無量壽經義疏 1.9.5

1.9.5

「威曜朗」等，是佛德用。 且舉光用，餘略不論。 「威曜十方」，光之廣也。 「日月戢輝天光不現」，光之勝也。 佛光映弊，日月攝光不能外照，名戢重輝。 「為眾」一偈，重舉化德，文顯可知。 後一偈半，重明自德。 初偈明佛因成得果。 「供一切佛具眾德本」，福因成也。 「願慧悉滿」，智因成也。 「為三界雄」，明因得果。 下有半偈，彰用自在。 佛無礙智，達無不照。 上來一段，廣舉佛德。 「願我功慧等此勝」等，發願求同。 功是福因，慧是智因。 願我以此福智之力，等佛如來最勝之尊。 上來十偈，立誓自要。 「斯願」一偈，請證要瑞。 若定剋果，大千應動，空雨妙華。 自下第五如要相現。 法藏說已，應時地動，應前所要； 雨華散上，應後所要。 「自然」已下，出聲記嘆。 自下第六總以結嘆。 初先結之，「超出」下嘆。 上來明願，下次明行。 於中有二：一明修具； 二「隨生」下，明報殊勝。 前中復二：一修淨土行； 二從「不生欲覺」已下，修法身行。 修土行中，「時彼比丘於其佛所大眾之中發此弘誓建此願已」，牒前起後。 牒前願心，起於後行。 「龍神夜叉乾闥婆」等，是其八部。 「發此弘誓」，牒前所發四十八願而起於後。 「建斯願已」，牒前我建超世願等而起於後。 下明起行。 「一向專志莊嚴妙土」，總明起行； 「所修佛」下，別明起行。 別中先舉淨土之果； 「於不可」下，對之修因。 前舉果中，「所修佛國恢廓廣大」，明土廣也。 「超勝獨妙」，明土勝也。 「建立常然無衰無變」，明土常也。 修因可知。 法身行中，初別、後總。 別中有四：一離煩惱； 二「勇猛」下，明修善法； 三「遠離」下，明離惡業； 四「棄國」下，明修善法。 離煩惱中，初就自行明離煩惱； 「無有虛」下，就利他行明離煩惱。 前自行中，文曲有四：第一明離煩惱因緣； 二「忍力」下，明修對治； 三「無染」下，離煩惱體； 四「三昧」下，復明修治。 就初段中，先離惑因。 「不著色」等，明離惑緣。 前離因中，「不生欲覺瞋覺害覺」，正明所離。 覺有八種，如《地持》說：一是欲覺，思財思色； 二是瞋覺，亦名恚覺，思欲瞋他； 三者害覺，亦名惱覺，於他人所念欲加害； 四親覺，追憶親緣； 五國土覺，念世安危； 六不死覺，謂身不死，廣集資生； 七族姓覺，念氏族高下； 八輕誣覺，念凌他人。 此八種中，初三過重，為是偏舉。 「不起欲想瞋想」，重復顯之。 不起欲想，名離欲覺； 不起瞋想，名離瞋覺； 不起害想，名離害覺。 亦可前言不生三覺，就始彰離； 不起欲想瞋想害想，據終明離。 未對境界，預起邪思，名之為覺。 對緣生心，說為三想。 此皆離之。 下離惑緣，「不著色聲香味觸」等。 此初段竟。

"His majestic radiance clearly shines," and so forth, indicates the Buddha's virtuous function. It temporarily brings up the function of light, while passing over other [matters] without discussion. "His majestic radiance [shines through] the ten directions" refers to the vastness of the light. "The sun and moon withdraw their brilliance, and heavenly lights do not appear" refers to the supremacy of the light. The Buddha's light outshines and obscures them, so that the sun and moon withdraw their light and cannot shine outward; this is termed "withdrawing their double brilliance." The single verse [beginning] "For the sake of the multitudes" brings up anew his transformative virtues; the text is clear and readily understood. The subsequent verse and a half clarifies anew his personal virtues. The first verse clarifies the Buddha's attainment of fruition through the completion of causes. "Making offerings to all Buddhas and perfecting all roots of virtue" refers to the completion of the causes of merit. "His vows and wisdom are entirely fulfilled" refers to the completion of the causes of wisdom. "He becomes the hero of the three realms" clarifies his attainment of fruition through causes. The half verse below manifests the mastery of his functioning. The Buddha's unobstructed wisdom penetrates everywhere without failing to illuminate. The preceding passage broadly brings up the Buddha's virtues. "May my merit and wisdom equal this supreme [one]," and so forth, expresses the vow seeking to be equal to him. "Merit" is the cause of merit; "wisdom" is the cause of wisdom. [He vows:] "May I, through the power of this merit and wisdom, equal the most supreme honored one, the Buddha Tathāgata." The preceding ten verses constitute the binding vow with an oath to oneself. The single verse [beginning] "This vow" requests verification through an auspicious sign bound [to the vow]. If the fruition is definitely to be attained, the great thousandfold [world system] should shake, and the sky should rain down wonderful flowers. From here down, the fifth [section] shows the signs appearing according to the oath. After Dharmākara speaks, the earth immediately shakes, responding to the former oath; flowers rain down and scatter over him, responding to the latter oath. "Spontaneously," and so forth, produces a voice declaring the prophecy and praise. From here down, the sixth [section] concludes and praises [it] in summary. First it concludes it, and from "surpassing" downward, it praises it. The preceding clarified the vows; the following clarifies the practices. In this there are two parts: first, clarifying the perfection of cultivation; second, from "as he is born" downward, clarifying the extraordinary nature of the retribution. In the former there are again two parts: first, cultivating the practices of the Pure Land; second, from "not generating thoughts of desire" downward, cultivating the practices of the dharmakāya. Within the practices of cultivating the land, "At that time, that monk, before that Buddha and amidst the great assembly, having made this universal vow and established this resolution," recapitulates the preceding and introduces what follows. It recapitulates the preceding vow-mind and initiates the subsequent practices. "Dragons, spirits, yakṣas, gandharvas," and so forth, are the eight classes [of beings]. "Having made this universal vow" recapitulates the previously generated forty-eight vows and introduces what follows. "Having established this resolution" recapitulates the preceding "I establish vows surpassing the world," and so forth, and introduces what follows. Next, it clarifies the initiation of practice. "With single-minded concentration he adorned the wonderful land" summarizes the initiation of practice. From "the Buddha[-land] he cultivated" downward, it specifically clarifies the initiation of practice. In the specific [part], it first brings up the fruition of the Pure Land; from "in inconceivable" downward, it cultivates the causes corresponding to it. In the former bringing up of fruition, "The Buddha-land he cultivated was expansive and vast" clarifies the vastness of the land. "Singularly sublime, surpassing all others" clarifies the supremacy of the land. "Established as ever-abiding, free from decay and change" clarifies the permanence of the land. The cultivation of causes is readily understood. In the practices of the dharmakāya, there is first a specific [part] and then a general [part]. In the specific part there are four: first, separation from afflictions; second, from "courageous" downward, clarifying the cultivation of wholesome phenomena; third, from "far removed" downward, clarifying separation from unwholesome karma; fourth, from "renouncing the kingdom" downward, clarifying the cultivation of wholesome phenomena. Within separation from afflictions, it first clarifies separation from afflictions in terms of one's own practice; from "without falsehood" downward, it clarifies separation from afflictions in terms of practice benefiting others. In the former regarding one's own practice, the text has four sub-sections: first, clarifying the causes and conditions for separation from afflictions; second, from "power of endurance" downward, clarifying the cultivation of antidotes; third, from "unstained" downward, separation from the substance of afflictions; fourth, from "samādhi" downward, clarifying again the cultivation of remedies. In the first section, it first removes the causes of delusion. "Not attaching to sights," and so forth, clarifies separation from the conditions of delusion. In the former separation from causes, "He did not generate thoughts of desire, thoughts of anger, or thoughts of harm" directly clarifies what is separated from. There are eight kinds of thoughts (vitarka), as explained in the Bodhisattvabhūmi: first, thoughts of desire, thinking of wealth and sex; second, thoughts of anger, also called thoughts of wrath, thinking of anger toward others; third, thoughts of harm, also called thoughts of affliction, intending to inflict harm upon others; fourth, thoughts of kin, reminiscing on relatives; fifth, thoughts of countries, thinking of worldly stability and danger; sixth, thoughts of not dying, assuming the body will not die and extensively accumulating necessities of life; seventh, thoughts of clan, thinking of the high or low status of one's lineage; eighth, thoughts of contempt, thinking of oppressing others. Among these eight, the faults of the first three are heavy, which is why they are specifically brought up. "Not generating conceptions of desire or anger" clarifies them once again. Not generating conceptions of desire is called separating from thoughts of desire; not generating conceptions of anger is called separating from thoughts of anger; not generating conceptions of harm is called separating from thoughts of harm. Alternatively, the earlier statement of not generating the three thoughts reveals separation with respect to the initial stage, whereas not generating conceptions of desire, anger, and harm clarifies separation with respect to the final stage. Prior to encountering the sensory objects, improperly generating discursive reflection in advance is called "thought" (vitarka). Generating mental states upon confronting conditions is described as the three "conceptions" (saṃjñā). All these are abandoned. Below, separation from the conditions of delusion is: "not attaching to sights, sounds, scents, tastes, tangibles," and so forth. This concludes the first section.