無量壽經義疏 1.6.7

1.6.7

其緣覺者，名義有三：一十二緣法名之為緣，觀此得覺，故名緣覺。 如彼《十二因緣經》說。 二現在世事相因緣名之為緣，藉斯得悟，故名緣覺。 如《辟支佛得道經》說。 三如來藏緣起法界名之為緣，於中悟迷，故名緣覺。 三中前二是其小乘，後一大乘，今論小矣。 名義如是，相狀如何？ 分別有二：一緣覺緣覺、二聲聞緣覺。 緣覺緣覺者，是人本來求緣覺道，常樂觀察十二緣法，成緣覺性。 於最後身，不值佛世，藉現事緣而得悟道，是故名為緣覺緣覺。 聲聞緣覺者，是人本來求聲聞道，成聲聞性。 值佛為說四真諦法，得悟初果。 以鈍根故，不得漏盡，天上人中七返受生。 於最後身，不值佛世，藉現事緣而得悟道。 本聲聞人，於最後身藉現事緣而得覺故，說之以為聲聞緣覺。 此等一切，菩薩悉過，故言超越。 「得空無相無願三昧」，所得淵深，此明所入。 眾生及法，悉無自性，故名為空。 乃至因緣，相亦不有，說為無相。 此離所取，遠離妄想能取之心，故名無願。 三昧，胡語，此云正定。 於此三空正住不亂，故名三昧。 就此得名。 義有多門，廣如別章，此應具論。 此三段竟。 自下第四，重明利他。 「善立方便」，是化他智。 方便之義，汎論有四：一進趣方便。 如見道前七方便等，進趣向果，故名方便。 二施造方便。 如十波羅蜜中方便波羅蜜，巧修諸行，故曰方便。 三權巧方便。 如二智中方便智等，權巧攝物，故名方便。 四集成方便。 諸法同體，巧相集成，故曰方便。 故《地論》云「此法巧成，名為方便。 」又他經中說六相門以為方便，此亦是其集成方便。 今此所論，權巧方便。 於權巧中，方便有三：一身業方便。 權形異現，如觀世音方便之力。 其事云何？ 應以佛身得度者，即現佛身而為說法。 如是一切。 二口業方便。 隨化眾生，種種異說，名為方便。 如無二乘，權以說之。 如是一切。 三意業方便，謂方便智。 隨化眾生，種種異解。 今此所論，是其權中意業方便。 善立三業，巧便度物，故曰方便。 「顯示三」下，是化他行。 「顯示三乘」，說三乘因。 就大分小，名示三乘。 「於此中下而現滅度」，說小乘果。 緣覺名中、聲聞名下，於此二中說有涅槃，名現滅度。 此等即是口業方便。 上來四段合為第一攝修所行，自下第二因修成德。 於中初明自利功德； 「宣揚」已下，明利他德。 初中有四：一所證平等。 二「具足」下，所成眾多。 三「廣普」下，所證深廣。 四「得佛」下，所成殊勝。 所證等中，「亦無所作」，無因可作。 「亦無所有」，無果可有。 言「不起」者，無淨可起。 言「無滅」者，無染可滅。 此舉道理。 「得平等法」，約理辨證。 名前無作無所有等，為平等法，證會名得。 所成多中，「具足成就無量總持」，得陀羅尼，行德多也，如他經說。 「百千三昧諸根智慧」，餘德多也。 信進念等名為諸根，若通論之，一切善法悉名諸根，如《涅槃》說。 就明所證深廣之中，「廣普寂定」，所證廣也。 一切法中不起妄想，名廣寂定。 「深入法藏」，所證深也，於真法藏能深入矣。 所成勝中，「得佛如來華嚴三昧」，故德勝也。 華嚴三昧，如《華嚴》說。 彼一三昧，統攝法界，一切佛法悉入其中。 上來自利。 宣暢一切，利他可知。 自下第三重明起修。 「住深定門悉覩現在無量佛」等，修起自利。 「住深定門」，起行所依。 無心往來，直以三昧法門力起，故須住定。 下明起行。 「悉覩現在無量諸佛」，攝行寬廣，由見多佛，供養生福，受法生智。 「一念之頃無不周遍」，起行速疾。 下明利他。 「濟諸劇難諸閑不閑」，扶人離苦。 難別有八：三塗為三。 人中有四：一盲聾喑啞、二世智辨聰、三佛前佛後、四欝單越界。 天中有一，謂色界中長壽天也。

As for pratyekabuddhas, the name and meaning have three [aspects]: First, the twelve links of conditionality are named "conditions" (pratyaya); contemplating these, they attain awakening (bodhi), hence they are named "pratyekabuddha" (condition-awakened), as spoken in that Sūtra of the Twelve Links of Dependent Origination. Second, phenomena and conditions of the present world are named "conditions"; relying on these, they attain awakening, hence they are named "pratyekabuddha", as spoken in the Sūtra on the Pratyekabuddha Attaining the Way. Third, the dharmadhātu of dependent origination from the tathāgatagarbha is named "conditions"; awakening [from] confusion therein, they are therefore named "pratyekabuddha". Among these three, the former two belong to the Hīnayāna, and the latter one belongs to the Mahāyāna; here we discuss the Hīnayāna. The name and meaning being thus, what are their characteristics? Distinguishing them, there are two: first, condition-awakened pratyekabuddhas; second, śrāvaka pratyekabuddhas. As for condition-awakened pratyekabuddhas, this person originally sought the pratyekabuddha path, always delighting in contemplating the twelve links of conditionality, thereby perfecting the pratyekabuddha nature. In their final life, not encountering the era of a Buddha, they rely on present phenomenal conditions to attain awakening to the Way; therefore they are named "condition-awakened pratyekabuddha". As for śrāvaka pratyekabuddhas, this person originally sought the śrāvaka path, perfecting the śrāvaka nature. Meeting a Buddha, who expounded for them the dharma of the four noble truths, they attained awakening to the first fruit (srotāpanna). Because of their dull faculties, they could not exhaust their outflows, undergoing rebirth seven times among gods and humans. In their final life, not encountering the era of a Buddha, they rely on present phenomenal conditions to attain awakening to the Way. Being originally a śrāvaka who, in their final life, attains awakening by relying on present phenomenal conditions, they are said to be a "śrāvaka pratyekabuddha". The bodhisattva completely surpasses all of these; hence it says "transcending". "Attaining the samādhi of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita)": that which is attained is profound; this clarifies that which is entered. Sentient beings and phenomena are all devoid of intrinsic nature (svabhāva); hence it is called "emptiness". Even down to dependent origination, its characteristics also do not exist; this is said to be "signlessness". This is free from what is grasped (grāhya); being far removed from the delusional, grasping mind (grāhaka) is named "wishlessness". Samādhi is an Indian word, rendered here as "correct concentration". Abiding correctly and without distraction in these three emptinesses is named samādhi. It takes its name from this. The meaning has many aspects, as expounded at length in other treatises; here it should be discussed fully. These three sections conclude. From here, fourth, it clarifies benefit for others once more. "Skilfully establishing expedient means (upāya)": this is the wisdom of converting others. The meaning of expedient means, discussed generally, has four [aspects]: First, the expedient means of advancing toward [the fruit]. As with the seven expedient means prior to the path of seeing, advancing toward the fruit, it is named expedient means. Second, the expedient means of action and practice. As with the perfection of expedient means (upāyapāramitā) among the ten perfections, skilfully cultivating all practices, it is called expedient means. Third, expedient means of skill-in-means. As with the wisdom of expedient means among the two wisdoms, skilfully gathering sentient beings, it is named expedient means. Fourth, the expedient means of integrated synthesis. All phenomena share the same substance and are skilfully integrated and synthesised; hence it is called expedient means. Thus the Daśabhūmika-śāstra says: "This phenomenon is skilfully formed, which is named expedient means." Furthermore, other sūtras speak of the approach of the six characteristics as an expedient means; this too is the expedient means of integrated synthesis. What is discussed here is the expedient means of skill-in-means. Within skill-in-means, expedient means has three [types]: First, expedient means of bodily action. Manifesting different forms as expedients, like the power of expedient means of Avalokiteśvara. How is this so? To those who should be saved by a Buddha's body, he immediately manifests a Buddha's body and preaches the Dharma for them. All [cases] are like this. Second, expedient means of vocal action. Adapting to the sentient beings being converted and making various different expositions is named expedient means. For instance, where there are not two vehicles, expounding them as an expedient. All [cases] are like this. Third, expedient means of mental action, which refers to the wisdom of expedient means. Adapting to the sentient beings being converted, producing various different understandings. What is discussed now is the expedient means of mental action within skill-in-means. Skilfully establishing the three actions and skilfully saving beings is called expedient means. Below "revealing the three [vehicles]", it is the practice of converting others. "Revealing the three vehicles" means expounding the causes of the three vehicles. Distinguishing the small within the great is called "revealing the three vehicles". "Within this, manifesting extinction for the medium and lower" means expounding the fruits of the Hīnayāna. Pratyekabuddhas are called "medium" and śrāvakas are called "lower"; stating that nirvāṇa exists within these two is called "manifesting extinction". These are precisely the expedient means of vocal action. The above four sections together constitute the first part, gathering the practices cultivated; from here, the second part clarifies the virtues perfected on account of cultivation. Therein, it first clarifies the merit of benefit for oneself; from "expounding" onward, it clarifies the virtue of benefit for others. In the first part, there are four: First, the equality of that which is realised. Second, from "endowed with" onward, the multitude of that which is perfected. Third, from "vast and pervasive" onward, the depth and breadth of that which is realised. Fourth, from "attaining the Buddha's" onward, the excellence of that which is perfected. In the equality of that which is realised, "also without anything to be made" means there is no cause that can be made. "Also without anything to be had" means there is no fruit that can be had. Saying "without arising" means there is no purity that can arise. Saying "without extinction" means there is no defilement that can be extinguished. This adduces the principle. "Attaining the equal Dharma": this determines the realisation in reference to principle. Calling the aforementioned "unmade", "without anything to be had", and so forth the equal Dharma, realised communion is named "attaining". In the multitude of that which is perfected, "fully endowed with and accomplishing immeasurable dhāraṇīs" means attaining dhāraṇī, and that the virtues of practice are many, as spoken in other sūtras. "Hundreds of thousands of samādhis, the faculties, and wisdom" means the remaining virtues are many. Faith, diligence, mindfulness, and so on are named the faculties; if discussed comprehensively, all wholesome dharmas are named the faculties, as spoken in the Mahāparinirvāṇa-sūtra. In clarifying the depth and breadth of that which is realised, "vast, pervasive, tranquil concentration" is the breadth of that which is realised. Not giving rise to delusional thoughts among all phenomena is named vast tranquil concentration. "Deeply entering the Dharma treasury" is the depth of that which is realised; one can deeply enter the true Dharma treasury. In the excellence of that which is perfected, "attaining the Avataṃsaka-samādhi of the Buddha Tathāgata", thus the virtues are excellent. The Avataṃsaka-samādhi is as spoken in the Avataṃsaka-sūtra. That single samādhi gathers and encompasses the dharmadhātu, and all Buddhadharmas enter within it. The above is benefit for oneself. As for "proclaiming and expounding everything", the benefit for others is knowable. From here, the third part clarifies the arising of cultivation once more. "Abiding in the gate of deep concentration, seeing all the present immeasurable Buddhas", etc., is the cultivation and arising of benefit for oneself. "Abiding in the gate of deep concentration" is the basis upon which practice arises. Without intentional coming and going, arising directly through the power of the Dharma gate of samādhi; therefore one must abide in concentration. Below, it clarifies the arising of practice. "Seeing all the present immeasurable Buddhas": the gathered practices are broad; by seeing many Buddhas and making offerings, merit is generated, and by receiving the Dharma, wisdom is generated. "In the span of a single thought, there is nowhere not pervaded": the arising of practice is swift. Below, it clarifies benefit for others. "Rescuing from all severe hardships, both the leisurely and the non-leisurely": assisting people to be free from suffering. The hardships specifically are eight: the three wretched realms make three. Among humans there are four: first, blind, deaf, and mute; second, mundane wisdom and dialectical eloquence; third, before or after a Buddha; fourth, the realm of Uttarakuru. Among gods there is one: the long-lived gods of the form realm.