無量壽經義疏 2.6

2.6

自下第三就無量壽得失雙辨，令人修捨。就中有五：一佛勸阿難禮無量壽；二阿難奉命敬禮彼佛并願求見；三由前請，無量壽佛放光普照；四因佛光照，彼此相見；五因相見，具彰彼國得失之事，令人修捨。就初段中，初告阿難，令禮彼佛；「十方國」下，舉佛共嘆，成其頂禮。第二段中，初明阿難奉命設禮；「白言」已下，啟請求見。「願見彼佛」，求見化主。「安樂國土」，求見其處。「及菩薩」等，求見彼眾。第三段中，初先法說。佛放光明，普照一切，皆同一色。次以喻顯，下合顯之。第四段中，初此見彼，後彼見此。彼中，初阿難見，後大眾見。第五段中，初彰彼得，令人願求；後顯彼失，使人厭捨。彰彼得中，如來三問，阿難三答，文顯可知。顯彼失中，初先彰彼胎生之失；「若有眾生識本罪」下，教人修捨。前明失中，文別有四：一彰彼國有胎生果；二「慈氏白」下，辨因顯果；三「復慈氏」下，對勝顯劣；四「如輪王」下，就之顯過。就初段中，如來初問「彼國人民有胎生者，汝復見不」；阿難次答，彰己已見。「如來」下，復為之具辨。第二段中，初彌勒問「何因何緣彼國人民胎生化生」，正辨胎生，約化顯之，為是通問；下佛答之。於中先明胎生之因。「若有眾生明信佛」下，明化生因。胎生因中，先明其因。「此諸眾生生彼」已下，明因得果。就明因中，「若有眾生以疑惑心」，略明其失。「修諸功德願生彼國」，略明其得。「不了佛」下，廣明其失。於彼佛智疑惑不信，是其失也。於中初言「不了佛智」，此句是總；「不思」等，別。佛智淵深，餘不能測，名「不思智」。佛智眾多，非言能盡，言「不可稱」。於諸法門，知之窮盡，名為「廣智」。位分高出，名「無等倫最上勝智」。「於此」下，結。「然猶信」下，廣明其德。下得果中，先辨、後法。明化生中，先明其因。「此諸生」下，明因得果。自下第三對勝顯劣。於中先舉化生之勝，後對明胎生之劣，文顯可知。自下第四明胎生過，約喻顯之。如來初先立喻反問，彌勒次答。「不也」，總答。「但種種」下，別以顯之。「佛告」已下，如來為辨。明胎生者無餘苦事，但五百歲不見三寶不得修善，用此為苦；以此苦故，雖樂不樂。上來四段，合為第一明胎生失。自下第二教修捨。「若此眾生識其本罪，深自悔責求離彼處」，正教修捨。識本疑惑佛智之罪，深自悔責。「即得」已下，明修得。「彌勒當知其有」已下，結勸修學。舉失顯得而為勸也。上來第三明攝下人往生彼國，自下第四重攝上人往生彼國。於中先明此土菩薩往生彼國。彌勒先問，如來後辨。「佛告彌勒不但」已下，廣明餘國菩薩往生。於中初總；「其第一」下，別以列之。十三國菩薩往生，通前娑婆，別列十四。「不但此」下，總舉餘國，明皆往生，甚多無量，不可具說。舉此令人求去專也。上來正宗。

From here below, the third [section] discriminates both the gains and losses regarding Amitāyus, causing people to practice [what is to be embraced] and abandon [what is to be discarded]. Within this there are five: first, the Buddha urges Ānanda to pay homage to Amitāyus; second, Ānanda complies with the command to pay homage to that Buddha and also vows and seeks to see him; third, due to the previous request, Amitāyus Buddha radiates light that illuminates everywhere; fourth, through the Buddha's light shining, they see each other; fifth, because of seeing each other, the gains and losses of that land are fully manifested, causing people to practice and abandon. Within the first section: first he addresses Ānanda, instructing him to pay homage to that Buddha; from "in the lands of the ten directions" below, he adduces the collective praise of all Buddhas to establish his bowing with the head. In the second section: first it explains that Ānanda, having received the instruction, performs the homage; from "addressed [the Buddha], saying" below, he makes a request seeking to see. "Aspiring to see that Buddha" seeks to see the host who transforms. "The land of peace and bliss" seeks to see the place. "And the bodhisattvas" and so forth seeks to see that assembly. In the third section, first is the literal exposition: the Buddha radiates bright light, illuminating all everywhere, so that all become of one identical colour. Next it is shown by an analogy, and below they are joined to clarify it. In the fourth section, first this [world] sees that [land], and afterwards that [land] sees this [world]. In that [land], first Ānanda sees, and afterwards the great assembly sees. In the fifth section, first it manifests the gains there to cause people to aspire and seek; afterwards it shows the losses there to cause people to feel revulsion and abandon [them]. In manifesting the gains there, the Tathāgata asks three questions and Ānanda makes three answers, the text being clear and understandable. In showing the losses there: first it manifests the loss of womb-birth there; from "if there are sentient beings who recognise their original fault" below, he teaches people to practice and abandon. In the former explanation of the loss, the text has four parts: first, it manifests that that land has the result of womb-birth; second, from "Maitreya addressed" below, it distinguishes the cause and reveals the fruition; third, from "further, Maitreya" below, it contrasts the superior with the inferior; fourth, from "like a wheel-turning king" below, it exposes the faults based upon it. Within the first section: the Tathāgata first asks, "Among the people of that land there are those who are womb-born; do you see them or not?"; Ānanda next replies, making known that he has already seen them. From "the Tathāgata" below, he again discriminates it fully for him. In the second section: first Maitreya asks, "By what cause and by what condition are the people of that land womb-born or transformationally born?" It specifically investigates womb-birth, elucidating it by reference to transformational birth; hence it is a comprehensive question. Below the Buddha answers it. Within this, he first explains the cause of womb-birth. From "if there are sentient beings who clearly believe in the Buddha's [wisdom]" below, he explains the cause of transformational birth. In the cause of womb-birth, he first explains its cause. From "all these sentient beings, born there" below, he explains attaining the fruit through the cause. Within explaining the cause, "if there are sentient beings who, with a doubting mind" briefly explains their loss. "Cultivate various roots of merit and aspire to be born in that land" briefly explains their gain. From "not comprehending the Buddha's [wisdom]" below, it extensively explains their loss. Doubting and not believing in that Buddha's wisdom is their loss. Within this, first it says "not comprehending the Buddha's wisdom": this phrase is general; "inconceivable" and so forth are specific. The Buddha's wisdom is unfathomably deep and cannot be fathomed by others; hence it is called "inconceivable wisdom". The Buddha's wisdom is manifold and cannot be exhausted by words; it is called "inestimable [wisdom]". In regard to all Dharma-gates, knowing them exhaustively is called "broad wisdom". In rank and division it stands transcendently high; it is called "unequalled, most supreme, and excellent wisdom". From "in regard to this" below, it concludes. From "yet still believing" below, it extensively clarifies their merit. In attaining the fruit below, first is the explanation and then the application. In explaining transformational birth, first he explains its cause. From "all these beings" below, he explains attaining the fruit through the cause. From here below, the third [part] contrasts the superior to reveal the inferior. Within it, first he adduces the superiority of transformational birth, and afterwards comparatively clarifies the inferiority of womb-birth; the text is clear and understandable. From here below, the fourth [part] clarifies the faults of womb-birth, illustrating it by an analogy. The Tathāgata first sets up an analogy and asks rhetorically; Maitreya next replies. "No" is a general reply. From "only various" below, he distinguishes it specifically. From "the Buddha told" below, the Tathāgata distinguishes it for him. He clarifies that those who are womb-born have no other suffering, but for five hundred years they do not see the Three Jewels and cannot cultivate good, and take this to be suffering; because of this suffering, although it is joyful, they do not find it joyful. The above four sections together constitute the first [sub-part] explaining the loss of womb-birth. From here below, the second [sub-part] teaches practicing [what is to be embraced] and abandoning [what is to be discarded]. "If these sentient beings recognise their original fault, deeply reproach themselves, and seek to leave that place" directly teaches practicing and abandoning. Recognizing the fault of originally doubting the Buddha's wisdom, they deeply reproach themselves. From "they immediately obtain" below, it clarifies the attainment through practice. From "Maitreya, you should know that those who have" below, it concludes by urging practice and study. It adduces the loss to reveal the gain, and thus offers encouragement. The above was the third [major division], explaining the gathering of inferior persons to be reborn in that land; from here below, the fourth [major division] again gathers superior persons to be reborn in that land. Within this, first it explains the bodhisattvas of this land being reborn in that land. Maitreya asks first, and the Tathāgata distinguishes afterwards. From "the Buddha told Maitreya: not only" below, he extensively clarifies the rebirth of bodhisattvas from other lands. Within this, first is a general statement; from "the first of them" below, they are listed individually. Bodhisattvas from thirteen lands are reborn; including the previous Sahā [world], fourteen are listed separately. From "not only this" below, he collectively adduces other lands, showing that all are reborn, extremely numerous and immeasurable, impossible to describe fully. Adducing this causes people to seek to go single-mindedly. The above is the main teaching.