無量壽經義記卷下 1.28

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第三子句明大乘內德滿足善能外化也。從猶如大乘運載群萠出生死故訖百千萬劫不能窮盡。猶如大乘運載群萠出生死者。明八地菩薩所得大乘未及於佛故言猶如。明此大士用大法教化眾生運載。令出脫於眾苦也。猶如重雲振大法雷覺未覺故者。雲能覆蔭一切萬物。雷能振聲駭動物情。明菩薩內以慈悲為覆蔭。外說四辯以引接。譬如若雷音之振聲也。猶如大雨雨甘露法潤眾生故者。天雨潤萠芽。菩薩說法潤益眾生故也。如金剛山眾摩外道不能動故者。明金剛能碎萬物。菩薩金剛之智能碎萬惑也。如尼拘類樹普覆一切故者。明大乘平等普覆一切眾生也。如金翅鳥威伏外道故者。譬菩薩威伏外道也。如諸遊禽無所藏跡故者。大乘之理平等不偏。如禽獸無有藏跡。若有藏便是偏也。猶如牛王無能勝故者。國是菩薩而八地以上勝於地下也。象王者明菩薩力大也。如師子王者。明無畏說也。曠若虛空者。明大乘之心運載彌曠如虛空也。修六和敬者。身口意念見淨施人衣食。此六是同一意。出家人法一一共相諮受心無障隔。若有微富豪障隔六和敬則不成。滅三垢障者。滅貪瞋癡煩惱也。因力者。明八地菩薩恒以大乘化接眾生。始開悟物情逐境立名。故言因力也。明大士唯是一慧體逐境有深淺。判名亦隨境也。緣力者。為作外緣令眾生神解暫增長快蔬也。意力者。明意地恒覓眾生善機欲接之也。願力者。明菩薩為有重願願度一切眾生也。方便之力者。方便言巧巧度眾生也。常力者。常欲度眾生也。善力者。總上來諸力悉是善也。定力者。在境而不亂也。慧力者。慧以觀照為義。照於萬境。多聞之力者。眾生機緣不一。欲得種種聞法故從境立名。故多聞之力也。施戒忍辱行者。六波羅蜜以化物。此正念者。勸作十念令生彼國也。止觀者。始入定家初門也。諸通明力者。通是六通。明是三明也。如法調人伏諸眾生力者。剛強眾生化也。如是。以剛強伏之然後與正法受之。柔順者以軟語化也。如是等力一切具足。總結諸力明菩薩悉具也。常為諸佛之所稱歎者。歎此菩薩殖因來久供養無量諸佛。是以得如此諸力也。不生不滅諸三昧門者。無生空理。豈容生滅心。會此理寂然不亂為三昧。三昧是定也。成就無量功德訖不能窮盡。上歎大乘內德。外化諸力用既竟。此總結之力也。

The third sub-clause explains that the Mahāyāna inner virtues are replete, so that they skillfully convert others externally. From 'Just as the Great Vehicle carries all beings out of birth and death' down to 'could not exhaust them in hundreds of thousands of millions of kalpas': 'Just as the Great Vehicle carries all beings out of birth and death' explains that the Mahāyāna attained by bodhisattvas of the eighth bhūmi has not yet reached that of a Buddha, and hence it says 'just as.' This explains that these mahāsattvas use the Great Dharma to teach and transform sentient beings, carrying them so that they are delivered from all sufferings. 'Just as thick clouds rumble with the thunder of the Great Dharma to awaken those not yet awakened': clouds can overshadow all things, and thunder can shake with sound and startle the dispositions of sentient beings; this explains that the bodhisattvas inwardly use compassion as an overshadowing shelter, and outwardly speak with the four analytical knowledges to draw beings in, just as the sound of thunder rumbles. 'Just as a great rain rains down the Dharma of amṛta to moisten sentient beings': rain from the sky moistens sprouts, and bodhisattvas preaching the Dharma moistens and benefits sentient beings. 'Like a diamond mountain that the host of Māras and non-Buddhists cannot move': this explains that diamond can crush all things, and the diamond-like wisdom of the bodhisattvas can crush all delusions. 'Like a nyagrodha tree that universally covers all': this explains that the Mahāyāna universally covers all sentient beings with equanimity. 'Like a garuḍa who overawes and subdues non-Buddhists': this is a metaphor for the bodhisattva overawing and subduing non-Buddhists. 'Like roaming birds that leave no trace': the principle of the Mahāyāna is equal and without partiality, just as birds and beasts leave no hidden traces; if there were a trace, there would be partiality. 'Like a bull king, whom none can surpass': this refers to bodhisattvas, where those on the eighth bhūmi and above surpass those below the bhūmis. 'An elephant king' explains that the bodhisattva's power is great. 'Like a lion king' explains fearless speech. 'Vast as empty space' explains that the Mahāyāna mind carries beings so extensively that it is like empty space. 'Cultivating the six harmonies and reverences': body, speech, thought, mindfulness, view, and pure giving of clothing and food to people. These six share a single intent; they are the Dharma of renunciants, each consulting and receiving from one another without barrier in mind; if there were the slightest arrogant barrier, the six harmonies and reverences would not be accomplished. 'Extinguishing the obstacles of the three taints': extinguishing the afflictions of greed, anger, and delusion. 'The power of causes' explains that bodhisattvas of the eighth bhūmi constantly use the Mahāyāna to transform and guide sentient beings; when they first awaken the dispositions of beings, names are established in accord with the objects, and hence it is called 'the power of causes.' It explains that the mahāsattva has only a single essence of wisdom, which has depth or shallowness according to the object, and determining names also follows the object. 'The power of conditions': acting as an external condition to cause sentient beings' spiritual understanding to temporarily increase and flourish. 'The power of intention' explains that the ground of mind constantly seeks the wholesome capacities of sentient beings, wishing to receive them. 'The power of vows' explains that the bodhisattva has weighty vows, wishing to deliver all sentient beings. 'The power of expedient means': expedient means refers to skillfulness, skillfully delivering sentient beings. 'Constant power': constantly wishing to deliver sentient beings. 'Wholesome power': summing up all the powers above, they are all wholesome. 'The power of samādhi': remaining undisturbed in the midst of objects. 'The power of wisdom': wisdom has the sense of contemplation and illumination, illuminating the myriad objects. 'The power of extensive hearing': the capacities and conditions of sentient beings are not uniform; wishing to have them hear diverse Dharmas, names are established in accord with objects, and thus it is called 'the power of extensive hearing.' 'Practices of giving, morality, and patience': the six pāramitās used to transform beings. 'This correct mindfulness': encouraging the practice of the ten continuous thoughts so as to cause birth in that land. 'Śamatha and vipaśyanā': the initial entryway for beginning to enter meditation. 'The powers of supernormal knowledges and clarities': 'supernormal knowledges' are the six supernormal knowledges; 'clarities' are the three clarities. 'The power to regulate people and subdue sentient beings in accordance with the Dharma': transforming obstinate sentient beings. Thus, one subdues them with firmness and then bestows the True Dharma upon them. 'Those who are pliant' are transformed with gentle speech. 'Completely possessing all such powers': summing up all the powers, it explains that the bodhisattva possesses them all. 'Constantly praised by all Buddhas': praising these bodhisattvas for having planted causes for a long time and having made offerings to immeasurable Buddhas, which is why they obtain such powers. 'The gates of all samādhis of non-arising and non-ceasing': in the empty principle of non-arising, how could a mind of arising and ceasing be tolerated? Meeting this principle serenely without distraction is samādhi; samādhi is concentration. From 'accomplishing immeasurable merits' down to 'could not exhaust them': the praise of the Mahāyāna inner virtues and external transforming powers and functions being complete, this sums up their powers.