[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) › 1.9.1 # 無量壽經義疏 1.9.1 無量壽經義疏 1.9.1 - **Language:** Classical Chinese ### [1.9.1](https://indike.org/pramana/in.bauddha.taisho.1745.1.9.1) 就正宗中，文別有三：一明所行； 二「阿難白佛法藏比丘為己成佛而取滅」下，明其所成； 三「告阿難其有眾生生彼國者住正定」下，明其所攝。 此三皆就彌陀佛說。 言所行者，彰彼如來本昔所修無量行願； 言所成者，彰彼如來現今所得身土之果； 言所攝者，彰彼如來現今攝取十方國土無量眾生同往彼國教化利益。 此三即是經之大宗。 就所行中，初列多佛，明起行緣。 「時有國王聞佛說」下，彰彼法藏依之起行。 前中合舉五十四佛，初五十三，一處並舉； 末後一佛，法藏親承，一處別舉。 就前五十三佛之中，「乃往過去不思劫」等，彰其時今。 「定光出」等，次第並列。 「如此諸佛皆悉已過」，結前生後。 下次列其自在王佛。 「名世自在」，是其別名。 「如來應」等，是其通號。 佛德無量，依德施名，名亦無限。 經隨一數，略列十種。 十中前五是佛自德，後五利他。 就前五中，初二一對，前一道圓、後一滅極。 後三一對，初二因圓、後一果極。 就初對中，言「如來」者，彰其道圓。 乘如實道，來成正覺，故名如來。 言「應供」者，顯其滅極。 證滅相應，故名為應。 又證滅故，合應供養，故云應供。 就後對中，初二因圓。 於中初言「等正覺」者，其彰解圓。 餘經中亦名正遍知也。 正者是理。 於理窮照，故名遍知。 今言等者，是彼遍也。 稱理名等，正者還是餘經正也。 言其覺者，是彼知也。 「明行足」者，明其行圓。 明是證行，證法顯了，故名為明。 分別有三，如《涅槃》說：一菩薩明，所謂般若波羅蜜矣。 二諸佛明，所謂佛眼。 三無明明，謂十一空，彼非智解，故曰無明。 能生智明，故復名明。 前二能證，後一所證。 又龍樹說：佛具宿命、天眼、漏盡，故曰三明。 行是教行，如《地持》說：止觀名行。 又龍樹說：戒定慧等名之為行，此二圓具，故名為足。 言「善逝」者，明其果極。 善名為好，逝稱為去。 如來好去，故曰善逝。 佛德滿足，更何處去而言好去？ 雖無去處，非不能去。 如劫盡火，雖無所燒，非不能燒。 故得云去。 就後五中，前四是別、後一是總。 前四別中，「世間解」者，是化他智。 善解世間，名世間解。 「無上士調御丈夫」及「天人師」，此之兩號，是他化能。 彼無上士調御丈夫，能調物心、自調調他，調御中極，故曰無上。 士者，是其人之別稱。 此無上士能善方便調伏眾生，名調御丈夫。 天人師者，能授與法。 能以正法近訓天人，名天人師。 六道俱化，天人益多，以是偏舉。 「佛」者，是其化他之德。 此翻名覺，自覺覺他，覺行窮滿，故名為佛。 言「世尊」者，此號是總。 佛備眾德，為世欽重，故號世尊。 上來明佛之起行緣，下明法藏依之起行。 於中初明世間之行。 「佛告阿難法藏比丘說此頌」下，明出世行。 地前所行，名為世間； 地上出世。 世間行中，次第有三：一聞法發心、二出家修道、三詣佛所禮讚發願心。 初中，「時有國王」，舉起行人。 「聞佛說法心懷悅豫」，聞法心喜。 「尋發道意」，正明發心。 菩提心義，廣如別章，此應具論。 第二段中，「棄國捐王」，明其所捨。 「行作沙門」，彰其所為。 此翻名息，息諸惡故。 「號曰法藏」，列其名諱。 「高才勇」等，辨其性行。 才謂才巧，才德過人，故曰高才。 志強名勇，心明稱哲。 此德孤出，名「世超異」。 第三段中，初詣佛所，次到已敬。 「稽首」，敬也。 屈尊接卑，故用表敬。 「右遶」，愛也。 旋遶不捨，故用表愛。 「長跪」已下，讚歎發願。 「長跪合掌」，興讚方便。 「以偈頌曰」，經家總舉。 何故言偈頌？ 言義妙美，諸讚歎者多用偈頌。 又偈巧約，少字之中能攝多義。 法藏比丘欲以約言廣收佛德，故以偈頌。 下出偈辭。 > Within the main body \[of the sūtra\], there are distinctively three sections: first, explaining that which was practiced; second, from "Ānanda addressed the Buddha: 'Has the bhikṣu Dharmākara already attained Buddhahood and entered extinction...?'" onward, explaining that which was accomplished; third, from "The Buddha told Ānanda: 'Those sentient beings who are born in that land abide in the stage of right determination'" onward, explaining that which is gathered in. All three are spoken with reference to the Buddha Amitābha. "That which was practiced" reveals the immeasurable practices and vows cultivated by that Tathāgata in the distant past; "that which was accomplished" reveals the fruit of the body and land obtained by that Tathāgata in the present; "that which is gathered in" reveals that Tathāgata's currently gathering in immeasurable sentient beings from the lands of the ten directions to go together to that land, where he instructs, transforms, and benefits them. These three are precisely the great essential themes of the sūtra. > > Within that which was practiced, first many Buddhas are listed, explaining the conditions for giving rise to the practice. From "At that time there was a king who, hearing the Buddha preach the Dharma..." onward, it reveals that Dharmākara gave rise to practice relying on this. In the former part, fifty-four Buddhas are cited altogether: the first fifty-three are listed together in one place, while the final Buddha was personally served by Dharmākara, and is listed separately in one place. > > Among the former fifty-three Buddhas, "In the distant past, incalculable kalpas ago..." and so forth reveals the time, \[contrasting the past\] with the present. "Dīpaṃkara appeared..." and so forth lists them in succession. "All such Buddhas have already passed away" concludes what preceded and introduces what follows. Next below, it lists the Buddha Lokeśvararāja. "Named Lokeśvara" is his distinct name; "Tathāgata, Arhat..." and so forth are his general titles. The virtues of a Buddha are immeasurable; names are applied in accordance with virtues, so names are also limitless. The sūtra, following a single enumeration, briefly lists ten kinds. Among the ten, the first five are the Buddha's own virtues, and the latter five are for benefiting others. > > Among the first five, the first two form one pair: the former represents the perfection of the path, and the latter represents the culmination of cessation. The latter three form one pair: the first two represent the perfection of causes, and the latter one represents the culmination of fruition. > > Within the first pair, "Tathāgata" reveals the perfection of his path: because he has mounted the path of suchness (yathābhūta) and come to achieve right awakening, he is called "Tathāgata". "Arhat (Worthy of Offerings)" reveals the culmination of his cessation: because he accords with the realization of cessation, he is called "accordant" (ying); furthermore, because he has realized cessation, it is fitting that he should receive offerings, hence he is called "Arhat". > > Within the second pair, the first two represent the perfection of causes. Among these, first, "Samyaksambuddha (Correctly and Completely Awakened One)" reveals the perfection of his understanding. In other sūtras this is also called "One of Correct and Universal Knowledge". "Correct" refers to the principle: because he exhaustively illuminates the principle, he is called "universally knowing". Here, "equal/correct" (deng) corresponds to that "universal"; being in accord with the principle is called "equal/correct", and "right/correct" is just the "right" of the other sūtras. Calling him "awakened" corresponds to that "knowing". > > "Vidyācaraṇasaṃpanna (Complete in Knowledge and Conduct)" clarifies the perfection of his practice. "Knowledge" (vidyā) is the practice of realization: because the realized Dharma is brightly manifest, it is called "knowledge". Distinguishing them, there are three, as explained in the Nirvāṇa \[Sūtra\]: first, the knowledge of bodhisattvas, namely prajñāpāramitā; second, the knowledge of the Buddhas, namely the Buddha-eye; third, the knowledge of non-ignorance, which refers to the eleven kinds of emptiness—since they are not intellectual understanding, they are called "non-ignorance", but because they can generate the illumination of wisdom, they are also called "knowledge". The first two are that which can realize, and the latter one is that which is realized. Furthermore, Nāgārjuna states: because the Buddha possesses \[the knowledges of\] past lives, the divine eye, and the exhaustion of outflows, they are called the "three knowledges". "Conduct" (caraṇa) is the practice taught: as stated in the Bodhisattvabhūmi, calming and insight (śamatha-vipaśyanā) are called "conduct"; furthermore, Nāgārjuna states that morality, concentration, and wisdom are called "conduct". Fully possessing both of these, he is called "complete" (saṃpanna). > > "Sugata (Well-Gone)" clarifies the culmination of his fruition. "Su" is defined as good, and "gata" is called gone. Because the Tathāgata has gone well, he is called "Sugata". Since the Buddha's virtues are fully satisfied, where else would he go that he should be said to have "gone well"? Although there is no place to go, it is not that he cannot go: just as with the fire at the end of a kalpa, although there is nothing left to burn, it is not that it cannot burn; therefore he can be said to have "gone". > > Among the latter five, the first four are specific, and the last one is general. > > Among the first four specific ones, "Lokavid (Knower of the World)" is the wisdom for transforming others: because he thoroughly understands the world, he is called "Knower of the World". > > "Anuttara-puruṣa-damya-sārathi (Unsurpassed Leader of Persons to be Tamed)" and "Śāstā devamanuṣyāṇām (Teacher of Gods and Humans)"—these two titles are his capacity to transform others. That "Unsurpassed Leader of Persons to be Tamed" can tame the minds of beings, taming himself and taming others; reaching the utmost limit in guiding and taming, he is called "unsurpassed". "Person" (puruṣa) is a distinct designation for human beings. Because this unsurpassed person is skilled in upāya to subdue sentient beings, he is called the "Leader of Persons to be Tamed". The "Teacher of Gods and Humans" can bestow the Dharma: because he can closely instruct gods and humans with the correct Dharma, he is called "Teacher of Gods and Humans". Although he transforms all six destinies, the benefit to gods and humans is greatest, and for this reason they are singled out. > > "Buddha" is his virtue of transforming others: this is translated as "Awakened"; awakening oneself and awakening others, with the practice of awakening exhaustive and complete, he is therefore called "Buddha". > > "Bhagavat (World-Honoured One)"—this title is general: the Buddha possesses all virtues and is venerated by the world, therefore he is titled "World-Honoured One". > > Above, the conditions for the Buddha giving rise to practice were explained; below, it explains Dharmākara giving rise to practice relying on this. Within this, it first explains his worldly practice; from "The Buddha told Ānanda: 'The bhikṣu Dharmākara, having spoken these verses...'" onward, it explains his supramundane practice. Practice prior to the stages (bhūmi) is called worldly; practice on the stages is supramundane. > > Within the worldly practice, there are three in sequence: first, hearing the Dharma and giving rise to the mind \[of awakening\]; second, going forth from the household life to cultivate the path; third, approaching the Buddha's place to pay homage, praise him, and give rise to the mind of vows. > > In the first part, "At that time there was a king" cites the person who gave rise to practice. "Hearing the Buddha preach the Dharma, his heart rejoiced" describes his mind delighting upon hearing the Dharma. "He immediately gave rise to the aspiration for the path" directly clarifies his giving rise to the mind \[of awakening\]. The meaning of the aspiration for bodhi (bodhicitta) is elaborated in a separate chapter and should be fully discussed there. > > In the second section, "He abandoned his kingdom and renounced the throne" clarifies what he gave up. "Practiced as a śramaṇa" reveals what he did: this \[term śramaṇa\] is translated as "cessation", because it puts an end to all evils. "Named Dharmākara" lists his name. "Of superior talent, courage..." and so forth distinguishes his disposition and conduct: "talent" means capability and skill; because his capability and virtue surpassed ordinary people, he is called "of superior talent". Firmness of resolve is called "courage", and clarity of mind is called "wisdom". Because this virtue stood alone and prominent, it is called "surpassing the world". > > In the third section, he first approaches the Buddha's place, and next, having arrived, shows reverence. "Bowing the head (koutou)" is reverence: bowing what is exalted to contact what is lowly is used to express reverence. "Circumambulating to the right" is affection: circling around without parting is used to express affection. From "Kneeling long..." onward, he offers praise and makes vows. "Kneeling long with palms joined" is the preliminary action for raising praise. "Praised in verse, saying..." is the sūtra compiler's general statement. Why are verses used? The expression and meaning are exquisite and beautiful, so those who praise mostly use verses; furthermore, verses are skillfully concise, able to contain many meanings within few words. Because the bhikṣu Dharmākara wished to encompass the Buddha's virtues widely with concise words, he spoke in verse. Below, the text of the verses is presented. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1745.1.8) - [Next: 1.9.2](https://indike.org/pramana/in.bauddha.taisho.1745.1.9.2) - [Up: 1.9](https://indike.org/pramana/in.bauddha.taisho.1745.1.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1745~en-mt.1.9.1) — English, machine translation ## Linked texts (1) - [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764.6.156) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.1.9.1](https://indike.org/pramana/in.bauddha.taisho.1745.1.9.1) · Pramāṇa