無量壽經連義述文贊 1.15

1.15

經曰「皆遵普賢」至「功德之法」者，述云：此第三、嘆德。有二：初、備權實之德；後、利自他之行。初又有三：初、略歎；次、廣歎；後、結嘆。初又有二：此初、嘆實德也。遵普賢之德者，即修上位之行。具菩薩行願者，即備下位之願。住功德之法者，即辨自住之法。遵者，循也順也。普賢者，即依如如備諸德行，居等覺之名也。故賢護等皆遵普賢大士之德，即知位階法雲地也。行者，即《瑜伽論》中菩提分法諸波羅蜜成就有情神通之行。願者，即弘慧。經中知一切法，得般若舟、值智慧風，得善方便，度一切人超大苦海，得具足道，登涅槃山、入無為舍，得法性身十種之願。無願行沈沒苦海，無行之願亦無所熟，故備行願可謂菩提之道也。功謂功能。諸行皆有利國之功故，即善行家之德，故名功德。有德斯成，故云一切。成圓備，故云安住。

The sūtra says: "They all followed the virtues of Samantabhadra" down to "dharmas of meritorious virtue." The commentary states: This is the third part, praising their virtues. It has two parts: first, being endowed with the virtues of the expedient and the real; second, practices benefiting oneself and others. The first also has three: first, a brief praise; next, an extensive praise; finally, a concluding praise. The first also has two: this first part praises their real virtues. Following the virtues of Samantabhadra means cultivating the practices of higher stages. Being endowed with the practices and vows of a bodhisattva means being equipped with the vows of lower stages. Abiding in the dharmas of meritorious virtue means clarifying the dharmas in which one abides oneself. "Followed" (zun) means to emulate and conform to. "Samantabhadra" (Universal Virtue) is the name of one who, relying on Suchness, is equipped with all virtuous practices and resides in equal enlightenment. Therefore, that Bhadrapāla and the others all followed the virtues of the great being Samantabhadra indicates that their stage is the Cloud of Dharma ground (dharmameghā-bhūmi). "Practices" are the practices of the factors of enlightenment, the various pāramitās, maturing sentient beings, and supernatural powers mentioned in the Yogācārabhūmi. "Vows" are the ten kinds of vows in the Honghui jing: knowing all dharmas, obtaining the raft of prajñā, encountering the wind of wisdom, obtaining skillful expedients, ferrying all people across the great ocean of suffering, obtaining the complete path, ascending the mountain of nirvāṇa, entering the house of the unconditioned, and attaining the body of the nature of phenomena. Without vows, practice sinks into the ocean of suffering; without practice, vows ripen nothing; therefore, being equipped with both practices and vows can be called the path to bodhi. "Merit" (gong) means efficacy. Since all practices have the efficacy of benefiting kingdoms, this is the virtue belonging to good deeds, and hence called meritorious virtue. Because all virtues are accomplished, the text says "all." Because they are accomplished and completely fulfilled, the text says "peacefully abide."