無量壽經義疏 1.9.4

1.9.4

Regarding the extensive vows above, the text has six divisions: first, Dharmākara visits the Buddha to disclose his practice; second, the Tathāgata directs him to speak; third, Dharmākara himself proclaims the vows he has made; fourth, from "I have established" onward, having spoken, he repeats and establishes vows of personal commitment; fifth, from "When the bhikṣu Dharmākara spoke these verses" onward, signs appear in accordance with his commitment; sixth, from "Thereupon Dharmākara fully cultivated" onward, a general concluding praise. In the first section, "having cultivated thus" links what precedes to what follows. "Visited that Buddha" and so forth is the preliminary approach for addressing him. "And said to the Buddha" and so forth presents what he cultivated: "I have already, during the preceding five kalpas, taken up the pure practices for adorning the land." In the second section, "The Buddha told the bhikṣu: 'You may speak now'" directly encourages proclamation. "You should know that this is the time" urges him to speak swiftly. "Arousing and gladdening" and so forth explains the purpose of speaking: because it is to benefit the assemblies, he must proclaim them. "Arousing and gladdening the entire great assembly" is spoken for the benefit of ordinary beings and the two vehicles; because Dharmākara proclaims his own vows, causing the assembly to rejoice together and vow to be born in that land, it is called arousing and gladdening the entire assembly. From "Bodhisattvas, having heard" downward is for the benefit of bodhisattvas; because Dharmākara proclaims his own vows, causing bodhisattvas to learn them and generate them as well, it says that having heard, they cultivate this Dharma and fulfill the great vows. "Having heard, they cultivate" is the beginning of giving rise to vows; "which leads to fulfilling" and so forth is the completion of the aspiring mind. From here down is the third [division], where the bhikṣu Dharmākara himself proclaims his vows. "Only deign to listen and observe" requests permission from the Buddha to speak. "In accordance with what I have vowed, I shall fully explain" is a general promise to proclaim them. Below is the direct proclamation, wherein there are forty-eight vows in all; their essential points are only three, while the text divides into seven. The three essential points are: first, vows embracing the dharmakāya; second, vows embracing the pure land; third, vows embracing sentient beings. Among the forty-eight, the twelfth, thirteenth, and seventeenth embrace the dharmakāya; the thirty-first and thirty-second embrace the pure land; the remaining forty-three embrace sentient beings. As for the seven textual divisions: the first eleven vows are for embracing sentient beings; next are two vows, which are the second division, for embracing the dharmakāya; next are three vows, which are the third, re-embracing sentient beings; next is one vow, which is the fourth, re-embracing the dharmakāya; next are thirteen, which are the fifth, for embracing sentient beings; next are two vows, which are the sixth, for embracing the pure land; below are sixteen, which are the seventh, re-embracing sentient beings. In the first section, the first two vows wish that those born will have no suffering; the latter nine vows wish that those born will obtain joy. Among those of no suffering, the first vow wishes that his own land will have no suffering: "If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, I will not accept correct awakening." "Not accepting correct awakening" means that if the vows are unfulfilled, he will never become a Buddha; even if he could attain Buddhahood with unfulfilled vows, he pledges that in the end he would not accept it, and therefore says, "If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, I will not accept correct awakening." The others are likewise. "Hells" means prisons beneath the earth, which are places of suffering; hence called "hells." "Hungry ghosts": hunger and thirst are called "hungry"; cowardly and full of fear, they are called "ghosts." "Animals": this takes its name from being kept and raised by masters; all worldly people either eat them or drive them to work, raising these living beings, hence called "animals." The latter vow wishes that all sentient beings in his land, when their lives end, will not go to other lands to suffer. These two vows wish that those born will have no suffering. Among the latter nine vows that those born will obtain joy, the first two wish for bodily joy for those born; the latter seven wish for mental joy for those born. Within the mind, the five supernormal knowledges each form one, and the exhaustion of outflows is divided into two, hence there are seven vows. Next are three sections, whose textual forms are easy to know. In the fifth section, the first three vows embrace sentient beings of other lands; the next one vow embraces sentient beings of his own land; the next one again embraces sentient beings of other lands; the latter eight again embrace sentient beings of his own land. In the sixth section, explaining the embracing of the pure land, the text is clear and can be known. In the seventh section, the first five embrace sentient beings of other lands, three embrace sentient beings of his own land, the next five again embrace sentient beings of other lands, the next one again embraces sentient beings of his own land, and the latter two once again embrace sentient beings of other lands. This concludes the third division. From here down is the fourth, establishing vows of personal commitment based on the previous vows, in which there are eleven verses in total. The first ten verses establish vows of personal commitment; the latter one requests verification. Among the first ten, the first three are personal commitments, and the latter seven are compliant aspirations. Among the former personal commitments, the first verse makes a personal commitment based on the Buddha's own virtues. Among those generated earlier, the vow seeking the dharmakāya and the vow seeking the pure land are called world-surpassing vows. Arousing the mind is called "establishing." Attaining the fruition is certain, hence it says "must reach the unsurpassed path." This phrasing is a direct formulation. "If these vows are not fulfilled, I swear not to become [a Buddha]" is the personal commitment. The latter two make personal commitments based on the virtues of conversion. Within them, the first verse makes a personal commitment citing the benefit of the Buddha's conversion through the gift of Dharma, and the latter verse makes a personal commitment citing the conversion virtue of the Buddha's name being heard everywhere. "Mi" means "not"; when I become a Buddha, my name will be heard in the ten directions, and if there is anyone who ultimately has not heard my name, I will not accept correct awakening. Among the compliant aspirations, the first verse is brief. "Free from desire, with deep mindfulness and pure wisdom, practicing pure conduct" cites his own good causes, which are applied below to seek the fruit—seeking the unsurpassed path, seeking the Buddha's own virtues, being a teacher of devas and humans, and seeking virtues that benefit others; the remaining six verses are extensive. Within them, the first five and a half verses extensively cite the Buddha's virtues; the final half verse gives rise to a vow seeking equality. Among those citing virtues earlier, the first two verses cite the Buddha's virtues of conversion; next, one verse cites the Buddha's own virtues; next, one verse again cites conversion virtues; the latter verse and a half again cite his own virtues. In the first two verses on conversion virtues, "Supernormal power emits light illuminating boundless lands" is conversion through bodily action. From "eradicating" downward is conversion through vocal action: eradicating the three defilements and rescuing from perils and difficulties. The Hīnayāna Dharma teaching converts to sever the three poisons, which is called eradicating the three defilements. "Opening their wisdom-eye and destroying the darkness of blindness" is conversion through the Mahāyāna Dharma. "Closing off the evil realms and opening the gates to good destinies" is conversion through the Dharma of humans and devas. The one verse on "merit and blessings" cites the Buddha's own virtues. "Merit and blessings fulfilled and perfected" means the Buddha's virtues are vast, and the fruits of merit and blessed rewards are all fulfilled and perfected.