無量壽經義疏 2.2.9

2.2.9

「善知習」等，是其教解。 習善之教，名習音聲； 滅惡之教，名滅音聲。 菩薩於此悉能善解，故名善知。 於中巧知，故曰方便。 由於聖教能善知故，「不欣世語，樂在正論」。 自分行中，「修諸善本，志崇佛道」，趣菩提行。 「知一切法皆悉寂滅，生身煩惱二餘俱盡」，滅生死行。 「知一切法皆悉寂滅」，觀空修治。 「生身煩惱二餘俱盡」，治成離障。 生身苦報、煩惱惑因，此二殘餘皆悉滅盡。 勝進解中，「聞甚深法不疑懼」者，於深能解，所以不疑； 於深能入，為是不懼。 勝進行中，「常能修」者，於佛深法行不息也。 上來自利，下明利他。 「其大悲者」，總以標舉，下別顯之。 「深遠微妙」，悲心深也。 「靡不覆載」，悲物廣也。 此第三竟。 自下第四成德殊勝。 於中初先明自利德； 「如大乘」下，明利他德。 就自德中，初攝善勝； 「照諸功」下，明離過勝。 攝善勝中，「究竟一乘」，菩提德滿。 乘是行用，行能運通，故名為乘。 隨化多乘，就實不殊，是以言一。 一義不同，汎解有四：一簡別名一。 如來於彼三藏教中隨化分三，求聲聞者為說四諦； 求緣覺者為說因緣； 求大乘者為說六度，宣說菩薩三阿僧祇修行有漏六波羅蜜，於最後生一身之中斷結成佛。 簡別彼三，是以言一。 二破別名一。 如來隨化宣說三乘，世人定執以為真實。 破別彼三，是以言一。 故經說言「唯一是實，餘悉非真。 猶如化城，非真息處。 」三會別名一。 如來根本分一為三，會之歸本，是以言一。 如《勝鬘》說。 四無別名一。 就實論實，由來無別，故名為一。 於此一乘，窮名究竟，至于彼岸，涅槃果極。 此二一對，決斷疑網。 「慧由心出」，是其證知。 除妄顯真，名斷疑網。 真解發中，名慧心出。 「於佛教法該羅無外」，是其教知。 窮解無餘，名該無外。 此證與教共為一對。 「智慧如海」，明慧深廣。 「三昧如山」，彰定高勝。 「慧光明淨超踰日月」，彰其慧明。 「清白之法具足圓滿，猶如雪山」，顯其定淨。 此定與慧復為一對。 上來攝善，下顯離過。 「照諸功德等一淨」者，是其法說。 諸德皆淨，名等一淨。 下以喻顯。 喻別有六，文喻可知。 上來自利，下明利他。 有十三句，皆約喻顯。 「猶如大乘載群萌」者，名世大車以為大乘，彼諸菩薩利他之德如世大車，名大乘運載群萌出生死矣。 餘皆可知。 此第四竟。 自下第五行修增進。 於中五對，皆初利他，後明自利。 五對何別？ 前二自分，後三勝進。 就自分中，初之一對，起修方便。 「摧滅嫉心不忌勝故」，利他方便。 心有嫉忌，不能利他，故須除滅。 「專樂求法心無厭足」，自利方便。 後對正修。 「常欲廣說志無疲」等，正明利他。 「常欲廣說志無疲惓」，起說心勝。 「擊法鼓」等，所說法勝。 言擊法鼓，喻聞慧法。 教聲遠被，名擊法鼓。 「建法幢」者，喻思慧法。 立義稱建，義出名幢。 言「曜慧日除癡闇」者，說修慧法開眾生也。 「修六和敬」，正明自利。 行成同他，情無乖異，名六和敬。 身口意同，是其三和。 同戒、同施及與同見化，是其六和。 此六和同，便相親敬，名六和敬。 下勝進中，初對修始、第二修次、第三修成。 就初對中，「常行法施」，利他始也。 「志勇精進心不退弱」，自行始也。 第二對中，「為世燈明最勝田」等，利他次也。 「為世燈明最勝福田」，明化德勝。 自具智慧，能生物解，名世燈明。 自具功德，能生物善，名勝福田。 「常為導師，等無憎愛」，明化益勝。 以慧開人，名為導師。 福善濟潤，故無憎愛。 「唯樂正道，無餘欣戚」，自行次也。 樂道修善，無餘離過。 第三對中，「拔欲刺」等，利他成也。 「拔諸欲刺以安群生」，化人離過。

"Skillfully knowing habits" and so forth refers to their understanding of the teaching. The teaching on practicing goodness is called the "sounds of habituation"; the teaching on extinguishing evil is called the "sounds of extinction." The bodhisattvas are thoroughly capable of skillfully understanding these, hence they are called "skillfully knowing." Their clever knowledge therein is why it says "upāya." Because they are able to skillfully know the sacred teaching, "they take no delight in worldly talk, but rejoice in correct discourse." Within the practice of their own portion: "cultivating all roots of goodness, aspiring to venerate the Buddha's path" is the practice of advancing toward bodhi. "Knowing that all dharmas are utterly tranquil and extinguished, with both remnants—the physical body and afflictions—completely exhausted" is the practice of extinguishing saṃsāra. "Knowing that all dharmas are utterly tranquil and extinguished" is the cultivation of contemplating emptiness. "With both remnants—the physical body and afflictions—completely exhausted" is the accomplishment of the remedy and freedom from obstacles. The bitter retribution of the physical body and the causal delusion of afflictions: the remnants of both are completely exhausted. Within their understanding of superior advancement: as for "hearing the profound Dharma without doubt or fear," being able to understand the profound, they therefore have no doubt; being able to enter the profound, they therefore have no fear. Within the practice of superior advancement: "always being able to cultivate" means practicing the Buddha's profound Dharma unceasingly. The above concerns benefit for oneself; below explains benefit for others. "Their great compassion" marks and raises the topic in general, and below reveals it in detail. "Deep, distant, subtle, and wondrous" means the mind of compassion is deep. "None that it does not cover and bear" means the sentient beings of compassion are vast. This concludes the third [section]. From here below, the fourth [section] is the superior excellence of their attained virtues. Therein, it first explains the virtues of self-benefit; from "like a great vehicle" downward, it explains the virtues of benefiting others. Regarding the virtues of self-benefit: first is the supremacy of gathering the good; from "illuminating all merits" downward, it explains the supremacy of freedom from faults. In the supremacy of gathering the good: in "culminating in the One Vehicle," the virtue of bodhi is fulfilled. "Vehicle" (yāna) is practical application: practice can convey and carry [sentient beings] through, hence it is called a "vehicle." In adapting to conversion there are multiple vehicles, but in terms of reality they are not distinct; hence it is called "One." The meanings of "One" are not identical; generally explained there are four: First, distinguishing [the One from the three] is called "One." The Tathāgata, in his teaching of the three Piṭakas, divided it into three in accordance with conversion: for those seeking to be śrāvakas, he expounded the four truths; for those seeking to be pratyekabuddhas, he expounded dependent origination; for those seeking the Great Vehicle, he expounded the six perfections, proclaiming that a bodhisattva cultivates the six defiled pāramitās over three asaṃkhyeya [kalpas], and cuts off the fetters to become a Buddha in a single body during their final birth. Distinguishing from those three is why it is called "One." Second, refuting distinctions is called "One." The Tathāgata, adapting to conversion, proclaimed the three vehicles, and worldly people rigidly clung to them, taking them to be real. Refuting the distinction among those three is why it is called "One." Thus the sūtra states: "Only the One is real, all others are not true. Just like the conjured city, it is not the true place of rest." Third, converging distinctions is called "One." The Tathāgata fundamentally divided the One into three; converging them back to the source is why it is called "One," as expounded in the Śrīmālādevī-sūtra. Fourth, the absence of distinctions is called "One." Discussing reality from the standpoint of reality, from the beginning there has been no distinction, hence it is called "One." Pertaining to this One Vehicle, exhausting it is called "culminating"; reaching the other shore is the culmination of the fruit of nirvāṇa. These two form a pair. "Severing the net of doubt": "wisdom emerging from the mind" is their realization. Eliminating delusion and revealing the real is called "severing the net of doubt." True understanding arising from within is called "wisdom emerging from the mind." "Encompassing the Buddha's teachings without exception" is their knowledge of the teachings. Understanding exhaustively without remainder is called "encompassing without exception." This realization and the teachings together form a pair. "Wisdom like the ocean" clarifies that wisdom is deep and vast. "Samādhi like a mountain" reveals that absorption is lofty and supreme. "The radiant purity of the light of wisdom surpasses the sun and moon" reveals the brightness of their wisdom. "The pure white dharmas are fully complete, just like the snowy mountains" reveals the purity of their absorption. This absorption and wisdom again form a pair. The above concerns gathering the good; below reveals freedom from faults. "Illuminating all merits, equal in the one purity" is the doctrinal explanation. All virtues are pure, which is called "equal in the one purity." Below it is revealed by analogies. There are six distinct analogies, whose text and metaphors may be understood. The above concerns benefit for oneself; below explains benefit for others. There are thirteen phrases, all revealed through analogies. As for "like a great vehicle carrying the multitude of beings": the great cart of the world is called a "great vehicle"; the bodhisattvas' virtue of benefiting others is like a worldly great cart, called a great vehicle that conveys and carries the multitude of beings out of saṃsāra. The rest can all be understood. This concludes the fourth [section]. From here below, the fifth [section] is the progressive advancement of practice. Therein are five pairs, each first explaining benefit for others, followed by benefit for oneself. How are the five pairs distinguished? The first two pertain to their own portion, and the latter three pertain to superior advancement. Within their own portion: the first pair concerns the skillful means of initiating practice. "Destroying the mind of jealousy and not begrudging the superior" is the skillful means for benefiting others. If the mind harbors jealousy, it cannot benefit others; therefore it must be eliminated. "Single-mindedly delighting in seeking the Dharma with a mind that knows no satiation" is the skillful means for self-benefit. The subsequent pair concerns actual cultivation. "Constantly wishing to expound widely with an untiring resolve" and so forth directly clarifies benefiting others. "Constantly wishing to expound widely with an untiring resolve" is the superiority of their intention to speak. "Striking the Dharma drum" and so forth is the superiority of the Dharma expounded. Striking the Dharma drum is an analogy for the Dharma of wisdom gained through hearing: the sound of the teaching reaching far is called striking the Dharma drum. "Erecting the Dharma banner" is an analogy for the Dharma of wisdom gained through reflection: establishing doctrines is called "erecting"; the emergence of the meaning is called a "banner." Saying "radiating the sun of wisdom to dispel the darkness of delusion" means expounding the Dharma of wisdom gained through cultivation to awaken sentient beings. "Cultivating the six points of reverent harmony" directly clarifies self-benefit. When practice is accomplished in concord with others, with minds free of discord, these are called the six points of reverent harmony. Harmony of body, speech, and mind are the three harmonies. Shared precepts, shared generosity, and shared views in teaching make them the six harmonies. Being harmonious in these six, they are mutually affectionate and respectful, which is called the six points of reverent harmony. Below, within superior advancement: the first pair is the beginning of cultivation, the second is the sequence of cultivation, and the third is the fulfillment of cultivation. In the first pair: "constantly practicing the gift of Dharma" is the beginning of benefiting others. "Courageous and vigorous in resolve, with a mind unyielding and not timid" is the beginning of one's own practice. In the second pair: "being a lamp for the world, the most supreme field" and so forth is the sequence of benefiting others. "Being a lamp for the world, the most supreme field of merit" clarifies the superiority of their transforming virtue. Being personally endowed with wisdom and able to generate understanding in beings is called "a lamp for the world." Being personally endowed with merit and able to generate goodness in beings is called "a supreme field of merit." "Constantly acting as a guiding teacher, being equal without hatred or love" clarifies the superiority of their transforming benefit. Awakening others through wisdom is called "a guiding teacher." Aiding and moistening them with meritorious goodness, they are therefore without hatred or love. "Rejoicing only in the correct path, without other joy or grief" is the sequence of one's own practice. Rejoicing in the path and cultivating good; without other [concerns] means freedom from faults. In the third pair: "pulling out the thorns of desire" and so forth is the fulfillment of benefiting others. "Pulling out the thorns of desire to bring peace to the multitude of beings" is transforming others to be free from faults.