觀無量壽佛經疏妙宗鈔 6.8.3

6.8.3

「或接」下，再出經論引小之意。 今經《釋論》說至彼土證小果者，意欲別接小乘求生。 其若生已，咸慕大乘，必不證小。 然雖出此意，前義為正。 二、「中品」下，釋中。 「不及」下，妨。 以下下品生彼聞法，應時即發菩提之心。 中上生彼，何故只證無學果也邪？ 以大小故，難第四品不及九品。 「解云」下，以登地速而為答也。 中上順習雖證小果，不逾十劫必入初地。 九品惡重，十二大劫方得出胎，雖發大心更經多劫方堦法忍，故以速證比彼為勝。 三、「大本」下，通中不出家難。 彼明中品云「雖不能行作沙門」，故云「不明出家」。 「長時始終」者，謂盡形出家者。 「就短時」者，謂一日一夜也。 是知若據短時，大本約義亦有，若論長時，此經約說亦無。 此乃二經事同也。 中品中生修因中，疏云「十戒」者，釋經「持沙彌戒」也。 「金銀生像」者，南山云「胡漢二彰。 謂胡言生像，此翻金銀也。 」《善見》云「生色似色，似即像也。 此謂金則生是黃色，銀則可染似金，故云生像。 」若爾，生像此方之言，何謂胡語邪？ 答：謂五竺之北胡地言音有涉漢者，故謂生像； 胡人重譯又却入漢，故存胡音。 中品下生修因中，經云「孝養父母行世仁慈」，此凡夫善不能伏惑，豈預中輩？ 疏前判位中輩人當別教十信，即圓五品。 斯由垂終善友廣說阿彌陀佛，隨順本性取極樂國，及談法藏稱理發願，行者聞已解悟大乘，發迴向心求生淨土。 經雖不云發迴向心，既聞廣說，豈不迴心？ 特是影略。 臨終發心心猛利故，能入別圓外凡初位，通伏頓伏，故令世善當此品位。 大師唯就大乘三位對於九品，深有其致。 生後利益中，過一小劫成阿羅漢。 問：到彼證小皆順本習，今此行人本習世善，是人天因非聲聞行，至彼那得阿羅漢邪？ 答：孝養仁慈大小基址，何教不談？ 而其《阿含》偏論此善以果驗因，是依三藏行孝順等。 雖行世善心在無常，既久標心無漏道熟，故證小果。 第十六、下三品人。 造罪輕重值緣得滅，為往生因。 須知經意為易解故，以三業等惡滅為下三品因； 迴向凡小為中三品因； 以大乘諸善為上三品因。 此乃上下互相顯映為觀法境。 若稱實觀依義而說，大小善惡，逐迴向心隨滅罪力，淺深階位各論九品。 今之三人聞法稱佛，雖業障滅，全未伏惑，位在名字，故屬下三； 若滅罪心利，入別圓外凡，即中三品； 能至內凡，即上三品。 闍王悔逆，得無根信，是其類也。 下品上生，經云「雖不誹方等經典」者，此品不謗，顯罪猶輕。 至下一品云「五逆十惡具諸不善」，則謗經等一切惡業無不造作，故言具也。 圓頓教說罪無輕重悔則皆滅，如仙預殺諸婆羅門，地獄三念； 知謗方等心生改悔，即生佛國。 下品中生，經「偷僧祇物盜現前僧物」者，所盜之物不出四種常住：一、常住常住，謂眾僧厨庫寺舍眾具、華果樹林田園僕畜等，以體通十方不可分用故。 二、十方常住，如僧家供僧常食，體通十方，唯局本處。 三者現前現前，謂僧得之物。 四、十方現前，如亡五眾輕物，若未羯磨，從十方僧得罪； 若已羯磨，望現前僧得罪，則屬第三現前現前。 盜前二種，名偷僧祇物； 盜後二種，名現前僧物。 不淨說法者，但求名利，非益物也。 無有慚愧者，屏處為惡，不慚於天； 顯露為惡，不愧於人。 慚愧，猶羞恥也。 下品下生，疏釋修因中二：初、「稱無」下，明念佛滅罪。 二、引大論問答，二：初、「問云」下，約少時責。 二、「是心」下，約猛心答。 此猛利心從二緣發：一、值善友； 二、為苦逼，心怖惡道，耳聽佛名，是故牢強至誠稱念。 既境勝心猛，故時少功多，能超百年悠悠願力。 若此二緣猛心不發，此人乃是合墮地獄也。 二、明利益，二：初、疏科。 二、釋經、二：初夫人悟道。

From "Or they are received" below, the intention of the sūtras and treatises in leading beings through the Hīnayāna is presented again. When the present sūtra and the *Treatise* speak of going to that land and realizing the lesser fruit, the intent is specifically to receive Hīnayāna followers who seek rebirth. Once they are reborn, they all aspire to the Mahāyāna and certainly do not realize the lesser [fruit]. Nevertheless, although this intention is set forth, the former meaning is the standard one.

Second, from "Middle grade" below, the commentary explains the middle [three grades].

From "inferior to" below, an objection is raised. Since those of the lowest of the low grade are reborn there, hear the Dharma, and immediately give rise to the mind of bodhi, why do those reborn in the high-middle grade merely realize the fruit of non-learning (arhatship)? Based on the Mahāyāna versus the Hīnayāna, the objection challenges that the fourth grade is inferior to the ninth grade.

From "The explanation states" below, the answer is given in terms of the swiftness of ascending to the grounds (bhūmi). Although those in the high-middle grade follow their habits and realize the lesser fruit, they are sure to enter the first ground within no more than ten kalpas. For those of the ninth grade, whose evil is heavy, it takes twelve great kalpas just to emerge from the womb; though they give rise to the great aspiration, only after traversing many more kalpas do they attain the forbearance of dharmas (anutpattika-dharma-kṣānti). Therefore, by virtue of their swift realization, they are superior in comparison.

Third, from "The Larger Text" below, the objection that the middle grade does not mention leaving home is resolved. In explaining the middle grade, that [Larger] text says, "Although one cannot practice and become a śramaṇa," which is why it is said that "it does not explain leaving home." "Long-term from beginning to end" refers to leaving home for one's whole life. "Regarding a short duration" refers to one day and one night. Thus we know that in terms of a short duration, the Larger Text implicitly contains this meaning as well; while in terms of a long duration, this sūtra also makes no mention of it. Thus the two sūtras are identical in fact.

Regarding the causes cultivated for the middle-middle grade, the commentary's mention of the "ten precepts" explains the sūtra's phrase "upholding the śrāmaṇera precepts." Regarding "gold, silver, and coins (jātarūpa-rajata)," Nanshan says: "There is a duality of Hu (Central Asian) and Han. What is called *jātarūpa* in Central Asian is translated here as gold and silver." The *Samantapāsādikā* states: "*Jātarūpa* ('born colour') and *rūpa* ('resembling colour'); 'resembling' means an image/counterfeit. This means that gold is born with a yellow colour, while silver can be tinted to resemble gold; hence it is called *jātarūpa* (raw and counterfeit)." If so, since *shengbing* (生像) is the language of this land, why is it called a Central Asian expression? Answer: Because the language and sounds of the Central Asian regions north of the five Indias had some contact with Han Chinese, it was called *shengbing*; when Central Asians re-translated it, it entered Han Chinese again, and thus the Central Asian sound was preserved.

Regarding the causes cultivated for the low-middle grade, the sūtra states: "filially supporting one's parents and practicing worldly benevolence and compassion." This is the good of ordinary worldlings and cannot subdue delusions; how could it qualify for the middle tier? In the commentary's earlier determination of ranks, persons of the middle tier correspond to the ten faiths of the Separate Teaching, which is the five grades of the Perfect Teaching. This is because, as death approaches, a good friend broadly expounds Amitābha Buddha, conforming to original nature to take Sukhāvatī, and discusses Dharmākara making vows in accord with noumenon; having heard this, the practitioner understands and awakens to the Mahāyāna, gives rise to the mind of dedication, and seeks rebirth in the Pure Land. Although the sūtra does not mention giving rise to the mind of dedication, having heard such an extensive exposition, how could they not turn their mind? This is merely omitted for brevity. Because the arousal of the mind at the approach of death is fierce and sharp, one is able to enter the initial rank of the outer ordinary of the Separate and Perfect teachings, universally subduing or suddenly subduing [delusions]; hence worldly good is placed in this grade and rank. The Great Master correlated the nine grades exclusively to the three Mahāyāna ranks, which contains a profound significance.

Regarding the benefits after rebirth, after one minor kalpa one becomes an arhat. Question: Realizing the lesser fruit upon arriving there is in all cases in accord with one's original habituation. Now, this practitioner's original habituation was worldly good, which is a human and heavenly cause, not a śrāvaka practice; upon arriving there, how could they attain arhatship? Answer: Filial care and benevolence are the foundation of both the Great and Lesser [vehicles]; what teaching does not discuss them? Yet the *Āgamas* specifically emphasize this good; verifying the cause from the fruit, this person practiced filial obedience based on the Tripiṭaka [teaching]. Although practicing worldly good, their mind resided on impermanence; having set their resolve on this for long, their uncontaminated path matured, and thus they realized the lesser fruit.

Sixteenth, persons of the lower three grades. The gravity of their misdeeds and their encountering conditions for eradication serve as the causes for rebirth. One must know that the sūtra's intent, for ease of comprehension, takes the eradication of evil deeds of the three karmas as the cause of the lower three grades; the dedication of ordinary and lesser vehicles as the cause of the middle three grades; and the various Mahāyāna goods as the cause of the upper three grades. These reflect and reveal one another from top to bottom as the sphere of the contemplative method. If one speaks according to reality based on the underlying meaning, for both Mahāyāna and Hīnayāna, good and evil, each of the nine grades is discussed according to the depth of the mind of dedication and the power of eradicating sins. The three persons of the present [lower grades], upon hearing the Dharma and reciting the Buddha's name, have their karmic hindrances eradicated, yet they have not subdued delusions at all; their rank resides in the [stage of] words and names, so they belong to the lower three. If their mind for eradicating sins is sharp, entering the outer ordinary of the Separate and Perfect [teachings], they belong to the middle three grades; if they can reach the inner ordinary, they belong to the upper three grades. King Ajātaśatru's repenting of his rebellion and attaining rootless faith is of this category.

In the high-lower grade, the sūtra says: "Although not slandering the Vaipulya sūtras." Not slandering in this grade shows that the sins are still comparatively light. When it comes to the next lower grade, it says, "the five rebellions, the ten non-virtues, and completely endowed with all unwholesome deeds"; there is no evil karma—such as slandering sūtras—that is not committed, hence it says "completely." The Perfect and Sudden Teaching states that sins have no light or heavy; if repented, all are eradicated, just as when [King] Senyo killed the brahmins, [he suffered] three thoughts in hell; upon realizing that he had slandered the Vaipulya, his mind gave rise to repentance and he was immediately born in a Buddha-land.

In the middle-lower grade, the sūtra states: "stealing the property of the Sangha and stealing the property of the present Sangha." The stolen objects do not exceed the four kinds of permanent property (nitya-dravya):
First, the permanent-permanent, which refers to the kitchens, storehouses, monasteries, general utensils, flowers, fruit, trees, groves, fields, gardens, servants, and livestock of the community of monks; because its essence extends through the ten directions, it cannot be divided and consumed.
Second, the permanent of the ten directions, such as the regular food offered to the monks by the saṅgha household; its essence extends through the ten directions, yet it is restricted only to its local place.
Third, the present-present, which refers to goods obtained by the [present] monks.
Fourth, the present of the ten directions, such as the light possessions of deceased members of the five assemblies: if the karman has not yet been performed, one incurs guilt against the monks of the ten directions; if the karman has already been performed, one incurs guilt against the present monks, which then belongs to the third, the present-present.
Stealing the former two kinds is called stealing the property of the Sangha; stealing the latter two kinds is called stealing the property of the present Sangha.
"Teaching the Dharma with impure intention" means merely seeking fame and gain, not benefiting living beings.
"Lacking shame and remorse": doing evil in secret, one has no shame toward Heaven; doing evil openly, one has no remorse toward humans. "Shame and remorse" (*hrī* and *apatrāpya*) are synonymous with a sense of embarrassment and modesty.

In the low-lower grade, the commentary's explanation of the cultivated cause has two parts: first, from "Reciting the Amitā-" below, it clarifies the eradication of sins through buddhamanasikāra. Second, it cites questions and answers from the *Great Treatise*, which has two parts: first, from "The question states" below, it challenges based on the brevity of time. Second, from "This mind" below, it answers based on the fierceness of mind. This fierce and sharp mind arises from two conditions: first, encountering a good friend; second, being oppressed by suffering, one's mind fears the evil destinies, one's ears hear the Buddha's name, and for this reason one recites it firmly and with utmost sincerity. Since the sphere is supreme and the mind is fierce, though the time is short, the merit is great, capable of surpassing a hundred years of lukewarm aspirational power. If under these two conditions this fierce mind did not arise, this person would surely fall into hell.

Second, clarifying the benefits has two parts: first, the commentary's outline. Second, explaining the sūtra, which has two parts: first, the Lady's awakening to the Path.