無量壽經義疏 1.6.7

1.6.7

As for pratyekabuddhas, the name and meaning have three [aspects]: First, the twelve links of conditionality are named "conditions" (pratyaya); contemplating these, they attain awakening (bodhi), hence they are named "pratyekabuddha" (condition-awakened), as spoken in that Sūtra of the Twelve Links of Dependent Origination. Second, phenomena and conditions of the present world are named "conditions"; relying on these, they attain awakening, hence they are named "pratyekabuddha", as spoken in the Sūtra on the Pratyekabuddha Attaining the Way. Third, the dharmadhātu of dependent origination from the tathāgatagarbha is named "conditions"; awakening [from] confusion therein, they are therefore named "pratyekabuddha". Among these three, the former two belong to the Hīnayāna, and the latter one belongs to the Mahāyāna; here we discuss the Hīnayāna. The name and meaning being thus, what are their characteristics? Distinguishing them, there are two: first, condition-awakened pratyekabuddhas; second, śrāvaka pratyekabuddhas. As for condition-awakened pratyekabuddhas, this person originally sought the pratyekabuddha path, always delighting in contemplating the twelve links of conditionality, thereby perfecting the pratyekabuddha nature. In their final life, not encountering the era of a Buddha, they rely on present phenomenal conditions to attain awakening to the Way; therefore they are named "condition-awakened pratyekabuddha". As for śrāvaka pratyekabuddhas, this person originally sought the śrāvaka path, perfecting the śrāvaka nature. Meeting a Buddha, who expounded for them the dharma of the four noble truths, they attained awakening to the first fruit (srotāpanna). Because of their dull faculties, they could not exhaust their outflows, undergoing rebirth seven times among gods and humans. In their final life, not encountering the era of a Buddha, they rely on present phenomenal conditions to attain awakening to the Way. Being originally a śrāvaka who, in their final life, attains awakening by relying on present phenomenal conditions, they are said to be a "śrāvaka pratyekabuddha". The bodhisattva completely surpasses all of these; hence it says "transcending". "Attaining the samādhi of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita)": that which is attained is profound; this clarifies that which is entered. Sentient beings and phenomena are all devoid of intrinsic nature (svabhāva); hence it is called "emptiness". Even down to dependent origination, its characteristics also do not exist; this is said to be "signlessness". This is free from what is grasped (grāhya); being far removed from the delusional, grasping mind (grāhaka) is named "wishlessness". Samādhi is an Indian word, rendered here as "correct concentration". Abiding correctly and without distraction in these three emptinesses is named samādhi. It takes its name from this. The meaning has many aspects, as expounded at length in other treatises; here it should be discussed fully. These three sections conclude. From here, fourth, it clarifies benefit for others once more. "Skilfully establishing expedient means (upāya)": this is the wisdom of converting others. The meaning of expedient means, discussed generally, has four [aspects]: First, the expedient means of advancing toward [the fruit]. As with the seven expedient means prior to the path of seeing, advancing toward the fruit, it is named expedient means. Second, the expedient means of action and practice. As with the perfection of expedient means (upāyapāramitā) among the ten perfections, skilfully cultivating all practices, it is called expedient means. Third, expedient means of skill-in-means. As with the wisdom of expedient means among the two wisdoms, skilfully gathering sentient beings, it is named expedient means. Fourth, the expedient means of integrated synthesis. All phenomena share the same substance and are skilfully integrated and synthesised; hence it is called expedient means. Thus the Daśabhūmika-śāstra says: "This phenomenon is skilfully formed, which is named expedient means." Furthermore, other sūtras speak of the approach of the six characteristics as an expedient means; this too is the expedient means of integrated synthesis. What is discussed here is the expedient means of skill-in-means. Within skill-in-means, expedient means has three [types]: First, expedient means of bodily action. Manifesting different forms as expedients, like the power of expedient means of Avalokiteśvara. How is this so? To those who should be saved by a Buddha's body, he immediately manifests a Buddha's body and preaches the Dharma for them. All [cases] are like this. Second, expedient means of vocal action. Adapting to the sentient beings being converted and making various different expositions is named expedient means. For instance, where there are not two vehicles, expounding them as an expedient. All [cases] are like this. Third, expedient means of mental action, which refers to the wisdom of expedient means. Adapting to the sentient beings being converted, producing various different understandings. What is discussed now is the expedient means of mental action within skill-in-means. Skilfully establishing the three actions and skilfully saving beings is called expedient means. Below "revealing the three [vehicles]", it is the practice of converting others. "Revealing the three vehicles" means expounding the causes of the three vehicles. Distinguishing the small within the great is called "revealing the three vehicles". "Within this, manifesting extinction for the medium and lower" means expounding the fruits of the Hīnayāna. Pratyekabuddhas are called "medium" and śrāvakas are called "lower"; stating that nirvāṇa exists within these two is called "manifesting extinction". These are precisely the expedient means of vocal action. The above four sections together constitute the first part, gathering the practices cultivated; from here, the second part clarifies the virtues perfected on account of cultivation. Therein, it first clarifies the merit of benefit for oneself; from "expounding" onward, it clarifies the virtue of benefit for others. In the first part, there are four: First, the equality of that which is realised. Second, from "endowed with" onward, the multitude of that which is perfected. Third, from "vast and pervasive" onward, the depth and breadth of that which is realised. Fourth, from "attaining the Buddha's" onward, the excellence of that which is perfected. In the equality of that which is realised, "also without anything to be made" means there is no cause that can be made. "Also without anything to be had" means there is no fruit that can be had. Saying "without arising" means there is no purity that can arise. Saying "without extinction" means there is no defilement that can be extinguished. This adduces the principle. "Attaining the equal Dharma": this determines the realisation in reference to principle. Calling the aforementioned "unmade", "without anything to be had", and so forth the equal Dharma, realised communion is named "attaining". In the multitude of that which is perfected, "fully endowed with and accomplishing immeasurable dhāraṇīs" means attaining dhāraṇī, and that the virtues of practice are many, as spoken in other sūtras. "Hundreds of thousands of samādhis, the faculties, and wisdom" means the remaining virtues are many. Faith, diligence, mindfulness, and so on are named the faculties; if discussed comprehensively, all wholesome dharmas are named the faculties, as spoken in the Mahāparinirvāṇa-sūtra. In clarifying the depth and breadth of that which is realised, "vast, pervasive, tranquil concentration" is the breadth of that which is realised. Not giving rise to delusional thoughts among all phenomena is named vast tranquil concentration. "Deeply entering the Dharma treasury" is the depth of that which is realised; one can deeply enter the true Dharma treasury. In the excellence of that which is perfected, "attaining the Avataṃsaka-samādhi of the Buddha Tathāgata", thus the virtues are excellent. The Avataṃsaka-samādhi is as spoken in the Avataṃsaka-sūtra. That single samādhi gathers and encompasses the dharmadhātu, and all Buddhadharmas enter within it. The above is benefit for oneself. As for "proclaiming and expounding everything", the benefit for others is knowable. From here, the third part clarifies the arising of cultivation once more. "Abiding in the gate of deep concentration, seeing all the present immeasurable Buddhas", etc., is the cultivation and arising of benefit for oneself. "Abiding in the gate of deep concentration" is the basis upon which practice arises. Without intentional coming and going, arising directly through the power of the Dharma gate of samādhi; therefore one must abide in concentration. Below, it clarifies the arising of practice. "Seeing all the present immeasurable Buddhas": the gathered practices are broad; by seeing many Buddhas and making offerings, merit is generated, and by receiving the Dharma, wisdom is generated. "In the span of a single thought, there is nowhere not pervaded": the arising of practice is swift. Below, it clarifies benefit for others. "Rescuing from all severe hardships, both the leisurely and the non-leisurely": assisting people to be free from suffering. The hardships specifically are eight: the three wretched realms make three. Among humans there are four: first, blind, deaf, and mute; second, mundane wisdom and dialectical eloquence; third, before or after a Buddha; fourth, the realm of Uttarakuru. Among gods there is one: the long-lived gods of the form realm.