無量壽經連義述文贊 2.26

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."