無量壽經義疏 1.6.5

1.6.5

In the first part there are four points: first, emitting light that universally illuminates immeasurable Buddha-lands; second, using supernatural power to cause all worlds to quake in six ways; third, by virtue of the preceding emission of light, taking complete hold of the realm of Māra so that all submit and yield; fourth, by virtue of the preceding quaking, shaking the palaces of Māra, causing them to be terrified. In the second part, regarding the mouth, the text also has four points: first, being able to destroy the heterodox. "Tearing apart the net of heterodoxy" means destroying heterodox dharmas. "Extinguishing all views" means teaching the cutting off of heterodox thoughts. These two remove views. "Dispersing all afflictive defilements" means breaking through the realms of sensual desire. The realms of the five desires can soil with dust and weary and agitate sentient beings; hence they are called "afflictive defilements." Preaching emptiness to break and dispel them is termed "dispersing." "Breaching all moats of desire" means teaching the renunciation of the desire-mind. Because the mind of passionate desire is deep and difficult to cross, it is spoken of as a "moat." Teaching its severance is called "breaching." These two remove passion. These four pairs combine to make the first point, clarifying the ability to destroy the heterodox. Second, from "strictly guarding" onwards, it clarifies the ability to open up what is correct. "Strictly guarding the Dharma city" blocks people's slander. Because the Dharma can block and guard against [errors], it is spoken of as a "city." Praising the good and putting an end to slander is called "strictly [guarding]" and "guarding." "Opening and unfolding the Dharma gates" means hearing and preaching the correct teachings. Because the comprehensive Dharma possesses the senses of giving access to and leading into, it is called a "gate." Exposing and expounding so as to make [people] enter is called "opening" and "unfolding." Third, from "washing clean" onwards, it concludes the meaning of the first point above, destroying the heterodox. Afflictions of views and passion are called "stains and defilements." Teaching their removal is called "washing." Fourth, from "making manifest" onwards, it reveals the meaning of the second point above, opening up what is correct. "Making manifest the pure and white, [wherein] the Buddha-dharma shines brightly and blends harmoniously" reveals the earlier passage's strict guarding of the Dharma city, removing the heterodox and making manifest the correct; hence it is said: "making manifest." The Dharma that is made manifest has departed from the heterodox and from slander, so it is called "pure and white." Radiating and displaying the true Dharma beyond heterodox delusions is therefore called "shining brightly." Smelting and purifying it is called "blending the Buddha-dharma." "Propagating and flowing the transformation of the Dharma" reveals the earlier passage's opening and unfolding of the Dharma gates. Propagating and flowing it to transform people is therefore called "opening and unfolding." This completes the first pair. Third, regarding the body, "entering the country to collect alms (piṇḍapāta)" means initially engaging in begging for food. In the barbarian language it is called *piṇḍapāta*; here it translates as "begging for food." Obtaining diverse rich provisions comes from begging for food. From "storing up merit" onwards, [it means] receiving and using [offerings] to generate merit. "Storing" means accumulating. Accumulating manifold virtues is called "storing up merit." Manifesting the receipt of offerings from beings is therefore called "displaying." Generating worldly merit and goodness is like a field yielding crops; hence it is called a "field of merit." Fourth, regarding the mouth, "wishing to proclaim it, displaying a smile" initiates the expedient means for preaching; below, it expounds it directly. Therein it first says: "using the medicine of all dharmas to heal the three sufferings," causing [beings] to emerge from saṃsāra. The suffering of suffering, the suffering of change, and the suffering of conditioned existence are the three sufferings. Their meaning is as in a separate chapter; it should be fully discussed there. Giving the Dharma and teaching its severance is called "healing with the Dharma." From "making manifest" onwards, it causes people to enter the Path. Therein it first says: "making manifest the intention for the Path," which teaches people to generate the aspiration; making manifest the intention for the Path generated by the bodhisattva causes people to generate it. "Immeasurable merits" teaches people to generate practice. From "bestowing upon bodhisattvas" onwards, it ultimately causes them to attain the fruition. Bestowing prophecy upon bodhisattvas is the expedient means for attaining the fruition. Practicing the cause to achieve the fruition is like the mind recording an object; hence it is called "prophecy" (vyākaraṇa). An ārya speaking to show it to people is termed "bestowal." "Attaining complete, perfect awakening" directly reveals attaining Buddhahood. From here down is the tenth phase: the phase of entering parinirvāṇa. "Displaying extinction" directly reveals entering extinction. Below, it demonstrates its benefits. "Rescuing and saving without end" demonstrates the vastness of the benefits. "Eliminating the outflows," etc., demonstrates the completeness of the benefits. Eliminating all outflows means: relying on his manifesting extinction, it causes people to revile conditioned existence, cut off the cause of saṃsāra, and plant manifold roots of virtue. Relying on his manifesting extinction, it causes people to delight in tranquility and cultivate the cause of nirvāṇa. The above has extensively praised the two virtues of the provisional and the real. Below, third, it concludes both together. "Complete with merits, subtle and difficult to measure" concludes the previous real virtues. "Wandering through all Buddha-lands, universally manifesting the teachings of the Path" concludes the previous provisional virtues. The above concludes the two virtues of the provisional and the real. Below, second, it praises the merits of benefit for oneself and benefit for others. Practice that can benefit oneself is called "benefit for oneself"; practice that can universally enrich [others] is spoken of as "benefit for others." What the bodhisattva practices essentially does not go beyond these; therefore they are praised. Therein, it first briefly praises the bodhisattva scriptures. From "thoroughly comprehending" onwards, it praises them extensively. In the brief praise, it is first specific and then concludes generally. In the specific, there are four points: first, purity of one's own practice; second, from "just as" onwards, skillfulness in transformative practice. It first gives an analogy and then matches it. In the analogy, it first says "just like a magician," which illustrates the person who initiates transformations. "Displaying various different forms, becoming male or female," etc., illustrates the appearance of the manifested transformations. "Originally learned and clear," etc., illustrates the virtue of the transformations. "Originally learned and clear" illustrates the training in the methods of transformation. Learning is the root of transformation; hence it is called "original." Regarding the Buddha's methods of transformation, mastering them thoroughly is called "learned and clear." "Carrying out as the mind desires" means that, having accomplished the learning, one brings forth application. Accomplishment resides in the mind; hence it is called "as the mind desires." Transforming at will is therefore called "carrying out." Below, it matches this to reveal the Dharma. "The bodhisattvas are likewise" matches the previous magician. "Learning all dharmas," etc., matches the emergence of the virtues of transformation. "Learning all dharmas" matches the original learning; that is, learning all dharmas for transforming others. "Penetrating, synthesizing, and finely mastering" matches "clear." Thoroughly penetrating and comprehensively studying, knowing the Dharma meticulously, is therefore called "finely mastering." "Secure and firm in what they abide in" matches "as the mind desires." Regarding the dharmas in which they abide, their minds are secure and scrupulous. "None that they do not bring to transformation" matches "carrying out." "None" means not any; "bring" means to convey and effect. In all places there are none that they do not convey and transform. Furthermore, "bring" means to induce and bring about, causing all beings to be induced and transformed without exception. "Universally manifesting in countless Buddha-lands" matches the previous manifested forms, matching the displaying of various forms such as male and female. This is the second point: skillfulness in transformative practice. Third, from "never having" onwards, it reveals the first point above: the purity of one's own practice. Because regarding what they have attained they have never been haughty and arrogant or indulged themselves, their practice is pure. Fourth, from "commiserating" onwards, it reveals the second point above: skillfulness in transformative practice. Commiserating means compassion. Because their mind has compassion and commiserates with sentient beings, they are able to manifest various transformations for beings. The above is the specific praise. "Being completely endowed with dharmas such as these" concludes generally. The above is the brief praise. Below, it praises them extensively, in which there are four points: first, cultivating the practices of one's own stage relying on the bodhisattva Dharma.