無量壽經義疏 2.2.6

2.2.6

Next are five verses that versify the reverent offerings in the preceding text. Below are eight verses that versify the preceding [passages on] listening to the Dharma and proclaiming the conversion to the Path. In the first two verses, the initial verse versifies the preceding [account of] those who go together from the eastern direction; the latter verse versifies the preceding [account of] those who go together from the remaining directions, arriving there to pay homage to Amitāyus, and for this reason it is called "Contemplating the Immeasurable Awakened One." In the next five verses, the first four verses concern seeing the Buddha and making offerings; the latter one verse concerns seeing the land and making aspirations. In the first four verses, the initial two verses concern external offerings; the latter two verses concern internal offerings. In the former external [offerings], "each holding wondrous flowers" is an offering. "Jewels" means jewel offerings. "Incense" means incense offerings. "Priceless robes" means offering with robes. "Playing celestial music" and so forth means musical offerings. In the sounds of music, they sing praises of the Buddha's virtues. In the latter internal [offerings], the first verse and a half are offerings of verbal praise; the latter half verse is an offering of bodily reverence. Within the verbal praise, the first verse praises the Buddha's own virtues; the latter half verse praises the Buddha's benefit for others. In praising his own virtues, "He has thoroughly attained supernormal powers and wisdom, and roams into the profound Dharma" praises the two virtues of the Buddha's wisdom and supernormal powers. Wisdom is the basis of supernormal powers, and supernormal powers are the function of wisdom; these two require one another, and so are praised together as supernormal powers and wisdom being thoroughly perfected. "Thoroughly" means ultimate, and "attained" means penetrating completely. These supernormal powers and wisdom are both accomplished in reliance upon the Dharma; hence it further clarifies that he roams into the profound Dharma. Relying on contemplation is called "roaming"; penetrating to the fundamental source is called "entering." By realizing and entering the access to supernormal powers of the dependent origination of the dharmadhātu, one can manifest supreme supernormal powers; by realizing and entering the access to wisdom of the dependent origination of the dharmadhātu, one can give rise to supreme wisdom. "Possessing the treasury of merit, his wondrous wisdom has no equal" praises the Buddha's two practices of merit and wisdom. Merit supports wisdom, and wisdom guides merit; these two require one another, and so are praised together. When practices of merit are complete and consummate, it is called "possessing merit"; when practices of wisdom are pre-eminent, it is called "wisdom having no equal." "Lun" means a peer or counterpart, referring to a comrade. The Buddha has no peers or counterparts, which is called "having no equal peer." In the latter [part on] benefit for others, "the sun of wisdom illuminates the world" means transforming people to generate wisdom. Wisdom can enlighten; it illuminates the world like the sun, teaching people to generate understanding, which is called "illuminating the world." "Dispelling birth and death" means transforming people to leave behind obscurations. The obscurations of birth and death are called "clouds" by metaphor. Bodily reverence is understood. The preceding four verses concern seeing the Buddha and making offerings. The one verse below concerns seeing the land and making aspirations; the text is evident and understood. The eight verses from here below versify the preceding [account of] listening to the Dharma and proclaiming the conversion to the Path. In this text, the first two verses concern Amitābha Tathāgata manifesting signs to initiate it; next is one verse where Avalokiteśvara asks in wonder; the latter five verses are that Buddha's complete answer. "The Brahmā voice is like thunder, the eight sounds resonate wondrously" means the voice of the answer is wondrous. The eight kinds of Brahmā sounds are as explained in that *Brahmāyu-sūtra: first, the most wondrous sound, its tone being plaintive and wondrous; second, the easily comprehended sound, its words being distinct and clear; third, the harmonious sound, its volume being moderate; fourth, the gentle sound, its tone being soft and gentle; fifth, the unerring sound, its words being free of error; sixth, the non-feminine sound, its tone being masculine and resonant; seventh, the venerable and wise sound, its speech possessing dignity and solemnity, like the voice of a wise person respected by the world; eighth, the profound and far-reaching sound, its tone being deep and far-reaching, just like rolling thunder. With this wondrous voice he responds to Avalokiteśvara. "You shall receive the prophecy of a bodhisattva; I now speak, listen attentively, O virtuous one!" is the injunction to listen and the permission to speak. The meaning of the words "prophecy" (vyākaraṇa) is explained as above. "I shall now speak of this; listen attentively, O virtuous ones!" The four verses from here below directly clarify what is spoken. In them, the first verse cites their aspiring mind and prophesies that they will certainly become Buddhas. The second verse cites their wisdom and vows and prophesies that they will certainly attain the land. "Realizing all is like a dream or an illusion" and so forth cites their wisdom. "Fulfilling all vows" cites their vows. "Accomplishing such a realm" prophesies their attainment of the land. The third verse cites their wisdom and practice and prophesies that they will certainly become Buddhas. "Knowing dharmas are like lightning" cites their wisdom. "Thoroughly realizing the bodhisattva path and fully possessing all roots of virtue" cites their practice. "Receiving the determination to become a Buddha" prophesies their becoming Buddhas. The fourth verse cites their wisdom and vows and prophesies that they will certainly attain the land. "Penetrating the dharma-nature, completely empty and without existence" cites their wisdom. The preceding "realizing all is like a dream or an illusion" and so forth is conventional-truth wisdom. This "penetrating the dharma-nature, completely empty and without existence" is ultimate-truth wisdom. "Single-mindedly seeking the Pure Land" cites their vows. "Will certainly accomplish this realm" prophesies their attainment of the land. The fifteen verses below versify the praise by all Buddhas in the preceding text. The first five verses versify the preceding collective praise by the Buddhas of the ten directions; the latter ten verses versify Śākyamuni's own praise in the preceding text. In the first five verses, "All Buddhas tell the bodhisattvas to go pay homage to the Land of Peaceful Nurture" directly encourages them to go. "Hearing the Dharma and accepting its practice" clarifies what they do when they go. From "swiftly attaining" downward clarifies the benefits of doing so. "Swiftly attaining a pure place" clarifies the benefit of the preceding hearing of the Dharma and accepting its practice; in the future they will personally attain a wondrous Pure Land, which is called "attaining a pure place." The four verses below reveal the benefits of going to pay homage to [the Land of] Peaceful Nurture. There are five kinds of benefits: first is the benefit of attaining supernormal powers by going there, which is the initial half verse; second is the benefit of receiving a prophecy by going there, which is the next half verse—the preceding clarification that that Buddha confers prophecies on bodhisattvas is this matter; third is the benefit of attaining non-retrogression by going there, which is the next one verse—the preceding statement that being born there one dwells in the stage of certain settlement is this matter; fourth is the benefit of generating vows by going there, which is the next one verse. "Bodhisattvas give rise to vows" is a general statement; below, it is praised specifically. Within the specific [aspects], "vowing that their own land be no different" is the vow to seek the Pure Land; vowing that the land they attain be identical to Amitābha Buddha's is called "the land being no different." "Universally saving all" is the vow to transform sentient beings. "Their name being renowned in the ten directions" is the vow to seek a Buddha's body, vowing that when they attain Buddhahood their names will reach the ten directions. Fifth is the benefit of generating practice by extensively offering to many Buddhas upon going there, which is the final verse. The ten verses from here below are Śākyamuni's own praise, causing people to go together. In them are three parts: first are three verses citing the difficulty of hearing the sūtra, rejoicing and practicing; next are four verses praising Amitābha Buddha's conferring prophecies on bodhisattvas, which is the Buddha's pre-eminent wisdom and virtue, causing people to take refuge; the latter three verses give teaching and encouragement based on principle. In the first three verses, the initial half verse cites that those without goodness do not hear this sūtra, revealing that the sūtra is profound and weighty.