[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1745) › 1.7 # 無量壽經義疏 1.7 無量壽經義疏 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1745.1.7) 自下第三如來現相而為起發，阿難啟請。於中文六，攝為三對。言文六者，第一如來現相起發，二阿難請問，此為初對；三如來審問汝為自請為受化請，四阿難實答我自請問，此是兩對；五如來讚嘆勅聽許說，六「對曰」下，阿難奉勅彰己樂聞，此是三對。初中「爾時」，舉現相時。言「世尊」者，舉現相人。佛備眾德，為世欽仰，故號世尊。若論胡音，樓伽陀伽，此云世尊也。「諸根悅」等，明所現相。「諸根悅豫」，示現喜相。眼等五根，同現喜相，名之悅豫。「姿色清淨」，示現喜色。色無慘慼，故曰清淨。言「光巍巍」，重顯喜色。言「顏魏魏」，重顯喜相。魏魏是其高勝之貌。佛何故喜？喜有兩義：一念彌陀佛所成行德可慶故喜，二念眾生得益時至，故生歡喜。第二段中，「尊者阿難」，舉能請人。「承佛聖旨」，彰所請依。旨謂意旨。此承如來意力加被，故興請問。「即從座」等，啟請方便。「而白佛」等，正宣諸辭。辭中有三：一申己所見；二「唯然」下，彰已所念；三「何故」下，結問所為。初中先法、次喻、後合。「未曾瞻」下，怪今異昔。法中還舉向前所現。喻中「如鏡影表裏」者，鏡光外照，名為影表。外照之光，明顯鏡內，名為影裏。佛身如是光明外照，所放之表顯曜佛身，名影表裏。合喻可知。「未曾瞻覩殊妙如今」，怪今異昔。自下第二彰己所念。於中初言「唯然大聖我心念言」，總宣己心。唯是專義。彰己專念，故曰唯矣。然謂爾也。彰己心中所念實爾，故曰唯然。啟佛令知，故云大聖。自宣己心，名我念言。下別顯之。於中初先念佛所得；「去來現」下，念佛所為。前中五句，相隱難識，且以言之。初句是總，餘四是別。總中初言「今日世尊」，表別所念。為簡餘佛，故云今日。下餘句中，今日例爾。「住奇特」者，佛所得法，超出餘人，在世所無，故云奇特。下四別顯，初句自德、第二利他、第三自德、第四利他。第一第三自德何別？前是涅槃，後是菩提。第二第四利他何別？前者是其利他之行，謂四攝等；後者是其利他之德，所謂十力、四無礙等。初中「世雄」，佛之異名。佛於世間最為雄猛，故曰世雄。「住佛住」者，涅槃常果，諸佛同住。今日世雄住彼所住，住大涅槃，能起化用，故今念之。第二句中「今日世眼」，佛之異稱。能開世人眼，令見正道，故名世眼。「住導師行」者，四攝法等是佛導師化人之行，今佛住之。由住此行，今欲導人令入佛法，所以念之。第三句中「今日世英」，佛之別號。佛於世間最為英勝，故云世英。「住勝道」者，無上菩提是最勝道。內證真道，是菩提道矣，佛今住之。由住此道，知諸佛德，故今念之。第四句中「今日天尊」，是佛異名。天有五種，如《涅槃》說。一者世天，謂世人王，名為天子。二者生天，謂四王天乃至非想。三者淨天，謂須陀洹至辟支佛。四者義天，謂諸菩薩，以解諸法空寂義故。五者第一義天，謂佛如來，解知佛性不空義故。佛於如是五天中上，故曰天尊。「行如來德」者，十力、無畏、十八不共、五眼、六通、四無礙等，是佛功德。遊入名行。由入此德，堪任度物，故今念之。上來一段，念佛所得。下念所為，勝諸如來，是所為也。「去來現佛佛佛相念」，舉餘類此。「得無今佛念諸佛耶」，測此念餘。耶者，是其不定之辭。以理測度，未敢專決，是故言耶。「何故」已下，結問所為。「何故威神光光乃爾」，此初對竟。自下第三如來審問。「告曰云何」，是總問也。「諸天教汝？自以慧見」，是別問也。 > From here down is the third section: the Tathāgata manifests signs to initiate \[the teaching\], and Ānanda makes his formal request. There are six passages of text, subsumed under three pairs. Regarding the six passages: first, the Tathāgata manifests signs to initiate \[the teaching\]; second, Ānanda asks the question—this is the first pair. Third, the Tathāgata examines him with a question: 'Do you request this on your own, or are you requesting on behalf of someone to be converted?'; fourth, Ānanda answers truthfully: 'I ask the question on my own'—these are two pairs. Fifth, the Tathāgata praises him, commands him to listen, and grants permission to speak; sixth, from 'he replied' down, Ānanda receives the command and displays his delight in listening—these are three pairs. In the first: 'At that time' presents the time of manifesting the signs. 'The World-Honoured One' presents the person manifesting the signs. The Buddha is equipped with all virtues and is revered by the world; therefore he is called the World-Honoured One. In foreign sounds, it is \*lokajyeṣṭha\*, which is translated here as 'World-Honoured One'. 'His faculties were joyful', and so forth, clarifies the signs manifested. 'His faculties were joyful' displays the sign of joy. The five faculties, such as the eyes, all display the sign of joy, which is called 'joyful'. 'His countenance was pure' displays a joyful colour. His colour is without sorrow, hence called 'pure'. 'His radiance was towering' further reveals the joyful colour. 'His appearance was majestic' further reveals the signs of joy. 'Majestic' is the appearance of lofty excellence. Why was the Buddha joyful? Joy has two meanings: first, mindful that the practices and virtues accomplished by Amitābha Buddha are worthy of celebration, he rejoiced; second, mindful that the time for sentient beings to obtain benefit had arrived, he therefore gave rise to joy. In the second passage, 'Venerable Ānanda' presents the person capable of making the request. 'In accordance with the Buddha's holy will' demonstrates the basis of what was requested. 'Will' means intention. This was undertaken through the empowerment of the Tathāgata's intentional power, which is why he gave rise to the question. 'He immediately arose from his seat', and so forth, is the upāya of making the request. 'And said to the Buddha', and so forth, is the direct declaration of his words. Within his words there are three parts: first, stating what he himself saw; second, from 'Indeed' down, revealing what he himself thought; third, from 'For what reason' down, concluding with the question about the cause. In the first part, the teaching is given first, followed by a metaphor, and then the application. From 'Never before have I beheld' down, he wonders at how the present differs from the past. In the teaching, he again brings up what was manifested previously. In the metaphor, 'like the inside and outside of a mirror's reflection': the mirror's light shining outward is called 'the outside of the reflection'; the light shining outward clearly manifesting inside the mirror is called 'the inside of the reflection'. The Buddha's body is likewise: the light shines outward, and that which is emitted outside brightly illuminates the Buddha's body; this is called 'the inside and outside of the reflection'. The application of the metaphor can be understood. 'Never before have I beheld anything as exceptionally sublime as today' wonders at how the present differs from the past. From here down is the second part, revealing what he himself thought. Therein, it first says, 'Indeed, Great Sage, I thought in my mind', which generally expresses his own mind. 'Indeed' (\*wei\*) means single-mindedness. It reveals his single-minded contemplation, hence called 'indeed' (\*wei\*). 'So' (\*ran\*) means 'thus'. It reveals that what was contemplated in his mind was truly thus, hence called 'indeed' (\*weiran\*). To address the Buddha so that he may know, he therefore says 'Great Sage'. Personally declaring his own mind is called 'I thought in my mind'. Below, it is individually revealed. Therein, it first contemplates what the Buddha has attained; from 'past, future, and present' down, it contemplates what the Buddha is doing. In the former part, there are five lines; their characteristics are obscure and difficult to recognise, but let us discuss them for now. The first line is general, and the other four are specific. In the general one, it first says 'Today the World-Honoured One', which indicates the specific subject of contemplation. To distinguish him from other Buddhas, he therefore says 'today'. In the subsequent lines, 'today' is the same. 'Abiding in the extraordinary': the Dharma attained by the Buddha surpasses that of all other people and does not exist in the world; therefore it is called 'extraordinary'. The following four individually clarify this: the first line is his own virtue, the second is benefit for others, the third is his own virtue, and the fourth is benefit for others. What is the difference between the first and the third regarding his own virtue? The former is nirvāṇa, and the latter is bodhi. What is the difference between the second and the fourth regarding benefit for others? The former is the practice of benefiting others, namely the four means of embrace, and so forth; the latter is the virtue of benefiting others, namely the ten powers, four unhindered knowledges, and so forth. In the first, 'Hero of the World' is an alternative name for the Buddha. The Buddha is the most heroic and mighty in the world; therefore he is called Hero of the World. 'Abiding where Buddhas abide': the permanent fruit of nirvāṇa is where all Buddhas jointly abide. Today the Hero of the World abides in what they abide in, abiding in great nirvāṇa and able to give rise to transformative functions; therefore he contemplates this now. In the second line, 'today, Eye of the World' is an alternative name for the Buddha. Being able to open the eyes of worldly people and enable them to see the right path, he is called Eye of the World. 'Abiding in the practice of a guide': the four means of embrace and so forth are the Buddha's practices as a guide who transforms people; now the Buddha abides in them. Because he abides in this practice, he now wishes to guide people to enter the Buddha Dharma; this is why he contemplates this. In the third line, 'today, Outstanding Hero of the World' is a distinct title for the Buddha. The Buddha is the most outstanding and supreme in the world; therefore he is called the Outstanding Hero of the World. 'Abiding in the supreme path': unexcelled bodhi is the most supreme path. Inwardly realizing the true path is the path of bodhi; the Buddha now abides in it. Because he abides in this path, he knows the virtues of all Buddhas; this is why he contemplates this. In the fourth line, 'today, Honoured One of Devas' is an alternative name for the Buddha. There are five kinds of devas, as explained in the \*Nirvāṇa\[-sūtra\]\*. First, worldly devas, referring to worldly kings of men, called 'sons of heaven'. Second, devas by birth, referring to the devas from the Four Heavenly Kings up to \[the Heaven of\] Neither Perception nor Non-Perception. Third, pure devas, referring to those from srotāpannas up to pratyekabuddhas. Fourth, devas by meaning, referring to bodhisattvas, because they understand the meaning of the emptiness and tranquility of all dharmas. Fifth, devas of ultimate truth, referring to the Buddha, the Tathāgata, because he understands and knows the meaning of the non-emptiness of Buddha-nature. The Buddha is supreme among these five kinds of devas, hence called 'Honoured One of Devas'. 'Practicing the virtues of a Tathāgata': the ten powers, fearless knowledges, eighteen distinct attributes, five eyes, six supernormal powers, four unhindered knowledges, and so forth, are the virtues of the Buddha. Moving within and entering them is called 'practicing'. Because he has entered these virtues, he is qualified to deliver beings; this is why he contemplates this. The passage above contemplates what the Buddha has attained. The following contemplates what he is doing: surpassing all Tathāgatas is what he is doing. 'The Buddhas of the past, future, and present are mindful of one another' brings up others to analogize with this. 'Could it not be that the present Buddha is mindful of all Buddhas?' conjectures that this Buddha is mindful of others. 'Could it not be' (\*ye\*) is a phrase of uncertainty. Conjecturing through reasoning, he does not dare make a definitive judgment; therefore he says \*ye\*. From 'For what reason' down, he concludes by asking about the cause. 'For what reason is his majesty and radiance so luminous?' This concludes the first pair. From here down is the third section: the Tathāgata examines him with a question. 'He said: How is it?' is the general question. 'Did the devas teach you? Or did you see this through your own wisdom?' is the specific question. > — English (machine translation) (machine translation) - [Previous: 1.6.8](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.8) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.1745.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1745.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1745~en-mt.1.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.1.7](https://indike.org/pramana/in.bauddha.taisho.1745.1.7) · Pramāṇa