Nov 25, 2019
An excerpt from the Chapter on the Meditative Virtues in the Commentary on the Contemplation Sutra
善導大師語錄《觀經疏》〈定善義〉:
Perhaps a practitioner may interpret the meaning of this Pure Land teaching about the Dharma Body from the point of view of the Mere-Consciousness teaching, or about the Pure Buddha-Nature from the perspective of Self-Nature; however, both are very wrong, because there is no similarity at all.
As it is said in the Contemplation Sutra, in contemplating the statue thirty-two marks of the Buddha are set for the purpose of expediency. As far as the Dharma Body in True-Suchness, how can it be expressed or related to any substantial mark or body?
A Dharma Body is a matter that is beyond the visualization of the eyes, and beyond comparison with others of the same kind. So, empty space is used as an analogy to express the substance of the Dharma Body.
Moreover, in the teaching of contemplation here, the directions are set in space and marks are established in form, so that the practitioners can settle their minds on these phenomena. They can’t understand the concepts of No-Mark and Mind-Detachment.
The Tathagata knows that ordinary beings in the world of turbidity in this Dharma-Ending Age, do not find it easy to settle their minds, even on the marks and forms that are established. How can they be expected to seek for rebirth with detachment from any marks and forms? It is just like asking a common person, who has no paranormal power, to build and live in a house hanging in the air.
或有行者,將此一門之義,作唯識法身之觀,或作自性清淨佛性觀者,其意甚錯,絕無少分相似也。
既言想像,假立三十二相者;真如法界身,豈有相而可緣、有身而可取也?然法身無色,絕於眼對, 更無類可方,故取虛空以喻法身之體也。
又今此觀門等,唯指方立相,住心而取境,總不明無相離念也。如來懸知末代罪濁凡夫,立相住心,尚不能得;何況離相而求事者, 如似無術通人,居空立舍也。
Namo Amituofo!
