無量壽經義疏 2.3

From here below is the second [section], exhorting people to attain rebirth. "The Buddha told Maitreya" states whom he was addressing. "All the heavenly and human beings, and so forth" brings up those for whose sake it is spoken. "The merits and prajñā of the śrāvakas and bodhisattvas in the land of Amitāyus cannot be adequately weighed..." and so forth reiterates what was analyzed above. "The merits and prajñā of the śrāvakas and bodhisattvas cannot be adequately spoken of" reiterates the persons analyzed in the preceding text. "Furthermore, that land is delicate, wondrous, peaceful, joyful, and pure like this" reiterates the land analyzed in the preceding text. From "Why do you not strive..." below, he directly exhorts rebirth. In this there are three [parts]: first, directly exhorting rebirth; second, from "It is easy to go..." below, the Tathāgata's sorrowful lament; third, from "Why do you not abandon..." below, repeatedly exhorting rebirth. In the previous direct exhortation, "Why do you not strive to do good" directly exhorts cultivating the cause. Why do you not exert effort to do good and seek rebirth? This is called striving to do good. From "Mindful of the path" downward, he clarifies the benefit of cultivation. Those who are mindful of the path are naturally reborn, which is called mindfully [attaining the] spontaneous. Merely being able to be mindful of the path, the virtue of one's practice becomes manifest; without discriminating between higher or lower, all alike attain rebirth, which is why it says "manifesting beyond high or low". If one attains rebirth there, one's supernatural penetrations will be thoroughly unobstructed, having no boundaries; hence it says "thoroughly unobstructed without boundary". "Each should be vigorous, exerting effort to seek it" repeatedly exhorts cultivating the cause. From "You will surely transcend..." below, he repeatedly clarifies the benefits of cultivation. "You will surely transcend" clarifies that from which one departs. "Be reborn in the Land of Peace and Sustenance" reveals that to which one arrives. "Crosswise cutting off the five evil realms, the evil destinies will close on their own" clarifies that which one leaves behind. The three [unfortunate] paths, humans, and devas are the five destinies. Distinguishing among them here, the lower three evil paths are named evil destinies, and the two paths of humans and devas are named good destinies. Now here, in contrast to Amitābha's Pure Land, all five paths of the Sahā world alike are called evil destinies. The hells, hungry ghosts, and animals are where pure evil leads, so they are named evil destinies; humans and devas of the Sahā world are where mixed evils lead, so they are also named evil destinies. If one cultivates and severs according to this realm, one first severs delusions of view, abandoning the cause of the three paths and extinguishing the fruition of the three paths, and later severs delusions of cultivation, abandoning the cause of humans and devas and ending the fruition of humans and devas. Gradual elimination is not called "crosswise cutting off"; but if one attains rebirth in Amitābha's Pure Land, the five paths of the Sahā world are abandoned all at once, hence it is called "crosswise cutting off". "Cutting off the five evil destinies" cuts off their fruition. "The evil destinies will close on their own" closes their cause. This clarifies that which is left behind. "Ascending the path without end" reveals that which is attained. Attaining the path is deep and vast, hence it has no end. The above is the first [part], directly exhorting rebirth. From here below is the second, the Tathāgata's sorrowful lament, wishing to cause the people of the world to exert effort toward rebirth. First, saying "It is easy to go, yet there are no people" is directly the sorrowful lament. Cultivating the cause, one goes immediately; this is called "easy to go". Since no one cultivates the cause, those who attain rebirth are few; hence it says "there are no people". "That land does not resist or oppose" reveals the preceding "easy to go". "Spontaneously drawn" shows the preceding "there are no people". Sentient beings of the Sahā world, bound by their long habits and afflictive coverings, are spontaneously bound and drawn by them, unable to go; hence there are no people there. From here below is the third, repeatedly exhorting rebirth. "Why do you not cast aside worldly affairs, diligently seeking the path and virtue?" exhorts them to cultivate the cause. "You can attain long life, with pleasure and longevity without limit" clarifies the fruition attained by cultivation. The above is the first [section], bringing up the supreme joys of Amitābha's land to cause people to aspire and seek [it]. From here below is the second [section], showing that the Sahā realm is filled with defilement and evil to cause people to feel aversion and abandon [it]. In this there are four [parts]: first, bringing up the faults of the afflictions of the three poisons; second, exhorting people to cultivate renunciation; third, bringing up the faults of the sufferings of the five evils, the five agonies, and the five burnings; fourth, exhorting people to cultivate renunciation. In the first section, he first clarifies the fault of greed; from "The people, fathers, and sons of the world..." downward, he clarifies the fault of hatred; from "Such worldly people do not believe..." downward, he clarifies the fault of delusion. Under greed there are three [parts]: first, universally addressing worldly people to clarify the fault of greed; second, from "The noble and wealthy..." below, specifically addressing the wealthy and noble to clarify the fault of greed; third, from "The poor and destitute..." below, specifically addressing the poor and lowly to clarify the fault of greed. In the first part, "Worldly people are petty in their customs, disputing over non-urgent matters" clarifies that they have evil. This means that these worldly people are vulgar in their customs, contending together over non-urgent matters in the world. From "In the midst of this intense..." below, he reveals that they have suffering. In suffering there are three [aspects]: first, the suffering of seeking wealth; second, from "Having fields..." below, clarifying the suffering of guarding it; third, from "Unexpectedly, due to..." below, clarifying the suffering of loss and dissipation. In the first, the suffering of seeking: "In the midst of this intense suffering, laboring their bodies in affairs to sustain themselves" is seeking for oneself. "Without [distinction of] noble or lowly..." and so forth is seeking for others. "Without noble or lowly, without poor or wealthy" brings up those who are able to seek. "Young and old, men..." and so forth brings up those for whom it is done. Below, he clarifies that there is suffering. "Anxious together about wealth..." and so forth clarifies mental suffering. "Driven by their minds..." and so forth clarifies physical suffering. Under the suffering of guarding: "Having fields, they worry about fields; having houses, they worry about houses"—matters such as these specifically clarify its suffering. From "Pondering repeatedly..." below concludes it. Under the suffering of loss and dissipation: "Unexpectedly subjected to the impermanence of floods, fires, bandits..." and so forth clarifies the suffering of losing wealth. "Or in their circumstances being ruined..." and so forth clarifies the suffering of losing the body. Next, addressing the rich and noble to clarify the fault of greed, the text is clear and can be understood. In clarifying the fault of greed with respect to the poor and lowly, the text distinctively has three [parts]: first, the suffering of seeking wealth; second, from "Or sometimes in their circumstances..." below, clarifying the suffering of losing the body; third, from "Refusing to..." below, clarifying future suffering. In the suffering of seeking wealth, the text distinctively has five [aspects]: first, the suffering arising from worrying when currently lacking things; second, from "Just when they have one..." below, clarifying the suffering of insufficiency when having a little; third, from "Just when wishing to complete..." below, clarifying the suffering of loss when already having obtained things; fourth, from "Then they must seek again..." below, clarifying the suffering of failure to obtain when proceeding to seek; fifth, from "Also gathering various..." below, clarifying the sufferings of cold, heat, and so forth when pursuing [wealth]. These five combine to constitute the suffering of seeking wealth. The suffering of losing the body and future suffering are clear in the text and can be understood. In clarifying the fault of hatred, the text distinctively has three [parts]: first, exhorting with reason and teaching: "You should be affectionate and loving toward one another, without mutual jealousy, sharing what you have and do not have, not being greedy or stingy, speaking and appearing always harmonious, never contrary to one another"; second, from "Or when their minds contend..." below, broadly clarifying the fault of hatred; third, from "Why not abandon..." below, exhorting the cultivation of renunciation. In the second fault, there are three distinct types: first, clarifying the fault of future enmity and harm; second, from "When a person is in the world..." below, clarifying the fault of future evil destinies;

Third, from "where one is born, [all is] dim and dark" onward, it explains the fault of separation and difficulty of reunion. In the third section, the exhortation to abandon [them] can be understood. In explaining the fault of delusion, the text divides into two: first, it explains that there is delusion; second, from "the constant way of birth and death turns into reciprocal severities" onward, it explains the faults of that delusion. Within the first, there are two: first, it explains that deluded people themselves lack right faith; second, from "they look upon each other" onward, they exclusively accept the words of others. Under their lacking faith themselves, it first discusses it individually. From "simply because of this" onward, it concludes generally to reveal the fault. Because they do not believe, they exclusively cling to their own views—this is their fault. Under accepting the words of others, "they look upon each other, former and later alike" means imitating others. From "in turn transmitting and continuing" onward, they inherit and adopt from fathers and grandfathers. Therein, first saying "in turn transmitting and continuing, inheriting the remaining teachings and orders of their fathers" explains that ignorant children receive the heterodox words of their fathers. From "the ancestors and fathers of earlier men" onward, it adduces the father's delusion and stubbornness to establish the child's ignorance. Therein are four phrases: first, saying "the ancestors and fathers originally did not do good" explains their lack of practice. Second, "not knowing morality" shows their lack of understanding. Third, "ignorant in body and dark in spirit, closed in mind and shut in thought, naturally unable to see birth and death, good and evil, with no one to speak to them" re-explains their lack of understanding. The previous phrase's lack of understanding was not knowing the path of transcendence; this phrase's lack of understanding is not knowing worldly cause and effect of good and evil. Not being able to see for oneself the destinies of birth and death is not knowing the fruit; not being able to see for oneself the paths of good and evil is not knowing the cause. One's own mind not knowing this cause and effect, and having no one else to speak to them, thus they never understand. Fourth, "good fortune, misfortune, disaster, and blessing, competing with each other to bring them about, none finds it strange" re-explains their lack of practice. The previous phrase's lack of practice showed not doing good; this phrase's lack of practice explains their creating evil. Creating evil themselves, with no one else to speak to them, they thus never depart from it. The preceding section explained that there is delusion; below explains the faults of delusion. Therein are four: first, due to delusion, fathers and sons weep for one another; second, from "such people" onward, it explains that due to delusion they create evil and suffer pain; third, from "or household members" onward, it explains that due to delusion relatives long for one another; fourth, from "in general, confusedly" onward, it explains that due to delusion they create evil and suffer pain. In the first, it first explains fathers and sons weeping for one another. From "teaching and telling" onward, it explains the difficulty of enlightening them, and for this reason birth and death flow on without cease, turning like a wheel. In the second section, there are five distinct phrases: first, it explains that these deluded people are benighted and obstinate, not believing in the sūtras and teachings, each indulging in self-gratification; second, they are confused by craving and desire, not comprehending morality; third, they are bewildered by anger and rage, ravenous for wealth and sex; fourth, because of these preceding three kinds, they do not attain the right path and suffer much pain. That they shall experience the evil destinies explains that there is heavy suffering. That birth and death are endless explains that there is deep suffering. Fifth, from "How lamentable!" onward, the Tathāgata grieves and laments, causing people to feel revulsion and abandon [them]. In the third section, there are three distinct phrases: first, due to delusion relatives long for one another and cannot be unburdened; second, from "thinking and longing" onward, it explains that due to mutual longing they cannot cultivate good; third, from "turning about" onward, due to not cultivating good they cannot attain the path. In the fourth section, there are four distinct phrases: first, due to delusion they give rise to greed, pursuing worldly affairs: "in general, confusedly turbid and perturbed, greed, desire, and attachment," and so forth; second, from "each harbors murder" onward, due to delusion they give rise to anger, mutually harming one another: "each harbors the poison of murder, evil vapors dim and dark, committing deluded deeds," and so forth; third, from "spontaneously" onward, it explains that due to the preceding evil they suffer pain and find it difficult to escape. For a person who creates sins, the power of past sins naturally attracts unlawful, evil conditions, which comply and provide for them, indulging them in creating sins; waiting until their sins reach the extreme, they suddenly strip everything away, leading them into the evil destinies to suffer boundless pain; fourth, from "the pain is unbearable" onward, the Tathāgata grieves and laments, causing people to give rise to revulsion. The above broadly adduced the faults of the three poisons; below, second, is the exhortation to make effort in cultivating renunciation. Therein are four: first, directly exhorting the cultivation of renunciation; second, Maitreya grasps and understands; third, re-exhorting renunciation; fourth, Maitreya undertakes the practice. In the first, there are two: first, exhorting people to cultivate practice; second, from "if there are doubts" onward, exhorting people to ask questions. In exhorting practice, there are three: first, adducing the previous faults, it exhorts people to cultivate eradication. "The Buddha told Maitreya: 'Because of these matters, worldly matters cause one not to attain the path'" adduces the previous faults. "Worldly matters" reiterates the previously mentioned matters of the three poisons. *Yong* (用) means "because of." *Zuo* (坐) means "due to." Worldly people, because of these matters of the three poisons, consequently do not attain the path. From "one should thoroughly" onward is the exhortation. "One should thoroughly contemplate and plan, staying far away from all evils" exhorts people to abandon faults, meaning to leave behind the previously mentioned all evils of the three poisons. "Choose the good and practice it" exhorts the cultivation of antidotes. Second, from "craving and desire" onward, it adduces the fault of impermanence in the world's five desires, exhorting people to cultivate renunciation. Third, from "while the Buddha is still present" onward, it adduces the Buddha's current presence to exhort people to cultivate diligently. Therein, it first adduces the Buddha's current presence, directly exhorting practice. From "those who have vows" onward, it shows the benefit to encourage doing so. "Attaining bright and penetrating wisdom" is attaining superiority of wisdom. "Merit is extraordinary" is attaining superiority of blessings. From "do not" onward, it adduces loss as an admonition and restraint. The preceding exhortation to practice and exhortation to ask can be understood. Below, second, Maitreya grasps and understands. Therein are two: first, directly grasping and understanding; second, from "now having encountered" onward, rejoicing and congratulating oneself. In the first, there are four: first, he praises the Buddha's preaching as delightful. "Having penetrated the mind to contemplate it, worldly people are indeed so" confirms the earlier praise of the preaching as delightful. *Guan* (貫) means to penetrate. Penetrating the mind to contemplate it, worldly people indeed follow the matters of the three poisons and consequently do not attain the path; this is termed "indeed so." Second, from "the Buddha's words" onward, he grasps the Buddha's compassionate transformation. Third, from "the Buddha's spoken teachings" onward, he re-praises the Buddha's preaching as profound and good. Therein, he first praises the preaching as profound and good. "Bright wisdom," and so forth, adduces wisdom to accomplish the preaching. Fourth, from "the reason why our assembly now receives" onward, he again praises the Buddha's grace. The reason why our assembly now attains deliverance is directly set forth below. Because the Buddha in previous lives diligently and bitterly cultivated the path, now attaining the fruit of Buddhahood and transforming and guiding us, we therefore attain liberation. "All was brought about by the humility and toil when the Buddha sought the path in previous lives" adduces the Buddha's cause. "Kindness and virtue universally cover," and so forth, reveals the Buddha's fruit. "Kindness and virtue universally cover" generally adduces the Buddha's virtue. "Blessing and prosperity are magnificent," and so forth, individually reveals it. "The Buddha is the King of the Dharma, revered and transcendent over the holy," and so forth, universally concludes with praise.

In the specific analysis, first, 'blessings and prosperity are towering, and his light shines through completely' refers to the excellence of one's own blessings. 'Reaching emptiness without limit' refers to the excellence of one's own wisdom. 'Opening the way to enter nirvāṇa, teaching and grasping the scriptures' refers to benefiting beings through transformation by means of wisdom. 'Opening the way to enter nirvāṇa' transforms people so that they realize cessation. 'Teaching and grasping the scriptures' instructs people to give rise to the Path. Instructing the world in the principles of the Path is called 'teaching'. Succinctly grasping the myriad meanings with these scriptures and causing them to study and practice is called 'grasping the scriptures'. 'Awe-inspiring authority suppresses and eliminates', and so forth, refers to benefiting through transformation by means of blessings. As for obstinate sentient beings, majestic virtue subdues and pushes them back, causing them to yield and submit, returning to follow the sacred transformation; therefore it is called 'awe-inspiring authority suppresses and eliminates'. As for gentle and compliant sentient beings, the power of compassion gathers them in. His fame moves the ten directions; those with affinities are all gathered in, which is called 'limitless'. The concluding praise may be understood. The above is the understanding [expressed by Maitreya]. Now having met the Buddha and heard of Amitāyus, there is none who does not rejoice, their minds becoming open and enlightened, rejoicing and congratulating themselves. This is the second section, Maitreya's understanding. Third, from here on below, he re-exhorts them to cultivate [good] and renounce [evil]. Within this there are four: first, praising Maitreya's earlier reception and bearing of the Buddha's kindness; second, from 'Maitreya, you should know that you, from countless kalpas ago' onwards, congratulating Maitreya for earlier meeting the Buddha and hearing the Dharma, as well as being able to hear the name of Amitāyus; third, from 'you now may also yourself become weary' onwards, directly exhorting practice; fourth, from 'you all should each make vigorous efforts' onwards, exhorting the abandonment of doubt and confusion. In the first [part], 'the Buddha told [him]: What you have said is indeed so' seals his earlier words. Maitreya had earlier praised the Buddha's preaching as delightful, extremely profound, and extremely good; these words accorded with truth, hence he says 'is indeed so'. From 'if there are those with compassion' downwards, he praises Maitreya's earlier reception and bearing of the Buddha's kindness. Maitreya earlier pitied the Buddha's arduous toil in previous lives on behalf of beings with the aspiration to seek the Buddha Way, which is called 'being compassionate to the Buddha'. Respectfully bearing the Buddha's kindness is called 'revering the Buddha'. This is truly a great good. From 'only after a long, long time is there a Buddha in the world' downwards, he adduces the Buddha's transformative benefit, recounting what was said before. 'Only after a long, long time is there again a Buddha in the world' reveals that he himself is difficult to encounter as a Buddha. From 'now I' downwards, he clarifies his own transformative benefit. Within this there are four: first, revealing that he himself has become a Buddha and transforms the world by means of the Dharma. Second, from 'severing all' downwards, through the Buddha manifesting transformation, he teaches all sentient beings to sever the causes of death. 'Severing the net of doubts, pulling up the roots of craving and desire' causes them to leave behind afflictions. 'Blocking the source of myriad evils' causes them to leave behind evil karma. 'Blocking' (du) is like obstructing. Evil karma is the very origin of the evil destinies; it is called 'the source of myriad evils'. Teaching them to cut off and obstruct it is designated as 'blocking'. Third, from 'wandering through' downwards, he reveals that he himself has become a Buddha and transforms the world by means of the Dharma. 'Wandering through the three realms without obstruction' is transformation through bodily karma. Bodily transformation is sovereign, hence there is no obstruction. 'Grasping the wisdom and the essentials of the myriad paths' is transformation through mental karma. Skillfully understanding the scriptures and grasping and knowing their myriad meanings is called 'wisdom grasping the scriptures'. Skillfully knowing the essentials practiced in the three vehicles is called 'the essentials of the myriad paths'. 'Holding fast to the fundamental guidelines, distinct and clear, illuminating and revealing the five destinies' is transformation through vocal karma. Upholding the Dharma and guiding the assembly is called 'holding fast to the fundamental guidelines'. Distinguishing the correct from the deviant is called 'distinct and clear'. Employing it to transform the multitude of beings is called 'illuminating and revealing the five destinies'. Fourth, from 'crossing over those not yet crossed over' downwards, the Buddha transforms the world, teaching all sentient beings to emerge from the fruition of birth-and-death. 'Crossing over those not yet crossed over, resolving and righting birth-and-death' causes them to emerge from birth-and-death. 'The Path of nirvāṇa' enables them to attain nirvāṇa. Adducing this transformative benefit recounts what Maitreya previously praised and understood. This ends the first section. Second, from here on below, he congratulates Maitreya on previously having met the Buddha, heard the Dharma, and heard of Amitāyus. Within this there are three: first, revealing that Maitreya's cultivation has lasted long; second, from 'and even' downwards, clarifying that now he has met the Buddha and heard of Amitāyus; third, from 'how delightful' downwards, the Tathāgata congratulates him. In the first part, it first says: 'From countless kalpas ago you have cultivated practices, wishing to save sentient beings, which has already been a long time'—his cultivation has lasted long. 'From your attaining the Path up to nirvāṇa is beyond reckoning'—his sagehood has extended far into the past. 'You and the devas and humans of the ten directions, through eternal kalpas, have suffered worry, fear, toil, and anguish beyond full expression'—their toil and suffering have been immense. 'Eternal' (yong) means long. Relying on these many causes, now being able to meet the Buddha and hear of Amitāyus is therefore worthy of congratulation. The latter two may be understood. This ends the second [section]. Third, from here on below, he directly exhorts cultivation of practice. The words are addressed to Maitreya, but the intention encompasses all. Within this, first he directly exhorts the cultivation of practice; from 'although for one lifetime' downwards, he reveals the benefit to exhort beings. In the former there are three: first, exhorting the abandonment of faults; second, from 'rectifying the body' downwards, exhorting the cultivation of wholesome dharmas; third, from 'if a person can self-' downwards, exhorting the benefiting of sentient beings. In exhorting the abandonment of faults, 'you may yourself become weary of birth, aging, sickness', and so forth, exhorts the arising of a weary mind. Birth, aging, sickness, and death are internal suffering. Speaking of 'pain and anguish' refers to external suffering. 'Foul discharges are impure, with nothing to delight in; one should make a resolute decision' reveals the fault to cause abandonment. In exhorting the cultivation of wholesome [dharmas], 'rectifying the body and acting uprightly' is wholesome restraint. 'Increasingly doing myriad good deeds' is wholesome action. 'Disciplining oneself and purifying the body, washing away mental defilements' exhorts the cultivation of mental conduct. Disciplining oneself is wholesome action; the remainder is wholesome restraint. 'Words and deeds loyal and trustworthy, outer appearance and inner mind corresponding' exhorts the cultivation of vocal conduct. 'Words and deeds loyal and trustworthy' is wholesome action. 'Outer appearance and inner mind corresponding' is wholesome restraint. Speech expresses what is in the mind; since words do not contradict the mind, they correspond. In exhorting the benefiting of others, 'if a person can save oneself' repeats the aforementioned personal virtue. 'Mutually delivering one another', and so forth, directly exhorts benefiting others. 'Mutually delivering one another' transforms others to abandon faults. 'Diligent and clear, seeking aspirations' and accumulating good roots transforms people to accomplish goodness. 'Diligent and clear, seeking aspirations' transforms them to give rise to vows; 'accumulating good roots' transforms them to give rise to practice. The above exhorts cultivation. Below, he adduces and clarifies the benefit to cause people to cultivate and learn. 'Although for one lifetime there is toil and anguish for a brief moment' means the time of cultivation is short. From 'later being born' downwards, it is the attainment of benefit. Within this, he first clarifies that the attainment of benefit is enduring. 'Unconditioned and spontaneous, next to nirvāṇa' means the attainment of benefit is extraordinary. In the endurance of the attainment of benefit, there are four distinct clauses: first, it says 'later being born in the land of Amitāyus, the joy and happiness will be limitless'—the love and joy are enduring. Second, 'forever joining with the brightness of the Path and virtue'—the accomplishment of virtue is enduring. The body united with blessings is called 'joining with the Path and virtue'. The mind united with wisdom is called 'joining with brightness'. Third, 'eternally uprooting' and so forth means the abandonment of faults is enduring.

Within this, 'eternally uprooting the root of birth-and-death' means leaving behind karmic causes forever. 'No longer having greed' and so forth means leaving behind afflictions forever. 'Having no distress, affliction, or misfortune' means leaving behind painful retribution forever. Fourth, 'desiring a lifespan' and so forth means the lifespan is enduring. This ends the third [section]. Fourth, from here on below, he exhorts the abandonment of doubt and confusion. 'You all should each diligently seek what you aspire to' exhorts dedicated practice. 'Do not have doubt' and so forth exhorts the abandonment of doubt and confusion. From 'being born in that border [land]' downwards, he reveals the fault to exhort abandonment. The above is the third [part], re-exhorting cultivation and abandonment. Fourth, from here on below, Maitreya receives and practices it. Within this, it first says, 'Receiving the Buddha's repeated admonitions, I will dedicatedly and diligently cultivate and learn, reverently practicing in accordance with the teaching,' which receives the Buddha's earlier words exhorting cultivation, revealing that he himself will reverently practice. 'Not daring to doubt' receives the Buddha's earlier words exhorting the abandonment of doubt and confusion, revealing that he himself does not doubt.