無量壽經義疏 1.7

1.7

From here down is the third section: the Tathāgata manifests signs to initiate [the teaching], and Ānanda makes his formal request. There are six passages of text, subsumed under three pairs. Regarding the six passages: first, the Tathāgata manifests signs to initiate [the teaching]; second, Ānanda asks the question—this is the first pair. Third, the Tathāgata examines him with a question: 'Do you request this on your own, or are you requesting on behalf of someone to be converted?'; fourth, Ānanda answers truthfully: 'I ask the question on my own'—these are two pairs. Fifth, the Tathāgata praises him, commands him to listen, and grants permission to speak; sixth, from 'he replied' down, Ānanda receives the command and displays his delight in listening—these are three pairs. In the first: 'At that time' presents the time of manifesting the signs. 'The World-Honoured One' presents the person manifesting the signs. The Buddha is equipped with all virtues and is revered by the world; therefore he is called the World-Honoured One. In foreign sounds, it is *lokajyeṣṭha*, which is translated here as 'World-Honoured One'. 'His faculties were joyful', and so forth, clarifies the signs manifested. 'His faculties were joyful' displays the sign of joy. The five faculties, such as the eyes, all display the sign of joy, which is called 'joyful'. 'His countenance was pure' displays a joyful colour. His colour is without sorrow, hence called 'pure'. 'His radiance was towering' further reveals the joyful colour. 'His appearance was majestic' further reveals the signs of joy. 'Majestic' is the appearance of lofty excellence. Why was the Buddha joyful? Joy has two meanings: first, mindful that the practices and virtues accomplished by Amitābha Buddha are worthy of celebration, he rejoiced; second, mindful that the time for sentient beings to obtain benefit had arrived, he therefore gave rise to joy. In the second passage, 'Venerable Ānanda' presents the person capable of making the request. 'In accordance with the Buddha's holy will' demonstrates the basis of what was requested. 'Will' means intention. This was undertaken through the empowerment of the Tathāgata's intentional power, which is why he gave rise to the question. 'He immediately arose from his seat', and so forth, is the upāya of making the request. 'And said to the Buddha', and so forth, is the direct declaration of his words. Within his words there are three parts: first, stating what he himself saw; second, from 'Indeed' down, revealing what he himself thought; third, from 'For what reason' down, concluding with the question about the cause. In the first part, the teaching is given first, followed by a metaphor, and then the application. From 'Never before have I beheld' down, he wonders at how the present differs from the past. In the teaching, he again brings up what was manifested previously. In the metaphor, 'like the inside and outside of a mirror's reflection': the mirror's light shining outward is called 'the outside of the reflection'; the light shining outward clearly manifesting inside the mirror is called 'the inside of the reflection'. The Buddha's body is likewise: the light shines outward, and that which is emitted outside brightly illuminates the Buddha's body; this is called 'the inside and outside of the reflection'. The application of the metaphor can be understood. 'Never before have I beheld anything as exceptionally sublime as today' wonders at how the present differs from the past. From here down is the second part, revealing what he himself thought. Therein, it first says, 'Indeed, Great Sage, I thought in my mind', which generally expresses his own mind. 'Indeed' (*wei*) means single-mindedness. It reveals his single-minded contemplation, hence called 'indeed' (*wei*). 'So' (*ran*) means 'thus'. It reveals that what was contemplated in his mind was truly thus, hence called 'indeed' (*weiran*). To address the Buddha so that he may know, he therefore says 'Great Sage'. Personally declaring his own mind is called 'I thought in my mind'. Below, it is individually revealed. Therein, it first contemplates what the Buddha has attained; from 'past, future, and present' down, it contemplates what the Buddha is doing. In the former part, there are five lines; their characteristics are obscure and difficult to recognise, but let us discuss them for now. The first line is general, and the other four are specific. In the general one, it first says 'Today the World-Honoured One', which indicates the specific subject of contemplation. To distinguish him from other Buddhas, he therefore says 'today'. In the subsequent lines, 'today' is the same. 'Abiding in the extraordinary': the Dharma attained by the Buddha surpasses that of all other people and does not exist in the world; therefore it is called 'extraordinary'. The following four individually clarify this: the first line is his own virtue, the second is benefit for others, the third is his own virtue, and the fourth is benefit for others. What is the difference between the first and the third regarding his own virtue? The former is nirvāṇa, and the latter is bodhi. What is the difference between the second and the fourth regarding benefit for others? The former is the practice of benefiting others, namely the four means of embrace, and so forth; the latter is the virtue of benefiting others, namely the ten powers, four unhindered knowledges, and so forth. In the first, 'Hero of the World' is an alternative name for the Buddha. The Buddha is the most heroic and mighty in the world; therefore he is called Hero of the World. 'Abiding where Buddhas abide': the permanent fruit of nirvāṇa is where all Buddhas jointly abide. Today the Hero of the World abides in what they abide in, abiding in great nirvāṇa and able to give rise to transformative functions; therefore he contemplates this now. In the second line, 'today, Eye of the World' is an alternative name for the Buddha. Being able to open the eyes of worldly people and enable them to see the right path, he is called Eye of the World. 'Abiding in the practice of a guide': the four means of embrace and so forth are the Buddha's practices as a guide who transforms people; now the Buddha abides in them. Because he abides in this practice, he now wishes to guide people to enter the Buddha Dharma; this is why he contemplates this. In the third line, 'today, Outstanding Hero of the World' is a distinct title for the Buddha. The Buddha is the most outstanding and supreme in the world; therefore he is called the Outstanding Hero of the World. 'Abiding in the supreme path': unexcelled bodhi is the most supreme path. Inwardly realizing the true path is the path of bodhi; the Buddha now abides in it. Because he abides in this path, he knows the virtues of all Buddhas; this is why he contemplates this. In the fourth line, 'today, Honoured One of Devas' is an alternative name for the Buddha. There are five kinds of devas, as explained in the *Nirvāṇa[-sūtra]*. First, worldly devas, referring to worldly kings of men, called 'sons of heaven'. Second, devas by birth, referring to the devas from the Four Heavenly Kings up to [the Heaven of] Neither Perception nor Non-Perception. Third, pure devas, referring to those from srotāpannas up to pratyekabuddhas. Fourth, devas by meaning, referring to bodhisattvas, because they understand the meaning of the emptiness and tranquility of all dharmas. Fifth, devas of ultimate truth, referring to the Buddha, the Tathāgata, because he understands and knows the meaning of the non-emptiness of Buddha-nature. The Buddha is supreme among these five kinds of devas, hence called 'Honoured One of Devas'. 'Practicing the virtues of a Tathāgata': the ten powers, fearless knowledges, eighteen distinct attributes, five eyes, six supernormal powers, four unhindered knowledges, and so forth, are the virtues of the Buddha. Moving within and entering them is called 'practicing'. Because he has entered these virtues, he is qualified to deliver beings; this is why he contemplates this. The passage above contemplates what the Buddha has attained. The following contemplates what he is doing: surpassing all Tathāgatas is what he is doing. 'The Buddhas of the past, future, and present are mindful of one another' brings up others to analogize with this. 'Could it not be that the present Buddha is mindful of all Buddhas?' conjectures that this Buddha is mindful of others. 'Could it not be' (*ye*) is a phrase of uncertainty. Conjecturing through reasoning, he does not dare make a definitive judgment; therefore he says *ye*. From 'For what reason' down, he concludes by asking about the cause. 'For what reason is his majesty and radiance so luminous?' This concludes the first pair. From here down is the third section: the Tathāgata examines him with a question. 'He said: How is it?' is the general question. 'Did the devas teach you? Or did you see this through your own wisdom?' is the specific question.