無量壽經義疏 2.2.2

2.2.2

Fourth, from "that land naturally [consisting of] the seven treasures" onward, it is explained with reference to the land. In the first section, Ānanda first asks whether the monk Dharmākara has already become a Buddha, has not yet, or is doing so in the present. This inquires with reference to the distinctions of time in the three periods of time. The Buddha's reply can be known [from the text]. In the second section, the names and titles of that Buddha and his land are directly listed, without yet distinguishing their characteristics. In the third section, there is first the question and then the answer; the text is evident and can be known. In the fourth section, what is present is first explained. From "Moreover, that land has no Mount Sumeru" downward, what is absent is revealed. In explaining what is present, "naturally composed of jewels" explains the characteristics of its substance. "Spacious and vast" explains the characteristics of its extent. "All mutually intermixed" and so forth explain the characteristics of its adornments. In explaining what is absent, first it is properly distinguished; from "Ānanda addressed [the Buddha]" downward, questions and answers make it manifest once again. In the previous proper distinction, first there is the absence of mountains and the like; next, the absence of the four destinies; finally, the absence of distinctions of the four seasons, such as spring and autumn. In the subsequent re-manifestation, the text has three distinct parts: first, Ānanda asks: If there is no Mount Sumeru, on what do the four heavenly kings and the others rely to abide? The Tathāgata cross-examines him. Second, Ānanda answers properly, and the Tathāgata relies upon it to reveal that matter. Third, Ānanda reveals that he asked for the sake of others, not that he himself did not know. The brief [explanation] above is concluded. In the detailed [explanation] below, the text has four distinct parts: first, explaining the Buddha's body; second, with reference to the body, explaining his retinue; third, explaining the land; fourth, with reference to the land, explaining its people. In the first section, one should first explain the meaning of the three bodies of a Buddha, and then interpret the text; the meaning is as in a separate chapter. In the text, it first explains the characteristics of the Buddha's light, and later reveals his lifespan. In the earlier explanation of the light, it is revealed through wondrous praise, first specifically and then concluding. Within the specific [praise], there are four parts: first, Śākyamuni praises it himself; second, from "If there are sentient beings who encounter this light" downward, it explains the benefits gained by all sentient beings through seeing and hearing [it]; third, from "The light of Amitāyus is radiant and dazzling" onward, all the noble ones jointly praise it; fourth, from "If there are sentient beings who hear of the light..." downward, it reiterates the benefits obtained by sentient beings through seeing and hearing [it]. In the first part, there are three sections: first, distinguishing superiority over inferiority: Amitāyus Buddha's light is foremost. Second, from "that which the light of all Buddhas cannot reach" downward, adducing the inferior to reveal the superior. The Buddhas' light is actually equal; it is only thus according to their transformations. Third, from "For this reason" downward, praising and revealing its superiority, there are twelve phrases. First, "immeasurable light, boundless [light], unimpeded [light]"—these three are praised according to their actual characteristics. "Immeasurable" means manifold. "Boundless" means vast. "Unimpeded" means sovereign. "Incomparable [light], king of flames [light]"—these two reveal superiority through comparison. Other lights cannot rival it, hence it is called "incomparable light." This light surpasses the others, hence it is called "king of flames light." "Purity, joy, wisdom, and uninterrupted"—these four are praised according to their actual characteristics. Free from defilement is called pure; able to cause the hearts of those who see it to rejoice is called joyful. Skillfully illuminating phenomena is called the light of wisdom. Constantly illuminating without cessation is called uninterrupted light. "Inconceivable, ineffable, and surpassing the light of the sun and moon"—these three reveal superiority through contrast. Surpassing worldly thoughts, it is therefore called "inconceivable." Surpassing worldly words and characteristics, it is called "ineffable light." Surpassing worldly forms and characteristics, it is called "surpassing the sun and moon." The above is the first part, Śākyamuni's own praise. From below, the second part explains the benefits obtained through seeing and hearing. First, "those who encounter it have the three defilements extinguished," explaining the benefit of eliminating obstacles. This merely refers to the three poisons as the three defilements. "Their bodies and minds become soft and gentle" and so forth explain the benefit of generating wholesome roots. From "If they are in the three [wretched realms]" downward, it explains the benefit of extinguishing suffering. From "after their lives end" downward, it explains the benefit of obtaining bliss. The third part, the joint praise, is evident from the text and can be known. In the fourth part, reiterating the benefits obtained: first, it explains that praising and reciting it brings rebirth at will; next, being jointly praised by all the noble ones; finally, explaining that upon attaining Buddhahood, all will jointly praise them. The above is the specific praise. From "The Buddha said, 'If I were to speak of the light of Amitāyus Buddha...'" onward, it summarizes with a concluding praise. Below [the section on] "The above explains the light," it explains the Buddha's lifespan; the text is evident and can be known. The above is the first part, explaining the Buddha's body. From below, the second part explains the assembly with reference to the body. Therein are four sections: first, explaining that the lifespan of the people in that land is long and enduring, like that of Amitāyus; second, from "Moreover, the śrāvakas..." downward, explaining their great number; third, from "Their spiritual wisdom is penetrating..." downward, revealing the superiority of their virtues; fourth, reiterating their great number. It temporarily reveals their manifold characteristics with reference to the first assembly; the rest cannot be calculated. "The śrāvakas of the first assembly cannot be reckoned, and so it is with the bodhisattvas"—without directly distinguishing the manifold characteristics, it is revealed with reference to Maudgalyāyana not knowing. Therein, it first explains that Maudgalyāyana does not know; from "like the great ocean" downward, an analogy is borrowed to reveal it. The Buddha first establishes a metaphor to cross-examine Ānanda; next, Ānanda answers; below, the Buddha relies upon it to reveal how much Maudgalyāyana knows. From below, the third part explains the land. Here, one should first explain the meaning of the Pure Land, and then interpret the text; the meaning is as in a separate chapter. Speaking generally in the text, there are three kinds of adornment: first, phenomenal adornment, where the five desires such as form, sound, smell, and taste are exquisite and supreme; second, dharmic adornment, purely discussing the wondrous Dharma; third, personal adornment, where superior and wholesome sentient beings dwell therein. Now, the superiority of the land explained here includes phenomenal adornment and dharmic adornment, and the fourth section below on the remarkable nature of the people is personal adornment. However, the wondrous matters of adornment in that land cannot be fully distinguished; now in this text, four matters are briefly adduced: first, explaining the jewel trees; second, explaining the music; third, explaining matters such as the lecture halls and palaces; fourth, explaining the jewel ponds. Regarding the trees, first it generally explains all the trees; second, it specifically explains the tree of the place of awakening (bodhimaṇḍa); third, it comprehensively considers them to evaluate and reveal their superiority. In the previous general explanation, it first lists the trees and then explains the sounds produced. In listing the trees, "The jewel trees of that land fill the entire world" provides a general heading. "Trees of gold, silver..." and so forth explain trees of pure jewels. From "or of two jewels" downward, it explains trees of mixed jewels. Regarding the sounds produced, "producing the five notes" refers to the five kinds of notes: gong, shang, jue, zhi, and yu. In the second part, explaining the tree of the place of awakening, it first explains the characteristics of the tree, next explains the sounds produced, and below explains the benefits obtained by sentient beings through seeing and hearing. In the previous explanation of the tree, it first explains the characteristics of its extent. "Spontaneously composed of all jewels" explains the characteristics of its substance. "With moonlight..." and so forth explain the characteristics of its adornments. The emission of sounds can be known. In explaining the benefits obtained through seeing and hearing, it first explains that all six sense faculties obtain benefit through seeing, hearing, sensing, and knowing; below it explains the differences in the attainments of tolerance. "The heavenly and human beings of that land all attain the three tolerances" serves as a general heading.