無量壽經義疏 2.6

2.6

From here below, the third [section] discriminates both the gains and losses regarding Amitāyus, causing people to practice [what is to be embraced] and abandon [what is to be discarded]. Within this there are five: first, the Buddha urges Ānanda to pay homage to Amitāyus; second, Ānanda complies with the command to pay homage to that Buddha and also vows and seeks to see him; third, due to the previous request, Amitāyus Buddha radiates light that illuminates everywhere; fourth, through the Buddha's light shining, they see each other; fifth, because of seeing each other, the gains and losses of that land are fully manifested, causing people to practice and abandon. Within the first section: first he addresses Ānanda, instructing him to pay homage to that Buddha; from "in the lands of the ten directions" below, he adduces the collective praise of all Buddhas to establish his bowing with the head. In the second section: first it explains that Ānanda, having received the instruction, performs the homage; from "addressed [the Buddha], saying" below, he makes a request seeking to see. "Aspiring to see that Buddha" seeks to see the host who transforms. "The land of peace and bliss" seeks to see the place. "And the bodhisattvas" and so forth seeks to see that assembly. In the third section, first is the literal exposition: the Buddha radiates bright light, illuminating all everywhere, so that all become of one identical colour. Next it is shown by an analogy, and below they are joined to clarify it. In the fourth section, first this [world] sees that [land], and afterwards that [land] sees this [world]. In that [land], first Ānanda sees, and afterwards the great assembly sees. In the fifth section, first it manifests the gains there to cause people to aspire and seek; afterwards it shows the losses there to cause people to feel revulsion and abandon [them]. In manifesting the gains there, the Tathāgata asks three questions and Ānanda makes three answers, the text being clear and understandable. In showing the losses there: first it manifests the loss of womb-birth there; from "if there are sentient beings who recognise their original fault" below, he teaches people to practice and abandon. In the former explanation of the loss, the text has four parts: first, it manifests that that land has the result of womb-birth; second, from "Maitreya addressed" below, it distinguishes the cause and reveals the fruition; third, from "further, Maitreya" below, it contrasts the superior with the inferior; fourth, from "like a wheel-turning king" below, it exposes the faults based upon it. Within the first section: the Tathāgata first asks, "Among the people of that land there are those who are womb-born; do you see them or not?"; Ānanda next replies, making known that he has already seen them. From "the Tathāgata" below, he again discriminates it fully for him. In the second section: first Maitreya asks, "By what cause and by what condition are the people of that land womb-born or transformationally born?" It specifically investigates womb-birth, elucidating it by reference to transformational birth; hence it is a comprehensive question. Below the Buddha answers it. Within this, he first explains the cause of womb-birth. From "if there are sentient beings who clearly believe in the Buddha's [wisdom]" below, he explains the cause of transformational birth. In the cause of womb-birth, he first explains its cause. From "all these sentient beings, born there" below, he explains attaining the fruit through the cause. Within explaining the cause, "if there are sentient beings who, with a doubting mind" briefly explains their loss. "Cultivate various roots of merit and aspire to be born in that land" briefly explains their gain. From "not comprehending the Buddha's [wisdom]" below, it extensively explains their loss. Doubting and not believing in that Buddha's wisdom is their loss. Within this, first it says "not comprehending the Buddha's wisdom": this phrase is general; "inconceivable" and so forth are specific. The Buddha's wisdom is unfathomably deep and cannot be fathomed by others; hence it is called "inconceivable wisdom". The Buddha's wisdom is manifold and cannot be exhausted by words; it is called "inestimable [wisdom]". In regard to all Dharma-gates, knowing them exhaustively is called "broad wisdom". In rank and division it stands transcendently high; it is called "unequalled, most supreme, and excellent wisdom". From "in regard to this" below, it concludes. From "yet still believing" below, it extensively clarifies their merit. In attaining the fruit below, first is the explanation and then the application. In explaining transformational birth, first he explains its cause. From "all these beings" below, he explains attaining the fruit through the cause. From here below, the third [part] contrasts the superior to reveal the inferior. Within it, first he adduces the superiority of transformational birth, and afterwards comparatively clarifies the inferiority of womb-birth; the text is clear and understandable. From here below, the fourth [part] clarifies the faults of womb-birth, illustrating it by an analogy. The Tathāgata first sets up an analogy and asks rhetorically; Maitreya next replies. "No" is a general reply. From "only various" below, he distinguishes it specifically. From "the Buddha told" below, the Tathāgata distinguishes it for him. He clarifies that those who are womb-born have no other suffering, but for five hundred years they do not see the Three Jewels and cannot cultivate good, and take this to be suffering; because of this suffering, although it is joyful, they do not find it joyful. The above four sections together constitute the first [sub-part] explaining the loss of womb-birth. From here below, the second [sub-part] teaches practicing [what is to be embraced] and abandoning [what is to be discarded]. "If these sentient beings recognise their original fault, deeply reproach themselves, and seek to leave that place" directly teaches practicing and abandoning. Recognizing the fault of originally doubting the Buddha's wisdom, they deeply reproach themselves. From "they immediately obtain" below, it clarifies the attainment through practice. From "Maitreya, you should know that those who have" below, it concludes by urging practice and study. It adduces the loss to reveal the gain, and thus offers encouragement. The above was the third [major division], explaining the gathering of inferior persons to be reborn in that land; from here below, the fourth [major division] again gathers superior persons to be reborn in that land. Within this, first it explains the bodhisattvas of this land being reborn in that land. Maitreya asks first, and the Tathāgata distinguishes afterwards. From "the Buddha told Maitreya: not only" below, he extensively clarifies the rebirth of bodhisattvas from other lands. Within this, first is a general statement; from "the first of them" below, they are listed individually. Bodhisattvas from thirteen lands are reborn; including the previous Sahā [world], fourteen are listed separately. From "not only this" below, he collectively adduces other lands, showing that all are reborn, extremely numerous and immeasurable, impossible to describe fully. Adducing this causes people to seek to go single-mindedly. The above is the main teaching.