強生問答，甚乖教意。結成中文有三段：初正結，專據二師，故曰準知；不獨此經，故曰一代；簡非漸頓，故曰圓頓；不雜偏小，故無餘途。慈下引證，文出決疑行願門。括即搜括也。貝書即指小乘經部。無一字者，以顯絕分。尚不說有，豈復勸生？彼文但說無土，恐疑有佛，復助釋云：不說彌陀。如古德云：小乘無他佛之說，大教有剎海之談。是下結勸。下佛種者，如常不輕十六王子結緣之徒是也。
> Second, regarding the scope of teachings—whether broad or narrow, sudden or gradual—the first section begins with a phrase to introduce the topic, and the subsequent text provides an explanation. The Tiantai school systematically categorizes the Buddha's entire teachings, first vertically discussing the Five Periods, then horizontally distinguishing the Eight Teachings. Whenever explaining a sutra, one must establish the Five Profound Meanings, with the chapter on doctrinal classification placed at the very end. The Mahayana classification is based on the teachings, while the Vaipulya classification is based on the time period. Since the Four Teachings are discussed together and are universally received by the Four Kinds of Disciples, it is called Vaipulya. Within the text, three meanings are listed in order: First, regarding broad versus narrow. In the Tiantai tradition, the Common, Distinct, and Round Teachings are all considered Mahayana, while only the Storehouse Teaching is considered Hinayana. The phrase "merely states" means "directly says," as explained in the \*White Lotus Commentary\*: "秪" is akin to "directly." This explanation is entirely appropriate and does not require further elaboration. Second, regarding the Two Treasuries, this originates from the \*Shakya Treatise\* and is also found in the \*Great Treatise on Perfection of Wisdom\*. Third, regarding sudden versus gradual. However, these three meanings range from broad to narrow. Since Mahayana encompasses the three teachings and also accommodates the Two Vehicles, the second meaning becomes necessary. Since bodhisattvas may still be associated with partial or gradual teachings, the third meaning is further required. Based on this, we can understand that this sutra belongs to the Mahayana Bodhisattva Round and Sudden Teaching. Only by such careful differentiation can we fully grasp its intent.For further details, refer to \*Supporting the New\*. Next, a citation from Master Huiyuan's commentary is used to specifically attest to the meaning of suddenness. Following this, evidence from the "Wei" section is cited, which is found in the Tiantai commentaries.Some people mistakenly attempt to reconcile this with the doctrine of revelation by raising abrupt questions and answers, which greatly distorts the teaching's intent. The concluding passage consists of three sections: First, the main conclusion, based solely on the two masters, is stated as "according to this, we know." This applies not only to this sutra but to the entire lifetime of teaching, so it says "the whole generation." It explicitly distinguishes it from gradual and sudden teachings, so it says "round and sudden." It is free from any mixture of partial or Hinayana elements, so it says "no other path." Next, a citation from Master Ciyun's work, which appears in the \*Essential Teaching for Resolving Doubts and Cultivating Good Actions\*. "括" means to search comprehensively. "帛书" refers to the Hinayana scriptures. "Not a single word" indicates that they are entirely incompatible. They do not even mention that \[the Pure Land\] exists, so how could they encourage rebirth there? That text only says there is no land; fearing that one might doubt the existence of a Buddha, it further adds that "Amitabha is not mentioned." As an ancient master said, "The Hinayana teachings do not speak of other Buddhas, while the Mahayana teachings discuss the oceans of lands." Finally, it concludes with an exhortation. "下佛种者" refers to those who, like the Never-Disrespectful Bodhisattva or the Sixteen Crown Princes, planted the seeds of Buddhahood.
三簡了不了總分中，初句標，慈下釋。撮略決疑中文，初以大小對簡，二獨就大簡。言大乘者，梵語摩訶衍，此翻大乘，通含三教。復有了不了者，彼云：今明大乘，復有三種：一者大乘通教，此教門雖通大，類狎二乘，菩薩雖復化他，化畢終歸灰斷，淨土深理，非彼所知，非了義也。二者大乘別教，此乃詮旨隔歷，因果不融，淨土則理外修成，萬法乃不由心具，雖廣游佛剎，然往生玅旨，斯亦未了。三者佛乘圓教，理事圓融，因果頓足，佛法之玅，過此已往，不知所云已上彼文。今論淨土，唯取最後圓頓佛乘，簡之極也。經下彼自引證，可見別示。初科約義中，初明身土非他，如下明往生非外。了謂照了，達謂體達，淨土即同居依報也，彌陀即應身正報也。極樂依正，同居一心，心性徧周，法界無外，若一毫法從心外生，不名了義。又復心即是土，性即是佛，所以文中皆曰非他，是則心性佛土，畢竟平等，無二無別也。回神與下法華等四句，皆是決疑中文，既了身土無非心性，雖越億剎，不離己心，雖孕蓮沼，不離剎那，己心剎那，俱指當念也。引證中文為三段：初引四經，即下結示，秪下複疎。所以特引四經者，前二證上彌陀即性，後二證上淨土即心，本經略如前示，佛既心作心是，則與法華開佛知見，其義無別，故云即是等。仍又躡前簡判，益顯今經了中之了也。楞嚴中，上二句屬因，下二句明果。即心憶念，顯佛非外。現前當來者，即同象觀云：於現身中，得念佛三昧現前也。佛觀云：捨身他世，得無生忍當來也。當坐道場，生諸佛家。是故註云：成佛不久。法華稱玅者，在昔諸經，權實未會，悉屬於麤。唯至法華，點權即實，始得玅名。華嚴言極者，若通指華嚴部教，未為圓極。清涼疏云一極唱高，二乘絕聽是也。今別約部中圓意，與法華同。特舉玅部極談，以彰淨土非偏小也。結示中，上引四經雙證，故雙結云淨穢身土等也。複疎中，恐謂身土既即我心，心淨土淨，何須外求？破此執情，故云秪由等。體之與性，其義不別，即前法體一實境界也。虗融言其體量，包徧言其體德。量則無處不周，德乃無法不具。言包徧者，楞嚴云：如意默容十方三世，一切世間、出世間法，唯聖與凡，無不包容。又云：心精徧圓，含裹十方等。斯皆包徧之義。當以意求文，無以文害意。或見疏主讚文，性本包容，及今包徧之語，輒生輕議，未之思爾。既達此理，於無往來，不礙往來；向無取舍，不妨取舍。往來即性，性無所移；取舍全心，心常宛爾。故慈雲云：當知淨土，百寶莊嚴，九品因果，並在眾生。介爾心中，理性具足，方得今日往生事用，隨願自然。是則旁羅十方，不離當念；往來法界，正協唯心。免信常流，執此非彼。偉哉斯言！若也凝然不動，便為無生玅理，與彼偏空斷見，相去幾何？輔正墮此，悲夫！委如扶新輔觀有辭，明適越無非宋國之語，以喻舍此取彼。正因亦有舊適他，後忽憶想，如在目前之喻。斯皆情想測度，安稱唯心是法？非思量分別之所能解，唯忘情離念者，始可與議也。斥偏執敘非中，初四句總標。淺識膚受，故云末學點靈。與下二心字，即妄念也。自下四句出計，指下二句顯過。彌陀外物，對上佛即我心；極樂他，對上心淨土淨。引斥中，文見天竺集。初敘外執，對之可見。釋下，決破。自分二段：初、正決外執；二、世下，因斥邪空。初中，初句總斷；將下，牒計；若下，正決。言心徧者，全體名徧，非徧而徧也。言塵徧者，塵無自性，攬真而成。真性既徧，塵亦隨徧。古德云：色何以徧？色即心故。慈雲云：一念既然，一塵亦爾。一一心中一切塵，一一塵中一切心，一一心塵復互周，重重無盡如帝網是也。若了心塵互徧，何愁十萬之遙？咫步之間，尚涉程途，豈在心外？猶成二法，彌須得意，不可封文。斥邪空中，但學虗言，全無正見。鼠唧鳥空，即斯人也。豈下，初明損自。謗法謗心即苦因，殃墜萬劫即苦果。妄下，次明損他。結告中，上二句荷德，下二句勸依。師承引孔子曰：藥酒苦於口而利於病，忠言逆於耳而利於行。
> \*\*Three Categories: Complete, Incomplete, and the General Distinction\*\* First, a key phrase is introduced; then follows the explanation starting with "compassion." A summary clarifies doubts about the scriptures. The initial distinction divides the Great and Small Vehicles. Next, the focus narrows to the Great Vehicle alone. "Great Vehicle" translates the Sanskrit \*Mahayana\*. This broad category includes three teachings. Furthermore, regarding the question of "complete" versus "incomplete": the text states that within the Great Vehicle, there are three types. First is the \*\*Universal Teaching of the Great Vehicle\*\*. Though its methods reach the Great Vehicle, it is still closely aligned with the Lesser Vehicle. The Bodhisattva teaches others, but his transformation ends in cessation. The profound principle of the Pure Land is beyond its understanding, making it incomplete. Second is the \*\*Distinct Teaching of the Great Vehicle\*\*. This teaching separates principle from phenomena; cause and effect are not integrated. The Pure Land is achieved outside of principle, and the myriad dharmas do not arise from the mind. Even though one may extensively visit Buddha-lands, the subtle essence of rebirth remains incomplete. Third is the \*\*Perfect Teaching of the Buddha Vehicle\*\*. Here, principle and phenomena are perfectly integrated, cause and effect are instantly fulfilled. The wonder of the Buddha Dharma reaches its peak; beyond this, nothing more can be said. (The above is from that text.) Now, when discussing the Pure Land, we only take this final, \*\*Perfect, Sudden Buddha Vehicle\*\*. This is the ultimate selection. In the following sutras, the text provides its own evidence, which can be seen in the specific explanation. \*\*Section One: On Meaning (Clarifying that the Land and Body are Not Other)\*\* First, it clarifies that the body and land are not separate from the mind. Next, it clarifies that rebirth is not external to the mind. "Clarity" means clear understanding, and "realization" means direct experience. The Pure Land is the \*rewarded environment\* of the Land of Coexistence. Amitabha is the \*rewarded body\* of the responsive Buddha. The environment and body of Ultimate Bliss both dwell in one's mind. The nature of mind pervades everywhere; the realm of reality has no outside. If even a single speck of dust is born from outside the mind, that is not the complete meaning. Furthermore, mind itself is the land; one's inherent nature is the Buddha. Therefore, the text says they are "not other." Thus, the mind-nature, Buddha, and land are ultimately equal, with no distinction. The four lines beginning with "Return the spirit" and those from the Lotus Sutra are part of the text clarifying doubts. Since one has realized that body and land are nothing other than mind-nature, even if one traverses a billion lands, one does not leave one's own mind. Even if one is nurtured in a lotus pond, one does not leave a single instant of thought. "One's own mind" and "a single instant of thought" both refer to the present thought. \*\*Section Two: Citing Evidence (The text is divided into three parts)\*\* First, four sutras are cited; next, a concluding summary is given; finally, a further explanation is provided. Why are these four sutras specifically cited? The first two prove that Amitabha is our nature; the latter two prove that the Pure Land is our mind. The sutra summarized earlier shows that since the Buddha is both mind-made and mind-is, it is identical to the meaning of opening the Buddha's knowledge and vision in the Lotus Sutra. Hence, the text says "is precisely," etc. Following the previous simplified distinctions, it becomes even clearer that this sutra is the "complete of the complete." In the \*Surangama Sutra\*, the first two lines refer to the cause; the second two lines refer to the result. "Mindful recollection of the Buddha" shows that the Buddha is not external. "In the present life" and "in the future" correspond to the Contemplation of the Image, which says: "In the present body, attain the Buddha-remembrance samadhi." The Contemplation of the Buddha says: "After abandoning the body in this life, attain the patience of non-arising." One will sit at the enlightenment site and be born into the family of the Buddhas. Hence, the commentary says: "Buddhahood will not be long." The Lotus Sutra is called "wondrous" because in the past, the provisional and the real were not unified in the sutras; they were all "coarse." Only in the Lotus Sutra is the provisional pointed to as the real, thus it gains the name "wondrous." The \*Avatamsaka Sutra\* is called "ultimate." If we refer to the entire \*Avatamsaka\* teachings, they are not perfectly ultimate. As the Qingliang commentary says: "The single ultimate declares its excellence; the two vehicles cannot hear it." Now, we specifically refer to the perfect meaning within this teaching, which is the same as the Lotus. "Wondrous teaching" and "ultimate discourse" are specially raised to show that the Pure Land is not biased or small. \*\*Section Three: Concluding Summary and Further Explanation\*\* In the concluding summary, the four sutras are cited as dual proof; therefore, the dual conclusion is "pure and impure, body and land," etc. In the further explanation, one might worry that if the body and land are one's own mind, then with a pure mind, the land is pure, so why seek externally? To destroy this clinging, the text says "only because," etc. "Essence" and "nature" are not distinct in meaning; they are the "one-real realm of the truth" mentioned earlier. "Empty and harmonious," "embracing and pervading" refer to the substance and function of the truth. The "substance" pervades nowhere incompletely; the "function" manifests nothing without capacity. Regarding "embracing and pervading," the \*Surangama Sutra\* says: "As the will silently contains the ten directions and three times, all worldly and world-transcending dharmas, both saints and ordinary beings, none are not contained." It also says: "The essence of mind is perfect and pervasive, containing and enveloping the ten directions," etc. These all express the meaning of "embracing and pervading." One should seek meaning in the words, and not let the words obstruct the meaning. If one sees the commentator's praise that "the nature is originally containing," and now the words "embracing and pervading," and hastily criticizes them, they have not reflected. Having understood this principle, there is no coming or going, yet it does not obstruct coming or going. There is no grasping or rejecting; yet it does not hinder grasping or rejecting. Coming and going are the nature; the nature does not move. Grasping and rejecting are the entire mind; the mind is ever manifest. Hence, Ciyun says: "You should know that the Pure Land, with its hundred treasures adorned, and the nine grades of cause and effect, all exist within the minimal part of sentient beings' minds. The principle is inherently complete, making the practical event of rebirth in the present life spontaneous according to one's vows. Thus, extending everywhere in the ten directions does not leave this present thought; moving throughout the realm of reality is precisely in accord with the mind." This protects true practitioners from clinging to one thing and denying another. Noble indeed are these words! If one is rigid and unmoving and considers that to be the wondrous principle of non-arising, how far is that from the biased emptiness and deluded view? The \*Aiding the Right\* falls into this; it is tragic! (This is elaborated on in the work \*Supporting the New.\*) The \*Supporting Contemplation\* has a saying: "Going to Yue is no different from the state of Song," using a metaphor for "rejecting this and taking that." Similarly, there is the old example in the \*Aiding the Right\* of someone going to a foreign country and later, while thinking of it, seeing it clearly as if before their eyes. These all measure reality with emotional thought. How can they be called "mind-only" Dharma? This Dharma cannot be understood by thinking and discrimination. Only those who have forgotten feelings and are free from thoughts can discuss it. \*\*Section Four: Criticizing One-sided Attachments (Indicating the Error)\*\* The opening four lines are a general heading. "Shallow learning" and "superficial understanding" are called "unlearned students of little inspiration." The two instances of "mind," along with the next, refer to false thoughts. The next four lines describe the erroneous view, and the subsequent two lines show the fault. "Amitabha as an external object" opposes "the Buddha is my mind"; "Ultimate Bliss as a foreign land" opposes "mind pure, land pure." The quotation and criticism are found in the \*Collection of the Indian Heaven\*. The first part describes the external clinging, which can be seen in the corresponding text. The second part provides the decisive refutation, which is divided into two sections: first, the direct refutation of the external clinging; second, the subsequent criticism of nihilistic emptiness. In the first section, the first sentence provides a general conclusion. The phrase "will lead to" introduces the wrong view. "If" begins the direct refutation. "The mind is all-pervasive" means the entire essence is pervasive, not a pervasiveness of being pervasive. "A single speck of dust is all-pervasive" means that the speck of dust has no self-nature; it is formed from the truth. As the truth is already pervasive, the speck of dust also follows suit. An ancient worthy said: "Why is form all-pervasive? Because form is the mind itself." Ciyun said: "If a single thought is thus, so is a single speck. In every mind are all specks; in every speck are all minds. Mind and speck mutually interpenetrate, endless like Indra's net." If one understands that mind and speck are mutually pervasive, what worry is there about the hundred-thousand-mile distance? The span of a single step still involves a journey. If it were outside the mind, that would be a duality. One must grasp the meaning; do not be stuck on the words. Regarding the criticism of nihilistic emptiness: there are those who only learn empty words but have no true understanding. "Squeaking mice and chirping birds" refers to such people. The phrase "how can" first highlights the harm to oneself. Slandering the Dharma and slandering the mind is the cause of suffering, and the resulting fall into calamities for tens of thousands of eons is the bitter fruit. The phrase "mistakenly" next indicates the harm to others. \*\*Section Five: Concluding Admonition\*\* The first two lines express gratitude for receiving the teaching; the final two lines urge one to rely on it. (The master Confucius said, "Good medicine is bitter to the mouth but beneficial to the disease; loyal words are harsh to the ear but beneficial to conduct.")
辯經宗標示中，以主釋宗，乃有三義：一者獨尊義，天無二日，國無二王故；二者統攝義，如網之綱，如裘之領故；三者歸趣義，星必拱北，水必朝東故。今經之主，備茲三義，講者臨文，詳而說之。問：天台釋經，必出經體，今何但立宗耶？答：向明法體，一實境界，非體而何？問：一實境界，乃是通明一代法體，未審今經的指何法為體？答：有通有別。通則一經始末，二八玅境，悉是法藏比丘無作願力所成，皆為今經正體。別如象觀，是心作佛，是心是佛，疏主會同法華，開佛知見，出體愈明。問：天台取體，必以修性離合，揀辨無遺，今何通漫？答：前約純雜、大小、漸頓、了不了義，次第甄明，非不親的，何更致疑？問：既立體宗，還可立用得否？答：可。在文非不明白，今為顯立其名，應云一實境界為體，觀佛三昧為宗，除疑捨障為用。若爾，復與天台所立，為同為異？答：同中有異，異中有同，請細考之，無使相濫。次科引釋。考定中，大有二節：初引天台，次引二師。今經定宗，古今諍論，況文旨深隱，卒難取解，不免細釋，勿誚繁詞。天台中自分為三：初、引文；此下二句，判定；觀下二句，釋意。判定中，據彼現文心觀之言，是故判為單就能觀也。釋意中，應先徵起云：天台既立能觀，必具所觀，如何單云心觀耶？乃釋出云：據理，能觀必具所觀，境觀相當，定不可闕。所以秪云心觀為宗者，且就能觀一邊為言，故云觀佛依、正，得非心觀乎？如下疏引十疑，論云：凡求生者，希心起想，緣阿彌陀佛及彼七寶莊嚴。疏即結云：今經觀佛，斯為明據。用彼照此，天台非不立所觀，則知心觀為宗，且就能觀言之，明矣。請考上下判定之語，天台則云單就為言，二師則云通就而立，深有其致。以意逆之，當自得之。二師中亦分為三：初、引文。二家建立既同，是故合示。言宗趣各異者，正因備引遠疏，出諸經宗。今據玄義云：維摩經以不思議解脫為宗，大品以空慧為宗，此例非一。今此觀無量壽佛經，以觀佛三昧為宗，亦以念佛三昧為宗。此下，二、判定。據彼現文所立，觀即能觀，佛即所觀，是故判云通就能、所也。觀雖下，三、釋意。亦先徵起云：經中具列依、正莊嚴，總十六境，何故獨云觀佛？而下，釋出正顯經宗。即下，引經證上主義。念即是觀，會同宗名。但下，今疏標簡。如首題者，應云：此經以觀無量壽佛為宗，方盡善美。問：今疏連引三家立宗，而無去取，未審以何而為正說？答：俱正說也。但據台疏現文，秪云心觀為宗，未見所觀，尚恐通漫，故引二師而成顯之。雖則二師能、所雙立，猶有相濫，故復簡之，欲使三宗義歸一揆，用成今家正義。所以文中略無一言與奪，意在此也。自非疏主具擇法眼，焉能如是精細甄別？他謂不取天台，輙生詞訟，委如扶新。顯勝中以由今經觀佛為主，故引彼經特彰功勝，具云佛說。觀佛三昧海經。晉朝佛陀䟦陀譯。十卷成文，引經三段：初段即滅惡生善，阿難對告人也；觀佛三昧，標指行法也。觀即能觀，佛即所觀。境觀泯合，惑破理顯，乃名三昧。梵語三摩提，訛略名為三昧，此翻正心行處。是心無始常曲不端，入正行處，心則端直，如蛇行常曲，入筒則直。大論云：一切禪定心，皆名三摩地。初明滅惡，不出三道：犯罪破戒，業道也；失道即墮惡趣，苦道也；餘四並煩惱道也。諸佛下，次明生善。諸佛即人，楞嚴即法，人法皆從此三昧出。如金剛般若云：諸佛及阿耨菩提，皆從此經出是也。梵語首楞嚴，此翻健相云云。又下，次段舉況。初標行，以下彰益，現感說法來成佛因。何下，正況。一毛尚爾，具足可知。又云下，第三段，前但總論滅惡，此復細陳罪相。初敘過，若下次顯德，尋文可見。結示中，初二句總標。功德難思者，良由諸佛三身圓證、三德圓顯，安住祕藏端拱寂光，攝念諦觀心冥真境，佛從心現感應道交，滅業破障秪在剎那，此理深妙故曰難思。良下，別示。初二句，觀法身佛破煩惱障，虗實相對也。假下二句，觀報身佛破黑業障，愚智相對也。藉下二句，觀應身佛破生死障，悲苦相對也。是下二句，總結。破障顯德斯為第一，故喻前陣初門，以顯觀佛是究竟法也餘如扶新。復引楞嚴成上結示之意。不假方便非漸修也，自得心開即頓悟也。攝心觀佛喻染香人入佛境界，如有香氣三昧成就，故曰香光莊嚴。如後即辯觀法中
> In the tradition of establishing the teaching through scripture, explaining the main doctrine has three meanings: First, the meaning of sole reverence—just as there cannot be two suns in the sky or two kings in a kingdom. Second, the meaning of comprehensive guidance—like the main rope of a net or the collar of a robe. Third, the meaning of ultimate purpose—just as stars always revolve around the North Star and water always flows eastward. The main teaching of this sutra fully embodies these three meanings. Lecturers should elaborate on them in detail when explaining the text. \*\*Question:\*\* In the Tiantai tradition, the essence of the sutra is always revealed. Why here only the main teaching is established? \*\*Answer:\*\* Earlier, we clarified the Dharma essence, the single true realm. Isn't that the essence? \*\*Question:\*\* The single true realm is a general explanation of the Dharma essence across an entire age. May I ask what specific Dharma is the essence of this sutra? \*\*Answer:\*\* There is both a general and a specific meaning. Generally, the entire sutra—from beginning to end—the twenty-eight wondrous realms are all accomplished through the vow-power of the Dharma Treasury Bhikshu, and all form the true essence of this sutra. Specifically, as stated in "Thus Contemplate," "This mind makes the Buddha, this mind is the Buddha." The commentary master, in accord with the Lotus Sutra, opens the Buddha's knowledge and vision, making the essence even clearer. \*\*Question:\*\* The Tiantai tradition always distinguishes essence through cultivation and nature, leaving no ambiguity. Why is this explanation general and vague? \*\*Answer:\*\* Earlier, we classified using purity vs. impurity, great vs. small, gradual vs. sudden, complete vs. incomplete teachings in proper sequence. How could this not be precise? Why further doubt? \*\*Question:\*\* Since both essence and main teaching are established, can function also be established? \*\*Answer:\*\* Yes. It is not unclear in the text. Now, for naming purposes, we should say: The single true realm is the essence, the contemplation of the Buddha Samadhi is the main teaching, and the elimination of doubt and removal of obstacles is the function. If so, is this the same as or different from the Tiantai establishment? \*\*Answer:\*\* There is difference within sameness and sameness within difference. Please examine it carefully so as not to confuse them. \*\*Explanation of the Next Section: Citing and Examining\*\* The examination can be divided into two main sections: First, citing Tiantai; second, citing two other masters. The determination of the main teaching of this sutra has been debated throughout history. Moreover, the text's meaning is profound and subtle, not easy to grasp. A detailed explanation is unavoidable; please do not criticize verbosity. Within the Tiantai exposition, there are three parts: first, citing passages; between here and the next two lines, making a determination; within the next two lines, explaining the meaning. In the determination section, based on the present text's phrase "contemplation of mind," it is determined as solely referring to the subjective act of contemplation. In the explanation of meaning, we should first raise the question: Since Tiantai establishes subjective contemplation, it must necessarily include an object of contemplation. Why then only "contemplation of mind"? The explanation is that, in principle, subjective contemplation must include its object. The two correspond and cannot be lacking. The statement that only "contemplation of mind" is the main teaching is made from the perspective of the subjective aspect alone. Thus, does "contemplation of the Buddha's dependent and proper rewards" not also come from the contemplation of mind? As the commentary cites the \*Ten Doubts Treatise\*: "All who seek rebirth direct their minds and thoughts toward Amitabha Buddha and his adornments of the seven jewels." The commentary then concludes: "The contemplation of the Buddha in this sutra is a clear basis." Applying this to examine Tiantai, they do not fail to establish an object of contemplation. Thus, we know that "contemplation of mind" as the main teaching is stated from the subjective aspect alone. This is clear. Please examine the determination statements above and below. Tiantai states "solely in reference to," the two masters state "comprehensively in reference to." There is deep meaning in this. If we infer this meaning, we will naturally understand. \*\*Section on the Two Masters\*\* This is also divided into three parts: First, citing passages. Since the two masters' establishments are the same, they are shown together. The phrase "the main teaching and purpose differ" is precisely because the older commentaries widely cite various sutras to determine their main teachings. According to the \*Profound Meaning\*, the \*Vimalakirti Sutra\* takes "the inconceivable liberation" as its main teaching, the \*Great Perfection of Wisdom Sutra\* takes "the wisdom of emptiness" as its main teaching—there are many such examples. For this \*Sutra on Contemplation of the Buddha of Infinite Life\*, it takes "the contemplation of the Buddha Samadhi" as its main teaching, and also "the mindfulness of the Buddha Samadhi." Next, the second part: determination. According to the present text's establishment, "contemplation" is the subjective act, "Buddha" is the object. Therefore, it is determined as comprehensively including both subject and object. Third, explanation of meaning. We should first raise the question: The sutra lists dependent and proper rewards, with sixteen contemplation objects in total. Why then does it only speak of contemplating the Buddha? The explanation reveals the sutra's main teaching. Then, citing the sutra to prove the above meaning of "main." "Mindfulness" is the same as "contemplation," corresponding to the main teaching name. \*\*The Present Commentary's Distinction\*\* As in the title at the beginning, we should say: "This sutra takes contemplating the Buddha of Infinite Life as its main teaching." Only this fully expresses its excellence. \*\*Question:\*\* The present commentary consecutively cites three masters' establishment of the main teaching without selecting among them. May I ask which is the correct teaching? \*\*Answer:\*\* All are correct. But according to Tiantai's commentary, only "contemplation of mind as the main teaching" is seen; the object of contemplation is not mentioned. This might still be too general, so the two masters are cited to clarify it. Although the two masters establish both subject and object, there is still overlap. Therefore, further distinction is made to bring the three main teachings into a unified principle, establishing our school's correct meaning. Thus, the text does not contain a single word of approval or rejection. This is precisely the intention. Without the commentary master's discerning Dharma eye, how could such precise distinction be possible? \[Note: Others claim that this does not adopt Tiantai, thus causing disputes. Please see the supplement for details.\] \*\*Revealing the Superiority\*\* Because this sutra emphasizes contemplating the Buddha as the main practice, it cites that sutra to specifically demonstrate its superior merit. Fully stated, it is the \*Buddha Speaks the Sutra on the Ocean of the Samadhi of Contemplating the Buddha\*. Translated by Buddhabhadra of the Jin Dynasty, ten scrolls. The cited passages consist of three parts: The first part discusses eliminating evil and generating good. "A speaking to Ananda" indicates the recipient. "Contemplating the Buddha Samadhi" indicates the practice. "Contemplation" is the subjective act, "Buddha" is the object. When subject and object merge, afflictions are destroyed and truth is revealed—this is called Samadhi. "Sanskrit \*Samadhi\*" is a transliteration; this translation means "correct mental abiding." Since the mind has been crooked and unstraight from beginningless time, entering the correct mental abiding makes the mind upright. It is like how a snake, which always moves crookedly, becomes straight when placed in a tube. The \*Great Treatise on the Perfection of Wisdom\* says: "All meditative states of mind are called \*Samadhi\*." First, discussing eliminating evil: - Committing offenses and breaking precepts falls into the \*\*karma path\*\*. - Losing the path and falling into evil realms falls into the \*\*suffering path\*\*. - The remaining four afflictions (desire, anger, ignorance, and defilements) fall into the \*\*affliction path\*\*. Next, "the Buddhas" refers to the \*\*person\*\*, "the heroic stride (\*Shurangama\*)" refers to the \*\*Dharma\*\*. Both person and Dharma arise from this Samadhi. As the \*Diamond Sutra\* says: "All Buddhas and the supreme perfect enlightenment all arise from this sutra." "Sanskrit \*Shurangama\*" means "vigorous and firm." \[Note omitted.\] \*\*Second section: Example\*\* "First, indicating the practice"; "below" reveals the benefit: seeing the Buddha speak Dharma in the present life and creating the cause for Buddhahood. "Why"—then using the example. If even a single hair has such merit, then the whole body is clearly complete. \*\*Third section: Detailed Exposition of Evil\*\* Earlier, eliminating evil was discussed generally. Here, specific evil types are elaborated. First, describing faults; "If" and below reveal virtue. The meaning is clear from the text. \*\*Concluding Instruction\*\* The first two lines give a general summary. "Merit beyond conception": Because all Buddhas fully realize the three bodies, fully reveal the three virtues, abide in the secret treasury, and dwell serenely in the tranquil light. When one focuses mindfulness and contemplates, the mind merges with the true state. Buddha manifests from the mind; the spiritual response and the mind interact. Eliminating karma and destroying obstacles occurs in an instant. This principle is so profound and wondrous that it is called "beyond conception." "Good" and below give specific explanation: - The first two lines discuss contemplating the \*\*Dharma Body Buddha\*\* to destroy the \*\*affliction obstacle\*\*, contrasting emptiness and reality. - The next two lines discuss contemplating the \*\*Reward Body Buddha\*\* to destroy the \*\*dark karma obstacle\*\*, contrasting ignorance and wisdom. - The next two lines discuss contemplating the \*\*Response Body Buddha\*\* to destroy the \*\*birth-and-death obstacle\*\*, contrasting compassion and suffering. The last two lines summarize: Destroying obstacles and revealing virtue—this is unsurpassed. Therefore, it is likened to the front gate of an array, showing that contemplating the Buddha is the ultimate practice. Further citing the \*Shurangama Sutra\* completes the previous concluding meaning. "Not relying on auxiliary methods" means not gradual cultivation. "The mind spontaneously becomes enlightened" means sudden awakening. "Focusing the mind to contemplate the Buddha" is like a person exposed to incense entering the Buddha's realm. Like having the fragrance, Samadhi is achieved. Therefore, it is called "the adornment of fragrance and light." As will be explained later in the section on the contemplation method,
二、辯事理。示名體中，所以須明事理者，理即平等性體，事乃差別境界。全理是事，全事是理，理事相即，一法二名。斯乃千聖之本源，萬化之歸趣。諸佛常依二諦說法，良在於此。欲顯彌陀身土，雖是同居，不離寂光；雖是應身，不離遮那。理事無偏，任智修習。利皆理觀，鈍唯事想。下文欲示境觀，是故於此預明。初句總標，次二句約名乍異。理本絕言，假名而召，故曰強也。事相差別，舉一全收，故曰總也。又次二句據體會同。其下，舉喻釋出。波字喻上事異，水黑喻上理同。若下，斥世抗分。是下二句，結示彰過。顯圓融中，初依天台，先引文。是下，結顯彼論。先疑曰：諸法無生，平等寂滅。今乃舍此取彼，與理乖違，故此釋之。初明忘筌則通。識見超拔，故稱智者。熾然，猛烈之貌。求生淨土，不滯空也。生體叵得，不著有也。二邊俱泯，中道全彰，故曰真無生也。愚下，次明守株則塞。膠固封執，故稱愚者。隨言生解，任物牽行。事等夜遊，罔分南北。生作生解，著常見也。無作無解，著斷見也。而下，隨病發藥。不下，躡過指斥。非理曰橫。斷常二見，矛盾相攻，其悞非淺，故曰幾許。結顯中，承上論文，釋成前義。達事即理等者，即論文云：非謂因緣生外，別有不生不滅；亦非不求生淨土，喚作無生云云。亦如慈雲云：真解空者，即於因緣法中，了生無生性、滅無滅性，非謂斷無為不生滅是也。事理混融，思議叵及，故稱妙也。次準南山中，所以須此科者，葢由上引論文，愚、智兩別：愚者，故非所取；智者，唯局利根。今經觀法，利、鈍兼資；若唯達理，鈍根莫及。復準南山，事、理二懺須分兩根，欲顯今經通被利、鈍故也。問：鈍之與愚，何以分異？答：須知鈍根若望愚者，俱得稱利。但不若利根直達法性，附事而修，故名為鈍。非如愚人瞢無所曉也。初引文事。鈔云：理據利智，觀彼罪性，由妄覆心；鈍根未達，專令修事業。疏云：理懺者，要識心本是大乘理，其體清淨，妙用虗通，廓達無礙等。事懺者，如世常行，或依塔廟，或造佛經，禮誦諸業，皆緣事起等。餘下，正示。初揀他經局被；今下，明今經通攝。又利下，約業成俱生；但下，據入位分異。有難唯心不合屬理，備如扶新。斥互判。初敘中，初二句總標；一下，別列。初說，即四明妙宗。鈔：彼云：以法界心觀法界境，生於法界依、正色心。故十六境豈不一一皆是圓妙三諦三觀云云？次說，即桐江修證儀。彼文問曰：般舟觀佛，與今何殊？答：彼是先觀事、境，後修理、觀。此經直觀事、境，而取往生等。後說，即孤山刊正記。彼亦問曰：佛身觀云是法界身入心想中，豈非理觀耶？答：此一雖理，餘皆是事。從多以判，俱事觀也。今下，隨後指破。夫下，重斥第三。利則俱理，鈍則俱事。豈可一人修觀而分兩途乎？出經意中，初據所觀不偏；得下，約能觀自異。若或局定前境，無乃被機不周。專事則上根不忻，專理則下根難造。任智淺深，無可不可。斯乃今疏妙談也。餘如扶新。引古中，據唐皎然撰塔銘云：師劉氏之子，漢楚王交三十一代孫，事靈隱某禪師。聞其指訓，如涼風入懷，醒然清悟。初傳律于會稽大師曇一。乾元中，有詔天下大德七人長講戒律，師預選焉。頃年淨土一門不愆于念，甞謂人曰：昔聞西方之行。餘如疏引。初引昔迷。有相，即事也。此下，明後悟。蓬心，蓬即艸名，其心拳曲。莊子云：今夫子亦有蓬心。達觀，即理性虗通也。何下，彼自徵釋言意。色、香皆是事之微末，尚與理等，豈有觀想正念而非理乎？細下，今疏評量上二句與。以由今經十六種境皆名為觀，故云深會。但下二句奪得於上，根失於中。下釋疑妨。問：修法中，初敘問。前但通明理、事，今欲的明修觀方法，故須問決。答：釋中二意：先分心、境；能下，次明相即。初中，初句總標，一下別示。能觀中，現前簡非過、未識心，唯局第六心王想念，即指行心也。引經正取初句、次句兼帶而來，所觀可見。欲令行者識別心、境，能、所不濫，故爾兩分。及乎用觀，能、所一如，心、境融即，故曰相冥也。問：疏中雖分能、所歷，然未審正修觀時作何方便？依何儀式？若何用心？答：當如日觀所示：必須靜室，面西端坐，送想彼方依、正、因、果。以心取境，以境繫心，觀之不已，心與境冥，然後能、所兩忘，三昧成就。閉目、開目，了了分明，應與修多羅合。片有乖違，悉名邪觀。問：修此觀者，為畢世長修，為要期有限？答：如地觀說，唯除食時，恒憶此事，理無間斷。然隨根性利鈍如何，但取三昧成就以為要也。問：文示所觀，指十六境。為從初至後，次第別觀？為十六境，一道總觀？別觀則前後起滅，未稱圓融；總觀則諸境交參，若為用觀？答：據論觀法，本為一機而設，必須從微至著。原始要終，先依後正，境境歷然，闕一不可。但恐初心不能善觀，故論次第觀道稍開，彌加增進。一道而觀，更無前後。此心尚具一切諸法，況十六境乎？問：利根達事即理，十六種境無非妙觀。鈍根但依事相，安得稱為十六觀耶？答：今經通被利鈍兩根，豈可偏乎？向準南山，理事二懺，皆可修之。利根莫非理觀，鈍根皆歸事想。當知事想即是事觀。如經論中明事六度，即其例也。次科起心乖理立難中，葢由前問理觀，而以起心取境為答，正屬於事，故復徵之。答中，初立理，次引證。心即能觀，境即所觀。因緣生者，中觀論云：因緣所生法，我說即是空。北山錄云：萬象之生，不自有體，待彼眾緣。生既待緣，象本無矣，根於空矣。譬諸水月，緣會則見，孰謂之空？形虗無在，孰謂之有？是也。言無性者，自他共離，四性俱亡故。體非生滅者，指上緣生之體，本無實性。無性之性，有何生滅？若達此理，終日起心，未嘗動念；終日取境，未嘗著相。論中，初句標起，於下釋出。初五句總示，此下六句別示，非下二句破執，並在文可見。次今準中，則顯上科所立識心為能觀，依正為所觀，非出臆斷，葢有所承。以下複示緣生心境一無混濫。能下融即，能觀心即心法也，所觀佛即佛法也。心佛一如，能所不二，故引華嚴顯無差別。問：極樂依正是本法藏願力所成，如小本云：不可思議功德莊嚴，一一皆是真實妙境。那謂緣生虗幻耶？答：當知法藏因地所修，莫非達緣生法，顯無生理。在彼已成，無非真實。今之行者剏心修觀，若離緣生，無用心處。故須託彼依正而為境本，熏發心性。三昧未成，心性未顯，盡屬緣生也。問：前後諸境可是緣生，佛已離陰安住祕藏，何得亦是緣生所攝？答：秪由行者心想未絕，外境未忘，見有他佛敻在心外，故屬緣生。過在於我，何關佛乎？三、勸修正。勸中，初句召當機，次二句囑開解，然下勸立行，不下示妙理。不妨心境者，指上緣生法也。體自無生者，非離緣生別有無生。須了心境一一緣生，當體空寂，方稱妙觀。是則終日加功，終日無作。非使然者，釋上自之一字也。例通中，初科是知者，通躡上文理事科意。向之所辨，且就淨業於緣生中達無生理，今則貫通一代諸大乘經所詮行法，莫不皆然。初立義，次引文。初中，先泛舉世出世法，遠指他境也。出處語默，近取諸身也。自遠至近，無不該收。莫下一句，總示。非下，類通引。文中，初法華文。觀，即能觀之智。一切法，即所觀之境。徧該十界、依正、因果，故云一切。由觀故空，一法叵得。如實相者，不異故如，不虗故實。一切諸法，以實為相，故名實相。不顛倒者，離八倒故。次段諸法，同前皆字，經作空字。空無所有者，內體本空故。無有常住者，外相如幻故。起，即生也。無生無滅，即實相故。自普賢觀下五文，莫不皆指緣生諸法，即無生理。所以趣舉此七文者，皆有一切之言，攝法盡故。又復七文，或即諸法，或離諸法。大乘法體，即處常離，離處常即，非即非離，而即而離，微妙難思，豈容情想？若乃聞即作即解，聞離作離解，斯是斷常二計，何關大教之正見乎？餘如扶新。次勸信中，初指廣。若下，斥非。淨下，引示。聖下，結勸。如是等文，指上即理之教。離事談理，其猶棄氷求水，非偏即邪，何足議道？偏，即小乘偏空。邪，即外道邪見。淨名經中，寶積請問菩薩修淨土行，佛為廣說。末後乃云：菩薩取於佛國，皆為饒益諸眾生故。即接今文，續云：菩薩成就眾生故，願取佛國。取佛國者，非於空也。文中，上三句顯得，若下二句彰失。造立宮室，喻修萬行。以空喻理，以地喻事。空地兩全，則宮室可立。事理兼運，則萬行乃成。若執理廢事，如依空無地，其可得乎？諸佛下，復引大論轉證。不壞假名，即俗諦證上依地也。而說實相，即真諦證上依空也。結勸可見。諸記差誤，對之可知。
> \*\*2. Distinguishing Principle and Phenomena\*\* To clarify names and forms, we must first understand why principle and phenomena must be distinguished. "Principle" refers to the equal, essential nature. "Phenomena" refers to the realm of differentiation. The whole principle is phenomena, the whole phenomena are principle. Principle and phenomena are mutually identical. One reality has two names. This is the fundamental source of all sages and the ultimate destination of all transformations. The Buddhas always teach based on the two truths. This is the very reason for it. To reveal the body and land of Amitabha: although they are in the Land of Coexistence, they are not separate from the Land of Eternally Quiescent Light. Although they are a response body, they are not separate from Vairocana. Principle and phenomena are not biased. One practices according to one's own wisdom. The sharp faculties practice insight into principles. The dull faculties only practice by contemplating phenomena. The following text wishes to reveal objective insight. Therefore, it clarifies this matter in advance. The first line makes a general statement. The next two lines discuss names that are superficially different. Principle is originally ineffable. It is summoned by assuming a name. Hence, it is called "forced." Phenomena are differentiated. The whole is completely contained by raising one instance. Hence, it is called "total." The next two lines establish identity by relying on the essence. Then comes the explanation using a metaphor. The word "wave" is a metaphor for the differences in phenomena. The word "water" is a metaphor for the identity of principle. Then, there is a criticism of those who mistakenly separate them. The following two lines conclude and reveal the fault. To manifest perfect interpenetration: first, relying on the Tiantai school, relevant texts are quoted. Then, a conclusion is drawn to manifest that treatise. First, a doubt arises: "All dharmas are unproduced, equal and quiescent. Now, to abandon this and grasp that is contrary to principle." Therefore, this explanation is given. The first part clarifies that forgetting the net allows passage. One whose insight is transcendent is called a wise person. "Fierce" describes a violent manner. To seek birth in the Pure Land is not to be stuck in emptiness. The essence of birth is unobtainable; this is not to be attached to existence. Both extremes are eliminated. The Middle Way is fully revealed. Therefore, it is called "true non-production." The second part clarifies that clinging to the tree stump blocks the path. One who is stubbornly attached is called a fool. They generate understanding based on words. They are led by objects. Their situation is like walking at night, unable to distinguish north from south. They interpret "birth" as the concept of birth, thus being attached to the view of permanence. They interpret "non-production" as the concept of non-production, thus being attached to the view of annihilation. Then, medicine is applied according to the illness. Next, the fault is directly pointed out. That which is contrary to reason is called "perverse." The two views of permanence and annihilation attack each other like contradictions. The error is not shallow, hence "how much." To manifest the conclusion: carrying on from the text of the treatise, the previous meaning is explained. "Reaching the phenomena which is principle" means the treatise says: "It is not that outside the conditioned dharmas there is a separate unproduced and unextinguished; nor is it that not seeking birth in the Pure Land is called non-production." It is also like Ciyun says: "One who truly understands emptiness, right within the dharmas of causes and conditions, understands the nature of birth as non-production, the nature of cessation as non-cessation. It is not that 'cessation with nothing remaining' is called 'non-production'." Principle and phenomena are interfused. Conceptualization cannot reach it. Hence, it is called "wonderful." Secondly, relying on the Nanshan school: the reason this category is needed is because the above-quoted treatise text distinguishes two types: the foolish and the wise. The foolish, therefore, should not be taken as a model. The wise alone are restricted to the sharp faculties. In the Sutra’s contemplation methods, both sharp and dull faculties are accommodated. If one only reaches principle, the dull faculty cannot reach it. Therefore, relying again on the Nanshan school, the two practices of repentance based on phenomena and repentance based on principle must be distinguished for the two faculties, wishing to manifest that this Sutra universally covers both sharp and dull faculties. \*\*Question:\*\* How do we distinguish the "dull" from the "foolish"? \*\*Answer:\*\* Know that the dull faculty, when compared to the foolish, can both be called "sharp." But they do not equal the sharp faculty which directly penetrates the Dharma-nature. They cultivate along with phenomena. Hence, they are called "dull." They are not like the foolish person who is completely ignorant and understands nothing. First, a relevant text is quoted: The Commentary says: "Principle applies to sharp-witted people. They contemplate the nature of the offense, which arises from delusion obscuring the mind. The dull-witted, who have not grasped this, are specifically directed to cultivate based on phenomena." The Treatise says: "As for repentance based on principle: one must recognize that the mind is originally the principle of the Great Vehicle. Its essence is pure, its wonderful function is empty and penetrating, expansive and unobstructed." "As for repentance based on phenomena: it is like the common practices of the world. For instance, relying on stupas and temples, making Buddhas or Sutras, bowing, reciting, all such karma arises based on phenomena.” Then, the right indication follows. The first part distinguishes the limited coverage of other Sutras. The second part manifests the universal inclusion of this Sutra. “For sharp…” begins the explanation of shared birth within karma. “But…” draws the distinction based on the level of entry. (There is a difficulty: “Mind-only” is mistakenly attributed to principle. This is fully discussed in Fu Xin.) A refutation of mutual discrimination is made. First, an explanation. The first two lines give a general statement. Then, one specific description is given. First description: From Siming's Miaozong Commentary. That commentary says: “Contemplate a realm of the Dharma realm with a mind of the Dharma realm. Produce the form and mind of the dependent and proper retribution of the Dharma realm. Therefore, among the sixteen objects of contemplation, how could any one of them not be the perfectly wonderful Three Truths and Three Contemplations?” (expanding) Second description: From Tongjiang's \*Practice and Realization Manual\*. That text asks: “Samadhi of Contemplating the Buddha – how is it different from the present Sutra?” Answer: “That one first contemplates the state of phenomena, and afterwards practices the contemplation of principle. This Sutra directly contemplates the state of phenomena and takes birth in the Pure Land, etc.” Third description: From Gushan's \*Kan Zheng Ji\*. That text also asks: “The Contemplation of the Buddha's Body says ‘\[The Buddha’s body\] is a dharma-realm body entering into the mind’s thoughts.’ How could this not be a contemplation of principle?” Answer: “Although this one is principle, the rest are all phenomena. Judging by the majority, they are all contemplations of phenomena.” Then, a refutation follows: The first refutes the third. The sharp faculties all cultivate principle contemplation. The dull faculties all cultivate phenomena contemplation. How could one person, cultivating contemplation, be divided into two paths? To reveal the intent of the Sutra: first, it explains that the object of contemplation is not biased. Then, it explains that the contemplating subject varies by itself. “If one rigidly fixes the previous state, the scope would fail to cover beings appropriately. Focusing exclusively on phenomena would not attract the sharp faculties. Focusing exclusively on principle would be difficult for the dull faculties to attain. Following the depth of wisdom is acceptable. This is the wonderful discourse of the present commentary.” (remaining as in Fu Xin) A quotation from ancient times: According to the pagoda epitaph by Tang Dynasty Jiaoran: “Master \[Tanzhi\] was the son of the Liu family, a descendant of Liu Jiao, Prince of Chu from the Han Dynasty, in the thirty-first generation. He studied under Chan Master Lingyin. He heard his instructions, which were like a cool breeze entering his chest, making him freshly and clearly enlightened. He first transmitted the Vinaya at Kuaiji under Great Master Tanyi. During the Qianyuan era, an imperial decree was issued for the seven great virtuous masters of the world to constantly lecture on the Precepts. The master was selected for this. In recent years, the practice of the Pure Land was never remiss. He once said to others: ‘In the past I heard of the practice of the Western direction…’” The rest is as in the commentary’s quotation. First, he quotes his former delusion. "Having form" refers to phenomena. Next, he clarifies his later awakening. "Pong heart" - the pong is a type of grass with a curled heart. (Zhuangzi says: "Now, Master, you also have a pong heart.") "Penetrating view" refers to the empty passage of principle. "Why \[are not visual forms and sounds also realizing principle\]?" Then, he himself explains the meaning of the statement: "Forms, scents," etc., are even the most subtle things. They are still equal to principle. How much more is contemplating proper thought not principle? "Fine," etc. The present commentary evaluates the above two lines. Because this Sutra's sixteen states are all called Contemplations, it says "deeply understands." "But" two lines are granted for the sharp faculties, lost for the middle faculty. Next, an explanation of a doubt and hindrance. \*\*Question:\*\* On the method of practice. The first part presents the question. Previously, we have only generally clarified principle and phenomena. Now, we wish to precisely clarify the method of cultivating contemplation. Therefore, it is necessary to ask for a decisive answer. \*\*Answer:\*\* The explanation has two meanings: First, dividing mind and state. “Ability to…” section then clarifies their mutual identity. In the first part: The first line makes a general statement. The next line gives specific identification. For the “contemplating” aspect, the “present mind” refers to, simply, the deluded mind, not the past or future. The “conscious mind” specifically refers to the king of the Sixth Consciousness’ mental functions; “thinking” points to the functioning mind. The scripture quotation directly adopts the first line; the next line is brought along. The object of contemplation is thus evident. To make the practitioner identify and distinguish mind and state so that subject and object are not confused, these two are separated. “When it comes to using contemplation, subject and object are one, mind and state interfused.” Hence it is called “mutual unification.” \*\*Question:\*\* Although the commentary distinguishes subject and object, we haven't yet examined: when formally cultivating contemplation, what skillful means are used? What procedure is relied upon? How does one apply the mind? \*\*Answer:\*\* You should do as shown in the Sun Contemplation. You must have a quiet room, sit facing west, and direct your thoughts to that Land, its dependent and proper retribution, cause and effect. Use mind to grasp the state. Use the state to bind the mind. Contemplate unceasingly, and mind and state merge. Then subject and object are both forgotten, and samadhi is accomplished. With eyes closed or open, it should be vividly clear. It should accord with the Sutras. Any slight deviation from the Dharma is called "wrong contemplation." \*\*Question:\*\* Contemplating this way, should one cultivate it for a lifetime, or for a limited period? \*\*Answer:\*\* As the Earth Contemplation says: "Except for meal times, constantly be mindful of this matter." In principle it is uninterrupted. But it varies according to the person's sharpness or dullness. The aim is merely to achieve accomplishment in samadhi. \*\*Question:\*\* The text indicates the objects of contemplation are the sixteen states. Should one practice from beginning to end, sequentially and individually? Or should one practice all sixteen states simultaneously in one path of contemplation? Individual contemplation results in a series of thoughts arising and ceasing, which is not consistent with perfect interpenetration. Simultaneous contemplation results in the various states intermingling; how then should one apply contemplation? \*\*Answer:\*\* According to the theory of contemplation, it is originally established for the sake of a single sentient being. One must start from the subtle and proceed to the obvious, from beginning to end. First the surrounding, then the proper. Each state is distinct and vividly clear. Not a single one should be omitted. But I fear the beginner's mind cannot practice skillful contemplation. Therefore, the sequential path of contemplation is somewhat opened to facilitate progress. With the one-path contemplation, there is no before or after. This mind already contains all dharmas, need we speak of the sixteen states? \*\*Question:\*\* The sharp faculties directly realize phenomena is principle. All sixteen states are nothing but wonderful contemplation. As for the dull faculties, they only rely on the appearance of phenomena. How can it be called the sixteen contemplations? \*\*Answer:\*\* This Sutra universally covers sharp and dull faculties. How could it be biased? According to the Nanshan school, both practices of repentance based on principle and based on phenomena can be cultivated. The sharp faculties are all engaged in contemplation of principle. The dull faculties all belong to thinking of phenomena. You should know that "thinking of phenomena" is precisely the contemplation of phenomena. For example, the Sutras and treatises clearly discuss the six perfections of phenomena; that is an example. \*\*Next section:\*\* A challenge is raised based on the incompatibility of conceptual thought with principle. This is because the previous question about contemplation of principle was answered with "raising the mind to grasp the state," which belongs to phenomena. Therefore, this was further questioned. \*\*Answer:\*\* First, establishing the principle. Then, a quotation as proof. Mind is the cognitive subject. State is the object. "Conditioned production" - the \*Madhyamaka Shastra\* says: "Dharmas produced by causes and conditions, I declare are emptiness." The \*Beishan Lu\* says: "The ten thousand phenomena arise not from an inherent substance; they depend on the assembly of conditions. Since birth depends on conditions, phenomena are fundamentally non-existent, rooted in emptiness. It is like the moon in water: conditions assemble, then it is seen. Who calls it empty? Its form is insubstantial and without location. Who calls it existent?" Yes. "Non-nature" means the four natures: self, other, both, and neither – all are devoid of inherent nature. "Essence is not subject to birth and extinction" points to the substance of the conditioned dharmas above, originally devoid of real nature. What birth and extinction could the nature of non-nature have? If one reaches this principle, then for the entire day one raises mind, yet there is never any movement of thought. For the entire day one grasps states, yet one is never attached to characteristics. In the Treatise, the first line indicates. "Therefore" begins the explanation. The first five lines give a general demonstration. "Now" six lines give a specific demonstration. The two lines refute attachments. This can be seen from the text. \*\*Second, now follow:\*\* This manifests that the "conscious mind" set up in the preceding section as the cognitive subject and the "proper and dependent" as the cognitive object is not an arbitrary fabrication. It is based on transmission. Below, it is restated that the conditioned mind and state do not confuse each other. “Able to” section shows interfusion. The contemplating mind is the dharma of mind. The contemplated Buddha is the dharma of Buddha. Mind and Buddha are one. Subject and object are non-dual. The \*Avatamsaka Sutra\* is quoted to manifest their non-difference. \*\*Question:\*\* The Pure Land’s proper and dependent rewards are the result of the power of Dharmakara’s vows. As the Smaller Sutra says: "Inconceivable merit and adornments." Each one is a true wondrous state. How can it be said that they are conditioned illusions? \*\*Answer:\*\* Know that when Dharmakara was on the causal ground, his practice was nothing other than penetrating the conditioned dharmas to manifest the principle of non-production. For him, there was already accomplishment. Everything was true. As for present-day practitioners, they newly initiate the thought of contemplation. If they were to depart from conditioned production, they would have no place for the mind to function. Therefore, they must rely on that Proper and Dependent to serve as the foundational state, to develop and find the mind-nature. As long as samadhi is not accomplished, the mind-nature is not yet manifest. Everything is within conditioned production. \*\*Question:\*\* The various preceding states may be conditioned productions. But the Buddha has already transcended the five aggregates and dwells in the secret treasure- store. How could he also be included in conditioned production? \*\*Answer:\*\* This is only because your contemplative thoughts are not yet ended. You have not forgotten the external state. You still see the other Buddha as standing far apart from your mind. Therefore, he falls within conditioned production. The fault lies with you. What connection does it have with the Buddha? \*\*3. Exhorting to Practice\*\* \*\*Exhortation:\*\* First line calls the proper listener. Next two lines urge understanding. "But" urges setting up practice." "Do not" reveals the wonderful principle. "Do not impede the mind and state" points to the dharmas of conditioned production above. "Essence itself is non-produced" means it is not that there is a separate non-production apart from conditioned production. One must understand that mind and state are each and every conditioned production. Their own essence is empty and still. This alone is called wonderful contemplation. It is like: working all day, yet all day there is no doing. "It is not that one makes it so" explains the word "self." \*\*General Penetration:\*\* \*\*First section:\*\* “Thus, we know” connects the meaning of the previous Principle- Phenomena section. The previous discussion, taking the Pure Land karma as a basis, was about realizing the principle of non-production within conditioned production. Now, it is entirely relevant to the practices described in all Mahayana Sutras. Nothing is otherwise. \*\*First:\*\* establishes the meaning. \*\*Second:\*\* quotes text. \*First: First, examples of worldly and transcendental dharmas in general. “Far” refers to other states. “Going out, staying in, speaking, remaining silent” refers close to oneself. From far to near, nothing is excluded. “Nothing in all dharmas” is a general statement. “Not contrary to” gives a general analogy. \*Second: Quoting text: First is from the \*Lotus Sutra\*. "Contemplation" is the cognitive insight. "All dharmas" are the objects of contemplation. It universally includes the ten realms, their proper and dependent rewards, their cause and effect. Therefore, it is called "all." Because of contemplation, there is emptiness. Not a single dharma is obtainable. "Such is the real aspect" means "suchness" as non-different. "Real" as not false. All dharmas take reality as their aspect. Hence, they are called "real aspect." "Not inverted" means free from the eight inversions. Next section: "All dharmas" same as before. In the text, "all" is a variant for "emptiness." "Empty and devoid of any owner" means the inner substance is originally empty. "No eternal abiding" means external characteristics are like illusions. "Rise" means production. "No production, no extinction" is precisely the real aspect. From the \*Samantabhadra Contemplation Sutra\* down to these five texts, each points to the conditioned dharmas as immediate realization of the principle of non-production. The reason in passing these seven texts were cited is that each contains the word "all," completely encompassing all dharmas. Moreover, among these seven texts, some directly “are” the dharmas, some are “apart from” the dharmas. The substance of the Great Vehicle is precisely constant in being them and constant in being apart. Constant in being apart, constant in being them. Neither them nor apart, yet both them and apart. It is profoundly subtle, difficult to conceive. How could it be subject to emotional grasp? If someone hears "them" and produces an interpretation of "them," hears "apart" and produces an interpretation of "ap
三、辯觀法。初通括中，上來雖明修觀，而諸經論觀行不同。今此收束一代大乘以為五例，次第揀辯，一無混濫，欲使行者投心有託，不枉時功矣。文中，初總標，一下，別示。初例，即前法華經文。次例止觀，即天台所說，凡有四本：一曰圓頓止觀，二曰漸次止觀，三曰不定止觀，四曰小止觀。復有南嶽止觀，還源藏師所撰；法界，杜順所立；淨心，南山所作。第三例經，即淨名佛問維摩：汝以何等見如來乎？答言：如自觀身實相，觀佛亦然，前際不來，後際不去等。仁王般若佛問波斯匿王，亦同此說。不淨觀，即五停心中多貪眾生修不淨觀，種子依處，當體外相，究竟五種不淨。大論各有偈文云云。白骨觀，如㭊玄引俱舍論云：假想思惟，於眉間等一點破壞，似針鋒許，漸漸爛墮，徹至於骨，如是至於半頭、一頭、眉、膊、胸、背，及於一身，漸至一房、一縣、一州、一國，皆是白骨等。此為對治貪心，亦屬不淨觀收。四、麤色心經，即般若心經。五蘊者，經云：色即是空，空即是色，受、想、行、識亦復如是。蘊以積聚為義，亦名五陰、五眾也。十二入者，經云：無眼、耳、鼻、舌、身、意，無色、聲、香、味、觸、法，六根、六境互相涉入，故名為入，亦名十二處也。十八界者，經云：無眼界乃至無意識界，於前根境更加六識，故成十八也。界以限分為義，取境生識，不相濫故。然此三科皆破我執，實無主宰。所以廣略不同者，一類有情，迷於心所，不迷色心。佛應彼根，為說五蘊，三蘊是心所，一蘊是色，一蘊是心。又有一類，迷於色法，不迷心及心所。佛乃為說十二入、五根、五境，及法一半是色，餘法一半是心所，一意是心。復有一類，迷於色心，不迷心所。佛則為說十八界，十界半是色，七界是心，半法界是心所云云。數息觀者，葢為眾生心多散亂，因此流蕩。佛令數息，可以除遣。息即出入息風也。梵云阿那，此云遣來，即入息也。梵云阿波那，此云遣去，即出息也。作此觀時，有六種相：一數，二隨，三止，四觀，五轉，六淨。如六妙門，并法界次第云云。五觀勝境，即見次科。上之五例，通收一代觀法，未是的論修相。或見新疏，揀判分明，似懷妬忌。故於平地，激起風波，惑亂羣聽。乃問初例，為觀一法，為觀諸法，為一諸並觀，為觀諸為一等。今諭之曰：文中明云總觀諸法，那問一諸等耶。諸法之言，不出十界。依正因果，同居一心。全心是法，全法是心。心法無二，畢竟平等。智解既明，正用觀時。一念心空，法法皆空。安有一諸諸一差別之相。況今五例，且據行人，宜樂投心發足而說。乍分五別，及論觀成歷法，無所不通。秪如觀心，何嘗離色。至於觀色，未始離心。如大論云：一切諸法中，但有名與色。更無有一法，出於名色者。故天台云：至論諸法，本原清淨。絕名離相，尚非是一，何曾有二等云云。當知法相差別，並是赴機有異。不得其旨，而興執諍，徒戲論耳餘如扶新。別簡中，初分五別。上科雖簡，今經局在第五，以由勝境尚且通濫，復須精別。初通列諸經，上下別分功用。又下，復簡二方。尋文可領，對簡觀心。總標中，初通標兩土入道不同。今下，別校兩土用觀有異。言略為者，示不盡故修證儀中出十五種，須者看之。別列中，初正列六義，頓同水火。一一如後，臨文自見。略下，結示兩殊。問答中，初問。由前經宗必須觀佛，恐未了者不許觀心，故須問決。答中，初文顯正。但下，指非。達境則與，求陰則奪。向云：達彼彌陀，即我自性，非他佛也。若此妙達，佛非心外。終日觀心，無非觀佛；終日觀佛，即是觀心。心佛一如，有何不可？本陰點靈，並指現前赤肉團心也。他經通收此土入道之教，唯觀自心，盡為所簡餘如扶新。次問三法難易。本出天台妙玄。佛法太高，唯極果故；生法太廣，徧十界故。觀心為要，至近易故。世多此見，通云或謂。今下，躡文立難。答中，初約被機正答。上二句總收心佛。若下，別示所主。彼下，出彼文意。非下，次約觀佛反質。觀佛三昧，非局今經，如前勝境五例是也。作此申通，兩無妨礙。三問。躡上三法以為問端。華嚴既曰三無差別，今若棄心觀佛，反成差別。答中，初正答。古下，引證。正答中，上句約理縱與，次句據事還奪。荊溪云：理體無差，差約事用。是也。將下，正示別相。既修彼土，觀法觀佛，方乃相當。若或一例，觀心則混。此方入道，北轅適楚，斯之謂乎？引證中又二：先引古德，即輔行文。由觀心故，佛從心現，故云自心三昧佛也。從因感果，即指彌陀已成之佛。彼文續云：具含二義，共為一境。為順理故，從初義釋。三昧既成，隨心即見。見是心性，名心作佛等。諸下，分配二佛。據下，準文斷定餘如扶新。次引論文。向來立宗，已曾點示。今覿斯文，永祛羣惑。希心起想，即緣生心也。緣佛依正，即緣生境也。不唯證今觀佛有據，亦見天台所立經宗。且就能觀為言，非無所觀，信不虗矣。四、問：世多倚傍，增長邪心，撥棄修行，毀廢經像。故須問釋，以顯教源。初引經；今下，結難。答中，初四句，法、喻雙顯。並上句法，下句喻。皎月清響，喻佛應也。幽谷百川，喻機感也。佛之聲色，皆即法身。法身無相，有感斯彰。水清月來，本無實體；谷虗響答，豈有定聲？然下，示愚人固執。無正不邪，如經所斥。達下，明智士虗通。無邪不正，是今所觀。故引華嚴聖量為據，不即不離，妙在其中。上二句，蕩一切法第一義空也。下二句，立一切法不思議假也。即蕩即立，遮照同時。亦如金剛經云：凡所有相，皆是虗妄。若見諸相非相，即見如來。頗符此意。覿下二句，結勸大門。
> \*\*III. Differentiating Contemplative Methods\*\* \*\*A. General Summary of the Five Categories\*\* Above we have discussed the practice of contemplation, yet various scriptures and treatises describe different contemplative methods. Now, I will gather together the entire Great Vehicle (Mahayana) tradition and classify it into five categories. I will distinguish and discuss them one by one, without any confusion, so that practitioners may know where to direct their minds and not waste their time and effort. \*\*B. The Five Categories Explained\*\* \*\*First Category:\*\* This is the text of the \*Lotus Sutra\*. \*\*Second Category: Calming and Insight (Śamatha-Vipaśyanā)\*\* This refers to the methods taught by the Tiantai school. There are four texts: 1) \*Perfect and Sudden Calming and Insight\*, 2) \*Gradual Calming and Insight\*, 3) \*Indeterminate Calming and Insight\*, and 4) \*The Small Calming and Insight\*. There is also the \*Calming and Insight\* by Nanyue, the \*Returning to the Source\* by the Master Zang, the \*Dharma Realm Contemplation\* established by Dushun, and the \*Purifying the Mind\* by the Master of Zhongnan Mountain. \*\*Third Category: Sutras\*\* \* \*\*The \*Vimalakīrti Sutra\*:\*\* The Buddha asks Vimalakīrti, "How do you see the Tathāgata?" Vimalakīrti replies, "I see the Tathāgata by seeing the true nature of my own body. Seeing the Buddha is the same. It does not come from the past, nor does it go to the future..." \* \*\*The \*Perfection of Wisdom Sutra for Humane Kings\*:\*\* The Buddha asks King Prasenajit the same question, receiving a similar answer. \* \*\*The Impurity Contemplation:\*\* This is one of the five meditations for settling the mind. It is for those with strong desires. It involves contemplating five kinds of impurity: the impurity of the seed (origin), the impurity of the abode (womb), the impurity of the body itself, the impurity of its external appearance, and the ultimate impurity (after death). The \*Great Treatise on the Perfection of Wisdom\* has verses for each. \* \*\*The Skeleton Contemplation:\*\* As explained in the \*Abhidharma-kośa\*, this is a visualized meditation. One imagines a point between the eyebrows breaking down, becoming like a needle tip, then gradually decaying and falling away until only the bone is seen. This extends to half the head, the whole head, the shoulders, chest, back, and the entire body. Then it expands to a room, a district, a province, a country—all seen as just white bones. This is a remedy for desire and is included in the Impurity Contemplation. \*\*Fourth Category: The Heart Sutra of the Coarse Mind and Form\*\* \* \*\*The Five Aggregates (Skandhas):\*\* The sutra says, "Form is emptiness, and emptiness is form. So too are feeling, perception, volition, and consciousness." "Aggregate" means a collection. These are also called the five heaps or five groups. \* \*\*The Twelve Sense-Fields (Āyatanas):\*\* The sutra says, "No eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or object of mind." The six sense organs and their six corresponding objects interpenetrate, hence they are called "sense-fields." They are also called the "twelve bases." \* \*\*The Eighteen Elements (Dhātus):\*\* The sutra says, "No realm of sight... and no realm of consciousness." By adding the six consciousnesses to the six sense organs and six objects, we get eighteen. "Element" implies a boundary or limit. The sense organ takes an object and produces a consciousness without confusion. \* \*\*Why the Difference in Scope?\*\* All three groups are taught to break the attachment to a self, which has no true ruler. \* For those confused about mental states (\*caitasika\*) but not about form (\*rūpa\*) or mind (\*citta\*), the Buddha taught the Five Aggregates (three aggregates are mental states, one is form, one is mind). \* For those confused about form but not about mind or mental states, he taught the Twelve Sense-Fields (the sense organs and their objects, half of which is form, and the remainder are mental states and mind). \* For those confused about both form and mind but not about mental states, he taught the Eighteen Elements (ten and a half are form, seven are mind, and half an element is mental states). \* \*\*The Breathing Contemplation (Ānāpānasmṛti):\*\* This is for those whose minds are scattered and restless. The Buddha taught counting the breath to calm the mind. The breath is the wind of in and out. "Āna" means to bring in, the in-breath. "Āpāna" means to send out, the out-breath. This contemplation has six stages: counting, following, stopping, observing, returning, and purifying. These are described in the \*Six Wonderful Gates\* and the \*Gradual Teachings of the Dharma Realm\*. \*\*Fifth Category: Contemplating a Sacred Object\*\* This will be explained in the next section. These five categories encompass all the contemplative methods of the Buddha's teaching. However, this is not yet a definitive discussion of how to practice. Some may become attached to a particular view. They might ask, "Regarding the first category, do you contemplate one dharma or many? Do you contemplate one and many together, or many as one?" The answer is clear: the text explicitly says "contemplate all dharmas." "All dharmas" means nothing other than the ten realms of reality. The ordinary and the sacred, the cause and the result, all dwell in a single mind. The whole mind is dharmas, and the whole of dharmas is mind. Mind and dharmas are not two; they are ultimately equal. When one's wisdom and understanding are clear, and one enters into contemplation, the single thought-moment is empty, and every dharma is empty. How can there be any distinction of one or many? These five categories are merely a guide for practitioners, based on their inclinations, to help them take their first step. Once contemplation is accomplished, it penetrates everything. For example, when contemplating the mind, one never leaves form; when contemplating form, one never leaves the mind. As the \*Great Treatise\* says, "All dharmas are merely name and form. There is not a single dharma that goes beyond name and form." Therefore, Master Tiantai said, "Ultimately speaking, all dharmas are originally pure, cut off from names and detached from characteristics. They are not even one, let alone two." Know that the differences in dharmas and appearances arise from adapting to different capacities. Those who cling to arguments and do not grasp the fundamental meaning are merely engaging in empty debate. \*\*C. Distinguishing the Correct Object for This Sutra\*\* In the specific analysis that follows, the first step is to divide the five categories. Although the sacred object is mentioned in the fifth category, it's still too general for our current sutra. So we must refine our analysis. First, we list various sutras, then we distinguish their functions. Then we compare the two approaches of contemplating the sacred object and contemplating the mind. \*\*General Review:\*\* First, we generally discuss the different paths to enlightenment in the two traditions (India and China). Next, we specifically compare the differences in how contemplation is used. \*\*Specific List:\*\* First, we list the six specific meanings, which show that the direct and gradual approaches are as different as fire and water. \*\*Summary:\*\* Then we conclude by showing the two are distinct. \*\*Q&A\*\* \*\*First Question:\*\* The central teaching of this sutra is to contemplate the Buddha. Because some may not understand, they may reject the practice of contemplating the mind. Therefore, we need to clarify this. \*\*Answer:\*\* If you realize that the external Pure Land is a manifestation of your own true mind, then contemplating the Buddha is the same as contemplating the mind. If you realize that the Amitabha Buddha you see is your own true nature, then he is not an external Buddha. When you have such a wonderful understanding, the Buddha is not outside your mind. Thus, throughout the day, contemplating the mind is always contemplating the Buddha, and vice versa. The mind and the Buddha are one; what difficulty can there be? The scriptures from other traditions that teach the path of realization in this world also focus on contemplating one's own mind, which we have included in our summary. \*\*Second Question:\*\* Comparing the Three Objects of Contemplation (the Buddha, the Dharma, and the Mind). This comes from Tiantai Master Zhiyi's \*Profound Meaning of the Lotus Sutra\*. The principle of Buddhahood is too lofty, the principle of living beings is too vast, while the mind is the most essential, being the easiest to access. Many people hold this view agreed. But here, we use this text to challenge that view. \*\*Answer:\*\* The first two lines state that, in general, we must rely on the mind. The next lines show the specific teaching of this sutra. The text explains that although it's true that, in principle, the three are one, in terms of a specific practice, one must tend to the specific requirement. It's like traveling to the southern state of Chu by heading your chariot north—you will never get there. To practice the teachings of this Pure Land sutra, one must contemplate the Buddha; otherwise, one would be mixing up the methods of this world with those of the Pure Land. \*\*Third Question:\*\* The \*Avataṃsaka Sūtra\* says that the mind, Buddha, and living beings are no different. So why, here, do we set aside the mind and contemplate the Buddha? Wouldn't that create a difference? \*\*Answer:\*\* The first line affirms the principle of equality. The second line differentiates the application. In truth, the principle is without difference, but differences arise in function. To cultivate this Pure Land method, one must contemplate the Buddha; that is the right way. If one always contemplates the mind, that is mixing up the methods. \*\*Fourth Question:\*\* Some people use this teaching as an excuse to abandon cultivation and destroy scriptures and images. This must be refuted to clarify the true meaning of the teaching. \*\*Answer:\*\* The brilliant moon (Buddha's response) only comes when the water is clear (the mind of the devotee); a perfect echo (the Buddha's response) arises only in an empty valley (the mind of the devotee). The form and voice of the Buddha are the same as the Dharma Body. The Dharma Body is formless, but it manifests when there is a responsive connection. The moon on the water has no real substance; the echo in the valley has no real sound. But foolish people become attached and think the moon is real. A wise person, however, is open and free. They understand that nothing worldly is ultimately real, and that nothing spiritual is separate from the world. This is the true object of contemplation. As the \*Avataṃsaka Sūtra\* says, one should "not be attached to nor reject all dharmas." The first two lines of this quote sweep away all dharmas into the ultimate truth of emptiness. The second two lines establish all dharmas as the inconceivable conventional truth. Sweeping and establishing happen simultaneously. This resonates with the \*Diamond Sutra\*: "All conditioned appearances are like a dream, an illusion, a bubble, a shadow... All appearances are false. If you see that all appearances are not appearances, then you see the Tathāgata." This concludes our discussion.
第四、料簡異同。明佛身中，初科通明佛身。初句標佛，下三句通示多種。今下，準用四身。言多種者，佛本無身，無壽無量，寂如虗空，應物現形，隨機赴感，故諸經、論所說不同。如華嚴中十身舍那，即其事也。必欲備陳，略難窮盡。故準戒疏以明四身，則一切身攝無不足。但今疏所引，與彼少殊。彼云：佛身四種：一、謂法身，二、謂真應，三、謂法、報、應。毗盧徧耀，正法為身；舍那行滿，報果為身；釋迦應跡，赴感為身。金光攝論，名法、應、化。若更四身者，應身受純陀供，化身受大眾供。彼文隨緣下，疏主助釋。法身者，師軌法性，還以法性為身。此非色、質、心、智，亦非陰、界、入所攝。毗盧，具云毗盧遮那，此翻徧一切處。以此法身等虗空界，無所不在，故名徧；遠離三惑、二死、昏暗，故名耀；不墮偏、邪，故名正；可軌可則，故名法。此身該乎修性，大、小不同云云。報身者，梵云盧舍那，此翻淨滿。惑累究盡，故淨；種智圓極，故滿。從因至果，修行所感。法華云：壽命無數劫，久修業所得。以如如智照如如境，境、智冥合，強指此智，名為報身。稱實感報，故名報果。此身須分自、他，受用不同。自則上冥法性，他則下應羣機。又他受用亦名尊特，亦名勝應云云。應身者，應同萬物，即感赴義。梵云釋迦，此翻能儒，亦曰能仁。對前勝應，此即劣應。化身者，戒疏云受大眾供者，涅槃經云：世尊自受純陀之供，於自身上一一毛孔化無量佛，各有無量諸比丘僧，悉皆示現，受其供養。今疏復以隨緣不定釋之。垂形異類，無而欻有，故名為化。然戒疏中，一、謂法身，單舉其體；二、謂真應，真即法身，應即攝報；三、謂法報應，開應出報；四、謂法報應，化於應復開化也。並由經、論赴機異說，不可揩定。佛、佛道同，故云皆具。今疏特用戒疏四身者，葢由本經具四身故，義不徒然。文見次科。別顯中，初科初句標起；經下，引示。法界身即法、報者，以法身屬理，理徧法界；報身屬智，智冥於理，亦徧法界。函葢相稱，無有闕減。此即自受用報與法身理等，故法界身雙收法、報也。指六十萬億為應身者，彼雖同居，本願力故，依、正莊嚴，超諸佛剎，所以佛身亦復最勝。此即彼土常身，凡夫、人、天，皆悉得見。他宗廣有議論，非此所明。化身，可見。辯開、合中，初科上三句通示。法、報義定，置而不論。諸文應、化，出、沒有異，故獨辯之。當下，別明。良由彌陀是法界身，隨緣赴感，靡不周徧。即一而四，即四而一，豈容思議哉！寶王論云：法身如月之體，報身如月之光，應身如月之影。萬水之內，皆有月焉。言一，則萬水之月常差；言多，則虗空之月無二。伊字三點，摩醯三目，可以喻之。若下，復約本、跡，一、多互融。華下，引證。初句證垂跡，次句證歸本也。引示中，初遠。疏但云真、應者，法、報冥合，俱名為真。體同法界，故無有盡；應隨物機，故有兩量。引受記經。既有補處，驗必終極。且據人、天莫數，故名無量。據下，準經判定。是知六十萬億之身屬應無疑。次引論文。有漏凡夫者，未破見、思故。隨分見者，任其智力，有明、昧故。上生即見色相具足，下生七日心不明了等。麤相，即八萬四千相好之身也。菩薩始自初心分破無明，分顯法性，位有淺、深，見亦明、昧。細相，即十蓮華藏微塵相海他受用身也。示不定正明中，故知者，躡上遠疏論文以為言焉。上二句約法。如下，舉喻。喻中，初二句通舉。器下，別配。初四句喻身，水澄下四句喻壽。水器喻機，月影喻佛。全闕、展縮，喻報、應之身也；存亡、去來，喻長、短之壽也。以下二句總結。對文，可見。引證中，涅槃文出三十四卷。佛將涅槃，四眾雲集，純陀後至，奉獻供養，遂生哀慕。佛乃誡云：汝不應等一下，佛自釋出其意。世出世法，皆如夢幻，如來為化眾生，方便示現，入般涅槃，亦如夢幻，無有實事，故云無染著也。引華嚴中，總有六偈：初二偈明佛身無著，後四偈明壽量無窮。初中，初偈約法說。法身藏者，法身之體，具足萬行，福智功德，多所含容，喻之如藏。普入世間者，從真起應，所謂佛身充滿於法界也。不為生死涅槃二邊所縛，故云雖在無著也。次約喻顯。上二句正立喻。清水喻法身，影象喻起應。下二句舉法，帖合可見。明壽量中，前二偈舉喻，後二偈合法。喻中，初偈明幻事。幻師喻法身，現事喻報應二身。次偈明幻量。非量無量，即法身壽也。示量無量，即報應身壽也。合中，初偈合幻事。寂定心即法身理體，合上工幻師也。諸善根即報應之因，一切佛即報應之果，合上種種事也。次偈合幻量。平等法界，本來無有量與無量，皆是眾生妄想執著，見量無量。若知是幻，離幻即覺，於量無量，悉無所著，故云了達。結示中，諸佛如來不思議境，言語道斷，心行處滅，故云尚非等也。
> \*\*Fourth: Clarifying Similarities and Differences.\*\* \*\*General Explanation of the Buddha's Body\*\* \*The opening section generally explains the Buddha's body. The first phrase designates "the Buddha," and the following three phrases broadly indicate the various kinds. From "now" onward, it describes the use of the four bodies. "Various kinds" means that the Buddha fundamentally has no body, no lifespan, and no limit. He is as still as empty space, yet he manifests forms in response to beings, appearing according to beings' capacities. Therefore, the sutras and treatises describe him differently. For example, the ten bodies of Vairocana in the Avatamsaka Sutra are one such instance. If we were to list them all in detail, it would be difficult to exhaust them. Therefore, following the \*Precepts Commentary\*, we clarify the four bodies, which encompass all bodies completely.\* However, the citations in this \*Commentary\* differ slightly from that source. That source says: "The Buddha's body has four kinds: first, the Dharma-body; second, the True and Response bodies; third, the Dharma, Reward, and Response bodies. Vairocana, shining universally, has the true Dharma as his body; Samantabhadra, having fulfilled his practice, has the reward-fruit as his body; Shakyamuni, responding to conditions, manifests a body to meet beings." The \*Golden Light Sutra\* and the \*Shastra on the Consciousness-Only\* name them the Dharma, Response, and Transformation bodies. If we further speak of four bodies, then the Response body receives the offering of Cunda, and the Transformation body receives the offering of the great assembly. That text \*\*The Commentary's Explanation\*\* Following "according to conditions," the commentary author offers an explanation. The Dharma-body takes the Dharma-nature as its teacher and model, and also takes the Dharma-nature itself as its body. It is not physical matter, mind, or wisdom, nor is it included within the aggregates, realms, or sense-bases. "Vairocana," fully said as "Vairocana," is translated as "Pervading all places." Because this Dharma-body is equal to the sphere of empty space, without being absent anywhere, it is called "pervading." Far removed from the three delusions, two kinds of death, and darkness, it is called "shining." Not falling into partiality or deviation, it is called "true." It can be taken as a model and standard, so it is called "Dharma." This body encompasses both inherent nature and cultivated practice, with differences in scope. And so on The Reward-body, in Sanskrit "Samantabhadra," is translated as "Completely Pure and Full." Because the accumulation of delusions is completely exhausted, it is "pure"; because the wisdom of all species is perfectly ultimate, it is "full." From cause to effect, it is what is attained through cultivation. The \*Lotus Sutra\* says: "His lifespan is countless eons, the fruit of long cultivation." Using the wisdom of suchness to illuminate the realm of suchness, when the realm and wisdom merge indistinguishably, we forcibly designate this wisdom as the Reward-body. It is the reward received in accordance with reality, hence called the "reward-fruit." This body must be distinguished as for personal enjoyment and for the enjoyment of others, which are different. For personal enjoyment, it merges above with the Dharma-nature; for the enjoyment of others, it responds below to all beings. Furthermore, the body for the enjoyment of others is also called the "glorious and special body" or the "superior response body." And so on The Response-body responds equally to all things; this is the meaning of "coming in response." In Sanskrit, "Shakyamuni" is translated as "able to be gentle" or "able to be benevolent." Compared to the superior response body above, this is the inferior response body. The Transformation-body: The \*Precepts Commentary\* says, "Receiving the offerings of the great assembly." The \*Nirvana Sutra\* says: "The World-Honored One himself received the offering of Cunda. From each pore of his own body, he transformed countless Buddhas, each with countless bhikshus, all appearing to receive their offerings." The present \*Commentary\* further explains it with "according to conditions, without fixed form." Manifesting forms among different types of beings, appearing suddenly from non-existence, is called "transformation." However, in the \*Precepts Commentary\*: first, "the Dharma-body" simply refers to its essence; second, "the True and Response bodies" – the "True" is the Dharma-body, and the "Response" includes the Reward; third, "the Dharma, Reward, and Response bodies" – opening up the Response to reveal the Reward; fourth, "the Dharma, Reward, Response, and Transformation bodies" – further opening the Transformation from within the Response. All of these arise from the differing explanations in the sutras and treatises according to beings' capacities, and cannot be fixed as a standard. All Buddhas share the same path, so it is said that all bodies are present in each Buddha. \*\*Specific Elucidation\*\* \*In the specific elucidation, the first section begins with the first phrase establishing the topic. From "the sutra says" onward, it cites and demonstrates.\* The Dharma-realm body includes both the Dharma-body and the Reward-body. This is because the Dharma-body belongs to principle, and principle pervades the Dharma-realm. The Reward-body belongs to wisdom, and wisdom merges with principle, thus also pervading the Dharma-realm. They fit together like a lid and box, without any deficiency. This refers to the self-enjoyment Reward-body, which is identical in principle to the Dharma-body. Therefore, the Dharma-realm body encompasses both the Dharma and Reward bodies. Designating the "six hundred thousand kotis" body as the Response-body: although he dwells in the same realm, due to the power of his original vows, his land and adornments surpass all other Buddha-lands. Therefore, his Buddha-body is also most excellent. This is the ordinary body of that land, visible to all ordinary beings, humans, and gods. Other schools have extensive discussions on this, but they are not clarified here. The Transformation-body is self-evident. \*\*Differentiating Between Combination and Separation\*\* \*In the section on differentiating combination and separation, the first three phrases give a general explanation. The meanings of the Dharma and Reward bodies are fixed, so they are set aside without discussion. In various texts, the Response and Transformation bodies appear and disappear differently, so only these are discussed. From "properly" onward, it specifies.\* Truly, because Amitabha is the Dharma-realm body, he responds to conditions and meets beings, without any lack of universality. From the one, there are four; from the four, there is one. How could this be subject to discrimination! The \*Precious King Treatise\* says: "The Dharma-body is like the substance of the moon; the Reward-body is like the light of the moon; the Response-body is like the reflection of the moon. Within ten thousand bodies of water, there is the moon. If we speak of one, the moon in ten thousand waters is constantly different; if we speak of many, the moon in empty space is not two. The three dots of the letter 'i' and the three eyes of Maheshvara can be used as analogies for this." From "if" onward, it further explains based on the original and traces, the interpenetration of the one and the many. \*\*Citing Evidence\*\* \*From "Flower" onward, it cites evidence. The first phrase proves the manifestation of the trace; the second phrase proves the return to the source.\* In the citation and explanation, first comes the distant \[source\]. The \*Commentary\* only mentions the "True and Response" bodies because the Dharma and Reward bodies are merged, both being called "True." Their essence is identical to the Dharma-realm, so it is without end; the Response follows beings' capacities, so it has two different measurements. It cites the \*Sutra on the Prediction of Enlightenment\*. Since there is a Successor Buddha, it verifies that \[the limitlessness\] must have an end. It is merely based on the incalculability of humans and gods, hence called "limitless." From "based on" onward, it determines based on the sutra. Therefore, it is known without doubt that the body of sixty thousand kotis belongs to the Response. Next, it cites the treatise. "Ordinary beings with outflows" refers to those who have not yet broken the views and attachments. "Seeing according to their share" refers to the clarity or dimness of their wisdom. "Upper birth means seeing the complete physical marks; lower birth means the mind is not clear for seven days, etc." "Coarse marks" refers to the body with the eighty-four thousand marks and excellences. Bodhisattvas, from their initial resolve, gradually break through ignorance and gradually reveal the Dharma-nature. Their positions are shallow or deep, and their seeing is also clear or dim. "Subtle marks" refers to the body for the enjoyment of others, the ocean of marks like ten lotus-store worlds with atoms. \*\*Showing the Lack of Fixedness\*\* \*In the section showing the lack of fixedness, "Therefore know" refers back to the preceding distant \*Commentary\* and treatise. The first two phrases discuss the principle. From "like" onward, it uses a simile. In the simile, the first two phrases give a general example. From "vessel" onward, it assigns specifically. The first four phrases are a simile for the body; the four phrases starting from "water clear" are a simile for the lifespan. The water vessel is a simile for the capacity; the moon's reflection is a simile for the Buddha. Complete absence, expansion and contraction are similes for the Reward and Response bodies. Existence and non-existence, coming and going are similes for the long and short lifespan. The following two phrases summarize. Comparing with the text, it is clear.\* \*\*Citing Evidence (continued)\*\* In the citation of evidence, the \*Nirvana Sutra\* text appears in the thirty-fourth volume. When the Buddha was about to enter nirvana, the fourfold assembly gathered like clouds. Cunda arrived late, made an offering, and then felt sorrow and longing. The Buddha then admonished him, saying, "You should not..." The Buddha then explained his meaning. All worldly and world-transcending dharmas are like dreams and illusions. The Tathagata, for the sake of transforming beings, skillfully manifests and appears to enter parinirvana, but this is also like a dream or illusion, without any real event. Therefore, it is said that he is without attachment. In citing the \*Avatamsaka Sutra\*, there are six verses in total: the first two verses explain that the Buddha's body is without attachment; the latter four verses explain that the lifespan is without limit. In the first section, the first verse discusses the principle. "The storehouse of the Dharma-body" means that the essence of the Dharma-body is replete with all practices, with merit and wisdom containing much, like a storehouse. "Pervading the world" means that from the true arises the response, as it is said, "The Buddha's body fills the Dharma-realm." Not being bound by the two extremes of samsara and nirvana, it is said that "although in the world, it is without attachment." The next verse illustrates with a simile. The first two lines establish the simile: clear water is a simile for the Dharma-body; shadows and images are a simile for the arising of the response. The last two lines apply the dharma and show the correspondence, which is evident. In explaining the lifespan, the first two verses use a simile, and the last two verses apply the dharma. In the simile, the first verse explains the illusory matter. The magician is a simile for the Dharma-body; the manifested matter is a simile for the Reward and Response bodies. The second verse explains the magnitude of the illusion. "Non-quantity and non-non-quantity" refers to the lifespan of the Dharma-body. "Showing quantity and non-quantity" refers to the lifespans of the Reward and Response bodies. In the application of the dharma, the first verse applies the dharma to the illusory matter. "The mind of still concentration" is the essential principle of the Dharma-body, corresponding to the "skilled magician" above. "All wholesome roots" are the cause of the Reward and Response bodies. "All Buddhas" are the fruit of the Reward and Response bodies, corresponding to the "various matters" above. The second verse applies the dharma to the magnitude of the illusion. In the equal Dharma-realm, fundamentally there is no "quantity" or "non-quantity." These arise from the false attachments and perceptions of beings. If one knows it is an illusion, then, apart from the illusion, one is awakened. With respect to quantity and non-quantity, one is completely without attachment. Therefore, it is said "thoroughly understand." \*\*Concluding Summary\*\* The inconceivable state of the Buddhas and Tathagatas is beyond the path of speech and extinct in the realm of the mind, so it is said "not even for the condition of the causal position," etc.
二、明佛土，正明敘意。總標中，初通舉三經，以彰無盡；是下，總標二種，欲顯有歸。良以諸經明土極有差別，攝別歸總，二種收盡。然後派總出別，復分四土，委如次科。天台、淨名疏中亦絕總、別以論，故彼疏云：一、總明佛國者，國有事、理，事即應身之域，理則極智所照之境。隨機應物，說有事、理，非本無以垂跡；故有應形、應土，非跡無以顯本。同歸法身、真國也。二、別明佛國者，諸佛利物差別之相無量無邊，今略為四等云云。今疏雅合，信匪偶然餘如扶新具辨。別釋初科。引所出中，言法性者，十界所軌，名之為法；常、樂、我、淨，不遷不變，名之為性。天真自具，不假修成，從本以來安住其中，故名為土。初引圓覺，欲顯生、佛不二故；次普賢觀，欲彰法體周徧故。遮那，能依之身也；寂、光，所依之土也。又常、寂、光雖所依土，即是三德：常，法身德也；寂，解脫德也；光，般若德也。是則離身無土，離土無身，身、土混融，一、法二義。常下，結名。秪一平等法性玅理，在能依則為身，在所依則為土，皆是強立，故曰實非。此唯妙覺極果所證境界。經云：爾時如來游於無量甚深法性。故云佛住處也。示體相中，上二句示體。指前法性非是他法，全即自心以為其體。此心包徧，無處不周，故云舉足道場。淨名云：諸有所作，舉足下足，當知皆從道場中來。非下，四句示相。一三兩句，舉體雙非。二四兩句，約相雙亦。雖然，性體本非淨穢，眾生在迷，計有淨穢。今欲起修，必須舍穢取淨。舍穢究盡，取淨窮源，則與非淨非穢畢竟不別。取舍既爾，去來亦然。準上說之。慈下，引古證成。初句，即上不妨淨穢也。次句，即上非淨非穢也。卷懷，猶言會歸也。剎那，即下一念也。雖有十方淨穢之殊，卷而懷之，無出一念。第三句，即上不礙往來。第四句，即上無去無來。三際，即三世。華嚴云：一念普觀無量劫，無去無來亦無住，如是了知三世事，超諸方便成十力。是也。一念既該三際，則知終日往來，不踰自心。眾下，示性平等。生迷不失者，以本有故。如演若多失頭狂走，忽然狂歇，頭非外得。縱未歇狂，亦何遺失？日用不知者，以本迷故。即用此理，起惑造業，終日由之，終日不覺。書云：百姓日用而不知，聖人之道鮮矣。佛證無得者，亦本有故。乘權起用者，大悲益物故。顯居中，初句斷定。法性土是究竟本覺，果人是究竟始覺，始本一合無復分張。仁下引證。唯佛一人且從修說，此土指上法性也。二應化土中，初敘意，應下列示。以法性土唯佛所居，所謂法身真國乃據理體而說，隨機應物現下三土，即從理體而起事用，事用非一喻如微塵。約機收土不出有三：初實報土，應菩薩中即是華藏世界，純諸菩薩所居，以觀實相發真無漏，破無明顯法性，故所感土名為實報。依正互融色心交徹，亦名無障礙土。賢即住行向，聖即十地也。應二乘中雖破見思證方便道，未為究竟故名方便土。未斷無明亦名有餘土。見思既盡而生界外，不受胞胎分段之質，名法性身。故引智論雙證身土。法華云：我於餘國作佛更有異名，是人雖生滅度之想入於涅槃，而於彼土求佛智慧得聞是經。即今方便土也。同居見次科。別示中，初句總標，一下別列，釋下明二佛互現，然下約正報簡異。言互現者，大論三十六云：當知釋迦文佛更有清淨國土，如何彌陀佛國？阿彌陀佛亦有不嚴淨國，如釋迦文佛國。又三十八云：此間惡故，釋迦壽應短；餘處好故，佛壽應長。涅槃二十二云：西方去此三十二恒河沙有無勝國，所有莊嚴如安樂世界，我於彼土出現於世。又皷音王經云：阿彌陀佛，婆羅門種。其國號曰清泰，聖王所居。其城縱廣十千由旬，父名月上，母名殊勝玅顏，乃至魔王名曰無勝。亦有惡逆弟子名為調達等。簡異可見。結顯中，上二句明赴機不同。法下，約能所收束。葢由上科總分二種，次於應化別示三土，乃是從本出末。今此復以二種用收諸土，乃是攝末歸本。又復特引楞嚴，以彰法性應化有所典據。初引經。大下，次正示。初二句分配二種。應下二句，迭論相依。能下二句，結顯。大覺是所是本，虗空是能是末。又虗空為所為本，應化為能為末。在義易明，故云可見。點示中，初三句立定。彌陀即應身，簡非法報；同居，簡非三土；淨土，簡非穢土。又下，復簡身土同名。今下，的取昔因以驗今果。如斯決擇，纖毫不濫。仍引光臺，用彰今意。
> \*\*2. Clarifying the Buddha Land: Properly Stating the Intent\*\* \*\*General Outline\*\* The opening passage first brings together the three sutras to show the infinite scope. Following this, two categories are outlined to indicate where everything ultimately returns. Because the sutras explain lands in many different ways, these differences are gathered into just two categories, which cover everything. From these general categories, specific distinctions are then drawn, resulting in a further division into four kinds of lands, as detailed in the subsequent section. The \*Tiantai\* and \*Vimalakīrti Sutra Commentaries\* also discuss lands in terms of general and specific classifications. For example, those commentaries state: 1. \*\*General Explanation of the Buddha Land\*\*: The Buddha’s country has both phenomena and principle. Phenomena refer to the realm of the manifest body; principle refers to the realm illuminated by ultimate wisdom. According to the capacities of beings and in response to conditions, there is teaching about both phenomena and principle. Without the fundamental, there is no basis for the provisional manifestation; thus, there are both a manifest body and a manifest land. Without the provisional, the fundamental cannot be revealed. Both ultimately return to the Dharma Body and the true land. 2. \*\*Specific Explanation of the Buddha Land\*\*: The various ways the Buddhas benefit beings are immeasurable and boundless. Here, we briefly divide them into four kinds⁽¹⁾. This commentary perfectly accords with this view, which is certainly not coincidental⁽²⁾. \*\*Detailed Explanation of the First Category\*\* \*\*Origin\*\* Regarding “Dharma-nature” (Dharmatā): The term “Dharma” refers to the standard followed by the ten realms. “Nature” refers to that which is eternal, blissful, self, and pure, unchanging and immovable. It is innately and spontaneously present, not something achieved through cultivation. Since beings have always abided within it, it is called a “land.” The initial reference to the \*Perfect Enlightenment Sutra\* aims to show that beings and Buddhas are non-dual. The subsequent reference to the \*Samantabhadra Contemplation Sutra\* intends to reveal that the essence of Dharma pervades everywhere. “Vairocana” is the body that serves as the basis; “Calm Light” is the land that serves as the basis for that body. Furthermore, although “Eternal Calm Light” is the supporting land, it is identical to the three virtues: “Eternal” is the virtue of the Dharma Body; “Calm” is the virtue of Liberation; “Light” is the virtue of Prajñā (Wisdom). Thus, apart from the body, there is no land; apart from the land, there is no body. Body and land are fused as one, representing two aspects of a single principle. The phrase “Eternal… Calm… Light…” concludes the name. It is merely the single, equal, and subtle principle of Dharma-nature. In terms of the one who relies on it, it is called “body”; in terms of the place relied upon, it is called “land.” Both are imposed designations, so it is said that in reality, they are not two separate things. This is exclusively the realm realized by the ultimate fruition of perfect enlightenment. The sutra says: “At that time, the Thus Come One wandered within the immeasurable and profound Dharma-nature.” Therefore, it is called the “Buddha’s abode.” \*\*Showing the Essence and Characteristics\*\* The first two lines show the essence. The Dharma-nature referred to earlier is not some other dharma; it is entirely identical to one’s own mind, with that mind as its essence. This mind is all-encompassing and pervasive everywhere without exception, hence the statement “lifting the foot is the place of enlightenment.” The \*Vimalakīrti Sutra\* says: “In all actions, whether lifting or placing the foot, you should know that they all come from the place of enlightenment.” The following four phrases, beginning with “It is not…,” describe the characteristics. The first and third phrases state that the essence is neither \[one thing\] nor \[another\]. The second and fourth phrases, regarding characteristics, state that it is both \[one thing\] and \[another\]. Nonetheless, the nature-essence is originally neither pure nor impure. Beings, being deluded, conceive of purity and impurity. To begin cultivation, one must abandon the impure and take up the pure. When the abandonment of impurity is complete and the taking up of purity reaches its source, then it is ultimately no different from “neither pure nor impure.” The same principle applies to coming and going. Follow the explanation above. The phrase “Compassionately…” and following offer ancient testimony to confirm this. The first line corresponds to the earlier statement “not hindering purity and impurity.” The second line corresponds to the earlier “neither pure nor impure.” “Rolling up and holding within” (juǎn huái) means gathering back and returning to the source. “An instant” (chà nà) is the same as “a single thought.” Although there are the distinctions of pure and impure lands in the ten directions, rolling them up and holding them within does not go beyond a single thought. The third line corresponds to the earlier “not hindering coming and going.” The fourth line corresponds to the earlier “no coming and no going.” “Three time periods” (sān jì) refers to the three periods of time. The \*Avataṃsaka Sūtra\* says: “In a single thought, one contemplates immeasurable eons; there is no going, no coming, and also no abiding. Thus understanding the affairs of the three time periods, one transcends all expedient means and achieves the ten powers.” This is exactly the meaning. Since a single thought includes the three time periods, one knows that even while continuously coming and going, one never transcends one’s own mind. The phrase “All beings…” shows the equality of nature. “Beings in delusion do not lose it” because it is inherent. It is like the story of Yajñadatta, who lost his head and ran around wildly. Suddenly, his madness ceased, and his head was not obtained from outside. Even before the madness ceased, it was never truly lost. “They are unaware of it in daily use” because they are fundamentally deluded. They use this principle to give rise to delusion and create karma, functioning within it all day long yet remaining completely unaware.⁽³⁾ “The Buddha realizes there is nothing attained” because it is also inherent. “Availing of expedient means and activating functions” happens because of the great compassion to benefit beings. \*\*Revealing the Dwelling\*\* The first phrase makes a definitive statement. The Dharma-nature land is the ultimate fundamental enlightenment; the fruition person is the ultimate initial enlightenment. When initial and fundamental enlightenment merge into one, there is no further separation. The phrase “The Benevolent King…” cites confirmation. “Only the Buddha person” is spoken from the perspective of cultivation. “This land” refers to the Dharma-nature mentioned earlier. \*\*2. The Transformation Land\*\* \*\*General Statement of Intent\*\* The response \[of a Buddha\] manifests the three lands below. Since the Dharma-nature land is exclusively where the Buddha dwells—the so-called True Land of the Dharma Body—this is spoken in terms of the principle-essence. In response to beings’ capacities and in accord with conditions, the three lands below are manifested. These arise from activating functions based on the principle-essence. These functions are not singular; they are likened to tiny dust motes. Classifying lands according to beings’ capacities, there are no more than three: 1. \*\*The True Reward Land\*\*: Manifests for Bodhisattvas. This is the Avataṃsaka Universe (Lotus Treasury World), a land exclusively inhabited by all Bodhisattvas. Because they contemplate true reality, generate true unconditioned wisdom, break through ignorance, and realize Dharma-nature, the land they experience is called the “True Reward Land.” In this land, the supporting environment and the body that supports it fuse together; mind and objects interpenetrate completely. It is also called the “Unobstructed Land.” “Sages” (xián) refers to those on the stages of the Ten Abodes, Ten Practices, and Ten Transferences; “Saints” (shèng) refers to those on the Ten Grounds. 2. \*\*The Expedient Land\*\*: Manifests for Śrāvakas and Pratyekabuddhas. Although they have broken through the delusions of views and thoughts and realized the stage of expedient paths, they have not yet attained the ultimate stage, hence it is called the “Expedient Land.” Because they have not yet cut off ignorance, it is also called the “Land of Remainder.” Having exhausted the delusions of views and thoughts, they are born beyond the three realms. No longer receiving a body subject to birth, old age, sickness, and death (the divided, shared-form body), they receive a Dharma-nature body. Therefore, the \*Treatise on the Perfection of Great Wisdom\* (\_Mahāprajñāpāramitāśāstra\_) is cited to confirm both body and land. The \*Lotus Sutra\* says: “I will become a Buddha in another land under a different name. Although this person may conceive the thought of extinction, enter nirvāṇa, in that land he will seek the Buddha’s wisdom and hear this sutra.” This refers precisely to this Expedient Land. 3. \*\*The Land of Co-residence\*\*: See the next section. \*\*Specific Explanation\*\* The first line provides the general heading; the following section begins with “One…” gives a specific list. The explanation following “Illuminate…” clarifies the mutual manifestation of the two Buddhas. The passage starting “However…” explains the differences based on the reward body \[i.e., the lifespan and physical characteristics of a Buddha\]. Regarding “mutual manifestation”: The \*Great Treatise\*, chapter 36, states: “You should know that Śākyamuni Buddha also has a pure land, just like the land of Amitābha Buddha. Amitābha Buddha also has an impure land, just like the land of Śākyamuni Buddha.” Chapter 38 adds: “Because this world is evil, the lifespan of Śākyamuni should be short; because the other realm is good, the lifespan of that Buddha should be long.” The \*Mahāparinirvāṇa Sūtra\*, chapter 22, says: “West from here, beyond thirty-two Ganges-river sands, there is a land called Unsurpassed. Its adornments are like the Land of Peace and Bliss (Sukhāvatī). I appear in that world.” Furthermore, the \*Druma-kinnara-rāja-paripṛcchā Sūtra\* says: “Amitābha Buddha was born into a Brahmin caste. His land is called Qing Tai (Peaceful and Pure), the dwelling place of a holy king. The city is ten thousand yojanas in breadth. His father’s name was Moon Superior; his mother’s name was Supreme Wonderful Countenance… There is also a demon king named Unsurpassed. He also has an evil, rebellious disciple named Devadatta, etc.” The distinction from Śākyamuni’s land is clear. \*\*Conclusion and Revelation\*\* The first two lines clarify different responses according to different capacities. The passage starting “Dharma…” bundles everything in terms of the one who responds and the objects responded to. Because the previous section first divided lands into two general types, then specifically indicated three kinds within the response lands, this proceeds from the fundamental to its derivative aspects. Now, by again using these two types to gather up all the lands, we are gathering the derivative aspects back to their fundamental source. Furthermore, the \*Śūraṅgama Sūtra\* is specifically quoted to provide a canonical basis for the Dharma-nature and response lands. The first part quotes the sutra. The following section starting with “Great…” provides the proper explanation. The first two lines assign the two types \[Dharma-nature and response\]. The two lines following “Respond…” sequentially discuss their mutual dependence. The two lines beginning with “The one who can…” conclude and reveal the point. “Great Enlightenment” is what is responded to and is the fundamental; “empty space” is the responder and is the derivative. Alternatively, empty space is what is responded to and is the fundamental; the response manifestation is the responder and is the derivative. The meaning is easy to grasp, hence the statement “can be seen.” \*\*Pointing Out and Clarifying\*\* The first three lines establish the position. “Amitābha” is the response body, explicitly distinguished from the Dharma and Reward Bodies. “Co-residence Land” explicitly excludes the other three lands. “Pure Land” explicitly excludes an impure land. The following passage starting “Moreover…” further distinguishes that while the names “body” and “land” may be the same, the substances are different. Now, the current passage specifically identifies past causes to verify present results. Such precise discrimination leaves not the slightest confusion. Still, the “Light Platform” is quoted to reveal the present intention.
## 靈芝觀經義疏正觀記卷上
> Spiritual Mushroom Commentary on the Sutra of the Contemplation of the Buddha of Infinite Life: True Contemplation Record, Volume One