無量壽經連義述文贊 3.116

3.116

經曰「我今於此世」至「涅槃之道」者，述云：此後、申己化益。即樹王成道，捺苑轉法輪也。有說：創斷陳如之疑，故言斷諸疑網者。非也。佛決物疑，非局陳如故。今即斷疑拔欲者，令離煩惱。杜眾惡源者，令離惡業。杜者，塞也。疑愛是利鈍惑之所由，故言本也。惡業為總別苦之所流，故云源也。即口業化是也。天上人間，唯佛獨尊，故遊步三界。化之縱任，故無所拘礙。即身業化也。善閑經典，要攬眾義，故典攬智慧。備解三乘所行之道，故眾道之要。即意業化也。綱維者，猶綱紀之屬。制戒御眾，故云執持。顯正以簡邪，故照然分明。廣化群品，故開示五道。令越苦海，故度未度。決生死而令出，正涅槃而令入，即教之弘化也。

On the sūtra's words from "I now in this world" to "the way of nirvāṇa": the commentary states: This subsequent part sets forth the benefits of his own transformation. That is, attaining the Way beneath the king of trees, and turning the Dharma wheel in the Deer Park. Some say: he first severed the doubts of Kaundinya, and therefore it says "severing the nets of all doubts." This is incorrect. The Buddha resolves the doubts of beings without being restricted to Kaundinya. Now, "severing doubts and uprooting craving" means causing them to abandon afflictions. "Stopping the source of the many evils" means causing them to abandon unwholesome karma. "To stop" (*du*) means to block. Doubt and attachment are that from which sharp and dull afflictions arise; hence they are called "the root." Unwholesome karma is that from which general and specific sufferings flow; hence it is called "the source." This is transformation through the action of speech. In the heavens and the human world, the Buddha alone is supremely honoured; hence he "strides through the three realms." Transforming with unfettered freedom, he is unhindered; this is transformation through bodily action. Skilfully versed in the scriptures and summarizing the many meanings, he thus "grasps wisdom from the canons." Fully understanding the paths practiced by the three vehicles, he thus knows "the essentials of the many ways." This is transformation through mental action. The "mainstays and cords" (*gangwei*) are of the nature of guiding principles and discipline. Promulgating precepts to govern the assembly, it thus says "holding and maintaining." Revealing the correct to distinguish the erroneous, he is clear and distinct. Broadly transforming the multitude of beings, he "reveals the five paths." Causing them to cross the sea of suffering, he "saves those not yet saved." Resolving samsāra to make them emerge, and rectifying nirvāṇa to make them enter—this is the vast transformation of the teaching.