無量壽經義疏 2.2.5

2.2.5

彼國日長，故一小劫得無生忍； 若於此界，經無量劫方得無生忍。 種性解行名為上下，生彼國已，過三小劫得百法明門，住於初地。 故知地前，亦以彼國時日長遠，故經三小劫得到初地； 若於此界，經無量劫。 中品之人亦分為三，所謂中上、中中、中下。 見道已上名為中上，生彼即得羅漢果故。 內凡之人名為中中，生彼即得須陀洹故。 煖等四心，名為內凡。 外凡持戒名為中下，生彼國已，經一小劫得羅漢故。 下品人中亦分為三，所謂下上、下中、下下，彼約作罪輕重以分，不隨位分。 彼中九品，今合為三，上品三人合為上輩，中品三人合為中輩，下品三人合為下輩。 然此三輩，人位雖殊，至欲往生，齊須發心求大菩提，專念彼佛，迴向發願，方得往生。 故此論之。 問曰：天親作《往生偈》「女人根缺，及二乘種，皆不得生」； 《觀經》宣說小乘眾生亦得往生。 其義云何？ 釋言：彼說女人根缺不得生者，就彼國中受報時說，彼無女人及根缺故。 言二乘種不得生者，就此國中往去時說，小乘眾生先雖習小，臨欲去時要發大心方得往生，若用小心求生彼國，無得去理。 為是天親言二乘種不得往生。 問曰：若言去用大心，何故至彼證入小果？ 釋言：由其本習小乘多故。 本在此處多學觀察苦無常等，至彼聞說苦無常等，即便悟解，故證小果。 以本乘終發大乘心求生彼故，在彼國中得羅漢已，即便求大。 上來總舉，下別顯之。 就上輩中，初舉、次辨、後總法歎。 辨中有三：第一明其所修行因； 二「此等」下，同成往生； 三「住不退」下，生彼得益。 初修因中，句別有五：一捨俗出家、二發菩提心、三一向專念無量壽佛、四修諸功德、五用前諸善願生彼國。 就往生中，初「彼迎此即隨」已下，此往生彼。 就得益中，「住不退轉」，位分堅固。 「智慧勇」等，成德殊勝。 前舉、次辨，「是故」已下，結歎修習。 就中輩中，初舉、後辨。 辨中還初明其行因、次明往生、後彰得益。 前明因中，「十方天人其有至心願生彼國」，總以標舉。 「雖不能行作沙門」等，簡異上輩。 依如《觀經》，此小乘人，是故不能彼大修功德。 「當發」已下，正辨其因。 於中四句：一發菩提心、二專念彼無量壽佛、三少修福善、四迴向願生。 此人雖復先學小乘，正欲往生，必須修習如此四行，方得往生。 就往生中，初彼迎此，後此生彼。 得益可知。 就下輩中，初舉、後辨。 辨中還初明其行因、次明往生、後彰得益。 前明因中，「十方天人其有至心欲生彼國」，總以標舉。 「假使不能作諸功德」，簡異中輩。 如《觀經》中舉罪以別，今此略無。 「當發」已下，正辨其因。 於中四句：一發菩提心； 二專念彼無量壽佛，乃至十念，願生其國； 三聞深法，歡喜信樂，不生疑惑； 四至誠心，乃至一念念於彼佛，願生彼國，亦得往生。 就往生中，明於夢中夢見彼佛，亦得往生。 得益可知。 上來第一明攝下人，自下第二明攝上人同往生彼國。 舉此為顯彌陀國勝，增前下人求生心矣。 於中初先長行略辨、後偈廣論。 前長行中，文別有二：一諸佛共嘆； 二「於東方」下，菩薩共往生。 後偈中別頌，宜審記知。 前佛嘆中，初「佛告阿難：無量壽佛威神無極」，釋迦自嘆。 「十方界」下，餘佛共嘆。 此下別頌，亦須記知。 下同往中，先列東方，後類餘方。 列東方中，「於彼東方恒沙佛國無數菩薩，皆悉往詣無量壽佛」，是其始也。 「恭敬供養及諸菩薩聲聞之眾」，是其次也。 「聽受經法，宣布道化」，是其終也。 東方既然，餘方亦爾。 此初中後，下偈別頌，亦須記知。 下偈頌之「世尊頌曰」，經家序列。 下正頌之，有三十偈。 初十五偈，頌上後段菩薩共往； 後十五頌，頌上初段諸佛同嘆。 前十五中，初有兩偈，頌前同往；

Because days are long in that land, one attains the tolerance of the non-arising of phenomena (anutpattikadharmakṣānti) in one minor kalpa; whereas in this world, it is only after passing through immeasurable kalpas that one attains the tolerance of the non-arising of phenomena. The lineage of disposition (gotra) and the practice of understanding (adhimukticaryā) are designated as the higher-and-middle [and higher-and-lower]; having been born in that land, after passing through three minor kalpas they attain the gate of illumination into the hundred dharmas and abide on the first stage (bhūmi). Thus one knows that prior to the stages, also because the days and months of that land are vastly long, they pass through three minor kalpas to arrive at the first stage; whereas in this world, it requires immeasurable kalpas. The people of middle grade are also divided into three, namely, middle-higher, middle-middle, and middle-lower. Those on the path of vision (darśanamārga) and above are called middle-higher, because upon being born there they immediately attain the fruit of an arhat. People of the inner ordinary rank are called middle-middle, because upon being born there they immediately attain [the fruit of] a srotāpanna. The four states of mind beginning with warmth (uṣmagata) are called the inner ordinary rank. Outer ordinary persons who keep the precepts are called middle-lower, because after being born in that land, passing through one minor kalpa they attain arhatship. Among the people of the lower grade, they are also divided into three, namely, lower-higher, lower-middle, and lower-lower; they are divided in reference to the lightness or heaviness of the sins they committed, not categorized according to spiritual stage. The nine grades therein are now combined into three: the three classes of higher-grade persons are combined into the higher tier; the three classes of middle-grade persons are combined into the middle tier; the three classes of lower-grade persons are combined into the lower tier. However, although the spiritual ranks of the persons of these three tiers differ, when it comes to wishing to be reborn, all must equally arouse the mind to seek great bodhi, single-mindedly recollect that Buddha, dedicate the merit, and make the aspiration, only then attaining rebirth. Therefore it is discussed in this way. Question: Vasubandhu in his Verses on Rebirth states: 'Women, those with defective sense faculties, and the seeds of the two vehicles are all not born there.' The Contemplation Sūtra proclaims that sentient beings of the Small Vehicle also attain rebirth. What is the meaning of this? Answer: When it is said there that women and those with defective faculties cannot be born, this is spoken with regard to the time of receiving retribution in that land, because in that land there are no women or defective sense faculties. When it is said that the seeds of the two vehicles cannot be born, this is spoken with regard to the time of departing from this land: although sentient beings of the Small Vehicle previously practiced the small, at the time they are about to depart they must arouse the great mind before they can attain rebirth; if they use the small mind to seek rebirth in that land, there is no principle by which they can go. For this reason, Vasubandhu states that the seeds of the two vehicles do not attain rebirth. Question: If one says that one uses the great mind to go, why is it that upon arriving there they realize the small fruit? Answer: Because their fundamental practice of the Small Vehicle was dominant. Having originally studied and contemplated suffering, impermanence, and so forth extensively in this place, upon arriving there and hearing the exposition of suffering, impermanence, and so forth, they immediately understand and awaken; hence they realize the small fruit. Because at the end of their original vehicle they aroused the Mahāyāna mind to seek rebirth there, after attaining arhatship in that land, they immediately seek the great. The above was a general presentation; below, it is explained individually. Regarding the higher tier, first it is raised, next analyzed, and finally praised with a general teaching. In the analysis there are three parts: first, clarifying the causal practices they cultivate; second, from 'these people' onward, their joint attainment of rebirth; third, from 'abiding in non-retrogression' onward, the benefit obtained upon being born there. In the initial [clarification of] cultivating causes, there are distinctly five clauses: first, leaving worldly life and renouncing home; second, generating the bodhi mind; third, single-mindedly and exclusively recollecting Amitāyus; fourth, cultivating all merit; fifth, using the preceding wholesome roots to aspire to be born in that land. Regarding rebirth, first, from '[the Buddha] welcomes them and they immediately follow' onward, it is this [person's] departing to be born there. Regarding the benefit obtained, 'abiding in non-retrogression' means the rank is firm and solid. 'Wise and brave,' etc., signifies that the accomplished virtues are extraordinary. Previously it was raised, next analyzed, and from 'therefore' onward, it concludes with praise for the cultivation and practice. Regarding the middle tier, first it is raised and then analyzed. In the analysis, it again first clarifies their causal practice, next clarifies rebirth, and finally reveals the benefit obtained. In the preceding clarification of causes, 'If among devas and humans of the ten directions there are those who with sincere mind aspire to be born in that land' is a general identification. 'Although unable to go forth and become a śramaṇa,' etc., distinguishes them from the higher tier. According to the Contemplation Sūtra, these are people of the Small Vehicle; therefore, they cannot greatly cultivate merits like the former. From 'they should arouse' onward, it directly analyzes the causes. Therein are four clauses: first, generating the bodhi mind; second, exclusively recollecting that Amitāyus; third, cultivating a modest amount of blessed virtues; fourth, dedicating merit and aspiring to be born. Although this person previously studied the Small Vehicle, when about to be reborn, they must cultivate these four practices; only then will they attain rebirth. Regarding rebirth, first he welcomes them, and then they are born there. The benefit obtained is understood. Regarding the lower tier, first it is raised and then analyzed. In the analysis, it again first clarifies their causal practice, next clarifies rebirth, and finally reveals the benefit obtained. In the preceding clarification of causes, 'If among devas and humans of the ten directions there are those who with sincere mind wish to be born in that land' is a general identification. 'Even if they are unable to perform merits,' distinguishes them from the middle tier. As the Contemplation Sūtra distinguishes them by raising their sins, here this is omitted. From 'they should arouse' onward, it directly analyzes the causes. Therein are four clauses: first, generating the bodhi mind; second, exclusively recollecting that Amitāyus, even down to ten thoughts, aspiring to be born in that land; third, hearing the profound Dharma, rejoicing in faithful joy without conceiving doubt; fourth, with a mind of utmost sincerity, even down to one thought recollecting that Buddha and aspiring to be born in that land, one also attains rebirth. Regarding rebirth, it clarifies that in a dream one sees that Buddha in a dream and also attains rebirth. The benefit obtained is understood. The above first section clarified gathering lower persons; below, the second clarifies gathering higher persons to go together and be born in that land. Raising this is to reveal the superiority of Amitāyus's land and to increase the aspiration for rebirth in the preceding lower persons. Therein, first there is a brief analysis in prose, and later an extensive discussion in verse. In the preceding prose, the text has two divisions: first, the joint praise of the Buddhas; second, from 'in the eastern direction' onward, the bodhisattvas going together to be born. In the verses below they are separately summarized; this should be carefully noted and known. In the preceding praise by the Buddhas, first, 'The Buddha told Ānanda: Amitāyus's awe-inspiring spiritual power is boundless' is Śākyamuni's own praise. From 'in the realms of the ten directions' onward, it is the joint praise of the other Buddhas. What follows below is separately summarized in verse; this must also be noted and known. In the [part on] going together below, first the eastern direction is listed, and then the other directions are analogized. In listing the eastern direction: 'in the eastern direction, in buddha-lands like the sands of the Ganges, countless bodhisattvas all go to the presence of Amitāyus' is the beginning. 'Paying reverent homage and making offerings to [the Buddha] and the assemblies of bodhisattvas and śrāvakas' is the middle. 'Listening to and receiving the sūtras and Dharma, and proclaiming the spiritual transformation' is the end. As it is with the eastern direction, so it is with the other directions. This beginning, middle, and end are separately versified below; this must also be noted and known. In the verse section below, 'The World-Honoured One spoke in verse' is the compiler's introduction. The verses that follow directly comprise thirty stanzas. The first fifteen stanzas versify the latter part above, regarding the bodhisattvas going together; the latter fifteen stanzas versify the initial part above, regarding the Buddhas' joint praise. Among the first fifteen, the first two stanzas versify the preceding going together;