觀無量壽經義疏 1.8.4

1.8.4

為令世人知其生業上下階降，修而往生，所以勸觀。 於中先以六門分別，然後釋文。 其六門者：一、定別其人； 二、辨其因； 三、明去時見佛不同； 四、明到彼生時有異； 五、彰生彼得益差別； 六、釋會經論。 初、定其人，麁分為三，細分有九。 麁分三者，謂上中下。 大乘人中，種性已上說為上品； 小乘人中，從凡至聖持戒無犯說為中品； 大乘人中，外凡有罪說為下品。 細分九者，上輩有三，所謂上上、上中、上下。 大乘人中，四地已上說為上上，生彼即得無生忍，故無生地。 理實於中亦有多時得無生者，經言「即得」，就勝為言。 初二三地信忍菩薩說為上中，經說生彼過一小劫得無生故。 理實於中亦有二劫三劫得者，經言「一劫」，就近為語。 問曰：《地持》說初地上要過一大阿僧祇劫方至八地，此經何故說一小劫即得無生？ 解有三義：一、時劫不同。 如《華嚴》說「娑婆一劫當無量壽一日一夜，彼中一劫當此娑婆無量無邊阿僧祇劫。 」《地持》據此，故說一大阿僧祇劫方至八地。 《觀經》就彼彌陀國界長劫為言，故說一劫得無生忍。 二、去處異。 《地持》所說一大僧祇至八地者，說初地去。 《觀經》所云過一小劫到無生者，就信忍中終處為語，信忍之終在於三地； 若就初地，不唯一劫能得無生。 三、所到別。 《地持》所說一大僧祇到於八地，《觀經》所論逕一小劫得無生者到第七地，初得無生在七地故。 上中如是。 種性、解行說為上下，經說此人過三小劫得百法明，到初地故。 問曰：《地持》說從種性一大僧祇方到初地，《觀經》何故說三小劫已到初地？ 釋言：時劫不同故爾。 《地持》據此娑婆短劫，說一大阿僧祇劫方到初地； 《觀經》就彼彌陀長劫，故說三劫得至初地。 問曰； 《地持》說從種性到初地時過於一大阿僧祇劫，初地至八地亦過一大阿僧祇劫。 今此何故宣說上中經一小劫即得無生，宣說上下過三小劫方到初地？ 理實齊等，舉之左右。 前說上中經一小劫得無生忍者，就信忍中終處為語。 所說上下過三小劫到初地者，就伏忍中始處為語。 此一左右。 又前宣說經一小劫得無生者，望於七地無生之始，不至過處。 後云三劫至初地者，到其過處。 此二左右。 上輩三人分齊麁爾。 中輩亦三，所謂中上、中中、中下，分齊何處？ 小乘人中前三果人說為中上，生彼即得阿羅漢故。 理實於中亦有多時得阿羅漢者，經言「即得」，就勝為語。 問曰：羅漢為生不生？ 此經不說，以阿羅漢更不生故。 問曰：龍樹說阿羅漢亦生淨土，故彼文言「有妙淨土出過三界無煩惱名，是阿羅漢當生彼中聞《法華經》。 」云何不生？ 解有兩義：一、就愚法聲聞以釋。 執小迷大為愚法，是愚法人捨現陰形未即受身，入無餘滅不可思議劫，未來無餘涅槃之後，心想生時方於淨土受身聞法。 龍樹據終說生淨土，此經就始故不說生。 二、就不愚法者以釋。 阿羅漢中解小知大名不愚法，是人死已，即於淨土受身聞經，而非一切。 是義云何？ 土有麁妙，麁處雜小、妙處唯大。 又復麁國通有分段凡夫往生，妙土唯有變易聖人。 彌陀佛國淨土中麁，更有妙剎，此經不說，《華嚴》具辨。 彼不愚法阿羅漢人，愛結已盡專心求大，生於妙土不生麁國。 龍樹據妙，故說羅漢當生淨土。 故彼文言「有妙淨土出過三界，無煩惱名，羅漢當生。 」《觀經》就麁，故不說生，為是偏說前三果人以為中上。 見前已前內外二凡，精持淨戒求出離者說為中中。 經說「生彼七日聞法得須陀洹，過半劫已得羅漢」故。 理實於中亦有多時聞法得果，經言「七日」及「半劫」，就勝為言。 見道已前世俗凡夫，修餘世福求出離者，說為中下，經說「生彼過一小劫得羅漢」故。 理實於中亦有多劫得羅漢者，經就勝為言。 中輩如是。

In order to cause worldly people to know the hierarchy and distinctions of karma leading to rebirth [there], and to cultivate [it] and attain rebirth, he therefore encourages contemplation. Herein, first distinction is made through six sections, and afterwards the text is explained. The six sections are: first, determining the categories of persons; second, discerning their causes; third, clarifying the differences in seeing the Buddha at the time of departure; fourth, clarifying the distinctions at the time of arriving and being born there; fifth, demonstrating the differences in the benefits gained upon rebirth there; sixth, interpreting and reconciling the sūtras and treatises. First, regarding determining the persons: roughly divided, there are three; finely divided, there are nine. Regarding the rough division into three, they are called the superior, intermediate, and inferior. Among people of the Great Vehicle, those from the lineage-nature (gotra) and above are called the superior grade; among people of the Lesser Vehicle, from ordinary beings up to the noble ones, those who uphold the precepts without transgression are called the intermediate grade; among people of the Great Vehicle, external ordinary beings who have transgressions are called the inferior grade. Regarding the fine division into nine: the superior grade has three, namely, superior-superior, superior-intermediate, and superior-inferior. Among people of the Great Vehicle, those of the fourth bhūmi and above are called the superior-superior; upon rebirth there they immediately attain the forbearance of the non-arising of phenomena (anutpattikadharmakṣānti), which is the stage of non-arising. In actual truth, among them there are also those who attain non-arising after a long time, but the sūtra says "immediately attain" speaking in terms of the preeminent. Bodhisattvas of the first, second, and third bhūmis endowed with the forbearance of faith are called the superior-intermediate, because the sūtra explains that upon rebirth there, after passing one small kalpa, they attain non-arising. In actual truth, among them there are also those who attain it in two kalpas or three kalpas, but the sūtra says "one kalpa" speaking in terms of the proximate. Question: The Bodhisattvabhūmi (*Di chi) says that from the first bhūmi one must pass one great asaṃkhyeya kalpa before reaching the eighth bhūmi; why does this sūtra say that in one small kalpa one immediately attains non-arising? The explanation has three meanings: First, the temporal kalpas are different. As the Avataṃsaka states: "One kalpa in the Sahā world equals one day and one night of Amitāyus; one kalpa therein equals immeasurable, boundless asaṃkhyeya kalpas of this Sahā world." The Bodhisattvabhūmi is based on this [Sahā reckoning], and therefore says one great asaṃkhyeya kalpa before reaching the eighth bhūmi. The Contemplation Sūtra speaks in terms of the long kalpas of that realm of Amitābha, and therefore says that in one kalpa one attains the forbearance of non-arising. Second, the points of departure differ. What the Bodhisattvabhūmi explains as one great asaṃkhyeya reaching the eighth bhūmi refers to departing from the first bhūmi. What the Contemplation Sūtra speaks of as passing one small kalpa to arrive at non-arising is said in terms of the culminating stage within the forbearance of faith; the culmination of the forbearance of faith is in the third bhūmi. If speaking in terms of the first bhūmi, it is not only in one kalpa that one can attain non-arising. Third, the stages arrived at are distinct. What the Bodhisattvabhūmi explains as one great asaṃkhyeya arrives at the eighth bhūmi; what the Contemplation Sūtra discusses as passing one small kalpa to attain non-arising arrives at the seventh bhūmi, because the initial attainment of non-arising is on the seventh bhūmi. Such is the superior-intermediate. Those of the lineage-nature (gotra) and the stage of resolute conduct (adhimukticaryābhūmi) are called the superior-inferior, because the sūtra explains that this person, after passing three small kalpas, attains the clarity of the hundred dharmas and arrives at the first bhūmi. Question: The Bodhisattvabhūmi says that from the lineage-nature, it takes one great asaṃkhyeya before reaching the first bhūmi; why does the Contemplation Sūtra say that after three small kalpas one already reaches the first bhūmi? Explanation: It is because the temporal kalpas are different. The Bodhisattvabhūmi is based on the short kalpas of this Sahā world, saying one great asaṃkhyeya kalpa before reaching the first bhūmi; the Contemplation Sūtra takes the long kalpas of that [realm of] Amitābha, and therefore says that in three kalpas one can reach the first bhūmi. Question: The Bodhisattvabhūmi says that from the lineage-nature to the first bhūmi one passes one great asaṃkhyeya kalpa, and from the first bhūmi to the eighth bhūmi one also passes one great asaṃkhyeya kalpa. Now why does this [sūtra] proclaim that the superior-intermediate passes one small kalpa and immediately attains non-arising, while proclaiming that the superior-inferior passes three small kalpas before reaching the first bhūmi? In actual truth they are equal, but they are presented with varying emphases. What was previously said—that the superior-intermediate passes one small kalpa to attain the forbearance of non-arising—is stated with reference to the final point of the forbearance of faith. What is said of the superior-inferior—passing three small kalpas to reach the first bhūmi—is stated with reference to the initial point of the forbearance of subduing [afflictions]. This is one variation of emphasis. Furthermore, what was previously proclaimed—passing one small kalpa to attain non-arising—is viewed with respect to the inception of non-arising on the seventh bhūmi, not reaching beyond it. What is said later—three kalpas to reach the first bhūmi—arrives beyond that stage. This is a second variation of emphasis. The demarcations of the three persons of the superior grade are roughly thus. The intermediate grade also has three, namely, intermediate-superior, intermediate-intermediate, and intermediate-inferior; what are their demarcations? Among people of the Lesser Vehicle, those of the prior three fruits are called the intermediate-superior, because upon rebirth there they immediately attain arhatship. In actual truth, among them there are also those who attain arhatship after a long time, but the sūtra says "immediately attain" speaking in terms of the preeminent. Question: Do arhats take rebirth or not? This sūtra does not say, because arhats do not take rebirth anymore. Question: Nāgārjuna says that arhats also take rebirth in the pure land, for his text states: "There is a marvelous pure land beyond the three realms, devoid of the name of afflictions; those arhats shall be born therein and hear the Lotus Sūtra." Why would they not take rebirth? The explanation has two meanings: First, it is explained in terms of the śrāvakas who are foolish regarding the Dharma. Clinging to the lesser and confused about the great is called 'foolish regarding the Dharma'; these persons foolish regarding the Dharma abandon their present aggregate-form without immediately receiving a body, entering the extinction without remainder for inconceivable kalpas; in the future, after nirvāṇa without remainder, when thought arises in their minds, only then do they receive a body in a pure land and hear the Dharma. Nāgārjuna speaks of being born in the pure land on the basis of the culmination, whereas this sūtra speaks on the basis of the inception, and therefore does not speak of being born [there]. Second, it is explained in terms of those who are not foolish regarding the Dharma. Among arhats, understanding the lesser and knowing the great is named 'not foolish regarding the Dharma'; when such persons die, they immediately receive a body in a pure land and hear the sūtra, but this does not apply to all. What does this mean? Lands have the coarse and the marvelous; coarse places mix the lesser, while marvelous places have only the great. Furthermore, coarse lands generally have ordinary beings of fragmented life-cycles reborn [there], whereas marvelous lands have only noble ones of transformationally-modified life-cycles. Amitābha's buddha-land is the coarse among pure lands; there are further marvelous lands, which this sūtra does not discuss, but the Avataṃsaka explains in detail. Those arhats who are not foolish regarding the Dharma, having exhausted the bond of attachment and single-mindedly seeking the great, are born in marvelous lands and are not born in coarse lands. Nāgārjuna relies on the marvelous, and therefore says that arhats shall be born in the pure land. Thus his text states: "There is a marvelous pure land beyond the three realms, devoid of the name of afflictions, where arhats shall be born." The Contemplation Sūtra relies on the coarse, and therefore does not speak of their being born [there]; for this reason, it speaks exclusively of persons of the prior three fruits as the intermediate-superior. Prior to the path of seeing, both internal and external ordinary beings who strictly uphold the pure precepts and seek liberation are called the intermediate-intermediate. For the sūtra says: "Reborn there, after seven days they hear the Dharma and attain srotāpanna; after half a kalpa, they attain arhatship." In actual truth, among them there are also those who hear the Dharma and attain the fruits after a long time, but the sūtra says "seven days" and "half a kalpa" speaking in terms of the preeminent. Worldly ordinary beings prior to the path of seeing who cultivate other worldly merit and seek liberation are called the intermediate-inferior, because the sūtra says: "Reborn there, after passing one small kalpa they attain arhatship." In actual truth, among them there are also those who attain arhatship after many kalpas, but the sūtra speaks in terms of the preeminent. The intermediate grade is thus.