無量壽經連義述文贊 3.65

3.65

經曰「從如來生」至「二餘俱盡」者，述云：此後、修成。有二：此初、自行成。又有二：此初、解行雙成也。有說：從如來生解法如如者，是其理解。善知習滅方便者，是其教解。解由如來教化而生，解一切法皆即如，故云從如來生解法如如。習善之教名習音聲，滅惡之教名滅音聲。於此善解巧知，故云善知方便。此猶不盡，教解亦從佛化生故。有說：習即集諦，意亦兼苦。滅即滅諦，含道之言。因果相涉，故說四諦之教即音聲方便。此亦不然。集雖必苦，苦有非集。滅之與道，為無為異，不可以集滅而攝苦道故。今即從如來生者，即總顯菩薩獲解之所由。解法如如者，即別申悟非安立真之智。善智習滅者，即別辨悟安立諦之解。習滅者，舉染因淨果不盡之言。真絕眾相而說四諦，唯教施設，故云音聲方便。由於聖教能善解故，不欣世語樂在正論。有說：離口四過故不欣世語，作四聖言故樂在正論。非也。想實聖言必非正論故，即解成是也。崇佛道者，求菩提之心。知法寂滅者，修對治之行。二餘俱盡者，除障苦之行。有說：生身是報餘，煩惱是分段之餘。初地上盡，變易二餘當盡故。有說：煩惱及習，二餘俱盡。二俱不然。前七地中亦受分段煩惱餘氣，名為餘習，必非煩惱故。如其次第，今即生身在報煩惱苦因，因果二餘皆已盡故，即行成是也。

The sūtra says: "Born from the Tathāgata... both remainders are completely exhausted." The commentary states: This latter part is the completion of cultivation. It has two parts: this first part is the completion of their own practice. This also has two parts: this first is the dual completion of understanding and practice. Some say: "Born from the Tathāgata, understanding dharmas as suchness" is understanding of principle; "well knowing the skill-in-means of conditioning and cessation" is understanding of the teaching. Because their understanding is born through the Tathāgata's teaching and transforming, and they understand that all dharmas are just suchness, it says "born from the Tathāgata, understanding dharmas as suchness." The teaching that cultivates good is called the sound of conditioning; the teaching that eliminates evil is called the sound of cessation. Skilfully comprehending and understanding these, it says "well knowing the skill-in-means." This is still incomplete, for understanding of the teaching is also born from the Buddha's transformation. Others say: conditioning is the truth of origin, whose meaning also encompasses suffering; cessation is the truth of cessation, words that contain the path. Because cause and effect are mutually involved, they say the teaching of the four noble truths is the skill-in-means of sounds. This is also not correct. Although origin necessarily entails suffering, there is suffering that is not origin; and cessation and the path differ as unconditioned and conditioned; one cannot subsume suffering and the path under origin and cessation. Here, "born from the Tathāgata" generally reveals the source from which the bodhisattvas obtained their understanding. "Understanding dharmas as suchness" specifically expresses the wisdom that awakens to non-conceptualized truth. "Well knowing conditioning and cessation" specifically distinguishes the understanding that awakens to established truths. "Conditioning and cessation" mentions defiled causes and pure effects as words that are not exhaustive. The true reality transcends all characteristics, and the teaching of the four truths is merely conventional designation; hence it says "the skill-in-means of sounds." Because they can skilfully understand the noble teachings, they do not delight in worldly talk but take pleasure in correct discourse. Some say: because they leave behind the four oral faults they do not delight in worldly talk, and because they produce the four noble statements they take pleasure in correct discourse. This is not correct. For conceptually reified noble statements are certainly not correct discourse. Thus this completes understanding. "Venerating the Buddha path" is the mind that seeks bodhi. "Knowing that dharmas are quiescent and ceased" is cultivating the practice of remedies. "Both remainders are completely exhausted" is the practice of eliminating hindrances and suffering. Some say: the physical body is the remainder of retribution; afflictions are the remainder of mortal life; they are exhausted from the first ground onward, and both remainders of inconceivable transformation are to be exhausted. Others say: afflictions and residual propensities—both of these remainders are completely exhausted. Neither is correct. In the first seven grounds, they also receive the residual fragrance of mortal afflictions, which is called residual propensity, but it is certainly not afflictions themselves. In their proper order, here the physical body exists within retribution as the cause of suffering from afflictions; since both remainders of cause and effect are already exhausted, this is the completion of practice.