無量壽經義疏 2.2.8

2.2.8

Within this, first there are the specific [points], and afterwards a general conclusion. Within the specific [points] there are seven: first, the practice of cultivation that is free from faults; second, from "complete" onwards, the accomplishment of virtues being fully prepared; third, from "equally contemplating the three realms as empty and non-existent" onwards, the practice of cultivation being complete; fourth, from "ultimately realizing the One Vehicle" onwards, the accomplishment of virtues being pre-eminent; fifth, from "destroying jealousy" onwards, the practice of cultivation advancing; sixth, from "power of causes" onwards, the various powers being complete; seventh, from "the merit of the physical marks and characteristics" onwards, a comprehensive and overall praise revealing their superiority across all virtues. Within the first, there is first the specific and afterwards the general conclusion. Within the specific, it first says "whatever they discourse upon, they always proclaim the correct [Dharma]", etc., which is their transformative activity being free from faults. From "in that land" onwards, their own personal practice is without defect. Therein, it first explains the inclusion of the antidotes. From "extinguishing afflictions" onwards, it explains the departure from all faults. In the preceding [section on] the inclusion of antidotes, it explains the cultivation of the six perfections as the antidotes. First is the cultivation of giving. Renunciation (she) is just dāna. "With regard to all the myriad things in that land, having no notion of 'mine'" explains freedom from [wrong] views. "Having no mind of clinging and attachment" reveals freedom from craving. Abandoning these two is termed the practice of giving. Next is the cultivation of ethical discipline. "Coming and going, advancing and stopping, their sentiments are bound to nothing, following their intent with sovereignty" explains freedom from bodily faults. "Having neither partiality nor indifference, neither other nor self" explains freedom from mental faults. Toward sentient beings, having neither close attachment nor distant neglect is called being without partiality or indifference. "Without dispute and without litigation" explains freedom from vocal faults. Next is the cultivation of patience. "Attaining toward all sentient beings a mind of great compassion and benefit, tender and subdued" directly explains the capacity for patience. "Without anger and hatred", etc., means being free from the obstacles to patience. Next is the cultivation of vigor. Seeking goodness unceasingly is called "without weariness or indolence". Cultivating all practices equally, it therefore says "an impartial mind". What is cultivated being superior is called "a superior mind". The seeking mind being earnest and weighty, it therefore says "a deep mind". Next is the cultivation of dhyāna. Being far removed from a distracted mind, it therefore says "a concentrated mind". Below is the cultivation of wisdom. Attaining the Dharma and cherishing it is called "cherishing the Dharma"; this refers to the conclusion. Joy in the ambrosia at the time of hearing is called "delighting in the Dharma"; this refers to the intermediate [stage]. The mind rejoicing at the time of seeking is called "rejoicing in the Dharma"; this refers to the beginning. The above is the cultivation of antidotes; below explains the departure from faults. "Extinguishing all afflictions" is departing from afflictions. "Departing from thoughts of evil destinies" is eradicating evil karma. The specific [points] above are now finished. "Ultimately realizing all that bodhisattvas practice" brings it to a general conclusion. The above is the first, the practice of cultivation being free from faults. From here on is the second, the accomplishment of virtues being fully prepared. "Endowed with immeasurable virtues" is a general presentation, and below it is shown specifically. Within the specific, it first explains the virtues of benefit for oneself. From "with unimpeded [knowledge]" onwards, it explains the virtues of benefit for others. In the preceding [section on] benefit for oneself, "attaining deep dhyāna and samādhi, the various supernormal knowledges, clarities, and wisdom, roaming in the virtues of the seven factors of awakening" are the virtues of their own level. Dhyāna refers to the four dhyānas. Samādhi refers to the four formless samādhis, and so forth. The various supernormal knowledges are the six supernormal knowledges. Clarities refers to the three clarities: knowledge of past lives, the divine eye, and the exhaustion of outflows. Wisdom refers to the three wisdoms: [wisdom arising from] hearing, contemplation, and cultivation. As for the seven factors of awakening: mindfulness, investigation of dharmas, vigor, pliancy, joy, samādhi, and equanimity—these are the seven. From "cultivating the mind" onwards are the virtues of progressive advancement. "Cultivating the mind in the virtues of the Buddha" is seeking the virtues of the Buddha above. From "flesh eye" onwards, the virtues accomplished are immeasurable; it briefly adduces the meaning of the five eyes, which is extensively treated in a separate chapter and should be fully discussed there. Now we briefly explain the text: "the flesh eye is clear and thorough, perceiving everything distinctly" shows the superiority of the flesh eye. Skin and flesh is called "flesh". The organ of pure flesh capable of illuminating and beholding is designated the "eye". In that land, the flesh eye obtained as retribution thoroughly perceives the affairs of countless worlds, and is thus termed "clear and thorough". What it sees is clear and distinct, so there is nothing it does not perceive. This illuminating and beholding of present forms and images is called the "flesh eye". "The divine eye penetrates immeasurably and boundlessly" shows the superiority of the divine eye. All dhyāna concentrations are called divine abodes; obtaining the eye by relying on the divine, it is therefore called the divine eye, which can see sentient beings dying here and being born there. What is seen being broad and vast, it is therefore said to be "immeasurable". What is seen being long and distant, it is therefore said to be "boundless". "The Dharma eye examines and observes, fathoming all paths" shows the superiority of the Dharma eye. Wisdom being able to illuminate dharmas, it is therefore called the Dharma eye. It can see the faculties, desires, natures, and minds of all sentient beings, and knows all methods for transforming sentient beings. What it knows being exhaustive, it is termed "fathoming". Completely understanding the differences among the paths and dharmas of the three vehicles is called "fathoming all paths". "The wisdom eye sees the truth and can cross to the other shore" shows the superiority of the wisdom eye. Real wisdom illuminating emptiness, seeing the principle, is called the eye. Being able to see true emptiness, it is therefore called "seeing the truth". Eradicating and abandoning differentiated marks and reaching the other shore of equality and signlessness is called "crossing to the other shore". "The Buddha eye is complete, awakening to and comprehending the Dharma-nature" shows the superiority of the Buddha eye. The preceding four are specific, while the Buddha eye is general. Its vision of objects being complete and exhaustive, it is therefore said to be "complete". Furthermore, the Buddha eye can see the non-empty true nature within the real Tathāgatagarbha, which is called "comprehending the Dharma-nature". The above is the virtue for oneself. Expounding for others with unimpeded wisdom is the virtue of benefit for others. From here on, the third [section] explains that practice and cultivation are complete. Therein are two pairs: benefit for oneself and benefit for others. The first pair concerns the beginning of cultivation, and the second pair concerns the culmination of cultivation. From the beginning down to "eradicating the affliction of distress" is all the first pair; from "Tathāgata" onwards is the second pair. In the first [pair], it first says "equally contemplating the three realms as empty and non-existent, resolving to seek the Buddha-Dharma", which is benefit for oneself. "Equally contemplating the three realms as empty and non-existent" is the practice of transcending saṃsāra. "Resolving to seek the Buddha-Dharma" is the practice of advancing toward bodhi. From "endowed with all eloquences" onwards, it explains benefit for others. "Endowed with all eloquences" explains the virtue of transforming others. "Eradicating the trouble of afflictions of sentient beings" explains the benefit of transforming others. In the second pair, it first explains benefit for oneself; from "their great compassion" onwards, it explains benefit for others. Within benefit for oneself, the text specifically has four [parts]: first, understanding belonging to their own level; second, from "cultivating all good [roots]" onwards, practice belonging to their own level; third, from "hearing the extremely profound" onwards, understanding of progressive advancement; fourth, from "always being able to cultivate" onwards, practice of progressive advancement. Within the understanding of their own level, "born from the Tathāgata, understanding that dharmas are like suchness" is the understanding of principle. Because understanding is produced from the teaching and transformation of the Tathāgata, it is therefore spoken of as "born from the Tathāgata". Emptiness and sameness is called "suchness" (ru). Understanding and knowing that all the myriad dharmas are all suchness is called "understanding that dharmas are like suchness".