【经】：佛告阿难，及韦提希：「见此事已，次当想佛。所以者何？诸佛如来，是法界身，入一切众生心想中。是故汝等心想佛时，是心即是三十二相、八十随形好。是心作佛，是心是佛。诸佛正遍知海，从心想生。是故应当一心系念，谛观彼佛多陀阿伽度、阿罗诃、三藐三佛陀。
[Sūtra]: [The] Buddha told Ānanda and Vaidehī, ‘[Having] seen these matters already, next [that] should [be] contemplated [is the] Buddha. Why [is] that so? All Buddha Thus Come [Ones], are [the] Dharma Realm’s Body, [who] enter all sentient beings’ minds’ thoughts within. Therefore, when you [and] others [have] minds [with] thoughts [of the] Buddha, this mind is the same as [his] thirty-two forms, [and] eighty appearance-following excellences. [It] is [the] mind [that] becomes Buddha, [and it] is [the] mind [that] is Buddha. All Buddhas’ right all-knowing ocean, from [the] mind’s thought arises. Therefore, [you] should [have] wholehearted continual mindfulness, [to] attentively contemplate that Buddha Tathāgata, Arhat, Samyaksaṃbuddha.
【疏】：一从「佛告阿难」下，至「所以者何」已来，正明结前生后。
[Commentary]: First, from ‘[The] Buddha told Ānanda’ below, until ‘Why [is] that so?’ afterwards, [is the] main explanation binding [that] before [with that] arising later.
言「所以者何」者，是其问也，「所以须想佛者何？」
Speaking [of] that [on] ‘Why [is] that so?’, [this] is that asked, ‘Why must there [be] contemplating [of the] Buddha?’
二从「诸佛如来」下，至「心想中」已来， 正明诸佛大慈，应心即现，有斯胜益，故劝汝想之。
Second, from ‘All Buddha Thus Come [Ones]’ below, until ‘minds’ thoughts within’ afterwards, [is the] main explanation [of] all Buddhas’ great loving-kindness, [which] responds [to the] mind, [to] immediately appear. Having this excellent benefit, thus encouraging you [to] contemplate [them].
问曰：韦提上请，唯指弥陀，未审如来今总举诸佛，有何意也？
Question: Vaidehī’s above request, only indicated Amitā[bha Buddha]. Yet, examining [that the] Thus Come [One is] now generally raising [on] all Buddhas. [This] has what meaning?
答曰：欲显诸佛三身同证，悲智果圆，等齐无二，端身一坐，影现无方，意赴有缘，时临法界。
Answer: [This is with the] desire [to] reveal all Buddhas’ Three Bodies together realised, [with their] compassion [and] wisdom fruits complete, [being the] same [and] equal, without two. [With the] upright body once seated, [with their] images appearing without [any fixed] direction, [with their] minds attending [to those] having conditions, then approaching [in the] Dharma Realm.
言「法界」者，有三义：一者，心遍故解法界；二者，身遍故解法界；三者，无障碍故解法界。正由心到故身亦随到，身随于心，故言是法界身也。
Speaking [of the] ‘Dharma Realm’, [it] has three meanings. First, [with the] mind everywhere, thus understanding [the] Dharma Realm. Second, [with the] body everywhere, thus understanding [the] Dharma Realm. Third, without obstacles, thus understanding [the] Dharma Realm. Precisely due [to the] mind arriving thus, [the] body likewise follows [and] arrives, [with the] body’s following of [the] mind, thus speaking [of] this Dharma Realm’s Body.
言「法界」者，是所化之境，即众生界也。
Speaking [of] that ‘Dharma Realm’, [it] is that realm [of] manifestation, [which] then [is] sentient beings’ realm.
言「身」者，是能化之身，即诸佛身也。
Speaking [of] that ‘body’, [it] is of [the] body able [to] manifest, [which] then [is] all Buddhas’ body.
言「入众生心想中」者，乃由众生起念愿见诸佛， 佛即以无碍智知，即能入彼想心中现。但诸行者，若想念中，若梦定中见佛者，即成斯义也。
Speaking [of] that [on] ‘enter sentient beings’ minds’ thoughts within’, [which] then [is] due [to] sentient beings giving rise [to the] thought [with the] aspiration [to] see all Buddhas, Buddhas then with unobstructed wisdom, [are] then able [to] enter their contemplating minds within [to] appear. Only [when] all practitioners, if [in] thoughts within, or those [in] dreams’ concentration within see Buddhas, [they] then accomplish this meaning.
三从「是故汝等」下，至「从心想生」已来， 正明结劝利益。此明标心想佛，但作佛解。从顶至足，心想不舍，一一观之，无暂休息。
Third, from ‘Therefore, [when] you [and] others’ below, until ‘from [the] mind’s thought arises’ afterwards, [is the] main explanation summarising [the] encouragement [and] benefit. This explanation [is with] indication [of the] mind contemplating Buddha, only [with] becoming Buddha [to be] understood. From [his] crown until [his] feet, [with the] mind’s thought not relinquishing, [with] each [and every] one [form] contemplating it, without temporarily resting.
或想顶相，或想眉间白毫，乃至足下千辐轮相。作此想时，佛像端严相好具足了然而现。
Perhaps contemplating [his] crown’s form, perhaps contemplating [the] fine white hair between [his] brows, and even [his] feet below [having] thousand-spoked wheels’ forms. When doing this contemplation, [with the] Buddha’s image’s stately [and] majestic forms’ excellences complete, understood clearly then appearing.
乃由心缘一一相故，即一一相现。心若不缘，众相不可见。但自心想作，即应心而现。故言「是心即是三十二相」也。
Then, due [to the] mind conditioned [with] each [and every] one form thus, then [with] each [and every] one form appearing. [The] mind if not conditioned [thus], all forms cannot [be] seen. Only [with] one’s mind contemplating, immediately responding [to the] mind then appearing. Thus speaking [that] ‘this mind is the same as [his] thirty-two forms.’
言「八十随形好」者，佛相既现，众好皆随也。此正明如来教诸想者具足观也。
Speaking [of] that [on] ‘eighty appearance-following excellences’, [the] Buddha’s form since appearing, all excellences all follow. This [is the] main explanation [of the] Thus Come [One’s] teaching [to] all those [who] contemplate, [to have] complete contemplation.
言「是心作佛」者，依自信心缘相，如作也。
Speaking [of] that [on] ‘[It] is [the] mind [that] becomes Buddha’, [this] relies [upon] one’s faithful mind’s conditioned form, [with] thus becoming.
言「是心是佛」者，心能想佛，佛身依想而现，即心是佛也。离此心外，更无异佛者也。
Speaking [of] that [on] ‘[It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.
言「诸佛正遍知海」下，此明诸佛得圆满无障碍智。作意不作意，常能遍知法界之心。但能作想，即从汝心想而现，似如生也。
Speaking [of] ‘All Buddhas’ right all-knowing ocean’ below, this [is] explanation [of] all Buddhas [having] attained perfect [and] unobstructed wisdom. [With] attention [and] not [with] attention, constantly able [to be with the] mind of all-knowing [of the] Dharma Realm. Only [if] able [to] contemplate, immediately from your mind’s thought then appearing, as if alive.
或有行者，将此一门之义，作唯识法身之观，或作自性清净佛性观者，其意甚错，绝无少分相似也。
Perhaps having practitioners, using [the] meaning of this one door, [to] do contemplation of mind-only Dharma Body, perhaps doing that [of] self-nature’s pure Buddha-nature’s contemplation, their minds [are] extremely wrong, [as these are] absolutely without [even] little parts [with] similarities.
既言想像假立三十二相者，真如法界身，岂有相而可缘，有身而可取也？然法身无色，绝于眼对，更无类可方，故取虚空以喻法身之体也。
Since speaking [of] that contemplated image [with] falsely established thirty-two forms, [of] True Suchness’ Dharma Realm’s Body, how can [it] have form and [be] conditioned, have body and can [be] obtained? However, [the] Dharma Body [is] without form, [with] cutting of [that the] eyes [can] face, also without [any] kind [of form that] can [be] compared [with], thus obtaining empty space as analogy [for the] essence of [the] Dharma Body.
又今此观门等，唯指方立相，住心而取境，总不明无相离念也。
Also, now [with] this contemplation door [and] others, only [for] indicating [the] direction [and] establishing form, [for] abiding [of the] mind and obtaining [of the] realm, [this] after all [does] not explain [about] formlessness [and] departure [from] thought.
如来悬知末代罪浊凡夫，立相住心尚不能得，何况离相而求事者，如似无术通人，居空立舍也。
[The] Thus Come [One, with] concern knew [that the] Dharma-]Ending Age’s transgressive [and] defiled ordinary beings, [are with] establishing [of] form [for] abiding [of the] mind, still not able [to] attain [this], moreover [for] those departing [from] forms then seeking practice, [who are] like [those who] resemble people without skills [of supernormal] powers, [yet trying to] abide [in] space [to] erect houses.
四从「是故应当」下，至「三佛陀」已来，正明如前所益，专住必成，展转相教，劝观彼佛也。
Fourth, from ‘Therefore [you] should’ below, until ‘saṃbuddha’ afterwards, [is the] main explanation like before, [of] that benefit, [of having] focused abiding definitely accomplished, passing through many places, [with] one another teaching, [to] encourage contemplating [of] that Buddha.
净土宗二祖善导大师
《观经四帖疏》卷三：定善义
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)
心作心是
言「是心作佛」者，依自信心缘相，如作也。言「是心是佛」者，心能想佛，佛身依想而现，即心是佛也。离此心外，更无异佛者也。
净土宗二祖善导大师
《观经四帖疏》卷三：定善义
Mind Becomes And Mind Is
Speaking [of] that [on ‘It] is [the] mind [that] becomes Buddha’, [this] relies [upon] one’s faithful mind’s conditioned form, [with] thus becoming. Speaking [of] that [on ‘It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary On The Contemplation Sūtra In Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)
相关文章
Related Articles:
「是心作佛，是心是佛」之义
The Meaning Of ‘This Mind Becomes Buddha, And This Mind Is Buddha’
https://purelanders.com/2020/06/23/meaning-of-this-mind-becomes-buddha-and-this-mind-is-buddha
