無量壽經義疏 2.2.10

2.2.10

"Superior in merit and wisdom, so that none do not venerate them" is transforming others to follow the good. "Extinguishing the three stains" and so forth is the fulfillment of one's own practice. "Extinguishing the obstacles of the three stains" fulfills the virtue of eradication. Greed, anger, and delusion are the obstacles of the three stains. "Roaming in the supernormal knowledges" fulfills the virtue of practice. This concludes the fifth [section]. From here below, the sixth [section] is the complete endowment with all powers, first explained separately, and then concluded in summary. In the separate explanation, it first clarifies the complete endowment with powers for oneself; from "taming in accordance with the Dharma" downward, the powers for converting others are fulfilled. Within [the powers for] oneself, they are grouped into seven categories: "The power of causes and the power of conditions" form the first category, being the basis from which practice arises. All wholesome practices cultivated in the past that can give rise to present goodness are called "the power of causes." Drawing close to spiritual mentors and hearing the true Dharma are called "the power of conditions." "The power of intention and the power of vows" form the second category, being the skillful means for initiating practice. The mind seeking the Buddha is called "the power of intention." The vow to arouse practice is called "the power of vows." "The power of skillful means, the power of constancy, and the power of goodness" form the third category, being the preparatory application and actual cultivation. Skillfully cultivating according to the Dharma is called "the power of skillful means." Constantly cultivating according to the Dharma is called "the power of constancy." Cultivating correctly according to the Dharma is called "the power of goodness." "The power of samādhi and the power of wisdom" form the fourth category, being the fulfillment of mental cultivation. The fulfillment of cultivating calm abiding (śamatha) is called "the power of samādhi." The fulfillment of cultivating special insight (vipaśyanā) is called "the power of wisdom." These preceding four categories are distinguished with respect to cultivation. "The power of extensive learning" forms the fifth category, being the understanding that gives rise to practice. "The powers of generosity, discipline, patience, vigor, meditation, and wisdom" form the sixth category, clarifying the practices aroused, practice meaning the six perfections. These two categories are distinguished with respect to practice. "The powers of right mindfulness, correct contemplation, and all supernormal knowledges and clarities" forms the seventh category, being the attainment of virtues based on practice. Relinquishing signs and entering reality is called "right mindfulness." Transcending delusion and perceiving dharmas is called "correct contemplation." Relying on these two, accomplishing the six supernormal knowledges and attaining the three clarities is called "the power of supernormal knowledges and clarities." This final category is distinguished with respect to virtues. The above concerns self-benefit. "The power to bring sentient beings to accomplishment in accordance with the Dharma" clarifies their benefiting of others. This concludes the separate explanation. "Such powers as these are all completely endowed" concludes it in summary. This concludes the sixth [section]. From here below, the seventh [section] broadly takes up all virtues and generally praises them to display their superiority. Therein are four parts: first, the superiority of their own virtues; second, being praised together by the Buddhas; third, culminating in the Great Vehicle; fourth, transcending the Hīnayāna. In the first: "physical appearance, marks, virtues, and eloquence are fully complete, with none to equal them" is what is accomplished by their own portion. "Physical appearance and marks with none to equal them" clarifies the superiority of their bodies; "virtues and eloquence with none to equal them" clarifies the superiority of their virtues. Saying "fully complete" clarifies that their virtues are fully complete; saying "adorned" clarifies that their bodies are adorned. "Reverently honoring and making offerings to immeasurable Buddhas" is what is aroused by superior advancement. The second, being praised by the Buddhas, is evident and can be understood. In the third section: "culminating in all the bodhisattva pāramitās" means that the practice of teachings is fulfilled. "Cultivating the samādhis of emptiness, signlessness, and wishlessness, unarisen and unextinguished" and so forth means that realized practice is fulfilled. In the fourth section, transcending the two vehicles is textually evident and can be understood. The above is the separate praise. From "Those bodhisattvas accomplish such..." downward concludes with praise in summary. The above eight sections together constitute the first [major part], presenting the matters of superior joy in Amitāyus's land.