仁王般若經疏 2.67

2.67

From "The three classes of worthies and ten classes of sages" onward is the third major section, consisting of eight verses that summarize the five patiences, containing three parts: the first two verses clarify the scope of the Pure Land; the second single verse praises the merits of the Tathāgata's three karmas; the subsequent five verses praise the three karmas' benefit to beings. The first line, saying "the three classes of worthies and ten classes of sages abide in karmic retribution," means they abide in the retribution lands of fragmented and transformational [saṃsāra]. Furthermore, the three worthies abide in the shared-dwelling retribution land of fragmented [saṃsāra], while the ten sages abide in the unimpeded true-retribution land. The second line, saying "only the Buddha," means that not a single [other] person abides in the Land of Eternally Quiescent Light. The third line, saying "temporarily abide in retribution," means the former two classes of practitioners are both impermanent, subject to arising and ceasing. The fourth line, saying "the source of vajra," means only the Buddha alone dwells in the purely clean and pure land. In the second single verse praising the merits of the three karmas, the first half praises vocal karma, and the second half praises physical karma; the textual features are evident and readily understood. In the subsequent five verses praising the benefits of the three karmas, the first verse, saying "the Dharma King, unsurpassed tree among humans," explains the physical light benefiting beings. The Tathāgata, the unsurpassed Dharma King and ruler of the path, shades and covers all throughout the chiliocosm, likened to a worldly tree; hence it says "covers the great assembly." The first line of the second verse praises his vocal explanation. The Tathāgata explains all conditioned and unconditioned dharmas as profoundly having their reasons; hence it says "not without meaning." The lower line praises his mental karma being quiescent: the Tathāgata's great quiescent samādhi illuminates without relying on conditions, causes and conditions having ceased; hence it says "illuminating without conditions." The third verse clarifies that the lion's roar of his teaching dispels doubts and causes sentient beings to rejoice. The fourth verse indicates that the physical supernatural power shakes the earth in six ways, causing sentient beings to attain the fruit. The fifth verse concludes with praise. "The Heavenly Honoured One has well explained": the Buddha transcends humans and devas, hence it says "the Heavenly Honoured One has well explained." As for the "fourteen kings": the bronze-wheel king of the practice-nature, the silver-wheel king of the acquired nature, and the gold-wheel king of the path-nature, plus the ten stages named as ten, make thirteen; the Buddha is the King of the Three Realms, combined with the previous thirteen making fourteen kings. "Therefore I now briefly praise": Moonlight humbles himself, noting his light of wisdom is feeble and shallow, unable to extensively praise the Tathāgata's wisdom; hence he says "briefly praise the Buddha."