無量壽經優婆提舍願生偈註 1.8

1.8

"Bhagavat" is a common title for all Buddhas. In terms of wisdom, there is no meaning he does not penetrate; in terms of cessation, no residual habit remains. Possessing both wisdom and cessation, he is able to benefit the world and is revered by the world; therefore, he is called Bhagavat. The intent of this statement refers to Śākyamuni Tathāgata. How is this known? The subsequent line says: "I rely on the sūtras." Bodhisattva Vasubandhu lived in the Semblance Dharma age of Śākyamuni Tathāgata; he complied with Śākyamuni Tathāgata's scriptural teachings, which is why he aspired for rebirth. His aspiration for rebirth had an authoritative source; hence we know this statement refers to Śākyamuni. If one considers this intent as addressing all Buddhas universally, there is also no objection. When a bodhisattva takes refuge in a Buddha, it is like a filial child turning to parents, or a loyal minister turning to the sovereign: movement and rest do not depend on oneself, appearing and disappearing must rely [on them]; knowing kindness and repaying virtue, it is right and proper to address them first. Furthermore, what is aspired to is not slight; if the Tathāgata does not grant majestic spiritual power, how could it be attained? Begging for the bestowal of spiritual power is why he reverently addresses him. "I, with single-mindedness" is an expression of Bodhisattva Vasubandhu urging himself, meaning that contemplating the Tathāgata of Unhindered Light and aspiring to be reborn in Peace and Bliss, thought-moment succeeds thought-moment without the interposition of other thoughts. Question: In the Buddha Dharma there is no self; why is "I" used here? Answer: Using the word "I" has three bases: the first is speech of wrong view, the second is speech of arrogance, and the third is conventional speech. Now when "I" is said, it is Bodhisattva Vasubandhu referring to himself, using conventional speech, not wrong view or arrogance. "I take refuge in the Tathāgata of Unhindered Light filling the ten directions": taking refuge is indeed the gate of worship; the Tathāgata of Unhindered Light filling the ten directions is indeed the gate of praise. How do we know that taking refuge is worship? In the Praise of Amitābha Tathāgata composed by Bodhisattva Nāgārjuna, he says at times "I bow my head in worship," at times "I take refuge," and at times "taking refuge, I worship." The prose of this treatise also speaks of practicing the five gates of mindfulness, and among the five gates of mindfulness, worship is one. Since Bodhisattva Vasubandhu aspired for rebirth, how could he not worship? Therefore we know that taking refuge is indeed worship. However, worship is merely reverent respect and is not necessarily taking refuge; taking refuge necessarily involves worship. Deduced from this, taking refuge is more profound. The verse expresses his own mind, so it is fitting to say "take refuge"; the treatise explains the meaning of the verse, speaking generally of "worship." Complementing one another, the meaning becomes ever more evident. How do we know that "the Tathāgata of Unhindered Light filling the ten directions" is the gate of praise? The prose below says: "What is the gate of praise? It means reciting that Tathāgata's name, in accordance with that Tathāgata's marks of the light of wisdom, and in accordance with the meaning of that name, wishing to practice in accordance with reality." According to the Sūtra of Immeasurable Life preached in the realm of Śrāvastī, the Buddha explains Amitābha Tathāgata's name: "Why is he called Amitābha? That Buddha's light is immeasurable, illuminating the lands of the ten directions without hindrance; therefore, he is called Amitābha. Moreover, that Buddha's lifespan and that of his people last for immeasurable, boundless asaṃkhyeya kalpas; therefore, he is named Amitābha." Question: If it is said that the Tathāgata of Unhindered Light has immeasurable light illuminating the lands of the ten directions without hindrance, why do the sentient beings here not receive the illumination of this light? If there is somewhere the light does not illuminate, is it not hindered? Answer: The hindrance belongs to sentient beings; it is not that the light is hindered. For example, sunlight pervades the four continents, yet the blind do not see it; it is not that the sunlight does not pervade. It is also like dense clouds pouring torrents, yet inert stone is not moistened; it is not that the rain does not soak. To say that one Buddha presides over a trichiliocosm is taught in the treatises of the śrāvakas; to say that all Buddhas universally preside over immeasurable and boundless worlds in the ten directions is taught in the treatises of the Mahāyāna. Bodhisattva Vasubandhu now says "the Tathāgata of Unhindered Light filling the ten directions"; this is precisely relying on that Tathāgata's name to praise him in accordance with that Tathāgata's marks of the light of wisdom. Thus we know this line is the gate of praise. "And aspire to be reborn in the Land of Peace and Bliss": this single line is the gate of making aspiration, conveying Bodhisattva Vasubandhu's intention in taking refuge. The meaning of Peace and Bliss is fully presented in the gate of contemplation below. Question: In the Mahāyāna sūtras and treatises, it is taught everywhere that sentient beings are ultimately unarisen, like empty space; why does Bodhisattva Vasubandhu say he aspires to be reborn? Answer: Explaining that sentient beings are unarisen like empty space has two senses: First, as ordinary beings imagine real sentient beings and real birth-and-death, what is seen in this way is ultimately nonexistent, like a turtle's hair or empty space. Second, because all dharmas arise through conditions, they are unarisen, nonexistent like empty space. What Bodhisattva Vasubandhu aspires to be reborn into is the meaning of dependent arising; because it is the meaning of dependent arising, rebirth is conventionally designated, unlike ordinary beings who believe there are real sentient beings and real birth-and-death. Question: Based on what meaning is rebirth spoken of? Answer: Practicing the five gates of mindfulness within the conventionally designated person here, the preceding thought acts as the cause for the subsequent thought. The conventionally designated person of the defiled land and the conventionally designated person of the pure land cannot be definitively determined to be identical, nor can they be definitively determined to be different; the same is true of the preceding mind and the subsequent mind. Why? If they were identical, there would be no cause and effect; if they were different, there would be no continuity. This meaning of observing the gate of identity and difference is explained in detail in the treatise. The explanation of the three gates of mindfulness in the first quatrain is concluded. Next are the verses establishing the name upadeśa and establishing the preceding to introduce the following.