無量壽經義記卷下 1.34

1.34

第六明簡擇勸修。從佛告彌勒菩薩諸天人等我今語汝訖四教奉行不敢有疑。所以明簡擇者。簡去諸惡。擇取妙善也。擇其善者。懃而行之者。勸令簡惡以修善世間榮之。物皆是無常。不如修一豪之善必離生死之苦也。勿得隨心所欲虧負經戒在人後者。誡勅催學令離五欲。使善根日夜增長。不得在他人後也。與佛相值聽受經法者。殖因來久。今值遇佛誡令聽法擊厲時情也。又復得聞無量壽佛快哉甚善者。時眾聞彼佛國土長壽妙樂快當物情故言快哉甚善也。長與道德令明者。既生淨土以善自居神解。與無生理會為合明也。次於泥洹之道者。此彌勒乃至一生補處之士隣佛之境故言次於泥洹之道也。無得疑或中悔者。無量壽佛眉間白豪宛轉如五須彌。眾生見此白豪起於疑言。此白豪為是無量壽佛白豪為非是作。如此疑後生西方落狐疑城中。蓮華合頭不開。在此蓮華中行道懺悔。滿五百歲蓮華方開。見佛聞法。雖見佛聞法由不明了。雖不明了已漸悟於道也。生彼邊地七寶殿堂者。此由是狐疑。城中人雖有此疑願生彼國。有願力強得生彼國。以狐疑故不得近佛。唯得始入彼佛境界邊在蓮華中住。蓮華合頭不開故言生在邊地也。

Sixth, explaining selection to encourage cultivation. It runs from 'The Buddha said to Maitreya Bodhisattva, the gods, humans, and others: I now tell you' down to 'practicing according to the fourfold teaching, not daring to have doubts.' The reason selection is explained is to select and cast away all evils, and select and take up wondrous goodness. 'Selecting that which is wholesome, diligently practicing it': encouraging them to select against evil to cultivate goodness; worldly glories and things are all impermanent, and not as good as cultivating the slightest hair of goodness, which will surely deliver one from the suffering of birth and death. 'Do not follow your mind’s desires, betraying the sūtra precepts and falling behind others': admonishing and urging them to learn, causing them to leave behind the five desires, so that wholesome roots increase day and night, and they do not fall behind others. 'Encountering the Buddha, hearing and receiving the sūtras and Dharma': having planted causes for a long time, now encountering the Buddha, he admonishes them to listen to the Dharma, stimulating and inspiring their dispositions at this time. 'Furthermore, obtaining the hearing of Amitāyus—how joyful! How wonderful!': the assembly at that time, hearing of that Buddha's land with long life and wondrous joy, was delighted and satisfied in mind; hence it is said 'how joyful! How wonderful!' 'Forever keeping close to the Way and virtue, causing them to be illuminated': once born in the pure land, abiding in goodness for oneself, spiritual understanding unites with the realization of non-arising, bringing mutual illumination. 'Next to the Way of nirvāṇa': this Maitreya, down to mahāsattvas in succession in one lifetime, borders on the state of a Buddha; hence it is said to be 'next to the Way of nirvāṇa.' 'Do not doubt or regret halfway': the white curl between the eyebrows of Amitāyus curls around like five Mount Sumerus; sentient beings, seeing this white curl, give rise to doubt, saying, 'Is this white curl the white curl of Amitāyus or not?' Having harbored such a doubt, upon being born in the Western Direction they fall into the Borderland of Doubt; the lotus flower remains closed at the top and does not blossom. Practicing the Way and repenting within this lotus flower, only when five hundred years are complete does the lotus blossom, and they see the Buddha and hear the Dharma. Although seeing the Buddha and hearing the Dharma, it is still not fully clear; although not fully clear, they have already gradually awakened to the Way. 'Born in that borderland, in seven-jeweled palaces': this is due to doubt; although people in the Borderland have this doubt, they vow to be born in that land, and by the strength of their vow they manage to be born in that land. Because of their doubt, they cannot approach the Buddha; they only enter the border of that Buddha's realm to abide within a lotus flower. Because the lotus flower remains closed at the top and does not blossom, it is said they are 'born in the borderland.'