無量壽經連義述文贊 2.53

2.53

經曰「所以者何」至「而得自在」者，述云：此第二、以因顯勝也。定止也，慧觀也。究暢者，即究竟通暢之義。無極者，即廣遠無邊之名。所以如來得慧五德身三相者，即慧究竟故得所念五德，定究竟故得所現三相。因雖眾多，止觀二行是淨土路故，萬行所依導眾行故。說此二行，餘者兼也。二因既滿，無德不圓，故於諸果法而得自在，即安慧云「證得一切法自在」也。有說：定慧究竟無極，即心自在行。得諸法自在，即法自在行。善入一切法界門，無所不現故。非也。於一切法而得自在，若非果者，必非自在故。前解為善。

The sūtra says: from “Why is this?” to “and attains mastery.” The commentary states: This is the second part, revealing superiority through the cause. Concentration is cessation (śamatha), and wisdom is contemplation (vipaśyanā). “Exhaustively penetrated” means the sense of being thoroughly and completely unobstructed. “Limitless” is the term for being vast, far-reaching, and boundless. The reason the Tathāgata attains the five virtues of wisdom and the three marks of the body is that because wisdom is exhaustive, he attains the five virtues that were recollected; and because concentration is exhaustive, he attains the three marks that were manifested. Although the causes are numerous, the two practices of cessation and contemplation are the path to the Pure Land, and are what the myriad practices rely upon and what guides all practices. By speaking of these two practices, the rest are included. When these two causes are fulfilled, no virtue is not perfected; hence he attains mastery over all resultant dharmas, just as Sthiramati states: “attaining mastery over all dharmas.” Some say: Concentration and wisdom being exhaustively limitless is the practice of mastery of mind; attaining mastery over all dharmas is the practice of mastery of dharmas, because one skillfully enters all doors of the Dharma-realm and there is nothing one does not manifest. This is not correct. If attaining mastery over all dharmas were not the fruit, it would certainly not be mastery. The former explanation is better.