無量壽經義疏 2.2.1

2.2.1

Next, it clarifies the cultivation of the power of forbearance, accomplishing [the attitude of] not taking account of numerous sufferings. Because he could endure adverse conditions, he was free from the three kinds of awareness, did not give rise to the three thoughts, and had few desires and was content. Because he could endure favorable conditions, he was free from form, sound, smell, taste, touch, and so forth. These two sections are completed. Next, he was free from the substance of defilement: "free from attachment, anger, and delusion." Attachment (ran) is just desire. These three sections are completed. Below, he further cultivated and disciplined [himself]. "Samādhi is constantly quiescent": his practice of calm (śamatha) was deep. "Wisdom is unimpeded": his practice of insight (vipaśyanā) was superior. The above four sections together constitute benefit for oneself. Below, in terms of benefit for others, it clarifies freedom from afflictions. "Having no mind of falsity, flattery, or crookedness" clarifies freedom from faults of the mind. The statement "gentle countenance" clarifies freedom from faults of the body. Inquiring first with loving words clarifies freedom from faults of speech. Due to the absence of afflictions, faults did not arise within body, speech, or mind. The above first [part] clarified freedom from afflictions; from here below, the second clarifies his cultivation of good. Within this there are three [aspects]: first, giving rise to the mind of aspiration; second, from "reverence" below, giving rise to practice based on aspiration; third, from "dwelling in emptiness" below, the accomplishment of practice and entry into realization. In the initial giving rise to aspiration, "courageous and vigorous, with unflagging resolve, seeking the pure and immaculate Dharma" is the aspiration for benefit for oneself. "Benefiting the multitude of living beings" is the aspiration for benefit for others. In the second, on practice, it first clarifies benefit for oneself and later clarifies benefit for others. In the former, benefit for oneself, "reverently honoring the Three Jewels and serving teachers and elders" gathers the upāyas of practice. "Reverently honoring the Three Jewels" gathers the upāyas of merit. "Serving teachers and elders" gathers the upāyas of wisdom. "With great adornments" and so forth displays the accomplishment of practice. "With great adornments" means adorning oneself with the two kinds of adornment, merit and wisdom. "Equipped with the multitude of practices," when categorized according to their distinctions, means being equipped with all practices such as giving (dāna). Below clarifies benefit for others. Teaching others by means of practice, he thereby caused sentient beings to accomplish merit. In the third, on realization, "dwelling in the dharmas of emptiness, signlessness, and wishlessness, without activity and without arising": all dharmas are non-existent, and persons and dharmas lack intrinsic nature; this is called emptiness (śūnyatā). Nominal persons and nominal dharmas do not possess signs either; this is called signlessness (animitta). In these two, having no mind of seeking, wishing, or craving is called wishlessness (apraṇihita). Furthermore, being free from false conceptualization is also called wishlessness. In these three, having no fruition to be produced is called non-activity (anabhisaṃskāra). Therefore the Vimalakīrti says, "Although practicing non-activity, he manifests receiving a body"; hence we know non-activity is discussed with reference to fruition. In the preceding three, having no cause that can arise is called non-arising (anutpāda). Therefore the Vimalakīrti says, "Although practicing non-arising, he gives rise to wholesome practices"; hence we know non-arising is explained with reference to cause. However, the explanation of the principle across various sūtras is not uniform. Some explain one emptiness, as in the explanation of solitary emptiness in the Pañcaviṃśatisāhasrikā (Dapin). Discerning that the one is not many is therefore called "solitary." Some explain two kinds, namely the two kinds of non-self. Some explain three kinds: emptiness, signlessness, and wishlessness. Some explain four kinds, as explained in the Vimalakīrti, namely emptiness, non-activity, signlessness, and non-arising. Furthermore, the Pañcaviṃśatisāhasrikā explains: emptiness of existing dharmas, emptiness of non-existing dharmas, emptiness of intrinsic dharmas, and emptiness of transformed dharmas; these are also four kinds, extensively explained in a separate chapter. Some explain five kinds, as explained here: emptiness, signlessness, wishlessness, non-activity, and non-arising, fully as explained above. Some explain seven emptinesses, as explained in the Pañcaviṃśatisāhasrikā. Some explain nine emptinesses, as explained in the Abhidharma. Some explain eleven, as explained in the Nirvāṇa[-sūtra]. Some explain fourteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain eighteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain twenty-five emptinesses, as explained in the Nirvāṇa[-sūtra]; when broadened, they are immeasurable. Now, relying on one approach, five kinds are provisionally explained. Realizing and merging with this principle and dharma is called contemplating dharmas as illusory and realizing that dharmas are not non-existent. This second [part] is completed; from here below, the third clarifies freedom from bad karma. Within this, it first clarifies his freedom from faults; from "cultivating the good" below, it displays his gathering and rectifying [actions]. In the former, on freedom from faults, "far removing coarse speech" clarifies freedom from evil of speech. "Far removing harm to oneself, harm to others, and harm to both" clarifies freedom from evil of the body. Below, in gathering and rectifying, "cultivating wholesome speech" rectifies the preceding evil of speech. "Benefiting oneself and benefiting others, benefiting both others and oneself" rectifies the preceding evil of the body. This third [part] is completed; from here below, the fourth reiterates the cultivation of good. Within this, it first clarifies his benefit for oneself: "abandoning the state, relinquishing the kingship, and renouncing wealth and sensual desires" clarifies what he renounced. "Personally practicing the six perfections" displays what he cultivated. Below clarifies benefit for others: by means of the aforementioned six perfections, he taught people to practice them. The above four sections separately clarify the causes in his physical [existence], and through countless kalpas of accumulating merits and amassing virtues, it concludes them generally. The above first [part] clarified the equipment of cultivation; from here below, the second displays the excellence of the retribution. Within this there are two [parts]: first, in contrast to the above-cultivated causes of the Pure Land, it clarifies the attainment of an excellent retribution, which is the excellent dependent fruition; second, from "sometimes becoming an elder or householder" below, in contrast to the above-cultivated causes of the dharmakāya, it clarifies the attainment of an excellent retribution, attaining the excellent direct fruition. In the former, it first states: "Wherever he was born, according to his wishes, immeasurable jewel treasuries naturally responded and emerged"; he personally obtained excellent wealth. "According to" (zai) is just like "as one pleases." "Teaching, transforming, establishing, and causing [them] to dwell in the right path" gathers others by means of wealth and causes them to return to the true Dharma. In the latter, it first clarifies the fruition of merit; next, "attaining sovereignty over all dharmas" clarifies the fruition of wisdom. In the fruition of merit, it first details and later concludes. Within the details there are four [points]: first, the physical retribution is honored and superior; second, from "constantly with the four requisites making offerings" below, practice is initiated based on the body; third, from "breath from the mouth" below, the physical retribution is subtle and wondrous, in which the textual characteristics of the three phrases are easily understood; fourth, from "from his hands emerging" below, based on the body he exercises practice and function, his hands producing articles of offering to make offerings to all buddhas. The above details are completed. "Such as these surpassed all devas and humans" generally concludes with praise; the fruition of wisdom is easily understood. The above clarified what was practiced; from here below, the second clarifies what was accomplished, namely the accomplishment of the fruitions of the dharmakāya and the Pure Land. However, this accomplishment complies with the earlier forty-eight great vows; they should be individually correlated, which is obvious and readily understood from the text. In the text there are two [parts]: first, a brief clarification of what was accomplished; second, from "The Buddha told Ānanda: The majestic power of Amitāyus" below, an extensive clarification of what was accomplished. In the brief [account] there are four [parts]: first, Ānanda asks with respect to the [Buddha's] body whether he has already attained Buddhahood or not, and the Tathāgata answers fully; second, from "that Buddha's realm" below, it clarifies the land in relation to it; third, from "further asked" below, Ānanda again asks with respect to the [Buddha's] body how long ago he attained it, and the Tathāgata answers fully;