無量壽經連義述文贊 3.62

3.62

The sūtra says: "Attaining deep meditative concentration... awakening to and comprehending the Dharma-nature." The commentary states: This latter part is a specific praise. It has two parts: this first part is perfecting their own virtues. Meditative concentration, supernormal knowledges, clear knowledges, wisdom, and the seven limbs of awakening are already perfected virtues. "Meditative concentration" refers to the four dhyānas; "absorption" to the four formless attainments; "supernormal knowledges" to the six abhijñās; "clear knowledges" to the three vidyās; "wisdom" to the three wisdoms. The seven limbs of awakening are also in the stage of the path of vision. Therefore, [they are said] to advance and seek the virtues of a Buddha. The virtues sought by cultivating the mind in the Buddhadharma, though immeasurable, are briefly illustrated by the five eyes. Both the fleshy and heavenly eyes have pure form as their substance. In that land, the fleshy eye penetrates and sees the forms of countless worlds; hence it says "clear and penetrating." What it sees is thoroughly true; hence there is nothing it does not comprehend. Some say: the fleshy eye only sees form within obstructions. This is not correct, for that contradicts "clear, penetrating, and distinctly comprehending." Here, illumination that observes present forms and images is called the fleshy eye; the eye generated based on concentration that can see sentient beings dying here and being born there is called the heavenly eye. Because what it sees is vast and numerous, it says "immeasurable"; and because it is far-reaching, it says "limitless." The Dharma-eye has cognition of existence as its substance, being able to see the faculties, desires, natures, and minds of sentient beings as well as all Buddhadharmas; hence it is called the Dharma-eye. Universally knowing the distinctions among the paths and dharmas of the three vehicles, it says "completely consummating all paths." The wisdom-eye has cognition of emptiness as its substance, illuminating the principle of true emptiness; hence it says "seeing the true." Exhausting the source of true principle, it says "crossing to the other shore." "Crossing" means arriving. The Buddha-eye itself has two aspects: general and specific. Specifically, it has the omniscience of aspects as its substance, leaving no dharma unilluminated; hence it says "fully endowed." It also sees the Buddha-nature; hence it says "awakening to the Dharma-nature." Generally, it comprises the previous four eyes, so that the spheres observed by the Buddha are all exhausted; hence it says "fully comprehending."