無量壽經連義述文贊 2

English (machine translation) 2

Language: English

The sūtra says: "Manifesting the intention toward the Path and immeasurable merit." The commentary states: Second, presenting the teaching of entering the Path. There are two parts: this initial part is the teaching on cultivating causes. It manifests the intention of bodhisattvas generating the bodhicitta to cause [beings] to generate the resolve, expounding immeasurable merits so that they cultivate practice.

2.3

The sūtra says: "Bestowing predictions on bodhisattvas of attaining equal, correct awakening." The commentary states: This subsequent part is the teaching on obtaining the fruition. Regarding 'bestowing predictions on bodhisattvas': this is as the treatise says, "causing them to attain a resolute mind." 'Prediction' (記) means recognizing and distinguishing. 'Bestowing' (授) means giving. The Noble One speaks of the future fruition to make them recognize the benefits of the cause, hence it is called 'bestowing a prediction'. 'Attaining equal awakening' is the fruition that is predicted.

2.4

The sūtra says: from "manifesting extinction" up to "planting all roots of virtue." The commentary states: This ninth part is returning to the real and benefiting beings. As in the *Mahāyānasaṃgraha*, there are six intentions for the transformation body to manifest extinction: first, because the affair is concluded; second, to remove the inversion of taking [saṃsāra] as pleasure; third, to cause them to abandon arrogance; fourth, to give rise to longing and veneration; fifth, for the sake of bodily diligence; sixth, wishing for swift accomplishment. Now manifesting extinction, the intention also lies here. 'Rescuing and delivering without limit' is the vastness of the benefit; 'limit' (極) means end. 'Removing outflows and planting roots' is the completeness of the benefit. 'Outflows' refers to the three outflows, with 'leaking out' as their meaning, which are the causes of birth and death. 'Virtue' refers to merit and wisdom, with 'nourishing and benefiting' as their function, which are the causes of nirvāṇa. 'Root' also means cause. Relying on the Buddha's manifesting extinction, sentient beings revile conditioned existence, remove the causes of birth and death, and rejoice in stillness to cultivate the causes of nirvāṇa; thus it may be called the completeness of benefit.

2.5

The sūtra says: from "fully endowed with merit" up to "universally manifesting the teaching of the Path." The commentary states: This third part concludes both. 'Endowed with virtues difficult to measure' concludes their real virtues. 'Roaming lands to manifest the teachings' concludes their expedient virtues.

2.6

The sūtra says: "Their practices were pure and undefiled." The commentary states: Second, praising the two benefits in terms of reality. There are two: first, brief praise; later, extensive praise. The first again has two: this initial part is specific praise. It further has four: first, praising the purity of their own practice.

2.7

The sūtra says: from "just like an illusionist" up to "performing as willed in the mind." The commentary states: This second part praises the skillfulness of transformation. There are two: this initial part is the simile. Bodhisattvas manifesting transformations skillfully conform to what is suitable for beings, so they can be called 'illusionists'. The transformed appearances they manifest are like displaying various images; the virtues that produce the transformations are like the thorough mastery of their original training. The methods of transformation take practice and training as their foundation, hence called 'original'. Studying them comprehensively and skillfully, it is called 'thorough mastery in training'. Once the training is accomplished and transformations arise, they act as they will, hence called 'performing as willed in the mind'. Master Yuan said: "When training is accomplished and function arises, the accomplishment lies in the mind," hence called 'in the mind'; and "transforming at will," hence called 'performing'. This is probably incorrect: before training is accomplished it is also in the mind, hence I do not retain it here.

2.8

The sūtra says: from "these bodhisattvas" up to "all universally manifested." The commentary states: This subsequent part matches [the simile to the meaning]. 'These bodhisattvas' matches the illusionist. Studying all the methods for transforming beings, it is said that they 'study all dharmas', which matches 'original training'. 'Penetrating' (貫) means passing through; 'gathering' (綜) means collecting; 'explicating' (縷) means explaining; 'refining' (練) means purifying. That is, thoroughly passing through the multitude of scriptures, collecting and summarizing facts and principles, explicating profound tenets, and purifying all doubts, hence called 'penetrating, gathering, explicating, and refining', which matches 'thorough mastery'. The realm of wisdom and compassion is where expedient techniques wander, hence called 'where they abide'; the understanding mind rests securely in the realm without error or forgetfulness, hence called 'secure and attentive', which matches 'in the mind'. 'None' (靡) means not; 'carrying out' (致) means conveying. Wherever there are responsive capacities, there are none where they do not convey transformations, hence called 'none to whom transformations are not carried out'. Furthermore, *zhi* (致) means inducing, causing all beings without exception to be responsive and transformed. Some editions of the sūtra read 'none who are not responsively transformed', which does not conflict in meaning. This matches 'performing'. Since what is suitable for beings has ten thousand kinds, there is no appearance that is not manifested; hence, across countless Buddha-lands, they 'all universally manifest', which conversely matches 'displaying various images'.

2.9

The sūtra says: "Never arrogant or self-indulgent." The commentary states: This third part concludes the purity of their own practice. Regarding the practices they cultivate, they generate reverence, hence are without arrogance; they are also without interruption, hence without self-indulgence.

2.10

The sūtra says: "Pitying and grieving for sentient beings." The commentary states: This fourth part concludes the skillfulness of transformation. 'Pity' (愍) means loving kindness and pity; 'grieving' (傷) means compassion and grief. Because they grieve for and pity sentient beings, there is no form they do not manifest.

2.11

The sūtra says: "Dharmas such as these were all fully complete." The commentary states: This subsequent part is the general conclusion.

2.12

The sūtra says: from "bodhisattva scriptures" up to "guiding the ten directions." The commentary states: Second, extensive praise. There are four parts: first, cultivating practices of their own level relying on bodhisattva teachings; second, cultivating practices of the superior level relying on Tathāgata teachings; third, virtues accomplished at their own level; fourth, virtues accomplished through superior advancement. This is the first. 'Scriptures' (典) means constant; 'investigating' (究) means exhausting; 'clarifying' (暢) means presenting and penetrating; 'essentials' (要) means the essential path; 'wondrous' (妙) means the wondrous Dharma. In the teachings of their own level, they exhaust the essential path and thoroughly present the wondrous tenets, hence called 'investigating and clarifying the essentials and the wondrous'; this is benefiting oneself. Extraordinary virtues held within, fine renown flowing abroad, there is nothing that does not praise them; hence 'their name universally reaches'. 'Guiding' (導御) is benefiting others.

2.13

The sūtra says: from "immeasurable Buddhas" up to "yet all have already established." The commentary states: Second, cultivating practices of the superior level. There are two: this initial part is cultivating internal virtues. Since their practice enters the Buddha's realm, they are mutually protected and kept in mind, because minding the good causes it to grow and guarding against evil causes it to be eradicated. Some say: what they abide in is the true Dharma-realm, the ten Dharma-realms expounded in the *Mahāyānasaṃgraha*; what they establish is supernormal power, as the *Mahāparinirvāṇa-sūtra* says, "able to establish the great purpose." This is probably not so. Since being able to establish the great purpose is the purpose of great nirvāṇa in benefiting beings, it is definitely not self-benefit. Some say: what they abide in is the principle of emptiness and signlessness, and what they establish is the twelvefold canon. This is also not so. Conventional phenomena should be like ultimate truth, which is also that wherein the Buddha abides. Some say: what they abide in is practice of realization, and what they establish is practice of teaching, because the Dharma-realm and the perfections are what the Buddha established. This is also not so; it contradicts the meaning in the *Lotus Sūtra* that the Buddha himself abides in the Great Vehicle. The Great Vehicle must encompass teaching, principle, practice, and fruition; since the perfections are practice, they should not be 'what is established'. Now then: that wherein the Buddha abides is the tenet of the two truths; since the bodhisattvas awaken following the Buddha, it is said they 'have already attained abiding'. What the Great Sage establishes is the explanation of the three baskets; the great beings also comprehend the purport of the explanation, hence it is said they 'have all already established'. 'Buddha' and 'Great Sage' are different terms for the same entity, merely used interchangeably.

2.14

The sūtra says: from "the Tathāgata's transformation of the Path" up to "guiding and leading the multitudes." The commentary states: This subsequent part praises external transformation. There are two parts: this initial part is the characteristic of transformation. Because bodhisattvas universally serve as reflections aiding and promulgating the Buddha's affairs: being able to proclaim the transformation of the Path is expounding the Dharma identically to the Buddha; demonstrating the practice of the Buddha's transformation and thus serving as masters of bodhisattvas is transforming beings identically to the Buddha; profound dhyāna and wisdom is transformative practice identical to the Buddha—though practices of dhyāna-calm and wisdom-contemplation are numerous, their essence lies in these two; guiding and leading the multitudes is benefiting beings identically to the Buddha, because 'opening' causes them to begin learning, and 'guiding' causes them to reach final maturity.

2.15

On the passage from "Penetrating the nature of all dharmas" to "clearly understanding all lands": The commentary states: Next is the virtue of conversion. Some say: 'Penetrating the nature of all dharmas' refers to penetrating the principle of the emptiness of dharmas; 'comprehending the characteristics of sentient beings' refers to comprehending the emptiness of persons and realizing the true; and 'clearly understanding all lands' refers to comprehending the emptiness of the vessel world. This is not correct, because apart from the emptiness of persons and the emptiness of dharmas, there is no other emptiness. If there were another, then apart from the two types of wisdom, there would also have to be another wisdom. Some say: 'Penetrating the nature of all dharmas' is the autonomous practice of the wisdom-enlightened realm, because one penetrates and comprehends the dharma-nature of the two truths. 'Comprehending the characteristics of sentient beings' is the autonomous practice in the realm of sentient beings, because one completely comprehends the diverse forms and conditions of sentient beings. 'Clearly understanding all lands' is the autonomous practice in the vessel world; using 'penetrating' first, 'comprehending' next, and 'clearly understanding' last are merely stylistic variations in phrasing. This is also not so, for sentient beings and the external vessel [world] would then not be conventional truth. If they were conventional truth, then once the two truths are penetrated, there would be nothing further to know. Now, 'penetrating the nature of all dharmas' is practice regarding the immeasurability of the dharma-realm. 'Comprehending the characteristics of sentient beings' is practice regarding the immeasurability of the realm of sentient beings. 'Clearly understanding all lands' is practice regarding the immeasurability of the world-realm. The immeasurability of the realm to be disciplined is not included here because [those without Buddha-nature] have no gotra. It also omits speaking of the immeasurability of skillful means for disciplining, because this was already stated as the aforementioned skillfulness, and thus is not repeated.

2.16

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'.

2.17

On the passage "Tearing apart the net of Māra, untying all entanglements and bonds": The commentary states: This is the second, the cultivation of benefiting others. The 'net of Māra' is the teachings of the heavenly Māra. 'Entanglements and bonds' are the eight entanglements and three bonds. Some say: ten entanglements and four bonds. Although this meaning exists in the Hīnayāna school, it is not Mahāyāna. Thus, tearing apart the net of Māra causes beings to leave behind evil karma; untying entanglements and bonds causes them to sever afflictions.

2.18

On the passage from "Surpassing the grounds of śrāvakas" to "the samādhis of signlessness and wishlessness": The commentary states: This is the third, reiterated explanation of self-benefit. 'Surpassing the grounds of the two vehicles' demonstrates superiority by contrast with the other vehicles. 'Attaining emptiness, signlessness, and wishlessness' directly expresses the superiority of their practice. Even at their initial arousal of the great mind, they already surpass the two vehicles, how much more so after long practice; hence it is said that they 'surpass'. Wishing to enter great nirvāṇa, one must take the three samādhis as the gates; hence these three are specifically spoken of. As the *Yogācārabhūmi-śāstra* says: 'Because self and dharmas are non-existent, there is emptiness; being empty, there are no signs; being signless, there is nothing to be wished for or sought.' And where it is said elsewhere that 'emptiness, wishlessness, and signlessness are practices shared with the two vehicles', this does not contradict it. Some say: the preceding was the practice of doctrine, and this is the practice of realization; hence there is a difference. This is not correct. Although 'studying the net of fearlessness' could be the practice of doctrine, 'understanding illusory transformations' ought to be called realization. Now [we explain]: the former is the path to bodhi, and the latter is the gate to nirvāṇa; therefore, they need to be explained again.

2.19

On the passage from "Skillfully establishing skillful means" to "yet manifesting extinction": The commentary states: This is the fourth, further explaining the benefiting of others. Although skillful means are manifold, 'skillful means' here is a name for clever provisionality. Some say: 'skillful means' is mental skillful means; 'displaying the three vehicles and manifesting extinction' is verbal skillful means; skillfully establishing the three vehicles and delivering beings according to circumstance is called 'skillful means'. Preaching the causes of the three vehicles and the fruit of extinction is called displaying and manifesting extinction. This is certainly not so. Manifesting extinction in the lower and middle vehicles is already an aspect of responsive transformation; it definitely cannot be said to be merely speaking of the fruits of the two vehicles. Otherwise, why does it say 'manifesting extinction' and not 'preaching' it? Some say: 'Skillfully establishing skillful means' is verbal skillful means; displaying the middle and lower vehicles and manifesting middle and lower extinction are both physical skillful means. This is also not so. With 'displaying the three vehicles', the meaning is already complete. To also say 'manifesting extinction' would be useless. Otherwise, what do the three vehicles not include, that one must also speak of the middle and the lower? Therefore, now [we explain]: 'skillfully establishing skillful means' is mental skillful means, complying with all Buddhas in pursuing conversion through the three vehicles. 'Displaying the three vehicles' is verbal skillful means, differentiating the One Vehicle to preach the three vehicles, the three vehicles themselves being the Buddha's skillful means. Extinction in the middle and lower [vehicles] is physical skillful means. Pratyekabuddhas are called the middle, and śrāvakas are called the lower, which is the same as the Lotus Sūtra's meaning that there are no second or third [vehicles]. Bodhisattvas wish to lead the two vehicles of indeterminate nature to advance toward the Buddha Vehicle, and therefore they manifest extinction in their nirvāṇa; this is the same as the *Mahāyānasaṃgraha*'s statement that 'it is a transformation, hence called mental'. The *Buddhabhūmi-sūtra* says: 'The wisdom of accomplishing what is to be done generates transformations of the three vehicles and produces the four types of categorical statements'—this is precisely that matter.

2.20

On the passage from "There is also nothing made" to "attaining the equal Dharma": The commentary states: Second is the virtues realized through cultivation. This has two parts: first, the virtue of self-benefit; second, the virtue of benefiting others. The first also has four: here, the first is the equality attained. Some say: Because the nature of the three vehicles is empty, there is 'nothing made'; not seeing that one separately realizes the fruits of the three vehicles, there is 'nothing possessed'; comprehending the true naturelessness to understand that all dharmas do not arise or perish, there is 'no arising and no perishing'. This is not correct. Since the determinate two vehicles enter nirvāṇa without remainder, one cannot definitively say there is no separate realization. Furthermore, because they display the three vehicles, it is not 'nothing made'; and because they manifest extinction, it is not 'nothing possessed'. Some say: Because there is no cause that can be made, there is 'nothing made'; because there is no fruit that can exist, there is 'nothing possessed'; because there is no purity that can arise and no defilement that can perish, it is called 'equal'. This is also not so. Because causes have function, it is not 'nothing made'; and because fruits exist depending on conditions, it is not 'nothing possessed'. Now [we explain]: 'nothing made and nothing possessed' is equality in phenomena. 'No arising and no perishing' is equality in principle. Lacking real activity, there is 'nothing made'; unable to arise on their own, there is 'nothing possessed'. Although pure dharmas increase, the true does not increase along with them, hence 'no arising'. Although defiled dharmas perish, suchness does not perish along with them, hence 'no perishing'. All dharmas are of a single characteristic, namely the signless; hence it is called 'equal'. Realizing and harmonizing with this, it is therefore also said that they 'attain'.

2.21

On the passage from "Fully accomplishing" to "the faculties and wisdom": The commentary states: Second is the multitude of what is accomplished. Some say: Initial practice is called samādhi, and accomplishment is called dhāraṇī. This is not correct. On the Buddha ground there would then be no samādhi, which contradicts the various teachings. Now [we explain]: Although dhāraṇī pertains to both concentration and wisdom, its true nature is wisdom. The hundreds of thousands of samādhis are what dhāraṇī relies upon, as fully explained in the *Daśabhūmika-sūtra*. Some say: The 'faculties', generally speaking, are all wholesome dharmas; specifically, they are faith, vigor, mindfulness, and concentration. This is not correct. Generally speaking of wholesome dharmas, they all encompass conditioned dharmas. Although among conditioned wholesome [dharmas] there are those named faculties, unconditioned [dharmas] certainly are not. Moreover, if faith, vigor, and so forth are named the faculties, wisdom should not be mentioned separately. Since samādhi has already been spoken of as an alternative name for concentration, for what reason would the faculty of concentration also be spoken of? Therefore, now [we explain]: 'the faculties' means the purification of the six sense faculties. Because these bodhisattvas are ranked in the ten bhūmis, they have already attained autonomy in the interchangeable use of the six faculties. Although dhāraṇī is wisdom, wisdom is not necessarily dhāraṇī; and because it guides the multitude of practices, it must be mentioned separately.

2.22

On the passage from "Vast and universal quiescence and concentration" to "the bodhisattva dharma-store": The commentary states: This is the third, the vastness of what is realized. The 'dharma-store' is the hundred thousand aggregates of dharma. To distinguish it from the store of the two vehicles, it is called 'bodhisattva'. This is the depth of what is realized. Some say: Universal concentration can realize vastness, because among all dharmas one does not arouse false thoughts. The store is the depth of what is realized, because one can deeply enter the true dharma-store. If so, this would contradict their own accepted nominal definitions of the deep and vast nature of what is realized.

2.23

On the passage "Attaining the Buddha-Avataṃsaka-samādhi": The commentary states: This is the fourth, the wondrous supremacy of what is accomplished. The merits of the Buddha ground can adorn the Buddha's body, hence it is called 'Buddha-Avataṃsaka' (Buddha Flower Adornment). Entering this samādhi, one visibly sees the Buddhas and Buddha-lands of all directions, and therefore it is also said that they 'attain' it. This is what the *Avataṃsaka* states: 'That one samādhi encompasses the dharma-realm; all Buddha-dharmas completely enter into it.'

2.24

On the passage "Proclaiming and expounding all sūtras": The commentary states: This is the second, the virtue of benefiting others. Assisting the Buddha in propagating his conversion, it is called 'proclaiming'. This distinguishes them from the Tathāgata, because 'expounding' refers to the Tathāgata.

2.25

On the passage from "Dwelling in deep gates of concentration" to "all without exception being pervaded": The commentary states: Third is reiterated explanation of initiating cultivation. This has two parts: here, the first is initiating cultivation for self-benefit. Some say: 'Deep concentration' is the concentration on principle upon which supernormal powers are initiated. Some say: 'Pervading in a single thought' means entering concentration to observe sentient beings. Both are not correct. Since supernormal powers are phenomenal virtues, the concentration upon which they rely definitely cannot be concentration on principle; and beholding immeasurable Buddhas should not take only a single thought. In proper order, now [we explain]: because the concentration upon which supernormal powers rely leaves no object unobserved, it is called 'deep concentration'. 'Beholding all Buddhas' is the supernormal power of the divine eye. 'Pervading in a single thought' is the supernormal power of psychic transformation. Relying on this deep concentration to generate the divine eye, they are able to see all Buddhas, and thus they gather vast practices; they also initiate supernormal powers, reaching everywhere in a single thought to the Buddha-lands they behold, gathering merit and generating wisdom, and thus initiating practice swiftly.

2.26

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."

2.27

On the passage in the sūtra from "transcending the mundane" to "the path of crossing over the world": The commentary states: Fourth, this reiterates what is accomplished. It has two parts: first, accomplishing one's own virtues. "Transcending the mundane" expresses the accomplishment of the virtue of eradication, because one transcends the two kinds of death. This is just as the Abhidharmasamuccaya says: "'Transcending the mundane' generally shows the meaning of liberation from afflictions." "Abiding in the path of crossing over the world" indicates the accomplishment of the virtue of wisdom, combining the two kinds of wisdom. This is just as the Vijñaptimātratāsiddhi says: "Because they turn spontaneously within the swift current of dharmas." "Truth" means security; "crossing over" means transcending—they are alternative names for the supramundane path.

2.28

On the passage in the sūtra from "toward all myriad things" to "as a heavy burden": The commentary states: This subsequent [part] accomplishes the virtue of transforming [others]. Through accomplishing wisdom and eradication, they are sovereign over all things, transforming or manifesting at will; hence they are called "masterful." "The multitude" means the common crowd; "kinds" means categories—it is a general name for sentient beings. Therefore, some sūtra recensions say "classes of sentient beings." Lacking roots of the path from the past and lacking faith and joy in the present, they do not know how to respond to the noble ones; hence they are called "unsolicited." Since [bodhisattvas] still guide even these, how much more so those who do make requests! Hence they are called "friends without being asked." This is what the sūtra calls "not waiting for the [right] time." "The host of beings" refers to the four kinds of sentient beings in the Śrīmālādevī-sūtra, namely those who have not heard the Dharma, those with wrong Dharma, and those who seek the three vehicles. Some say: Among the four hosts, the first—those with wrong Dharma—lack the goodness to respond to the noble ones, hence they are called unsolicited. This is incorrect. The latter three vehicle lineages do not necessarily all have the goodness to respond to the Buddha. The first group of those who have not heard should also have the worldly goodness that responds to the noble ones. The Avataṃsaka and Yogācārabhūmi both have these four, and the latter three kinds are both determinate and indeterminate; the first kind consists of sentient beings without nature, whose human and heavenly roots of goodness should thus be brought to completion. The bodhisattva shoulders these four hosts of beings as a heavy burden of their own and brings them to completion; hence it says "shouldering." Being a friend without being asked encompasses all four hosts.

2.29

On the passage in the sūtra from "upholding the Tathāgata's" to "constantly causing it not to be severed": The commentary states: Fourth, this reiterates the virtue accomplished through the cultivation of the superior stage. It has two parts: first, distinguishing the practice cultivated; second, expressing the virtue accomplished. The first also has two parts: first, the cultivation of self-benefit. Some say: The profound Dharma treasury is the tathāgatagarbha; once dark hindrances are removed, it is revealed in one's own mind, hence it says "upholding." The perfections of the Dharmadhātu are the Buddha-lineage; guarding them so that they are free from obstacles and constantly giving rise to goodness is called "constantly causing it not to be severed." This is likely incorrect. Since the nature of the tathāgatagarbha is the true essence, one certainly cannot speak of upholding the Dharma treasury in this sense. Since it says "Dharma treasury" and also says "upholding," one knows that it refers to the teaching, not the Buddha-nature. Now, by upholding the Buddha's teachings so that they abide long in the world, those endowed with nature rely on them to plant goodness; hence they are constantly caused not to be severed. This is the same as the Sūtra on the Upward Rebirth [of Maitreya] saying: "Uphold this well, and do not sever the lineage of the Buddhas."

2.30

On the passage in the sūtra from "arousing great compassion" to "bestowing [them] upon the multitude": The commentary states: This subsequent [part] is the cultivation of benefiting others. It has three parts: first, the doctrine. "Compassionately pitying sentient beings with great compassion" is the practice of uprooting suffering. "Expounding benevolent eloquence to bestow the Dharma-eye" is the practice of granting joy. "Eloquence" refers to the eloquence of delight in speech. Preaching the Dharma with a benevolent and concentrated mind is called "expounding benevolent eloquence." Practicing in accordance with the teaching, one will certainly enter the noble stages and attain the purification of the Dharma-eye; hence it says "bestowing the Dharma-eye." The Dharma-eye is the wisdom eye, named after its substance. Preaching the Dharma with a mind concentrated in compassion to uproot the suffering of the three paths is called "blocking the three destinies." "Blocking" means closing off. Expounding benevolent eloquence to cause them to cultivate human and heavenly karma is called "opening the gates of goodness." In "bestowing upon the multitude," one serves a father with only respect, and one also has love for a mother; thus benevolence is like respecting a father, because joy is venerable, while compassion is like loving a mother, because suffering is pitiable. "Viewing all sentient beings as oneself" is the subsequent synthesis. "As oneself" means as one's own only child, just as the Nirvāṇa-sūtra says: "Viewing all sentient beings as like an only child." This is because benevolence, compassion, and pity are all directed toward them as toward one's own child.

2.31

On the passage in the sūtra from "all roots of goodness" to "inconceivable": The commentary states: This second [part] is the virtues accomplished. "Roots of goodness" are the causes of merit and wisdom. "Crossing over" means arriving. The practices of merit and wisdom all arrive at the other shore of bodhi and nirvāṇa; hence this is the accomplishment of the cause. "Obtaining the Buddha's merits" is the adornment of merit. "Wisdom, sagacity, and brightness are inconceivable" is the accomplishment of the fruit of the adornment of wisdom.

2.32

On the passage in the sūtra from "such beings as these" to "assembled together at one time": The commentary states: This fourth [part] is the general conclusion.

2.33

On the passage in the sūtra from "at that time the World-Honoured One" to "his radiant countenance towering and majestic": The commentary states: This second [part] is the preface setting forth the occasion for preaching the sūtra. "All sense faculties joyfully delighted" is the mark of happiness. The five material sense faculties all display joy to signify that the Pure Land has uninterrupted joy. The character *yu* [豫, delighted] is also written as *yu* [悆]. "His appearance pure and clear" means without sorrow or affliction. His appearance is without gloom, signifying that the Buddha's land is free from all sufferings. "Towering and majestic" is an appellation for being tall and grand. "Radiant countenance" is a general term encompassing both the faculties and the appearance; thus it re-signifies that that land has joy and no suffering. "Appearance" [姿] means exquisite. This is just as both Bai [Yan] and [Zhi] Qian state: "His face had nine colors, with rays of light undergoing thousands of transformations, and the brightness of his radiant countenance was exceedingly great." Some say: The Buddha has no un-concentrated mind and is fully endowed with all the marks and characteristics of the faculties; at what time would the marks of his body not be joyful? It is merely because he wishes to encourage coming inquiries that he thereby signifies what is to be preached. This is incorrect. Although the Buddha is free from sorrow and joy, he displays smiles and delight; how could being fully endowed with all the marks lack the display of joy? Thus the World-Honoured One now displays joy because the virtues of the practices accomplished by that Buddha are worthy of celebration, and the time for sentient beings to obtain benefit is about to arrive.

2.34

On the passage in the sūtra from "the Venerable Ānanda" to "knelt on both knees with joined palms": The commentary states: The second part is the section of questions, answers, and extensive exposition. It has six parts: first, asking about the Buddha's displayed marks; second, inquiring into the reason; third, manifesting the inquiry and making a personal request; fourth, praising the inquiry and granting permission; fifth, Ānanda wishing to hear; sixth, the Tathāgata's extensive exposition. The first also has two parts: this first expresses the etiquette of making an inquiry. "The noble intention" refers to the intention behind the Tathāgata displaying these marks. Because [the Buddha] secretly added his majesty, it says "receiving the noble intention." "Kneeling on both knees" is the name for touching both knees to the ground.

2.35

On the passage in the sūtra from "and addressed the Buddha, saying" to "as wondrous as today": The commentary states: This subsequent [part] is the actual inquiry into the meaning of the displayed marks. It has three parts: first, expressing what was seen; second, declaring what was thought; third, inquiring into what was being done. This is the first. The reflection of a mirror shining outward is called "reflecting outside," which is the same as the radiance of the Buddha's body extending outward. The light shining outward expresses its image clearly inside the mirror, which is called "reflecting inside"; this is also the same as the emitted light returning to illuminate the Buddha's countenance. Hence it says "inside and outside." This presents what he himself saw. "Never before beheld" expresses wonder that today was different from the past. "Beheld" also means seen.

2.36

On the passage in the sūtra from "Yes indeed, Great Sage" to "extraordinary Dharma": The commentary states: This second [part] reveals what he himself thought. Dharma Master [Hui]yuan says: "Although there are five thoughts, the first generally indicates [the whole], while the latter four specifically express [the details]; therefore, there are only four intentions." That is, the objects of the latter four thoughts do not exist in the world, hence they are called extraordinary. This is likely incorrect. The Dharma in which the Buddha abides is not fully encompassed by these five thoughts, let alone four; therefore, one cannot take the five as a general statement and speak of four. If one says that because it says "extraordinary," one knows it is a general sentence, then since the virtues of the Tathāgata also have no separate referent, it should not be a separate thought. Now Ānanda briefly sets forth five thoughts, each with its own designation; this is the first thought. Some say: *Wei* [唯, yes indeed] has the meaning of exclusive, declaring that he exclusively thought [of this]. This is incorrect, as it contradicts the etiquette of worldly classical forms of address and response. Now, *weiran* [唯然] is a response to the words above. Speaking generally of "today" distinguishes it from past and future occasions. The marks displayed by relying on the wheel of supernatural powers are not only extraordinary but also peerless; hence it says "extraordinary." This is also the reason for establishing the title World-Honoured One.

2.37

On the passage in the sūtra "Today the Hero of the World abides where the Buddhas abide": The commentary states: This is the second thought. Some say: What is abided in is great nirvāṇa, because all Buddhas abide in it together; the Buddha is the most heroic and valiant in the world, hence he is called the Hero of the World. This is incorrect. The Buddha constantly abides in nirvāṇa, not just abiding in it today. Now, the Tathāgata abides in the equality samādhi of all Buddhas, capable of conquering all Māras—a heroic god; hence abiding in the Buddha's abode is the cause for the name Hero of the World.

2.38

On the passage in the sūtra "Today the Eye of the World abides in the practice of the Guide": The commentary states: This is the third thought. Some say: The four means of embracing are the practices of the Buddha, the Guide, for gathering and transforming [beings]; the Buddha abides in this practice and can open the eyes of worldly people so that they see the correct path, hence he is named the Eye of the World. This too is incorrect. Although the practice of the four means of embracing transforms beings, it does not carry the meaning of an eye. Now, the five eyes are named the practice of the Guide, because the Buddha abides in the five eyes to guide sentient beings, with none superior to him. It explains the meaning of the Eye of the World by means of the practice of the Guide.

2.39

The sūtra says: “Today the Hero of the World abides in the supreme path.” The commentary states: This is the fourth recollection. The supreme path is none other than great bodhi, the state of the four wisdom minds. The Buddha abides in the four wisdoms, standing alone and without peer; thus from the supreme path the name “Hero of the World” is established.

2.40

The sūtra says: “Today the Honoured of Heaven practices the Tathāgata's virtue.” The commentary states: This is the fifth recollection. The Honoured of Heaven is the deva of the primary meaning, which explains the sense of the Buddha-nature being not empty. That is, the unshared Buddha-dharmas belonging solely to the Buddha are called the Tathāgata's virtue, which no other noble ones possess; hence the Tathāgata's virtue is used to explain the name Honoured of Heaven. Although Master Yuan gave a separate explanation of name and virtue, here virtue explains the name because, looking at this sūtra text, it accords with the principle of indicating and then explaining. The names are “the World-Honoured One,” “the Hero of the World,” and so forth. The virtues are the exceptional, what is abided in, and so forth.

2.41

The sūtra says: from “Do the Buddhas of the past, future, and present” to “recollect one another?” The commentary states: Third, investigating what is being done. There are two parts; this is the first, [investigating] what is being recollected. Some say: “The Buddhas of the past, future, and present” means the Buddhas of the three periods of time recollecting one another; “Buddhas recollecting one another” means the Buddhas of the ten directions recollecting one another. This is not correct. Apart from the three periods of time there are no separate ten directions, and the Buddhas are also not like that. Here, by adducing the Buddhas of the three periods of time recollecting one another, it is analogously inferred whether the present Tathāgata might be recollecting the Buddhas. “Might” is an expression of uncertainty. He deduces this Buddha-recollection, but as the Buddhas have not yet given permission, he does not dare decide definitively on his own.

2.42

The sūtra says: “Why is his majestic spirit so brilliantly radiant?” The commentary states: This is the latter part, investigating what is being manifested. “Brilliantly radiant” is the appearance of radiant shining.

2.43

The sūtra says: from “Thereupon the World-Honoured One” to “ask about my majestic countenance?” The commentary states: Second, the Buddha inquires into the reason.

2.44

The sūtra says: from “Ānanda addressed the Buddha” to “I ask about this meaning.” The commentary states: This is the third part, Ānanda stating the reason for his questioning. In truth, although he was assisted by the Tathāgata's sustaining power, as he stood before the devas, he says that he asked on his own.

2.45

The sūtra says: from “The Buddha said, ‘Excellent!’” to “What you ask is most delightful!” The commentary states: Fourth, praising the question and giving permission [to ask]. There are two parts: first, praising what was asked; later, adducing virtue and giving permission. The first also has three parts; this is the first, a general praise. What Ānanda asked accords with the capacities and the Dharma and suits the opportune moment; hence it says “most delightful.”

2.46

The sūtra says: from “Giving rise to deep wisdom” to “ask about this meaning of wisdom.” The commentary states: This is next, praising his question specifically. “Giving rise to deep wisdom” praises the wisdom of the question. “True and wondrous eloquence” praises the words of the question. “Pitying and thinking of sentient beings” praises the intention of the question. Some say: He gave rise to deep wisdom because he recollected the five virtues of the Buddha, and said “true and wondrous eloquence” because he praised the Buddha abiding in the five virtues. This is likely not correct. There is no difference in meaning between recollecting the Buddha's five virtues and praising the Buddha's five abidings. If there is recollection without praise, or praise without recollection, neither conforms to correct principle. Here, it is because he called upon the Buddha's five designations that he gave rise to deep wisdom; and because he used the virtues of the five abidings to praise the meaning of the five designations, there is true and wondrous eloquence. Although he asked about the five virtues, the five virtues all take wisdom as their master; hence it says “ask about this meaning of wisdom.”

2.47

The sūtra says: “The Tathāgata, with great compassion that has no cover, takes pity on the triple world.” The commentary states: This is the last part, specifically praising the benefit of the question. There are four parts; this is the first, revealing the Buddha's compassionate pity. Some sūtra recensions say “endless great compassion”; someone explained this as arising based on internal, inexhaustible dharmas. Here, because the Buddha's great compassion has no further cover or concealment, it is called “without cover.” “Without cover” is correct and must not be altered. “Take pity” (矜) also means compassion.

2.48

The sūtra says: from “The reason he appears” to “benefit of reality.” The commentary states: This is the second part, revealing the Buddha benefiting beings. “To brightly expound the teaching of the Path, wishing to rescue the multitude of beings” distinguishes benefiting beings through the teaching. “Brightly” means extensively; “expound” means declare. “Bestowing the benefit of reality” means benefiting beings through the principle. “Bestowing” (慧) means giving. Another version says, “universally enabling the multitude of beings to attain the true benefit of the Dharma”; the meaning does not conflict either. The reason the Tathāgata appears in the world is that he wishes to benefit sentient beings through teaching and principle.

2.49

The sūtra says: from “In immeasurable kotis of kalpas” to “only appearing from time to time.” The commentary states: This is the third part, distinguishing that the Buddha is difficult to encounter. Both Bai [Yan's] and [Zhi] Qian's [translations] say: “Just as in the world there is the udumbara tree, which has fruit but no flowers, and only when a Buddha appears in the world do flowers emerge.” The present mention of the “wondrous auspicious flower” preserves the name used in China. “From time to time” signifies rare appearance, because it appears at an auspicious time.

First 49 of 239 passages. Read on

Linked texts (1)

無量壽經連義述文贊 — Classical Chinese