無量壽經義疏 2.2.3

2.2.3

慧心安法，名之為忍。 忍隨淺深差別為三，次列三名。 尋聲悟解，知聲如響，名音響忍，三地已還； 捨詮趣實，名柔順忍，四五六地； 證實離相，名無生忍，七地已上。 下明眾生得忍所由。 「皆無量壽威神力」者，由彼如來現在威力，故獲三忍。 「本願力」等，由其過去本願之力，故獲三忍。 本願是總，餘四是別。 「滿足願」者，願心圓備。 「明了願」者，求心顯著。 「堅固願」者，緣不能壞。 「究竟願」者，終成不退。 以此願故，生彼國者悉得三忍。 前明諸樹，次別明其道場之樹。 下通就之格量顯勝，偏顯樹中音聲勝矣。 文顯可知。 上來明樹，自下第二明其伎樂。 「亦有自然萬種伎樂」，總以標舉。 「又其樂聲無非法」等，顯其聲妙。 「十方界」等，彰其聲勝，勝十方界一切音聲。 自下第三明其講堂宮殿等事。 「講堂精舍宮殿樓觀皆七寶成」，明其體相。 「復真珠」等，明莊嚴相。 自下第四明其池相。 於中初先辨其池相、後明出聲。 辨池相中，文曲有四：一明量相。 彼國諸池，或十由旬，二十三十，乃至縱廣百千由旬。 二明水相。 具八功德：清、不臭、輕、冷、濡、美、飲時調適、飲已無患，是其八也。 清淨色入，不臭香入，軟、冷及濡，此五觸入。 美，是味入。 飲時調適、飲已無患，此二法入。 此八是其水家功能，故名為功； 水家之德，故名為德。 文中初言「八功德水湛然盈滿」，總以樹舉。 言「清淨」者，八中淨也。 言「香潔」者，八中香也。 「味如甘露」，八中美也。 三「黃金」下，明諸寶等莊嚴之相。 四「彼菩薩聲聞入」下，彰其資用無礙之相。 於中五句，一淺深無礙、二冷煖得中、三釋神除垢、四淨無瑕穢、五迴流相注遲疾得所。 上來明池，下明出聲。 於中有四：初演無量自然妙聲，正明出聲； 二「隨所應」下，善應物種種果聞。 於中初總、次別、後結。 三「隨順清淨離欲已」下，明能起善。 「隨順清淨離欲寂滅真實之義」，順涅槃也。 「隨順三寶力無畏」等，順菩提也。 此前順果。 「隨順通慧菩薩聲聞所行之道」，隨順其因。 四「無三途」下，明能生樂。 「無三途」等，明無苦也。 「但有自」等，明有樂也。 「是故」已下，結嘆顯勝。 上來四段，合為第三明其國土。 自下第四辨其人民。 於中有四：一明他方新往生者正報微妙； 二「所處宮」下，依報殊勝； 三「其諸聞薩」已下，明舊住者正報微妙； 四「其諸天人衣服」以下，依報殊勝。 初中「具足清淨色身」，明身勝也。 「諸妙音聲」，明口勝也。 「神通功德」，明意勝也。 第二段中，「所處宮殿衣服等事猶第六天」，資具勝也。 「若欲食」等，資用勝也，且就食論。 「彼佛國土清淨安」等，總嘆顯勝。 次於無為泥洹之道。 泥洹、涅槃本是一名，傳之音異。 第三舊住眾生勝中，「其諸聲聞菩薩天人，智慧高明、神通洞達」，明其德勝。 「咸同一」下，彰其身勝。 於中初言「咸同一類無有異狀，但順餘方故有天人名」，明身齊等。 「顏貌端」下，明身殊勝。 「顏貌端正超世希有」，當相辨勝。 「佛告」已下，校量顯勝。 校中有五：一將貧人比粟散王、二將粟散王比轉輪王、三將輪王比忉利王、四將忉利王比他化王、五將他化自在天王比無量壽一切天人，畢竟不及。 初校量中，文曲有三：一佛將貧人對粟散王，反問阿難。 二阿難正答。 「假令此人在帝王邊」，無以為喻，百千萬億不可計倍，正明貧人不及帝王。 「所以然者」下，明彼貧人不及所由，由其先世無善故爾，文顯可知。 「所以世間帝王」已下，釋彼帝王勝過所以，以其宿世修善故爾，文亦可知。 三如來述可。 餘四校量，文顯易解。 第四重明依報勝中，初明其國一切衣服飲食等事與身相稱。 「或一寶」下，就別顯勝。

When the mind of wisdom rests securely in phenomena, it is called 'forbearance' (kṣānti). Forbearance is differentiated into three according to its depth; next, their three names are listed. Comprehending through sounds and knowing that sound is like an echo is called 'the forbearance of the resonance of sounds' (ghoṣānugā kṣānti), which belongs to the third ground and below. Relinquishing designations and advancing toward reality is called 'the compliant forbearance' (anulomikī kṣānti), which belongs to the fourth, fifth, and sixth grounds. Realizing reality and transcending characteristics is called 'the forbearance of the non-arising of phenomena' (anutpattikadharmakṣānti), which belongs to the seventh ground and above. Below, it explains the reasons why sentient beings attain forbearance. 'All through the majestic spiritual power of Amitāyus' means that through the present mighty power of that Tathāgata, they attain the three forbearances. 'The power of the fundamental vow,' and so forth, means that through the power of his past fundamental vow, they attain the three forbearances. The fundamental vow is the general; the remaining four are the particulars. 'The fulfilled vow' means that the mind of the vow is complete. 'The lucid vow' means that the seeking mind is prominent. 'The steadfast vow' means that conditions cannot destroy it. 'The ultimate vow' means that it terminates in non-retrogression. Because of these vows, all who are born in that land attain the three forbearances. Previously, the trees were explained; next, the tree of the place of awakening (bodhimaṇḍa) is specifically explained. Below, comprehensively considering it, [the text] makes a comparison to show its superiority, particularly displaying the superiority of the sounds from within the tree. The text is clear and can be understood. The preceding explained the trees; second from here below, it explains its instrumental music. 'There is also natural instrumental music of ten thousand kinds' generally introduces it. 'Moreover, the sounds of that music are never other than the Dharma,' and so forth, displays the excellence of its sounds. 'In the worlds of the ten directions,' and so forth, indicates the superiority of its sounds, surpassing all sounds in the worlds of the ten directions. Third from here below, it explains matters such as its lecture halls and palaces. 'The lecture halls, vihāras, palaces, and pavilions are all formed of the seven treasures' explains their essential characteristics. 'Further, real pearls,' and so forth, explains their adornments. Fourth from here below, it explains the characteristics of the ponds. Therein, it first discerns the characteristics of the ponds, and afterward explains their emitting sounds. In discerning the characteristics of the ponds, the text specifically has four parts: First, it explains the dimensions. The ponds in that land are either ten yojanas, twenty or thirty, up to a hundred thousand yojanas in length and breadth. Second, it explains the characteristics of the water. It possesses the eight virtues: clear, not foul-smelling, light, cold, soft, delicious, refreshing when drunk, and harmless after drinking; these are the eight. Pure clarity belongs to the sense-sphere of form; not foul-smelling belongs to the sense-sphere of smell; soft, cold, and supple, these three belong to the sense-sphere of touch. Delicious belongs to the sense-sphere of taste. Refreshing when drunk and harmless after drinking, these two belong to the sense-sphere of mental phenomena. These eight are the functional potencies of the water, and are therefore called 'virtues' (potencies); they are the good qualities of the water, and are therefore called 'virtues' (qualities). In the text, it first says, 'The water of eight virtues is serene and brimming full,' generally bringing them forth. The word 'pure' is the clarity among the eight. The phrase 'fragrant and clean' is the fragrance among the eight. 'Tasting like amṛta' is the deliciousness among the eight. Third, 'yellow gold,' and so forth, explains the characteristics of the adornments of the various jewels. Fourth, 'the bodhisattvas and śrāvakas enter therein,' and so forth, indicates the characteristics of their unobstructed utility. Therein are five phrases: first, depths and shallows are unobstructed; second, cold and warmth are temperate; third, it refreshes the spirit and dispels defilements; fourth, it is pure without flaw or blemish; fifth, its swirling streams flow together with appropriate speed and slowness. The preceding explained the ponds; below, it explains the emission of sounds. Therein are four parts: First, it expounds immeasurable, natural, exquisite sounds, which directly explains the emission of sounds. Second, 'according to what is appropriate,' and so forth, means it skillfully responds to beings so that they hear various fruits. Therein is first the general, next the particular, and afterward the conclusion. Third, 'in accordance with pure detachment,' and so forth, explains the ability to give rise to wholesome roots. 'In accordance with the true meaning of pure detachment and tranquil extinction' accords with nirvāṇa. 'In accordance with the powers and fearlessnesses of the Three Jewels,' and so forth, accords with bodhi. These preceding ones accord with the fruit. 'In accordance with the superknowledges, wisdom, and the paths traversed by bodhisattvas and śrāvakas' accords with the cause. Fourth, 'there are no three lower realms,' and so forth, explains the ability to produce joy. 'There are no three lower realms,' and so forth, explains the absence of suffering. 'There is only natural,' and so forth, explains the presence of joy. 'Therefore,' and below, concludes with praise to show its superiority. The four sections above collectively constitute the third part, explaining its land. Fourth from here below, it discerns its people. Therein are four parts: First, it explains the exquisite direct retribution of those newly reborn from other directions; second, 'the palaces they dwell in,' and below, explains the excellence of their dependent retribution; third, 'those bodhisattvas,' and below, explains the exquisite direct retribution of the former residents; fourth, 'the clothing of those devas and humans,' and below, explains the excellence of their dependent retribution. In the first part, 'endowed with pure physical forms' explains the excellence of their bodies. 'All exquisite voices' explains the excellence of their speech. 'Spiritual superknowledges and virtues' explains the excellence of their minds. In the second section, 'the palaces they dwell in, their clothing, and such matters are like those of the Sixth Heaven' means the superiority of their requisites. 'If they wish to eat,' and so forth, means the superiority of their utility, discussed for now in terms of food. 'That Buddha's land is pure, tranquil,' and so forth, is a general praise to show its superiority. Next, [it is] secondary only to the unconditioned path of nirvāṇa. 'Nihuan' (泥洹) and 'niepan' (涅槃) are originally one name, but differ in phonetic transmission. In the third part on the excellence of the formerly resident sentient beings, 'those śrāvakas, bodhisattvas, devas, and humans possess lofty and bright wisdom, and thoroughly penetrating spiritual superknowledges' explains the superiority of their virtues. 'All of one,' and below, indicates the excellence of their bodies. Therein, it first says, 'They are all of one kind, without different features, but merely following [the conventions of] other directions are there the designations of devas and humans,' explaining that their bodies are equal. 'Their countenance is upright,' and below, explains the distinction of their bodies. 'Their countenance is upright, transcendent, and rare in the world' directly distinguishes their superiority based on their characteristics. 'The Buddha told [Ānanda],' and below, calculates and compares to reveal their superiority. In the comparison there are five levels: first, comparing a poor person to a petty king (millet-scattering king); second, comparing a petty king to a wheel-turning king (cakravartin); third, comparing a wheel-turning king to the king of the Trāyastriṃśa heaven; fourth, comparing the king of the Trāyastriṃśa heaven to the king of Paranirmitavaśavartin; fifth, comparing the king of the Paranirmitavaśavartin heaven to all the devas and humans of Amitāyus's land, who ultimately cannot be equaled. In the first comparison, the text specifically has three parts: First, the Buddha compares the poor person to the petty king, asking Ānanda in turn. Second, Ānanda responds properly. 'Even if this person were beside a sovereign king,' there is no comparison, a hundred thousand million times beyond calculation, directly explaining that the poor person does not equal the sovereign king. 'Why is this so?,' and below, explains the reason why that poor person falls short: it is because in past lives he had no wholesome roots, as the text clearly shows. 'Why is an earthly sovereign king,' and below, explains why that sovereign king excels: it is because in past lives he cultivated wholesome roots, which can also be understood from the text. Third, the Tathāgata confirms it. The remaining four comparisons are clear in the text and easy to understand. In the fourth part, re-explaining the excellence of the dependent retribution, it first explains that all the clothing, food, drink, and so forth in that land match their bodies. 'Or of one jewel,' and below, demonstrates their excellence based on particulars.