無量壽經連義述文贊 2.16

2.16

經曰「供養諸佛」至「幻化之法」者，述云：第三、自分成德。有四：一、修之方便；二、修之成德；三、重辨起修；四、重申成德。初又有四：此初、自利修也。供養諸佛化如電光者，即福行也。善學無畏曉幻化者，即智行也。有說，欲供諸佛，化現其身，一念遍至疾如電光。簡邪取正故云善學，達正過邪故云無畏，統攝諸法故云網，即智方便也。亦見諸法非定有無，其性如幻，故云曉幻化，即智成就也。又於人不怯，故學無畏。於法能知，故曉幻化。有說：諸法雖非無而非有，故不見一法可畏。攝物不捨，故云學無畏網。雖復非有而非無，離有離無故云幻化。有說：如觀世音以無畏施網攝眾生，故云無畏網。三俱不然。善學若方便未達邪正，應非無畏故。諸法非有不見可畏，既亦非無可畏故。如其次第，今即現化供佛，雖忽遍至而不住，故如其電光。學無畏網者，即達詮之智。曉幻化法者，即悟旨之智。網者教也。即佛備四無畏，故云無畏。若理若事無不如幻，故云幻化。菩薩稱佛教之意，以達諸法言說自性不可得，故云善學曉了。

On the passage from "Making offerings to all Buddhas" to "the teachings on illusory transformations": The commentary states: The third is the virtues realized through one's own domain. This has four parts: first, the skillful means of cultivation; second, the virtues realized through cultivation; third, reiterated explanation of initiating cultivation; fourth, reiterated presentation of the realized virtues. The first part also has four: here, the first is the cultivation of self-benefit. 'Making offerings to all Buddhas, transforming [bodies] like flashes of lightning' is the practice of merit. 'Skillfully studying fearlessness and understanding illusory transformations' is the practice of wisdom. Some say: Wishing to make offerings to all Buddhas, they manifest their bodies, reaching everywhere in a single thought as swift as lightning. Distinguishing the false and adopting the correct is called 'skillfully studying'; comprehending the correct and transcending the false is called 'fearlessness'; and comprehensively grasping all dharmas is called the 'net'—this is the skillful means of wisdom. Also, seeing that all dharmas are not definitely existent or non-existent, their nature being like an illusion, is called 'understanding illusory transformations'—this is the accomplishment of wisdom. Furthermore, not cowering before persons, one learns fearlessness; being able to know dharmas, one understands illusory transformations. Some say: Although all dharmas are not non-existent, they are not existent, and thus one does not see a single dharma to be feared. Gathering beings without abandoning them is called 'studying the net of fearlessness'. Although they are not existent, they are not non-existent; being free from existence and non-existence, they are called 'illusory transformations'. Some say: Like Avalokiteśvara gathering sentient beings with the net of bestowing fearlessness, it is called the 'net of fearlessness'. All three are not correct. If 'skillful study' were a skillful means that has not yet comprehended the false and the correct, it should not be 'fearless'. And since all dharmas are not existent, one does not see anything to be feared, but since they are also not non-existent, they could be feared! In proper order, now [we explain]: manifesting transformations to make offerings to Buddhas, though suddenly reaching everywhere, does not abide, and is therefore like a flash of lightning. 'Studying the net of fearlessness' is wisdom that comprehends the expressed teachings. 'Understanding the teachings of illusory transformation' is wisdom that awakens to the intended purport. The 'net' is the teaching. Since the Buddha is endowed with the four fearlessnesses, it is called 'fearlessness'. Whether in principle or in phenomena, nothing is not like an illusion; hence it is called 'illusory transformation'. Bodhisattvas accord with the intention of the Buddha's teachings, thereby comprehending that the verbal nature of all dharmas cannot be apprehended; hence it is said that they 'skillfully study and clearly understand'.