無量壽經連義述文贊 2.26

2.26

經曰「濟諸劇難」至「開化一切」者，述云：此後、起利他修也。有說：二乘於救生即閑，菩薩即不閑。凡夫於修即閑，菩薩不閑。二乘凡夫於無上道即閑，菩薩即不閑。此皆不然。若如所言，應說懈怠精進故。閑即閑處，必非嬾惰故。有說：劇難有八，惡趣有三即三惡趣也；人間有四，一盲聾瘖瘂、二世智辯聰、三佛前佛後、四北俱盧洲。天上有一，謂無想天。故八難中，三塗為劇，菩薩濟之。人天苦微，故云諸閑。菩薩勤化，故云不閑。此亦不然。天上有一，即違餘經說非想天為第八難故。又人天難言諸閑者，有諸人天非難所攝，應非菩薩之所化故。有說：劇難者即八難也。此中阿鼻受苦無間故言不閑，餘七名閑。菩薩以能救名濟。此亦不然。應說餘七。說何名七？若說後七難名閑者，即七地獄應非不閑，閑所攝故。若說七地獄名閑者，即八寒獄亦非二攝，菩薩救濟應非遍故。今即八難名為劇難，兼非想天。更有業惑二種障者，名為不閑。若非八難及無二障，皆曰閑。菩薩大悲，皆能拔除，故亦云濟。真實際者，即所證也。二空真如更無過者，故云實際。菩薩大慈，分別其詮、開示其旨令證入，故云分別顯示。辯才智者，即發說之解，以得如來四無礙智，解諸義故。入眾言音者，即起說之言，以得解語言三昧，起諸說故。入者解也。辯才充內、巧言外發，無物不化，故云開化一切。

On the passage in the sūtra from "rescuing [beings] from extreme difficulties" to "inspiring and transforming all": The commentary states: This subsequent [part] raises the cultivation of benefiting others. Some say: The two vehicles are at leisure regarding rescuing beings, whereas bodhisattvas are not at leisure; ordinary beings are at leisure regarding cultivation, whereas bodhisattvas are not at leisure; the two vehicles and ordinary beings are at leisure regarding the unexcelled path, whereas bodhisattvas are not at leisure. None of these is correct. If it were as they say, one ought to speak of indolence and vigor, for leisure means a place of leisure and certainly does not mean laziness. Some say: There are eight extreme difficulties—the three evil destinies are the three evil destinies; among humans there are four: first, being blind, deaf, or mute; second, worldly intellect and dialectical eloquence; third, being born before or after a Buddha; and fourth, Uttarakuru. In the heavens there is one, namely the heaven of non-conception. Thus among the eight difficulties, the three paths are the most extreme, and bodhisattvas rescue them. In the human and heavenly realms suffering is slight, hence they are called "various leisures"; bodhisattvas diligently transform them, hence they are said to be "not at leisure." This too is incorrect. Having one in the heavens contradicts other sūtras that state that the heaven of neither-perception-nor-non-perception is the eighth difficulty. Furthermore, calling human and heavenly difficulties "various leisures" implies that there are humans and gods not subsumed under difficulties who would then not be transformed by bodhisattvas. Some say: Extreme difficulties refers to the eight difficulties; among these, in Avīci one suffers uninterrupted torment, hence it is called "not at leisure," while the remaining seven are termed "leisure"; because the bodhisattva can save them, it is called "rescuing." This too is incorrect: one ought to speak of the remaining seven. What are the seven called? If one says that the latter seven difficulties are called "leisure," then the seven [hot] hells would not be "not at leisure," since they would be subsumed under leisure. If one says that the seven hells are called "leisure," then the eight cold hells would also not be subsumed under either, and the bodhisattva's rescue would not be universal. Now, it is precisely the eight difficulties that are called extreme difficulties, which include the heaven of neither-perception-nor-non-perception. Furthermore, those who have the two kinds of obstacles of karma and afflictions are termed "not at leisure." Those who are not in the eight difficulties and lack the two obstacles are all called "at leisure." The bodhisattva's great compassion can uproot them all, which is why it is also said to "rescue." The "reality-limit" is what is realized; the true suchness of the two emptinesses has nothing superior to it, hence it is called the reality-limit. Out of great benevolence, the bodhisattva distinguishes its designations and discloses its purports to lead them to realize and enter it; hence it says "distinguishing and revealing." "Wisdom of eloquence" is the understanding that gives rise to speech: by obtaining the Tathāgata's four unhindered knowledges, one understands all meanings. "Entering into the sounds and voices of the multitudes" is the speech that gives rise to exposition: by obtaining the samādhi of understanding languages, one initiates all expositions. "Entering" means understanding. Eloquence abounds within and skillful speech is expressed externally, transforming all beings without exception; hence it says "inspiring and transforming all."