無量壽經連義述文贊 2.15

2.15

經曰「通諸法性」至「明了諸國」者，述云：此後、化德也。有說：通諸法性者通法空理，達眾生相者達人空生真，明了諸國者達器界空。非也。離人法空更無別空故。若有別者，亦離二智應有別智故。有說：通諸法性是智正覺自在行，通達二諦法性故。達眾生相是眾生世間自在行，眾生種種體狀皆了達故。明了諸國是器世間自在行，初云通次言達後言明，言之左右。此亦不然，眾生外器應非世俗故。若世俗者，通二諦已更無所知故。今即通法性者，即法界無量行。達眾生相者，即眾生界無量行。明了諸國者，即世界無量行。所調伏界無量不攝，無種姓故。略不說調伏方便無量，即前善巧故不亦說。

On the passage from "Penetrating the nature of all dharmas" to "clearly understanding all lands": The commentary states: Next is the virtue of conversion. Some say: 'Penetrating the nature of all dharmas' refers to penetrating the principle of the emptiness of dharmas; 'comprehending the characteristics of sentient beings' refers to comprehending the emptiness of persons and realizing the true; and 'clearly understanding all lands' refers to comprehending the emptiness of the vessel world. This is not correct, because apart from the emptiness of persons and the emptiness of dharmas, there is no other emptiness. If there were another, then apart from the two types of wisdom, there would also have to be another wisdom. Some say: 'Penetrating the nature of all dharmas' is the autonomous practice of the wisdom-enlightened realm, because one penetrates and comprehends the dharma-nature of the two truths. 'Comprehending the characteristics of sentient beings' is the autonomous practice in the realm of sentient beings, because one completely comprehends the diverse forms and conditions of sentient beings. 'Clearly understanding all lands' is the autonomous practice in the vessel world; using 'penetrating' first, 'comprehending' next, and 'clearly understanding' last are merely stylistic variations in phrasing. This is also not so, for sentient beings and the external vessel [world] would then not be conventional truth. If they were conventional truth, then once the two truths are penetrated, there would be nothing further to know. Now, 'penetrating the nature of all dharmas' is practice regarding the immeasurability of the dharma-realm. 'Comprehending the characteristics of sentient beings' is practice regarding the immeasurability of the realm of sentient beings. 'Clearly understanding all lands' is practice regarding the immeasurability of the world-realm. The immeasurability of the realm to be disciplined is not included here because [those without Buddha-nature] have no gotra. It also omits speaking of the immeasurability of skillful means for disciplining, because this was already stated as the aforementioned skillfulness, and thus is not repeated.