無量壽經義疏 2.3.3

2.3.3

In the specific analysis, first, 'blessings and prosperity are towering, and his light shines through completely' refers to the excellence of one's own blessings. 'Reaching emptiness without limit' refers to the excellence of one's own wisdom. 'Opening the way to enter nirvāṇa, teaching and grasping the scriptures' refers to benefiting beings through transformation by means of wisdom. 'Opening the way to enter nirvāṇa' transforms people so that they realize cessation. 'Teaching and grasping the scriptures' instructs people to give rise to the Path. Instructing the world in the principles of the Path is called 'teaching'. Succinctly grasping the myriad meanings with these scriptures and causing them to study and practice is called 'grasping the scriptures'. 'Awe-inspiring authority suppresses and eliminates', and so forth, refers to benefiting through transformation by means of blessings. As for obstinate sentient beings, majestic virtue subdues and pushes them back, causing them to yield and submit, returning to follow the sacred transformation; therefore it is called 'awe-inspiring authority suppresses and eliminates'. As for gentle and compliant sentient beings, the power of compassion gathers them in. His fame moves the ten directions; those with affinities are all gathered in, which is called 'limitless'. The concluding praise may be understood. The above is the understanding [expressed by Maitreya]. Now having met the Buddha and heard of Amitāyus, there is none who does not rejoice, their minds becoming open and enlightened, rejoicing and congratulating themselves. This is the second section, Maitreya's understanding. Third, from here on below, he re-exhorts them to cultivate [good] and renounce [evil]. Within this there are four: first, praising Maitreya's earlier reception and bearing of the Buddha's kindness; second, from 'Maitreya, you should know that you, from countless kalpas ago' onwards, congratulating Maitreya for earlier meeting the Buddha and hearing the Dharma, as well as being able to hear the name of Amitāyus; third, from 'you now may also yourself become weary' onwards, directly exhorting practice; fourth, from 'you all should each make vigorous efforts' onwards, exhorting the abandonment of doubt and confusion. In the first [part], 'the Buddha told [him]: What you have said is indeed so' seals his earlier words. Maitreya had earlier praised the Buddha's preaching as delightful, extremely profound, and extremely good; these words accorded with truth, hence he says 'is indeed so'. From 'if there are those with compassion' downwards, he praises Maitreya's earlier reception and bearing of the Buddha's kindness. Maitreya earlier pitied the Buddha's arduous toil in previous lives on behalf of beings with the aspiration to seek the Buddha Way, which is called 'being compassionate to the Buddha'. Respectfully bearing the Buddha's kindness is called 'revering the Buddha'. This is truly a great good. From 'only after a long, long time is there a Buddha in the world' downwards, he adduces the Buddha's transformative benefit, recounting what was said before. 'Only after a long, long time is there again a Buddha in the world' reveals that he himself is difficult to encounter as a Buddha. From 'now I' downwards, he clarifies his own transformative benefit. Within this there are four: first, revealing that he himself has become a Buddha and transforms the world by means of the Dharma. Second, from 'severing all' downwards, through the Buddha manifesting transformation, he teaches all sentient beings to sever the causes of death. 'Severing the net of doubts, pulling up the roots of craving and desire' causes them to leave behind afflictions. 'Blocking the source of myriad evils' causes them to leave behind evil karma. 'Blocking' (du) is like obstructing. Evil karma is the very origin of the evil destinies; it is called 'the source of myriad evils'. Teaching them to cut off and obstruct it is designated as 'blocking'. Third, from 'wandering through' downwards, he reveals that he himself has become a Buddha and transforms the world by means of the Dharma. 'Wandering through the three realms without obstruction' is transformation through bodily karma. Bodily transformation is sovereign, hence there is no obstruction. 'Grasping the wisdom and the essentials of the myriad paths' is transformation through mental karma. Skillfully understanding the scriptures and grasping and knowing their myriad meanings is called 'wisdom grasping the scriptures'. Skillfully knowing the essentials practiced in the three vehicles is called 'the essentials of the myriad paths'. 'Holding fast to the fundamental guidelines, distinct and clear, illuminating and revealing the five destinies' is transformation through vocal karma. Upholding the Dharma and guiding the assembly is called 'holding fast to the fundamental guidelines'. Distinguishing the correct from the deviant is called 'distinct and clear'. Employing it to transform the multitude of beings is called 'illuminating and revealing the five destinies'. Fourth, from 'crossing over those not yet crossed over' downwards, the Buddha transforms the world, teaching all sentient beings to emerge from the fruition of birth-and-death. 'Crossing over those not yet crossed over, resolving and righting birth-and-death' causes them to emerge from birth-and-death. 'The Path of nirvāṇa' enables them to attain nirvāṇa. Adducing this transformative benefit recounts what Maitreya previously praised and understood. This ends the first section. Second, from here on below, he congratulates Maitreya on previously having met the Buddha, heard the Dharma, and heard of Amitāyus. Within this there are three: first, revealing that Maitreya's cultivation has lasted long; second, from 'and even' downwards, clarifying that now he has met the Buddha and heard of Amitāyus; third, from 'how delightful' downwards, the Tathāgata congratulates him. In the first part, it first says: 'From countless kalpas ago you have cultivated practices, wishing to save sentient beings, which has already been a long time'—his cultivation has lasted long. 'From your attaining the Path up to nirvāṇa is beyond reckoning'—his sagehood has extended far into the past. 'You and the devas and humans of the ten directions, through eternal kalpas, have suffered worry, fear, toil, and anguish beyond full expression'—their toil and suffering have been immense. 'Eternal' (yong) means long. Relying on these many causes, now being able to meet the Buddha and hear of Amitāyus is therefore worthy of congratulation. The latter two may be understood. This ends the second [section]. Third, from here on below, he directly exhorts cultivation of practice. The words are addressed to Maitreya, but the intention encompasses all. Within this, first he directly exhorts the cultivation of practice; from 'although for one lifetime' downwards, he reveals the benefit to exhort beings. In the former there are three: first, exhorting the abandonment of faults; second, from 'rectifying the body' downwards, exhorting the cultivation of wholesome dharmas; third, from 'if a person can self-' downwards, exhorting the benefiting of sentient beings. In exhorting the abandonment of faults, 'you may yourself become weary of birth, aging, sickness', and so forth, exhorts the arising of a weary mind. Birth, aging, sickness, and death are internal suffering. Speaking of 'pain and anguish' refers to external suffering. 'Foul discharges are impure, with nothing to delight in; one should make a resolute decision' reveals the fault to cause abandonment. In exhorting the cultivation of wholesome [dharmas], 'rectifying the body and acting uprightly' is wholesome restraint. 'Increasingly doing myriad good deeds' is wholesome action. 'Disciplining oneself and purifying the body, washing away mental defilements' exhorts the cultivation of mental conduct. Disciplining oneself is wholesome action; the remainder is wholesome restraint. 'Words and deeds loyal and trustworthy, outer appearance and inner mind corresponding' exhorts the cultivation of vocal conduct. 'Words and deeds loyal and trustworthy' is wholesome action. 'Outer appearance and inner mind corresponding' is wholesome restraint. Speech expresses what is in the mind; since words do not contradict the mind, they correspond. In exhorting the benefiting of others, 'if a person can save oneself' repeats the aforementioned personal virtue. 'Mutually delivering one another', and so forth, directly exhorts benefiting others. 'Mutually delivering one another' transforms others to abandon faults. 'Diligent and clear, seeking aspirations' and accumulating good roots transforms people to accomplish goodness. 'Diligent and clear, seeking aspirations' transforms them to give rise to vows; 'accumulating good roots' transforms them to give rise to practice. The above exhorts cultivation. Below, he adduces and clarifies the benefit to cause people to cultivate and learn. 'Although for one lifetime there is toil and anguish for a brief moment' means the time of cultivation is short. From 'later being born' downwards, it is the attainment of benefit. Within this, he first clarifies that the attainment of benefit is enduring. 'Unconditioned and spontaneous, next to nirvāṇa' means the attainment of benefit is extraordinary. In the endurance of the attainment of benefit, there are four distinct clauses: first, it says 'later being born in the land of Amitāyus, the joy and happiness will be limitless'—the love and joy are enduring. Second, 'forever joining with the brightness of the Path and virtue'—the accomplishment of virtue is enduring. The body united with blessings is called 'joining with the Path and virtue'. The mind united with wisdom is called 'joining with brightness'. Third, 'eternally uprooting' and so forth means the abandonment of faults is enduring.