[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1745) › 1.6.6 # 無量壽經義疏 1.6.6 無量壽經義疏 1.6.6 - **Language:** Classical Chinese ### [1.6.6](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.6) 二「無量佛咸共護」下，明依佛法修勝進行。 三「供養佛」下，依前自分廣修成德。 四「受持如來甚深法」下，依前勝進，辨修成德。 就初段中，先修自利，後起利他。 「菩薩經典究暢要妙」，是自利也。 於菩薩法窮究通暢，得其宗要、知其妙旨，是故名為究暢要妙。 「名稱普至導御十方」，是利他也。 第二段中，亦先自利。 「如來道化各能宣」下，其是利他。 就自利中，無量諸佛護。 上德攝下，行入佛境，故為諸佛同共護念。 護使離惡念、令增善念。 「佛所住」等，下修上順。 於中初言「佛所住者皆已得住」，證行同佛，佛所法住，菩薩同住。 亦可諸佛住於如行，菩薩同住。 「大聖所立而皆已立」，教行同佛。 大聖是佛，法界諸度是佛所立，菩薩同立。 下利他中，初利他相。 「通諸法」下，明利他德。 利他相中，「如來道化各能宣布」，為菩薩師，教法利人。 「如來道化各能宣布」，說法同佛。 「為諸菩薩而作大師」，益人同佛。 現行佛化，故為菩薩而作大師，以深禪慧開導眾人。 證法益物，以深禪慧化行同佛。 禪止慧觀，證行雖眾，要不出此。 開導眾人，益人同佛。 下他德中，明具三種自在之行，故能化物。 通諸法性，是智正覺自在行也。 謂能通達二諦法性，達眾生相，眾生世間自在行也。 眾生多死，故曰眾生。 眾法成生，亦名眾生。 若形若體，種種相狀，一切悉知。 明了諸國，是器世間自在行也。 初句云通、第二言達、第三說明，語左右耳。 此三廣如他經中說。 自下第三，依前自分廣修成德。 於中有四：一攝修方便。 二「亦無作」下，因行成德。 三「住深定」下，次明起修。 四「超過世間所有」已下，因修成德。 初中復四：一修自利。 二「壞裂」下，明其利他。 三「超越」下，復明自利。 四「善立」下，重明利他。 初段自利，明修教行。 第二利他，教人離過。 第三自利，明修證行。 第四利他，教令修善。 故有四別。 初自利中，「供養諸佛，化現其身猶如電光」，明修福行。 供養諸佛，興福廣也。 化身如電，起行疾也，一念之間化身遍至，供養諸佛矣。 「善學」已下，明修智行。 「善學無畏」，修習智方便。 「曉了幻化」，智行成就。 又學無畏，於人不怯。 曉了幻化，於法能知。 簡邪取正，名為善學。 達正過邪，所以無畏。 以無畏智統攝諸法，故名為網。 亦可學此擬用攝人，故說為網。 明見諸法離有無性，猶如幻化非有非無，名為曉了幻化法矣。 法若定有，不名幻有； 法若定無，不名幻無。 無法為有，方名幻有； 有法為無，方名幻無。 無法為有，有則非有； 有法為無，無則非無。 幻法如是，故取為喻； 化亦如是。 經說十喻，具舉斯耳。 上來自利，是初段竟。 下約利他。 「壞裂魔網」，令離邪業。 「解諸纏縛」，令離煩惱。 纏謂十纏，無慚、無愧、睡、悔、慳、愱、掉、恨、忿及覆，是其十也。 纏眾生故、纏縛心故，名之為纏。 縛謂四縛，欲縛、有縛、無明縛、見縛，是其四也。 欲界諸結，除無明見，名為欲縛。 上二界中一切煩惱，除無明見，名為有縛。 三界無明，名無明縛。 三界諸見，名為見縛。 縛眾生故、繫縛心故，名之為縛。 亦可一切諸煩惱結通名纏縛，菩薩教人斷離名解。 此兩段竟。 自下第三，重明自利。 「超越聲聞緣覺之地」，所修殊勝。 此明所出聲聞名義，汎解有三：一如來所說言教名聲，飡聲悟解，故曰聲聞。 二我眾生等，但名無實，故說為聲。 如《地論》說：觀斯之解，義說為聞。 三佛所說大乘法音，名之為聲。 以佛道聲令一切聞，故曰聲聞。 如《法華》釋。 前二小乘，後一大乘，今論小矣。 名義如是，體相如何？ 分別有二：一聲聞聲聞、二緣覺聲聞，義如上釋。 > Second, from "Immeasurable Buddhas all together protect" onward, it explains the cultivation of superior advancing practice based on the Buddha-Dharma. Third, from "making offerings to Buddhas" onward, it explains the extensive cultivation of consummate virtues based on the preceding self-share. Fourth, from "receiving and upholding the profound Dharma of the Tathāgata" onward, it distinguishes the consummate virtues cultivated based on the preceding superior advancement. In the first section, there is first the cultivation of benefit for oneself, followed by the arising of benefit for others. "Thoroughly penetrating the essential mysteries of the bodhisattva scriptures" is benefit for oneself. Exhaustively investigating and penetrating the bodhisattva Dharma, obtaining its fundamental essentials and knowing its profound purport, it is therefore called "thoroughly penetrating the essential mysteries." "Their fame universally reaches, guiding and directing the ten directions" is benefit for others. In the second section, there is also benefit for oneself first. From "each able to proclaim the transforming guidance of the Tathāgata" onward, that is benefit for others. In benefit for oneself, immeasurable Buddhas protect \[them\]. The superior virtues gather the inferior, and their practice enters the Buddha-realm; thus they are jointly protected and held in mindful regard by all Buddhas. They protect them, causing them to be free from evil thoughts, and causing their wholesome thoughts to increase. "Where the Buddhas abide" and so forth means that the lower cultivates in accordance with the higher. Herein, first it is said, "Those \[places\] where the Buddhas abide, they have all already come to abide in"—their practice of realization is identical with the Buddhas'; the dharmic abidings of the Buddhas, the bodhisattvas abide in alike. Alternatively, the Buddhas abide in suchness-practice, and the bodhisattvas abide in it alike. "What the Great Sage has established, they have all already established"—their teaching-practice is identical with the Buddhas'. The Great Sage is the Buddha; the various perfections of the dharmadhātu are what the Buddha has established, and the bodhisattvas establish them alike. Next, in benefit for others, first are the characteristics of benefit for others. From "penetrating the nature of all dharmas" onward, it clarifies the virtues of benefit for others. Among the characteristics of benefit for others, "each able to proclaim the transforming guidance of the Tathāgata" means being teachers to bodhisattvas, expounding the Dharma to benefit people. "Each able to proclaim the transforming guidance of the Tathāgata" means their preaching of the Dharma is identical with the Buddhas'. "Becoming great teachers to all bodhisattvas" means their benefiting of people is identical with the Buddhas'. Manifestly practicing the Buddha's transforming guidance, they thus become great teachers to bodhisattvas, guiding the multitude with profound dhyāna and wisdom. Benefiting beings through the realized Dharma, their transformative practice through profound dhyāna and wisdom is identical with the Buddhas'. Dhyāna is calm, and wisdom is contemplation; although the practices of realization are numerous, in essence they do not exceed these. Guiding the multitude, their benefiting of people is identical with the Buddhas'. Next, in the virtues toward others, it clarifies that they possess three kinds of sovereign practice and are thus able to transform beings. Penetrating the nature of all dharmas is the sovereign practice of the wisdom-correctly-awakened-one. It means being able to penetrate the dharma-nature of the two truths. Comprehending the characteristics of sentient beings is the sovereign practice in the world of sentient beings. Sentient beings (zhongsheng) undergo many deaths (sheng), hence they are called "sentient beings" (zhongsheng). Many dharmas constitute their arising (sheng), hence they are also called "sentient beings" (zhongsheng). Whether physical forms or essential natures, all their various characteristics, they know them all. Fully understanding all lands is the sovereign practice in the container world. The first clause says "penetrate", the second says "comprehend", and the third explains "understand"—these are merely stylistic variations in language. These three are explained extensively as in other sūtras. Next, third, based on the preceding self-share, they extensively cultivate consummate virtues. Herein there are four \[points\]: first, gathering the upāyas of cultivation; second, from "and also non-action" onward, consummating virtues through causal practice; third, from "abiding in deep samādhi" onward, next explaining the initiating of cultivation; fourth, from "surpassing all that exists in the world" onward, consummating virtues through cultivation. In the first there are again four: first, cultivating benefit for oneself; second, from "tearing apart" onward, clarifying their benefit for others; third, from "transcending" onward, again clarifying benefit for oneself; fourth, from "well establishing" onward, reiterating benefit for others. The first section on benefit for oneself clarifies the cultivation of doctrinal practice. The second on benefit for others teaches people to leave faults behind. The third on benefit for oneself clarifies the cultivation of practice of realization. The fourth on benefit for others teaches \[them\] to cultivate wholesomeness. Thus there are four distinctions. In the first, benefit for oneself: "making offerings to all Buddhas, transforming and manifesting their bodies like flashes of lightning" clarifies the cultivation of the practice of merit. Making offerings to all Buddhas means generating merit broadly. Manifesting bodies like lightning means initiating practice swiftly: in a single instant, their manifested bodies reach everywhere to make offerings to all Buddhas. From "skilfully learning" onward, it clarifies cultivating the practice of wisdom. "Skilfully learning fearlessness" is cultivating and practicing the upāyas of wisdom. "Clearly understanding illusory transformations" is the consummation of the practice of wisdom. Furthermore, learning fearlessness means having no timidity before people; clearly understanding illusory transformations means being able to know phenomena. Selecting out the erroneous and grasping the correct is called "skilfully learning." Comprehending the correct and surpassing the erroneous is the reason for "fearlessness." Comprehensively subsuming all dharmas with fearless wisdom is therefore called a "net." Alternatively, learning this with the intent to gather people, it is therefore called a "net." Clearly seeing that all dharmas are free from the nature of existence and non-existence, just like illusions and transformations being neither existent nor non-existent, is called "clearly understanding illusory dharmas." If a dharma were definitively existent, it could not be called illusory existence; if a dharma were definitively non-existent, it could not be called illusory non-existence. Where there is no dharma yet it appears existent, only then is it called illusory existence; where there is a dharma yet it is non-existent, only then is it called illusory non-existence. Where there is no dharma yet it appears existent, existence is then non-existence; where there is a dharma yet it appears non-existent, non-existence is then not non-existence. Illusory dharmas are like this, hence they are taken as a metaphor; transformations are also like this. The sūtra speaks of ten metaphors, fully citing these. The preceding is benefit for oneself, concluding the first section. Next, in terms of benefit for others: "tearing apart the net of Māra" causes them to leave behind erroneous karmas. "Untying all bondages and fetters" causes them to leave behind afflictions. Bondages (paryavasthāna) refers to the ten bondages: lack of shame, lack of conscience, torpor, remorse, stinginess, jealousy, restlessness, resentment, anger, and concealing—these are the ten. Because they entangle sentient beings and entangle the mind, they are called "bondages." Fetters (bandhana) refers to the four fetters: the fetter of desire, the fetter of existence, the fetter of ignorance, and the fetter of views—these are the four. The knots of the desire realm, excluding ignorance and views, are called the fetter of desire. All afflictions in the two higher realms, excluding ignorance and views, are called the fetter of existence. Ignorance of the three realms is called the fetter of ignorance. The various views of the three realms are called the fetter of views. Because they bind sentient beings and tie the mind, they are called "fetters." Alternatively, all affliction-knots are collectively called bondages and fetters; the bodhisattva teaches people to sever and leave them behind, which is called "untying." These two sections are finished. Next, third, reiterating benefit for oneself: "transcending the stage of śrāvakas and pratyekabuddhas" shows the superiority of what is cultivated. This clarifies the meaning of the name of śrāvaka from which they depart. Generally explained, there are three: first, the verbal teachings expounded by the Tathāgata are called "sound" (śrava); consuming the sound and awakening to comprehension, they are thus called "śrāvakas" (voice-hearers). Second, the self, sentient beings, and so forth are merely names without reality, and thus are spoken of as "sound"; as the \*Daśabhūmika-śāstra\* says, the understanding of contemplating this is conceptually explained as "hearing." Third, the Mahāyāna Dharma sound expounded by the Buddha is called "sound"; causing all to hear the sound of the Buddha's path, they are thus called "śrāvakas," as interpreted in the \*Lotus Sūtra\*. The first two are Hīnayāna, and the latter one is Mahāyāna; here it concerns the small. The name and meaning being such, what is its essential characteristic? Differentiated, there are two: first, śrāvaka-śrāvakas; second, pratyekabuddha-śrāvakas; the meaning is as explained above. > — English (machine translation) (machine translation) - [Previous: 1.6.5](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.5) - [Next: 1.6.7](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.7) - [Up: 1.6](https://indike.org/pramana/in.bauddha.taisho.1745.1.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1745~en-mt.1.6.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.1.6.6](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.6) · Pramāṇa