[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) › 2.2.1 # 無量壽經義疏 2.2.1 無量壽經義疏 2.2.1 - **Language:** Classical Chinese ### [2.2.1](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.1) 次明修治忍力成就不計眾苦。 能忍違緣，故離三覺、不起三想，少欲知足。 能忍順緣，故離色聲香味觸等。 此兩段竟。 次離惑體，「無染恚癡」。 染猶貪也。 此三段竟。 下復修治。 「三昧常寂」，止行深也。 「智慧無礙」，觀行勝也。 上來四段，合為自利。 下就利他明離煩惱。 「無有虛偽諂曲之心」，明離心過。 言「和顏」者，明離身過。 愛語先問，明離口過。 由無煩惱，故身口意中不起過矣。 上來第一明離煩惱，自下第二明其修善。 於中有三：一起願心； 二「恭敬」下，依願起行； 三「住空」下，行成入證。 初起願中，「勇猛精進志願無倦求清白法」，自利願也。 「惠利群生」，利他願也。 第二行中，先明自利、後明利他。 前自利中，「恭敬三寶奉事師長」，攝行方便。 「恭敬三寶」，攝福方便。 「奉事師長」，攝智方便。 「以大嚴」等，彰行成就。 以大嚴者，謂以福智二種莊嚴而自嚴也。 「具眾行」者，隨別以分，謂具檀等一切行也。 下明利他。 以行教他，故令眾生功德成就。 第三證中，「住空無相無願之法，無作無起」，諸法非有，人法無性，名之為空。 假人假法，相亦不有，名為無相。 於此二中，無有希求願樂之心，名為無願。 又離妄想，亦名無願。 於此三中，無果可為，名為無作。 故《維摩》云「雖行無作而現受身」，故知無作約果以論。 於前三中，無因可生，名云無起。 故《維摩》云「雖行無起而起善行」，故知無起約因以說。 然諸經中說理不定，或說一空，如《大品》中所說獨空。 辨一不多，故名為獨。 或說二種，謂二無我。 或說三種，空、無相、無願。 或說四種，如《維摩》說，謂空、無作、無相、無起。 又《大品》說：有法空、無法空、自法空、化法空，亦是四種，別章廣釋。 或說五種，如此中說，空、無相、無願、無作、無起，備如向釋。 或說七空，如《大品》說。 或說九空，如《毘曇》說。 或說十一，如《涅槃》說。 或說十四，如《大品》說。 或說十八，如《大品》說。 或說二十五空，如《涅槃》說，廣則無量。 今據一門，且說五種。 於此理法證會，名為觀法如化，證法非無。 此第二竟，自下第三明離惡業。 於中初先明其離過； 「修習善」下，彰其攝治。 前離過中，「遠離麁言」，明離口惡。 「遠離自害害他俱害」，明離身惡。 下攝治中，「修習善語」，治前口惡。 「自利利人，人我俱利」，治前身惡。 此第三竟，自下第四重明修善。 於中初先明其自利，「棄國捐王絕去財色」，明其所捨。 「自行六度」，彰其所修。 下明利他，以前六度教人令行。 上來四段，別明身因，無央數劫積功累德，總以結之。 上來第一明修具，自下第二彰報殊勝。 於中有二：一對上所修淨土之因，明得報勝，即勝依果； 二「或為長者居士」已下，對上所修法身之因，明得報勝，得勝正果。 前中初言「隨其生處在意所欲無量寶藏自然發應」，自得勝財。 在猶任也。 「教化安立住於正道」，以財攝他，令歸正法。 後中初明功德之果； 次「於一切法而得自在」，明智慧果。 功德果中，先別、後結。 別中有四：一身報尊上； 二「常以四事供養」已下，依身起行； 三「口氣」下，身報微妙，於中三句，文相可知； 四「手出」下，依身起行用，手出供具供養諸佛。 上來別竟。 「如是之等超諸天人」，總以結歎，慧果可知。 上明所行，自下第二明其所成，謂成法身淨土之果。 然此所成，遂前四十八之大願，應別對之，文顯可知。 文中有二：一略明所成； 二「佛告阿難無量壽佛威神」已下，廣明所成。 略中有四：第一阿難就身為問成佛已未，如來具答； 二「其佛界」下，約之明土； 三「又問」下，阿難重復就身為問成來久近，如來具答； > Next, it clarifies the cultivation of the power of forbearance, accomplishing \[the attitude of\] not taking account of numerous sufferings. Because he could endure adverse conditions, he was free from the three kinds of awareness, did not give rise to the three thoughts, and had few desires and was content. Because he could endure favorable conditions, he was free from form, sound, smell, taste, touch, and so forth. These two sections are completed. Next, he was free from the substance of defilement: "free from attachment, anger, and delusion." Attachment (ran) is just desire. These three sections are completed. Below, he further cultivated and disciplined \[himself\]. "Samādhi is constantly quiescent": his practice of calm (śamatha) was deep. "Wisdom is unimpeded": his practice of insight (vipaśyanā) was superior. The above four sections together constitute benefit for oneself. Below, in terms of benefit for others, it clarifies freedom from afflictions. "Having no mind of falsity, flattery, or crookedness" clarifies freedom from faults of the mind. The statement "gentle countenance" clarifies freedom from faults of the body. Inquiring first with loving words clarifies freedom from faults of speech. Due to the absence of afflictions, faults did not arise within body, speech, or mind. The above first \[part\] clarified freedom from afflictions; from here below, the second clarifies his cultivation of good. Within this there are three \[aspects\]: first, giving rise to the mind of aspiration; second, from "reverence" below, giving rise to practice based on aspiration; third, from "dwelling in emptiness" below, the accomplishment of practice and entry into realization. In the initial giving rise to aspiration, "courageous and vigorous, with unflagging resolve, seeking the pure and immaculate Dharma" is the aspiration for benefit for oneself. "Benefiting the multitude of living beings" is the aspiration for benefit for others. In the second, on practice, it first clarifies benefit for oneself and later clarifies benefit for others. In the former, benefit for oneself, "reverently honoring the Three Jewels and serving teachers and elders" gathers the upāyas of practice. "Reverently honoring the Three Jewels" gathers the upāyas of merit. "Serving teachers and elders" gathers the upāyas of wisdom. "With great adornments" and so forth displays the accomplishment of practice. "With great adornments" means adorning oneself with the two kinds of adornment, merit and wisdom. "Equipped with the multitude of practices," when categorized according to their distinctions, means being equipped with all practices such as giving (dāna). Below clarifies benefit for others. Teaching others by means of practice, he thereby caused sentient beings to accomplish merit. In the third, on realization, "dwelling in the dharmas of emptiness, signlessness, and wishlessness, without activity and without arising": all dharmas are non-existent, and persons and dharmas lack intrinsic nature; this is called emptiness (śūnyatā). Nominal persons and nominal dharmas do not possess signs either; this is called signlessness (animitta). In these two, having no mind of seeking, wishing, or craving is called wishlessness (apraṇihita). Furthermore, being free from false conceptualization is also called wishlessness. In these three, having no fruition to be produced is called non-activity (anabhisaṃskāra). Therefore the Vimalakīrti says, "Although practicing non-activity, he manifests receiving a body"; hence we know non-activity is discussed with reference to fruition. In the preceding three, having no cause that can arise is called non-arising (anutpāda). Therefore the Vimalakīrti says, "Although practicing non-arising, he gives rise to wholesome practices"; hence we know non-arising is explained with reference to cause. However, the explanation of the principle across various sūtras is not uniform. Some explain one emptiness, as in the explanation of solitary emptiness in the Pañcaviṃśatisāhasrikā (Dapin). Discerning that the one is not many is therefore called "solitary." Some explain two kinds, namely the two kinds of non-self. Some explain three kinds: emptiness, signlessness, and wishlessness. Some explain four kinds, as explained in the Vimalakīrti, namely emptiness, non-activity, signlessness, and non-arising. Furthermore, the Pañcaviṃśatisāhasrikā explains: emptiness of existing dharmas, emptiness of non-existing dharmas, emptiness of intrinsic dharmas, and emptiness of transformed dharmas; these are also four kinds, extensively explained in a separate chapter. Some explain five kinds, as explained here: emptiness, signlessness, wishlessness, non-activity, and non-arising, fully as explained above. Some explain seven emptinesses, as explained in the Pañcaviṃśatisāhasrikā. Some explain nine emptinesses, as explained in the Abhidharma. Some explain eleven, as explained in the Nirvāṇa\[-sūtra\]. Some explain fourteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain eighteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain twenty-five emptinesses, as explained in the Nirvāṇa\[-sūtra\]; when broadened, they are immeasurable. Now, relying on one approach, five kinds are provisionally explained. Realizing and merging with this principle and dharma is called contemplating dharmas as illusory and realizing that dharmas are not non-existent. This second \[part\] is completed; from here below, the third clarifies freedom from bad karma. Within this, it first clarifies his freedom from faults; from "cultivating the good" below, it displays his gathering and rectifying \[actions\]. In the former, on freedom from faults, "far removing coarse speech" clarifies freedom from evil of speech. "Far removing harm to oneself, harm to others, and harm to both" clarifies freedom from evil of the body. Below, in gathering and rectifying, "cultivating wholesome speech" rectifies the preceding evil of speech. "Benefiting oneself and benefiting others, benefiting both others and oneself" rectifies the preceding evil of the body. This third \[part\] is completed; from here below, the fourth reiterates the cultivation of good. Within this, it first clarifies his benefit for oneself: "abandoning the state, relinquishing the kingship, and renouncing wealth and sensual desires" clarifies what he renounced. "Personally practicing the six perfections" displays what he cultivated. Below clarifies benefit for others: by means of the aforementioned six perfections, he taught people to practice them. The above four sections separately clarify the causes in his physical \[existence\], and through countless kalpas of accumulating merits and amassing virtues, it concludes them generally. The above first \[part\] clarified the equipment of cultivation; from here below, the second displays the excellence of the retribution. Within this there are two \[parts\]: first, in contrast to the above-cultivated causes of the Pure Land, it clarifies the attainment of an excellent retribution, which is the excellent dependent fruition; second, from "sometimes becoming an elder or householder" below, in contrast to the above-cultivated causes of the dharmakāya, it clarifies the attainment of an excellent retribution, attaining the excellent direct fruition. In the former, it first states: "Wherever he was born, according to his wishes, immeasurable jewel treasuries naturally responded and emerged"; he personally obtained excellent wealth. "According to" (zai) is just like "as one pleases." "Teaching, transforming, establishing, and causing \[them\] to dwell in the right path" gathers others by means of wealth and causes them to return to the true Dharma. In the latter, it first clarifies the fruition of merit; next, "attaining sovereignty over all dharmas" clarifies the fruition of wisdom. In the fruition of merit, it first details and later concludes. Within the details there are four \[points\]: first, the physical retribution is honored and superior; second, from "constantly with the four requisites making offerings" below, practice is initiated based on the body; third, from "breath from the mouth" below, the physical retribution is subtle and wondrous, in which the textual characteristics of the three phrases are easily understood; fourth, from "from his hands emerging" below, based on the body he exercises practice and function, his hands producing articles of offering to make offerings to all buddhas. The above details are completed. "Such as these surpassed all devas and humans" generally concludes with praise; the fruition of wisdom is easily understood. The above clarified what was practiced; from here below, the second clarifies what was accomplished, namely the accomplishment of the fruitions of the dharmakāya and the Pure Land. However, this accomplishment complies with the earlier forty-eight great vows; they should be individually correlated, which is obvious and readily understood from the text. In the text there are two \[parts\]: first, a brief clarification of what was accomplished; second, from "The Buddha told Ānanda: The majestic power of Amitāyus" below, an extensive clarification of what was accomplished. In the brief \[account\] there are four \[parts\]: first, Ānanda asks with respect to the \[Buddha's\] body whether he has already attained Buddhahood or not, and the Tathāgata answers fully; second, from "that Buddha's realm" below, it clarifies the land in relation to it; third, from "further asked" below, Ānanda again asks with respect to the \[Buddha's\] body how long ago he attained it, and the Tathāgata answers fully; > — English (machine translation) (machine translation) - [Previous: 2.1](https://indike.org/pramana/in.bauddha.taisho.1745.2.1) - [Next: 2.2.2](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.2) - [Up: 2.2](https://indike.org/pramana/in.bauddha.taisho.1745.2.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1745~en-mt.2.2.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.2.2.1](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.1) · Pramāṇa