無量壽經義疏 2.3.2

2.3.2

三「所生窈窈冥冥」已下，明別離難聚之過。 第三段中，勸捨可知。 明癡過中，文別有二：一明有癡； 二「生死常道轉相劇」下，明其癡過。 前中有二：一明癡人自無正信； 二「更相瞻」下，專受他語。 自無信中，初先別論。 「但坐是」下，總結顯過。 坐不信故，專執自見，是其過也。 受他語中，「更相瞻視，先後同然」，效習他人。 「轉相承」下，承習父祖。 於中初言「轉相承受父餘教令」，明子無知受父邪言。 「先人祖」下，舉父癡頑成子無知。 於中四句：初言「祖父素不為善」，明其無行。 二「不識道德」，彰其無解。 三「身愚神闇、心塞意閉，生死善惡自不能見，無有語者」，重明無解。 前句無解，不識出道； 此句無解，不知世間善惡因果。 生死之趣不能自見，不識果也； 善惡之道不能自見，不知因也。 於此因果自心不識，他無語者，故永不解。 四「吉凶禍福競各作之，無一怪」者，重明無行。 前句無行，彰不作善； 此句無作，明其造惡。 自已為惡，他無語者，故不永離。 上來一段其明有癡，下明癡過。 於中有四：一由癡故父子相哭； 二「如此人」下，明由癡故造惡受苦； 三「或室家」下，明由癡故親戚相憶； 四「總猥」下，明由癡故造惡受苦。 初中先明父子相哭。 「教語」已下，明難開曉，是以生死流轉無已，為之輪轉。 第二段中，句別有五：一明此癡人曚冥抵突，不信經法，各用快意； 二惑於愛欲，不達道德； 三迷於瞋怒，貪狼財色； 四坐前三種，不得正道，多受諸苦。 當更惡趣，明有重苦。 生死無窮，明有深苦。 五「哀哉」下，如來傷歎，令人厭捨。 第三段中，句別有三：一由癡故親戚相憶不可開解； 二「思想」下，明由相憶不能修善； 三「便旋」下，由不修善不能得道。 第四段中，句別有四：一癡故起貪，追求世事，「總猥憒擾貪欲愛」等； 二「各懷殺」下，癡故起瞋，共相殘害。 「各懷殺毒，惡氣窈冥，為妄事」等。 三「自然」下，明由前惡受苦難出。 造罪之人，宿罪之力，自然招集非法惡緣，隨而與之，恣其作罪。 待其罪極，頓奪令盡，將入惡道受苦無極。 四「痛不可」下，如來傷歎，令人生厭。 上來廣舉三毒之過，自下第二勸力修捨。 於中有四：一正勸修捨、二彌勒領解、三重修捨、四彌勒領行。 初中有二：一勸人修行； 二「儻有疑」下，勸人請問。 勸修有三：一舉前過，勸人修斷。 「佛告彌勒世間之事，用是事故坐不得道」，舉前過也。 「世間事」者，牒舉向前三毒之事。 「用」是以也。 「坐」是由也。 世人以是三毒事故，由不得道。 「當熟」下，勸。 「當熟思計遠離眾惡」，勸人捨過，謂離向前三毒眾惡。 「擇善行之」，勸修對治。 二「愛欲」下，舉世五欲無常之過，勸人修捨。 三「曼佛在」下，舉佛現在，勸人懃修。 於中初先舉佛現在，正勸修行。 「其有願」下，彰益勸為。 「得慧明達」，得智勝也。 「功德殊勝」，得福勝也。 「勿得」已下，舉損誡約。 上來勸行、勸問可知。 自下第二彌勒領解。 於中有二：一正領解； 二「今得值」下，歡喜自慶。 前中有四：一嘆佛說快。 「貫心思之，世人實爾」，成前說快。 貫謂通也。 通心思之，世人實隨三毒之事，坐不得道，名為實也。 二「佛言」下，領佛慈化。 三「佛語教」下，重嘆佛說為深為善。 於中初先嘆說深善。 「智慧明」等，舉智成說。 四「今我眾等所以蒙」下，重頌佛恩。 今我眾等所以得度脫，所由下正出之。 由佛前世懃苦修道，今得佛果，化導我等，故得解脫。 「皆佛前世求道之時謙苦所致」，舉佛因也。 「恩德普」等，彰佛果也。 「恩德普覆」，總舉佛德。 「福祿魏」等，別以顯之。 「佛為法王尊超聖」等，總以結歎。

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.