觀無量壽經義疏 1.15

1.15

下明流通。於中有二：一、王宮流通；二、「足步」下，耆闍流通。前中有四：一、列名教持。二、「行此」下，明目連等聞法歡喜。初中阿難先問發起。「當何名此經」，問經名字。上來所說言義非一，當於何義而名此經此法之要？「云何受持」，問受儀。此法極要，云何受持？下佛答之。「名觀極樂無量壽佛觀音勢至，亦名淨業生諸佛前」，對其初問。「汝當受持無令忘失」，對其後問。無令忘失，是持義也。自下第二、明修有益。於中初、明行前十六三昧觀門得大利益，現身得見彼佛菩薩。「男子女人但聞名」下，明其念佛菩薩之益。「但聞二名，除無量罪，何況憶念」，明菩薩有大利益，舉劣況勝。「若念佛」下，明念彼佛得大利益。「若念佛者，人中分陀」，明其身勝。分陀利花，花中殊好，此人同彼，名分陀利。「觀音勢至為勝友」，明伴類勝。「當坐道場」，明所成勝。場猶處也，得道之處名曰道場，如治麥處名為麥場。如是一切隨化以論。菩提樹下得佛道處名為道場。處斯得佛，故名為坐。據實以論，義有通局，通則菩薩一切行德能生佛果，斯名道場，如《維摩》說。局則末後金剛三昧，親生佛德，名為道場。依之得果，義說為坐。「生諸佛家」，明所入勝，亦得名為所依處也。不思佛法是佛住處，名為佛家。初地已上入佛家中，依之赴行，名生佛家。第三勸持、第四聞喜，文顯可知。第二、耆闍流通之中，初佛步空還耆闍山，為增物敬、奉順其言，故現此變。次阿難說，後天龍等聞喜禮去。

Below, [the text] clarifies propagation. Herein there are two [parts]: first, propagation in the royal palace; second, from "walking with their feet" onwards, propagation on Gṛdhrakūṭa. In the former, there are four [points]: first, listing the titles and instructing [them] to uphold [the sūtra]; second, from "practising this" onwards, clarifying that Maudgalyāyana and the others rejoiced upon hearing the Dharma. In the first of these, Ānanda initially inquires to initiate [the dialogue]. "What should this sūtra be named?" asks about the title of the sūtra. As what has been expounded above has multiple meanings, according to what meaning should this sūtra and the essence of this teaching be named? "How should it be accepted and upheld?" asks about the manner of reception: this teaching being extremely essential, how should it be accepted and upheld? Below, the Buddha answers him. "It is named 'Contemplation of Sukhāvatī, of the Buddha Amitāyus, and of Guanyin and Shizhi'; it is also named 'Purification of Karma to Be Born in the Presence of All Buddhas'" responds to his first question. "You should accept and uphold it without letting it be forgotten" responds to his second question. Not letting it be forgotten is the meaning of upholding. From this point, the second [point] clarifies that practice brings benefits. Herein, first, it clarifies that practicing the preceding sixteen samādhi contemplation gates brings great benefit, enabling one to see that Buddha and the bodhisattvas in this present body. From "a man or woman merely hearing the names" onwards, it clarifies the benefit of being mindful of that Buddha and the bodhisattvas. "Merely hearing the two names eliminates immeasurable sins, how much more so recollecting them" clarifies that the bodhisattvas bring great benefits, citing the lesser to illustrate the greater. From "if one is mindful of the Buddha" onwards, it clarifies that being mindful of that Buddha brings great benefits. "One who is mindful of the Buddha is a puṇḍarīka among humans" clarifies the superiority of their person. The puṇḍarīka flower is exceptionally fine among flowers; this person is like it, and is thus called a puṇḍarīka. "Guanyin and Shizhi become their excellent companions" clarifies the superiority of their companions. "They shall sit in the bodhimaṇḍa" clarifies the superiority of what is attained. A maṇḍa is a place; the place where one attains the Way is called a bodhimaṇḍa, just as a place for processing grain is called a threshing floor. All such matters are discussed according to provisional manifestation. The place beneath the bodhi tree where the Buddha's Way is attained is called the bodhimaṇḍa; because one attains buddhahood upon abiding here, it is called "sitting". Discussed according to the real truth, the meaning has both a broad and a restricted sense: broadly, all the bodhisattva's practices and virtues that can give rise to the fruit of buddhahood are called the bodhimaṇḍa, as expounded in the Vimalakīrtinirdeśa; strictly, the final vajra-like samādhi, which directly generates the virtues of buddhahood, is called the bodhimaṇḍa. Relying on it to attain the fruit is figuratively termed "sitting". "Born into the family of all Buddhas" clarifies the superiority of what is entered; it may also be termed the place upon which one relies. Inconceivable Buddha-dharmas are where the Buddhas abide, and are called the Buddha family. From the first bhūmi upwards, one enters the Buddha family, and applying oneself to practice in reliance on it is called being born into the Buddha family. The third [point, which is] encouraging upholding, and the fourth, rejoicing upon hearing, are clear from the text and can be understood. Second, regarding the propagation on Gṛdhrakūṭa: first, the Buddha walks through the sky to return to Mount Gṛdhrakūṭa; in order to increase beings' veneration so that they reverently comply with his words, he manifests this transformation. Next, Ānanda expounds [the sūtra], and finally the devas, nāgas, and others rejoice upon hearing it, pay homage, and depart.