無量壽經義記卷下 1.30

1.30

第一子句從初訖男女共憂錢財也。功德智慧不可稱說者。將欲歎其失。先歎其所失之果。果者是何。菩薩及以淨土是也。何不力為善念道之自然者。勸令修因取自然佛果也。著於無上下洞達無邊際者。經文衝應言無著於上下。明自然之體雖復應在人天六道而不染著。玄鑒未來三世不可窮盡。故言洞達無邊際也。然解著於上下者。明彼土果報。天之與人無有色欲界之隔。天亦來在下。人亦上至天。國土通同無障隔。上下自在縱任故言洞達無邊際也。宜各懃精進怒力自求之住生安養國者。勸令懃策修因必得於妙果。橫截五惡道自然閉者。精進懃策修善增明。不復五道受生惡道俱然閉也。昇道無窮極者。妙理清昇其土真淨曠若無邊故言無窮極也。易往而無人者。勸修八萬四千諸波羅蜜行。便是難勸修十念力故。便是易於易中。修十念亦不能得一念成就。若修十念乃至一念得成就者。便得往生淨國。以其不能成就故。故言易往而無人也。其國不逆違自然之所牽者。明彼國淨無有五道之苦違於善心。唯有自然妙善善善資故言之所牽也。何不棄世事乃至受樂無有極者。勸令修善得生淨國壽命遐劫也。然世人薄俗共諍不急之事者。明薄俗之人少於道訓不識有為無常。唯共諍不急之事彌增重罪。聖人勸言。何以不共諍修十念。念西方無量壽佛。便得往生妙樂淨國也。無尊無卑者。在重惑之中以苦為樂。既不識苦之可厭。復何由能識菩提之可崇也。

The first sub-clause runs from the beginning down to 'men and women mutually worry over money and wealth.' 'Merits and wisdom cannot be fully described': wishing to lament their loss, he first praises the fruit that is lost. What is the fruit? It is the bodhisattvas and the pure land. 'Why not strive to do good and mind the spontaneous nature of the Way?': encouraging them to cultivate the cause and obtain the spontaneous Buddha-fruit. 'Dwelling in the state without above or below, penetrating boundless limits': the text should say 'without attachment to above or below,' explaining that although the spontaneous essence responds to humans, gods, and the six destinies, it is not tainted or attached, and profoundly contemplates the future three periods of time inexhaustibly; hence it is said to 'penetrate boundless limits.' However, interpreting it as 'dwelling in the above and below' explains that in the karmic fruition of that land, between gods and humans there is no separation between the form and desire realms: gods also come below, and humans also ascend to heaven; the land is unobstructed and interpenetrating, free and unhindered above and below, and hence it is said to 'penetrate boundless limits.' 'Each should be diligent and exert effort to seek it for oneself, to be born in the Land of Serene Sustenance': encouraging them to diligently spur on the cultivation of causes so they will surely attain the wondrous fruit. 'Crosswise cutting off the five evil destinies, which naturally close': diligently spurring on the cultivation of goodness, their understanding increases and brightens; they no longer take birth in the five destinies, and the evil destinies naturally close. 'Ascending the Way without limit': the wondrous principle is clear and transcendent, and that land is truly pure and vast without bounds; hence it is said to be 'without limit.' 'Easy to go to, yet no one is there': encouraging the cultivation of the eighty-four thousand pāramitā practices is difficult, but encouraging the cultivation of the power of the ten continuous thoughts is easy. In this ease, though cultivating the ten thoughts, they cannot even achieve a single thought. If, cultivating the ten thoughts, they achieve even a single thought, they attain rebirth in the pure land. Because they cannot achieve it, it is said: 'Easy to go to, yet no one is there.' 'That land does not oppose, but is drawn by spontaneity': this explains that that land is pure, without the suffering of the five destinies opposing the wholesome mind; there is only spontaneous wondrous goodness, where goodness aids goodness; hence it is said to be 'drawn by it.' 'Why not abandon worldly affairs' down to 'receive pleasure without limit': encouraging them to cultivate goodness so as to attain birth in the pure land with life extending for distant kalpas. 'However, worldly people of shallow vulgarity dispute over non-urgent matters': this explains that people of shallow vulgarity lack instruction in the Way and do not recognize conditioned things as impermanent; merely disputing over non-urgent matters, their grave offenses only increase. The Sage admonishes them, saying: 'Why not jointly strive to cultivate the ten continuous thoughts, minding Amitāyus of the Western Direction, and thereby attain rebirth in the wondrously joyful pure land?' 'Without distinction of high or low': being amidst heavy delusions, they take suffering as happiness. Since they do not recognize suffering as something to be reviled, how could they recognize Bodhi as something to be venerated?