無量壽經義疏 2.2.8

2.2.8

於中初別，後總結之。 別中有七：一行修離過； 二「具足」下，成德圓備； 三「等觀三界空無有」下，行修具足； 四「究竟一乘」下，成德殊勝； 五「摧滅嫉」下，行修增進； 六「因力」下，諸力具足； 七「身色相好功德」已下，通就諸德總嘆顯勝。 初中先別，後總結之。 別中初言「所可講說常宣正」等，化行離過。 「於其國」下，自行無失。 於中初先明攝對治。 「滅煩惱」下，明離諸過。 前攝治中，明修六度而為對治。 初修捨行。 捨猶檀矣。 「於其國土所有萬物無我所心」，明其離見。 「無染著心」，彰其離愛。 除捨此二，名為捨行。 次修戒行。 「去來進止情無所係隨意自在」，明離身過。 「無所適莫無彼無我」，明離意過。 於眾生所，無適適之親、無莫莫之疏，名無適莫。 「無競無訟」，明離口過。 次修忍行。 「於諸眾生得大慈悲饒益之心柔軟調伏」，正明能忍。 「無忿恨」等，離於忍障。 次修精進。 求善不息，名「無厭怠」。 諸行齊修，故曰「等心」。 所修勝上，名為「勝心」。 求心慇重，故曰「深心」。 次修禪行。 遠離亂意，故曰「定心」。 下修慧行。 得法愛著，名為「愛法」，此據終也。 聞時甘露樂，名為「樂法」，此據次也。 求時心喜，名為「喜法」，此據始也。 上來修治，下明離過。 「滅諸煩惱」，離煩惱也。 「離惡趣心」，除惡業也。 上來別竟。 「究竟一切菩薩所行」，總以結之。 上來第一行修離過，自下第二成德圓備。 「具無量德」，總以樹舉，下別顯之。 別中初明自利功德。 「以無礙」下，明利他德。 前自利中，「得深禪定、諸通明慧，遊德七覺」，自分功德。 禪謂四禪。 定者，所謂四空定等。 諸通，六通。 明謂三明：宿命、天眼及漏盡。 慧謂三慧：聞、思、修等。 言七覺者，念、慧、精進、輕安、喜、定、捨，是其七也。 「修心」已下，勝進功德。 「修心佛德」，上求佛德。 「肉眼」已下，成就功德無量，且舉五眼之義，廣如別章，此應具論。 今且釋文，「肉眼清徹靡不分了」，肉眼勝也。 形膚曰肉。 淨肉之根能有照矚，目之為眼。 於彼國中，報得肉眼徹見無數世界之事，名為清徹。 所見明審，故無不了。 斯乃照矚現在色像，名為肉眼。 「天眼通達無量無限」，天眼勝也。 一切禪定名為天住，依天得眼，故名天眼，能見眾生死此生彼。 所見寬多，故曰無量。 所見長遠，故曰無限。 「法眼觀察究竟諸道」，法眼勝也。 智能照法，故名法眼。 能見一切眾生根欲性心，並知一切化眾生法。 所知窮極，名為究竟。 了知三乘道法差別，名究竟諸道。 「慧眼見真能度彼岸」，慧眼勝也。 照空實慧，見理名眼。 能見真空，故名見真。 除捨有相，達到平等無相彼岸，名度彼岸。 「佛眼具足覺了法性」，佛眼勝也。 前四是別，佛眼是總。 見境周盡，故云具足。 又復佛眼能見真實如來藏中不空實性，名了法性。 上來自德。 以無礙智為人演說，是利他德。 自下第三明修具足。 於中兩對，自利、利他。 初對修始，後對修終。 從初乃至「除滅煩惱」，悉是初對也； 從「如來」下，是後對也。 前中初言「等觀三界空無所有，志求佛法」，是其自利。 「等觀三界空無所有」，離生死行。 「志求佛法」，趣菩提行。 「具諸辨」下，明其利他。 「具諸辨才」，明化他德。 「除滅眾生煩惱之患」，明化他益。 就後對中，初明自利； 「其大悲」下，明其利他。 就自利中，文別有四：一自分之解； 二「修諸善」下，自分之行； 三「聞甚深」下，勝進之解； 四「常能修」下，勝進之行。 自分解中，「從如來生解法如如」，是其理解。 解由如來教化出生，是故說之從如來生。 空同曰如。 解知一切萬法皆如，名解如如。

Within this, first there are the specific [points], and afterwards a general conclusion. Within the specific [points] there are seven: first, the practice of cultivation that is free from faults; second, from "complete" onwards, the accomplishment of virtues being fully prepared; third, from "equally contemplating the three realms as empty and non-existent" onwards, the practice of cultivation being complete; fourth, from "ultimately realizing the One Vehicle" onwards, the accomplishment of virtues being pre-eminent; fifth, from "destroying jealousy" onwards, the practice of cultivation advancing; sixth, from "power of causes" onwards, the various powers being complete; seventh, from "the merit of the physical marks and characteristics" onwards, a comprehensive and overall praise revealing their superiority across all virtues. Within the first, there is first the specific and afterwards the general conclusion. Within the specific, it first says "whatever they discourse upon, they always proclaim the correct [Dharma]", etc., which is their transformative activity being free from faults. From "in that land" onwards, their own personal practice is without defect. Therein, it first explains the inclusion of the antidotes. From "extinguishing afflictions" onwards, it explains the departure from all faults. In the preceding [section on] the inclusion of antidotes, it explains the cultivation of the six perfections as the antidotes. First is the cultivation of giving. Renunciation (she) is just dāna. "With regard to all the myriad things in that land, having no notion of 'mine'" explains freedom from [wrong] views. "Having no mind of clinging and attachment" reveals freedom from craving. Abandoning these two is termed the practice of giving. Next is the cultivation of ethical discipline. "Coming and going, advancing and stopping, their sentiments are bound to nothing, following their intent with sovereignty" explains freedom from bodily faults. "Having neither partiality nor indifference, neither other nor self" explains freedom from mental faults. Toward sentient beings, having neither close attachment nor distant neglect is called being without partiality or indifference. "Without dispute and without litigation" explains freedom from vocal faults. Next is the cultivation of patience. "Attaining toward all sentient beings a mind of great compassion and benefit, tender and subdued" directly explains the capacity for patience. "Without anger and hatred", etc., means being free from the obstacles to patience. Next is the cultivation of vigor. Seeking goodness unceasingly is called "without weariness or indolence". Cultivating all practices equally, it therefore says "an impartial mind". What is cultivated being superior is called "a superior mind". The seeking mind being earnest and weighty, it therefore says "a deep mind". Next is the cultivation of dhyāna. Being far removed from a distracted mind, it therefore says "a concentrated mind". Below is the cultivation of wisdom. Attaining the Dharma and cherishing it is called "cherishing the Dharma"; this refers to the conclusion. Joy in the ambrosia at the time of hearing is called "delighting in the Dharma"; this refers to the intermediate [stage]. The mind rejoicing at the time of seeking is called "rejoicing in the Dharma"; this refers to the beginning. The above is the cultivation of antidotes; below explains the departure from faults. "Extinguishing all afflictions" is departing from afflictions. "Departing from thoughts of evil destinies" is eradicating evil karma. The specific [points] above are now finished. "Ultimately realizing all that bodhisattvas practice" brings it to a general conclusion. The above is the first, the practice of cultivation being free from faults. From here on is the second, the accomplishment of virtues being fully prepared. "Endowed with immeasurable virtues" is a general presentation, and below it is shown specifically. Within the specific, it first explains the virtues of benefit for oneself. From "with unimpeded [knowledge]" onwards, it explains the virtues of benefit for others. In the preceding [section on] benefit for oneself, "attaining deep dhyāna and samādhi, the various supernormal knowledges, clarities, and wisdom, roaming in the virtues of the seven factors of awakening" are the virtues of their own level. Dhyāna refers to the four dhyānas. Samādhi refers to the four formless samādhis, and so forth. The various supernormal knowledges are the six supernormal knowledges. Clarities refers to the three clarities: knowledge of past lives, the divine eye, and the exhaustion of outflows. Wisdom refers to the three wisdoms: [wisdom arising from] hearing, contemplation, and cultivation. As for the seven factors of awakening: mindfulness, investigation of dharmas, vigor, pliancy, joy, samādhi, and equanimity—these are the seven. From "cultivating the mind" onwards are the virtues of progressive advancement. "Cultivating the mind in the virtues of the Buddha" is seeking the virtues of the Buddha above. From "flesh eye" onwards, the virtues accomplished are immeasurable; it briefly adduces the meaning of the five eyes, which is extensively treated in a separate chapter and should be fully discussed there. Now we briefly explain the text: "the flesh eye is clear and thorough, perceiving everything distinctly" shows the superiority of the flesh eye. Skin and flesh is called "flesh". The organ of pure flesh capable of illuminating and beholding is designated the "eye". In that land, the flesh eye obtained as retribution thoroughly perceives the affairs of countless worlds, and is thus termed "clear and thorough". What it sees is clear and distinct, so there is nothing it does not perceive. This illuminating and beholding of present forms and images is called the "flesh eye". "The divine eye penetrates immeasurably and boundlessly" shows the superiority of the divine eye. All dhyāna concentrations are called divine abodes; obtaining the eye by relying on the divine, it is therefore called the divine eye, which can see sentient beings dying here and being born there. What is seen being broad and vast, it is therefore said to be "immeasurable". What is seen being long and distant, it is therefore said to be "boundless". "The Dharma eye examines and observes, fathoming all paths" shows the superiority of the Dharma eye. Wisdom being able to illuminate dharmas, it is therefore called the Dharma eye. It can see the faculties, desires, natures, and minds of all sentient beings, and knows all methods for transforming sentient beings. What it knows being exhaustive, it is termed "fathoming". Completely understanding the differences among the paths and dharmas of the three vehicles is called "fathoming all paths". "The wisdom eye sees the truth and can cross to the other shore" shows the superiority of the wisdom eye. Real wisdom illuminating emptiness, seeing the principle, is called the eye. Being able to see true emptiness, it is therefore called "seeing the truth". Eradicating and abandoning differentiated marks and reaching the other shore of equality and signlessness is called "crossing to the other shore". "The Buddha eye is complete, awakening to and comprehending the Dharma-nature" shows the superiority of the Buddha eye. The preceding four are specific, while the Buddha eye is general. Its vision of objects being complete and exhaustive, it is therefore said to be "complete". Furthermore, the Buddha eye can see the non-empty true nature within the real Tathāgatagarbha, which is called "comprehending the Dharma-nature". The above is the virtue for oneself. Expounding for others with unimpeded wisdom is the virtue of benefit for others. From here on, the third [section] explains that practice and cultivation are complete. Therein are two pairs: benefit for oneself and benefit for others. The first pair concerns the beginning of cultivation, and the second pair concerns the culmination of cultivation. From the beginning down to "eradicating the affliction of distress" is all the first pair; from "Tathāgata" onwards is the second pair. In the first [pair], it first says "equally contemplating the three realms as empty and non-existent, resolving to seek the Buddha-Dharma", which is benefit for oneself. "Equally contemplating the three realms as empty and non-existent" is the practice of transcending saṃsāra. "Resolving to seek the Buddha-Dharma" is the practice of advancing toward bodhi. From "endowed with all eloquences" onwards, it explains benefit for others. "Endowed with all eloquences" explains the virtue of transforming others. "Eradicating the trouble of afflictions of sentient beings" explains the benefit of transforming others. In the second pair, it first explains benefit for oneself; from "their great compassion" onwards, it explains benefit for others. Within benefit for oneself, the text specifically has four [parts]: first, understanding belonging to their own level; second, from "cultivating all good [roots]" onwards, practice belonging to their own level; third, from "hearing the extremely profound" onwards, understanding of progressive advancement; fourth, from "always being able to cultivate" onwards, practice of progressive advancement. Within the understanding of their own level, "born from the Tathāgata, understanding that dharmas are like suchness" is the understanding of principle. Because understanding is produced from the teaching and transformation of the Tathāgata, it is therefore spoken of as "born from the Tathāgata". Emptiness and sameness is called "suchness" (ru). Understanding and knowing that all the myriad dharmas are all suchness is called "understanding that dharmas are like suchness".