無量壽經義疏 1.8

1.8

From here below is the fourth [pair]: Ānanda truthfully replies. "No deity instructed me" responds to the Buddha's previous words. "It is on account of what I have myself seen that I ask about this meaning"—this concludes the second pair. From here below is the fifth [pair]: the Tathāgata praises the question, commands him to listen, and promises to speak. Therein, first, he praises what was asked; from "Ānanda, you should know that the Tathāgata, the Fully Awakened One..." onward, he cites the Buddha's virtues, commands him to listen, and promises to speak. In the praise, the initial phrase "Well done, Ānanda! Your question is extremely apt" is the general praise. "Well" means good. "Done" (zai) is an auxiliary particle. Matching the capacity, according with the Dharma, and fitting the time is called "apt". From "Bringing forth deep..." onward is specific [praise]. "Bringing forth deep wisdom" praises the wisdom of his inquiry. Recalling the Buddha's five kinds of virtues earlier is called bringing forth deep wisdom. "True and wondrous eloquence" praises the phrasing of his question. Praising the Buddha earlier for abiding in the five virtues is called true and wondrous eloquence. Discerning what is real is called "true"; phrasing skillfully is designated "wondrous". When the speech can discern clearly and the language can be skillful, it is therefore called eloquence. Pitying sentient beings and asking the meaning praises the intention of his question; it may also be termed praising that for the sake of which he asked. Ānanda earlier cited the Buddha's five virtues to formulate his inquiry; among these five virtues, wisdom is primary, hence it is called asking about the meaning of wisdom. From "The Tathāgata..." onward praises the benefit of the question. Therein are four parts: First, the Tathāgata reveals his own compassionate mind that pities sentient beings. The Buddha's compassion is supreme, such that nothing else can surpass it or cover over it; hence it is called uncovered compassion. There are also editions of the sūtra amended to "inexhaustible" (wujin); "uncovered" (wugai) is correct and does not need to be emended. With this "great compassion, he takes pity on the three realms". Pity (jin) is akin to commiseration. The desire, form, and formless [realms] are these three realms. Second, from "Why..." onward, the Tathāgata reveals his own appearance in the world for the sake of beings. "Why he appears" raises a question to introduce it; below it is revealed in response. "To brightly elucidate the teaching of the Way", desiring to rescue all sentient beings, uses the Dharma of teachings to benefit people. Bestowing them with true benefit uses the Dharma of realization to benefit beings. The principle is real; instructing people in it is called benefit. Third, from "incalculable hundreds of millions..." onward explains that a buddha is difficult to encounter, first through doctrine and next through a metaphor. Fourth, from "what you now ask..." onward, with respect to the three, explains that the question has benefit. That what is now asked has many benefits generally explains that it has benefit; transforming and guiding all beings specifically explains the benefit. The above praises what he asked; below, he cites the Buddha's virtues, commands him to listen, and promises to speak. Therein, first, he extensively cites the Buddha's virtues, reiterating what was praised before. From "Ānanda, attentively..." onward, he commands him to listen and promises to speak, speaking what he himself had been contemplating. Furthermore, the preceding section extensively cites the Buddha's virtues to make clear that he is able to speak. The subsequent command to listen and promise to speak make clear that he desires to speak. In the preceding section, he first clarifies the excellence of the fruition. From "What is the reason?" onward, he analyzes the cause to reveal the fruition. In clarifying the fruition, first, corresponding to what Ānanda contemplated above, he clarifies the excellence of the Buddha's wisdom. From "With the power of a single meal..." onward, corresponding to the matters seen earlier by Ānanda, such as the sense faculties being joyful, he clarifies the excellence of the Buddha's body. In clarifying the excellence of wisdom, "the Tathāgata, the Fully Awakened One" generally cites the Buddha's wisdom. That his wisdom is difficult to measure, etc., specifically reveals its excellence. "His wisdom is difficult to measure" clarifies the depth of the wisdom. Completely realizing the profound dharmatā of nirvāṇa, his wisdom is therefore difficult to measure; this clarifies the depth of the wisdom. This is none other than previously abiding in the Buddha's abode of immeasurable wisdom; realizing the Dharma is called "abiding". "Guiding and leading many" clarifies the breadth of the wisdom. This is none other than previously abiding in the conduct of a guide. "Wisdom and vision without obstruction" reveals the sovereignty of his wisdom; regarding all approaches to the Dharma, his knowledge and vision are unobstructed. This is none other than previously practicing the Tathāgata's virtue. "Nothing can obstruct or cut it off" displays the excellence of his wisdom; it cannot be held back or cut off by another. Displaying its excellent characteristics is called "nothing can obstruct or cut it off". This is none other than previously abiding in the most supreme path. Below, clarifying the excellence of the body: "With the power of a single meal, he is able to sustain his life..." and so forth, through the manifested [body], reveals the true [body]. According with manifestation, he demonstrates receiving the power of a single meal, being able to abide for many kalpas without his body deteriorating, which clarifies that the Buddha's essence is eternal. It may also be called revealing the manifestation on the basis of the true: because he is truly eternal, according with manifestation he appears to receive the power of a single meal, being able to abide for many kalpas without his body deteriorating. In the text, the initial phrase "With the power of a single meal, he is able to sustain his lifespan for hundreds of thousands of koṭis of kalpas" reveals that his life is eternal. "His faculties are joyful..." and so forth clarifies that his body is eternal. "His faculties are joyful without being damaged or impaired", with reference to the faculties being joyful shown above, clarifies the virtue of his permanence. "His complexion does not change", with reference to the purity of his appearance shown above, clarifies his permanent lifespan. "The light of his countenance is no different", with reference to the towering brilliance of his countenance shown above, clarifies his permanent absorption. The above, with respect to the fruition, clarifies that both the Buddha's body and wisdom are excellent. Next, he cites the cause to reveal and establish the preceding fruition. "Why is this?" raises an inquiry to introduce it: what is the reason that the Tathāgata attains such supreme wisdom and an eternal body? Below, it is explained in response. "The Tathāgata's samādhi and prajñā are fully perfected without limit" clarifies that what he cultivated was consummated and fulfilled, and therefore excellent. Samādhi is calming (śamatha) and prajñā is insight (vipaśyanā); these two are the masters of practice, and for this reason they are singled out. The rest all follow from them, and are therefore omitted and not discussed. Samādhi and prajñā are consummate, hence called "fully"; they are penetratingly free, hence called "perfected". Being vast and boundless is termed "without limit". This is his practice of sovereignty of mind. "And he has attained sovereignty over all dharmas" clarifies that what he learned is sovereign, and therefore excellent. This is his practice of sovereignty over dharmas. Skillfully entering the gates of all dharmadhātus, the power of the Dharma gates leaves nothing that is not manifested, which is called sovereignty. Up to this point above, he extensively cites the Buddha's virtues, reiterating what was praised before. From "Ānanda, attentively..." onward, he commands him to listen and promises to speak, speaking what he himself had been contemplating, namely, contemplating the western Buddha Amitāyus. "Listen attentively" is the command. "For your sake" is the promise. This concludes the fifth. Sixth, Ānanda receives the instruction and listens receptively. The text is clear and easily understood. The preface above is concluded.