無量壽經義疏 2.2.10

2.2.10

「功慧殊勝莫不尊敬」，化人從善。 「滅三垢」等，自行成也。 「滅三垢障」，成就斷德。 貪瞋癡等，是三垢障。 「遊諸神通」，成就行德。 此第五竟。 自下第六諸力具足，初別、後結。 別中初明自力具足； 「如法調」下，化他力足。 自中相從以為七門：「因力緣力」，為第一門，起修所依。 過去所修一切善行，能生今善，名為因力。 近善知識、聽聞正法，名為緣力。 「意力願力」，為第二門，起修方便。 求佛之心，名為意力。 起行之願，名為願力。 「方便之力常力善力」，為第三門，加行正修。 依法巧修，名方便力。 依法恒修，名為常力。 依法正修，名為善力。 「定力慧力」，為第四門，修心成就。 修止成就，名為定力。 修觀成就，名為慧力。 此前四門約修分別。 「多聞之力」，為第五門，起行之解。 「施戒忍進定慧之力」，為第六門，明所起行，行謂六度。 此之兩門就行分別。 「正念正觀諸通明力」為第七門，依行成德。 捨相入實，名為正念。 離癡見法，說為正觀。 依此二種，成就六通及得三明，名通明力。 此後一門，就德分別。 上來自利。 「如法成就諸眾生力」，明其利他。 上來別竟。 「如是等力一切具足」，總以結之。 此第六竟。 自下第七通就諸德總嘆顯勝。 於中有四：一自德殊勝、二為佛共嘆、三究竟大乘、四超出小乘。 初中「身色相好功德辨才具足無與等者」，自分所成。 「身色相好無與等者」，明其身勝； 「功德辨才無與等者」，明其德勝。 言「具足」者，明德具足； 言「莊嚴」者，明身莊嚴。 「恭敬供養無量諸佛」，勝進所起。 第二佛嘆，相顯可知。 第三段中，「究竟菩薩諸波羅蜜」，教行成滿。 「修空無相無願三昧不生滅」等，證行成滿。 第四段中，超出二乘，文顯可知。 上來別嘆。 「彼諸菩薩成如是」下，總以結嘆。 上來八段，合為第一舉彌陀國勝樂之事。

"Superior in merit and wisdom, so that none do not venerate them" is transforming others to follow the good. "Extinguishing the three stains" and so forth is the fulfillment of one's own practice. "Extinguishing the obstacles of the three stains" fulfills the virtue of eradication. Greed, anger, and delusion are the obstacles of the three stains. "Roaming in the supernormal knowledges" fulfills the virtue of practice. This concludes the fifth [section]. From here below, the sixth [section] is the complete endowment with all powers, first explained separately, and then concluded in summary. In the separate explanation, it first clarifies the complete endowment with powers for oneself; from "taming in accordance with the Dharma" downward, the powers for converting others are fulfilled. Within [the powers for] oneself, they are grouped into seven categories: "The power of causes and the power of conditions" form the first category, being the basis from which practice arises. All wholesome practices cultivated in the past that can give rise to present goodness are called "the power of causes." Drawing close to spiritual mentors and hearing the true Dharma are called "the power of conditions." "The power of intention and the power of vows" form the second category, being the skillful means for initiating practice. The mind seeking the Buddha is called "the power of intention." The vow to arouse practice is called "the power of vows." "The power of skillful means, the power of constancy, and the power of goodness" form the third category, being the preparatory application and actual cultivation. Skillfully cultivating according to the Dharma is called "the power of skillful means." Constantly cultivating according to the Dharma is called "the power of constancy." Cultivating correctly according to the Dharma is called "the power of goodness." "The power of samādhi and the power of wisdom" form the fourth category, being the fulfillment of mental cultivation. The fulfillment of cultivating calm abiding (śamatha) is called "the power of samādhi." The fulfillment of cultivating special insight (vipaśyanā) is called "the power of wisdom." These preceding four categories are distinguished with respect to cultivation. "The power of extensive learning" forms the fifth category, being the understanding that gives rise to practice. "The powers of generosity, discipline, patience, vigor, meditation, and wisdom" form the sixth category, clarifying the practices aroused, practice meaning the six perfections. These two categories are distinguished with respect to practice. "The powers of right mindfulness, correct contemplation, and all supernormal knowledges and clarities" forms the seventh category, being the attainment of virtues based on practice. Relinquishing signs and entering reality is called "right mindfulness." Transcending delusion and perceiving dharmas is called "correct contemplation." Relying on these two, accomplishing the six supernormal knowledges and attaining the three clarities is called "the power of supernormal knowledges and clarities." This final category is distinguished with respect to virtues. The above concerns self-benefit. "The power to bring sentient beings to accomplishment in accordance with the Dharma" clarifies their benefiting of others. This concludes the separate explanation. "Such powers as these are all completely endowed" concludes it in summary. This concludes the sixth [section]. From here below, the seventh [section] broadly takes up all virtues and generally praises them to display their superiority. Therein are four parts: first, the superiority of their own virtues; second, being praised together by the Buddhas; third, culminating in the Great Vehicle; fourth, transcending the Hīnayāna. In the first: "physical appearance, marks, virtues, and eloquence are fully complete, with none to equal them" is what is accomplished by their own portion. "Physical appearance and marks with none to equal them" clarifies the superiority of their bodies; "virtues and eloquence with none to equal them" clarifies the superiority of their virtues. Saying "fully complete" clarifies that their virtues are fully complete; saying "adorned" clarifies that their bodies are adorned. "Reverently honoring and making offerings to immeasurable Buddhas" is what is aroused by superior advancement. The second, being praised by the Buddhas, is evident and can be understood. In the third section: "culminating in all the bodhisattva pāramitās" means that the practice of teachings is fulfilled. "Cultivating the samādhis of emptiness, signlessness, and wishlessness, unarisen and unextinguished" and so forth means that realized practice is fulfilled. In the fourth section, transcending the two vehicles is textually evident and can be understood. The above is the separate praise. From "Those bodhisattvas accomplish such..." downward concludes with praise in summary. The above eight sections together constitute the first [major part], presenting the matters of superior joy in Amitāyus's land.