無量壽經義疏 1.6.5

1.6.5

初中有四：一放光普照無量佛土； 二以神力令一切界六種振動； 三由前放光，總攝魔界，令皆歸伏； 四由前振動，動魔宮殿，使之懼怖。 第二口中，文亦有四：一能摧邪。 「摑裂邪網」，為破邪法。 「消滅諸見」，教斷邪心。 此二除見。 「散諸塵勞」，為破欲境。 五欲境界，有能塵坌，勞亂眾生，名曰塵勞。 說空破遣，目之為散。 「壞諸欲塹」，教捨欲心。 愛欲之心深而難越，故說為塹。 教斷名壞。 此二除愛。 此之四對，合為第一明能摧邪。 二「嚴護」下，明能通正。 「嚴護法城」，遮人毀謗。 法能遮防，說之為城。 讚善息謗，名嚴名護。 「開闡法門」，聞說正教。 總法有通入、趣入之義，故名為門。 披演令入，名開名闡。 三「洗濯」下，結前第一摧邪之義。 見愛煩惱，名為垢污。 教除名洗。 四「顯明」下，顯前第二通正之義。 「顯明清白，光融佛法」，顯前文中嚴護法城、除邪顯正，故曰顯明。 所顯之法，出離邪謗，名為清白。 光揚正法，出於邪妄，故名為光。 融治使淨，名融佛法。 「宣流法化」，顯前文中開闡法門。 宣流化人，故曰開闡。 此初對竟。 第三身中，「入國分衛」，始行乞食。 胡言分衛，此云乞食。 獲諸豐饍，因乞得食。 「貯功德」下，受用生福。 貯謂積也。 貯積多德，名貯功德。 現受物供，故名為「示」。 生世福善，如田生物，故云「福田」。 第四口中「欲宣現笑」，起說方便，下正說之。 於中初言「以諸法藥救療三苦」，令出生死。 苦苦、壞苦及與行苦，是其三苦。 義如別章，此應具論。 授法教斷，名法救療。 「顯現」已下，使人入道。 於中初言「顯現道意」，教人發心，顯現菩薩所發道意，使人發矣。 「無量功德」，教人發行。 「授菩薩」下，終令得果。 授菩薩記，得果方便。 行因剋果，如心記物，故名為記。 聖說示人，目之為授。 「成等正覺」，正顯成佛。 自下第十般涅槃相。 「示現滅度」，正顯取滅。 下彰其益。 「拯濟無窮」，彰益寬廣。 「消除漏」等，彰其益具足。 消除諸漏，因其現滅，令人厭有，斷生死因，殖眾德本。 因其現滅，使人欣寂，修涅槃因。 上來廣嘆權實二德。 自下第三雙以結之。 「具足功德，微妙難量」，結前實德。 「遊諸佛國，普現道教」，結前權德。 上來其權實二德。 自下第二歎其自利利他功德。 行能益己，名為自利； 行能兼潤，說為利他。 菩薩所行，要不出此，故讚歎之。 於中初，略歎菩薩經典。 「究暢」下，廣歎。 略中初別，後總結之。 別中有四：一自行清淨。 二「譬如」下，化行善巧。 先喻後合。 喻中初言「譬如幻師」，喻起化人。 「現眾異像，為男為女」等，喻起化相。 「本學明」等，喻起化德。 「本學明了」，喻習化法。 學為化本，故名為本。 於佛化法，習之委善，名學明耳。 「在意所為」，學成起用。 成在於心，故名在意。 任意為化，故曰所為。 下合顯法。 「菩薩如是」，合前幻師。 「學一切」等，合起化德。 「學一切法」，合本學也，謂學一切化他之法。 「貫綜縷練」，合明了也。 貫通綜習，知法委審，故曰縷練。 「所住安諦」，合在意也。 於所住法，安心審諦。 「靡不致化」，合所為也。 靡謂無也，致謂運致。 於一切處無不運化。 又復致者，是其感致，令一切眾無不感化。 「無數佛土皆悉普現」，合前化相，合現眾像為男女等。 此是第二化行善巧。 三「未曾」下，顯前第一自行清淨。 以於所得，未曾憍高而自縱恣，故行清淨。 四「愍傷」下，顯前第二化行善巧。 愍傷，悲也。 心有悲心，愍傷眾生，故能為物種種現化。 上來別歎。 「如是之法一切具足」，總以結之。 上來略歎。 下廣歎之，於中有四：一依菩薩法修自分行。

In the first part there are four points: first, emitting light that universally illuminates immeasurable Buddha-lands; second, using supernatural power to cause all worlds to quake in six ways; third, by virtue of the preceding emission of light, taking complete hold of the realm of Māra so that all submit and yield; fourth, by virtue of the preceding quaking, shaking the palaces of Māra, causing them to be terrified. In the second part, regarding the mouth, the text also has four points: first, being able to destroy the heterodox. "Tearing apart the net of heterodoxy" means destroying heterodox dharmas. "Extinguishing all views" means teaching the cutting off of heterodox thoughts. These two remove views. "Dispersing all afflictive defilements" means breaking through the realms of sensual desire. The realms of the five desires can soil with dust and weary and agitate sentient beings; hence they are called "afflictive defilements." Preaching emptiness to break and dispel them is termed "dispersing." "Breaching all moats of desire" means teaching the renunciation of the desire-mind. Because the mind of passionate desire is deep and difficult to cross, it is spoken of as a "moat." Teaching its severance is called "breaching." These two remove passion. These four pairs combine to make the first point, clarifying the ability to destroy the heterodox. Second, from "strictly guarding" onwards, it clarifies the ability to open up what is correct. "Strictly guarding the Dharma city" blocks people's slander. Because the Dharma can block and guard against [errors], it is spoken of as a "city." Praising the good and putting an end to slander is called "strictly [guarding]" and "guarding." "Opening and unfolding the Dharma gates" means hearing and preaching the correct teachings. Because the comprehensive Dharma possesses the senses of giving access to and leading into, it is called a "gate." Exposing and expounding so as to make [people] enter is called "opening" and "unfolding." Third, from "washing clean" onwards, it concludes the meaning of the first point above, destroying the heterodox. Afflictions of views and passion are called "stains and defilements." Teaching their removal is called "washing." Fourth, from "making manifest" onwards, it reveals the meaning of the second point above, opening up what is correct. "Making manifest the pure and white, [wherein] the Buddha-dharma shines brightly and blends harmoniously" reveals the earlier passage's strict guarding of the Dharma city, removing the heterodox and making manifest the correct; hence it is said: "making manifest." The Dharma that is made manifest has departed from the heterodox and from slander, so it is called "pure and white." Radiating and displaying the true Dharma beyond heterodox delusions is therefore called "shining brightly." Smelting and purifying it is called "blending the Buddha-dharma." "Propagating and flowing the transformation of the Dharma" reveals the earlier passage's opening and unfolding of the Dharma gates. Propagating and flowing it to transform people is therefore called "opening and unfolding." This completes the first pair. Third, regarding the body, "entering the country to collect alms (piṇḍapāta)" means initially engaging in begging for food. In the barbarian language it is called *piṇḍapāta*; here it translates as "begging for food." Obtaining diverse rich provisions comes from begging for food. From "storing up merit" onwards, [it means] receiving and using [offerings] to generate merit. "Storing" means accumulating. Accumulating manifold virtues is called "storing up merit." Manifesting the receipt of offerings from beings is therefore called "displaying." Generating worldly merit and goodness is like a field yielding crops; hence it is called a "field of merit." Fourth, regarding the mouth, "wishing to proclaim it, displaying a smile" initiates the expedient means for preaching; below, it expounds it directly. Therein it first says: "using the medicine of all dharmas to heal the three sufferings," causing [beings] to emerge from saṃsāra. The suffering of suffering, the suffering of change, and the suffering of conditioned existence are the three sufferings. Their meaning is as in a separate chapter; it should be fully discussed there. Giving the Dharma and teaching its severance is called "healing with the Dharma." From "making manifest" onwards, it causes people to enter the Path. Therein it first says: "making manifest the intention for the Path," which teaches people to generate the aspiration; making manifest the intention for the Path generated by the bodhisattva causes people to generate it. "Immeasurable merits" teaches people to generate practice. From "bestowing upon bodhisattvas" onwards, it ultimately causes them to attain the fruition. Bestowing prophecy upon bodhisattvas is the expedient means for attaining the fruition. Practicing the cause to achieve the fruition is like the mind recording an object; hence it is called "prophecy" (vyākaraṇa). An ārya speaking to show it to people is termed "bestowal." "Attaining complete, perfect awakening" directly reveals attaining Buddhahood. From here down is the tenth phase: the phase of entering parinirvāṇa. "Displaying extinction" directly reveals entering extinction. Below, it demonstrates its benefits. "Rescuing and saving without end" demonstrates the vastness of the benefits. "Eliminating the outflows," etc., demonstrates the completeness of the benefits. Eliminating all outflows means: relying on his manifesting extinction, it causes people to revile conditioned existence, cut off the cause of saṃsāra, and plant manifold roots of virtue. Relying on his manifesting extinction, it causes people to delight in tranquility and cultivate the cause of nirvāṇa. The above has extensively praised the two virtues of the provisional and the real. Below, third, it concludes both together. "Complete with merits, subtle and difficult to measure" concludes the previous real virtues. "Wandering through all Buddha-lands, universally manifesting the teachings of the Path" concludes the previous provisional virtues. The above concludes the two virtues of the provisional and the real. Below, second, it praises the merits of benefit for oneself and benefit for others. Practice that can benefit oneself is called "benefit for oneself"; practice that can universally enrich [others] is spoken of as "benefit for others." What the bodhisattva practices essentially does not go beyond these; therefore they are praised. Therein, it first briefly praises the bodhisattva scriptures. From "thoroughly comprehending" onwards, it praises them extensively. In the brief praise, it is first specific and then concludes generally. In the specific, there are four points: first, purity of one's own practice; second, from "just as" onwards, skillfulness in transformative practice. It first gives an analogy and then matches it. In the analogy, it first says "just like a magician," which illustrates the person who initiates transformations. "Displaying various different forms, becoming male or female," etc., illustrates the appearance of the manifested transformations. "Originally learned and clear," etc., illustrates the virtue of the transformations. "Originally learned and clear" illustrates the training in the methods of transformation. Learning is the root of transformation; hence it is called "original." Regarding the Buddha's methods of transformation, mastering them thoroughly is called "learned and clear." "Carrying out as the mind desires" means that, having accomplished the learning, one brings forth application. Accomplishment resides in the mind; hence it is called "as the mind desires." Transforming at will is therefore called "carrying out." Below, it matches this to reveal the Dharma. "The bodhisattvas are likewise" matches the previous magician. "Learning all dharmas," etc., matches the emergence of the virtues of transformation. "Learning all dharmas" matches the original learning; that is, learning all dharmas for transforming others. "Penetrating, synthesizing, and finely mastering" matches "clear." Thoroughly penetrating and comprehensively studying, knowing the Dharma meticulously, is therefore called "finely mastering." "Secure and firm in what they abide in" matches "as the mind desires." Regarding the dharmas in which they abide, their minds are secure and scrupulous. "None that they do not bring to transformation" matches "carrying out." "None" means not any; "bring" means to convey and effect. In all places there are none that they do not convey and transform. Furthermore, "bring" means to induce and bring about, causing all beings to be induced and transformed without exception. "Universally manifesting in countless Buddha-lands" matches the previous manifested forms, matching the displaying of various forms such as male and female. This is the second point: skillfulness in transformative practice. Third, from "never having" onwards, it reveals the first point above: the purity of one's own practice. Because regarding what they have attained they have never been haughty and arrogant or indulged themselves, their practice is pure. Fourth, from "commiserating" onwards, it reveals the second point above: skillfulness in transformative practice. Commiserating means compassion. Because their mind has compassion and commiserates with sentient beings, they are able to manifest various transformations for beings. The above is the specific praise. "Being completely endowed with dharmas such as these" concludes generally. The above is the brief praise. Below, it praises them extensively, in which there are four points: first, cultivating the practices of one's own stage relying on the bodhisattva Dharma.