[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) › 2.2.2 # 無量壽經義疏 2.2.2 無量壽經義疏 2.2.2 - **Language:** Classical Chinese ### [2.2.2](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.2) 四「其國自然七寶」已下，約之明土。 就初段中，阿難先問法藏比丘為已成佛、為未為現？ 此約三世時別以問。 佛答可知。 第二段中，直列彼佛國土名號，未辨其相。 第三段中，先問後答，文顯可知。 第四段中，先明所有。 「又其國土無須彌」下，彰其所無。 明所有中，「自然寶成」，明其體相。 「恢廓曠蕩」，明其量相。 「悉相雜」等，明莊嚴相。 明所無中，初先正辨； 「阿難白」下，問答重顯。 前正辨中，初無山等、次無四趣、後無四時春秋等別。 後重顯中，文別有三：初阿難問：若無須彌，四天王等依何而住？ 如來反質。 二阿難正答，如來約之以顯彼事。 三阿難彰己為他故問，非自不知。 上來略竟。 就下廣中，文別有四：一明佛身、二即約身明其從眾、三明國土、四即約土明其人民。 就初段中，應先解釋三佛之義，然後釋文。 義如別章。 文中初先明佛光相、後顯壽命。 前明光中，奇嘆以顯，先別、後結。 別中有四：一釋迦自嘆； 二「其有眾生遇斯光」下，明諸眾生見聞利益； 三「無量壽光顯赫」已下，諸聖共嘆； 四「若有眾生聞其光中」下，重明眾生見聞獲益。 初中有三：一辨勝過劣，無量壽佛光明第一。 二「諸佛光明所不及」下，舉劣顯勝。 佛光實等，隨化故爾。 三「是故」下，嘆顯勝，有十二句。 初「無量光、無邊、無礙」，此之三種，當相以嘆。 無量，多也。 無邊，廣也。 無礙，自在也。 「無對、炎王」，此之兩種，寄顯勝。 他光不敵，名無對光。 此光勝餘，名炎王光。 「清淨、歡喜、智慧、不斷」，此之四種，當相以歎。 離垢稱淨，能令見者心悅，名喜。 於法善照，名智慧光。 常照不絕，名不斷光。 「難思、無稱、超日月光」，此之三種，寄對顯勝。 過世心想，故曰難思。 過世言相，名無稱光。 過世色相，名超日月。 上來第一釋迦自嘆，自下第二見聞獲益。 初「有遇者三垢消滅」，明除障益。 此名三毒為三垢耳。 「身意煖」等，明生善益。 「若在三」下，明滅苦益。 「壽終後」下，明得樂益。 第三共歎，文顯可知。 第四重明獲益之中，初明稱說隨意往生、次為諸聖咸共嘆譽、後明得佛一切共嘆。 上來別嘆。 「佛言我說無量壽佛光明」已下，總以結嘆。 「上來明光」下，明佛壽，文顯可知。 上來第一明其佛身，自下第二約身明眾。 於中有四：一明其土人壽長遠，如無量壽； 二「又聲聞」下，明其眾多； 三「神智洞」下，彰其德勝； 四重顯眾多。 且就初會顯其多相，餘不可論。 「初會聲聞不可稱計，菩薩亦然」，當不辨多相，就目連不知以顯。 於中初明目連不知； 「如大海」下，借事顯之。 佛先立喻反問阿難； 次阿難答； 下佛約之，彰顯目連所知多少。 自下第三明其國土。 是中應先解淨土義，然後釋文，義如別章。 文中汎論，有三莊嚴：一事莊嚴，色香味等五欲精上； 二法莊嚴，純論妙法； 三人莊嚴，勝善眾生居住其中。 今此所明國土勝中有事莊嚴及法莊嚴，下第四段人民殊勝是人莊嚴。 然彼土中莊嚴妙事不可具辨，今此文中略舉四事：一明寶樹、二明伎樂、三明講堂宮殿等事、四明寶池。 樹中初先汎明諸樹、第二別明道場之樹、三總就之校量顯勝。 前汎明中，先列其樹、後明出聲。 就列樹中，「其國寶樹周滿世界」，總以標舉。 「金銀樹」等，明純寶樹。 「或二寶」下，明雜寶樹。 所出聲中，「出五音」者，所謂宮、商、角、徵、羽等五種音也。 第二所明道場樹中，先明樹相、次明出聲、下明眾生見聞獲益。 前明樹中，先明量相。 「一切眾寶自然合成」，明其體相。 「以月光」等，明莊嚴相。 出聲可知。 就明見聞獲益之中，初明六根見聞覺知悉得利益，下明得忍差別不同。 「彼國天人皆得三忍」，總以標舉。 > Fourth, from "that land naturally \[consisting of\] the seven treasures" onward, it is explained with reference to the land. In the first section, Ānanda first asks whether the monk Dharmākara has already become a Buddha, has not yet, or is doing so in the present. This inquires with reference to the distinctions of time in the three periods of time. The Buddha's reply can be known \[from the text\]. In the second section, the names and titles of that Buddha and his land are directly listed, without yet distinguishing their characteristics. In the third section, there is first the question and then the answer; the text is evident and can be known. In the fourth section, what is present is first explained. From "Moreover, that land has no Mount Sumeru" downward, what is absent is revealed. In explaining what is present, "naturally composed of jewels" explains the characteristics of its substance. "Spacious and vast" explains the characteristics of its extent. "All mutually intermixed" and so forth explain the characteristics of its adornments. In explaining what is absent, first it is properly distinguished; from "Ānanda addressed \[the Buddha\]" downward, questions and answers make it manifest once again. In the previous proper distinction, first there is the absence of mountains and the like; next, the absence of the four destinies; finally, the absence of distinctions of the four seasons, such as spring and autumn. In the subsequent re-manifestation, the text has three distinct parts: first, Ānanda asks: If there is no Mount Sumeru, on what do the four heavenly kings and the others rely to abide? The Tathāgata cross-examines him. Second, Ānanda answers properly, and the Tathāgata relies upon it to reveal that matter. Third, Ānanda reveals that he asked for the sake of others, not that he himself did not know. The brief \[explanation\] above is concluded. In the detailed \[explanation\] below, the text has four distinct parts: first, explaining the Buddha's body; second, with reference to the body, explaining his retinue; third, explaining the land; fourth, with reference to the land, explaining its people. In the first section, one should first explain the meaning of the three bodies of a Buddha, and then interpret the text; the meaning is as in a separate chapter. In the text, it first explains the characteristics of the Buddha's light, and later reveals his lifespan. In the earlier explanation of the light, it is revealed through wondrous praise, first specifically and then concluding. Within the specific \[praise\], there are four parts: first, Śākyamuni praises it himself; second, from "If there are sentient beings who encounter this light" downward, it explains the benefits gained by all sentient beings through seeing and hearing \[it\]; third, from "The light of Amitāyus is radiant and dazzling" onward, all the noble ones jointly praise it; fourth, from "If there are sentient beings who hear of the light..." downward, it reiterates the benefits obtained by sentient beings through seeing and hearing \[it\]. In the first part, there are three sections: first, distinguishing superiority over inferiority: Amitāyus Buddha's light is foremost. Second, from "that which the light of all Buddhas cannot reach" downward, adducing the inferior to reveal the superior. The Buddhas' light is actually equal; it is only thus according to their transformations. Third, from "For this reason" downward, praising and revealing its superiority, there are twelve phrases. First, "immeasurable light, boundless \[light\], unimpeded \[light\]"—these three are praised according to their actual characteristics. "Immeasurable" means manifold. "Boundless" means vast. "Unimpeded" means sovereign. "Incomparable \[light\], king of flames \[light\]"—these two reveal superiority through comparison. Other lights cannot rival it, hence it is called "incomparable light." This light surpasses the others, hence it is called "king of flames light." "Purity, joy, wisdom, and uninterrupted"—these four are praised according to their actual characteristics. Free from defilement is called pure; able to cause the hearts of those who see it to rejoice is called joyful. Skillfully illuminating phenomena is called the light of wisdom. Constantly illuminating without cessation is called uninterrupted light. "Inconceivable, ineffable, and surpassing the light of the sun and moon"—these three reveal superiority through contrast. Surpassing worldly thoughts, it is therefore called "inconceivable." Surpassing worldly words and characteristics, it is called "ineffable light." Surpassing worldly forms and characteristics, it is called "surpassing the sun and moon." The above is the first part, Śākyamuni's own praise. From below, the second part explains the benefits obtained through seeing and hearing. First, "those who encounter it have the three defilements extinguished," explaining the benefit of eliminating obstacles. This merely refers to the three poisons as the three defilements. "Their bodies and minds become soft and gentle" and so forth explain the benefit of generating wholesome roots. From "If they are in the three \[wretched realms\]" downward, it explains the benefit of extinguishing suffering. From "after their lives end" downward, it explains the benefit of obtaining bliss. The third part, the joint praise, is evident from the text and can be known. In the fourth part, reiterating the benefits obtained: first, it explains that praising and reciting it brings rebirth at will; next, being jointly praised by all the noble ones; finally, explaining that upon attaining Buddhahood, all will jointly praise them. The above is the specific praise. From "The Buddha said, 'If I were to speak of the light of Amitāyus Buddha...'" onward, it summarizes with a concluding praise. Below \[the section on\] "The above explains the light," it explains the Buddha's lifespan; the text is evident and can be known. The above is the first part, explaining the Buddha's body. From below, the second part explains the assembly with reference to the body. Therein are four sections: first, explaining that the lifespan of the people in that land is long and enduring, like that of Amitāyus; second, from "Moreover, the śrāvakas..." downward, explaining their great number; third, from "Their spiritual wisdom is penetrating..." downward, revealing the superiority of their virtues; fourth, reiterating their great number. It temporarily reveals their manifold characteristics with reference to the first assembly; the rest cannot be calculated. "The śrāvakas of the first assembly cannot be reckoned, and so it is with the bodhisattvas"—without directly distinguishing the manifold characteristics, it is revealed with reference to Maudgalyāyana not knowing. Therein, it first explains that Maudgalyāyana does not know; from "like the great ocean" downward, an analogy is borrowed to reveal it. The Buddha first establishes a metaphor to cross-examine Ānanda; next, Ānanda answers; below, the Buddha relies upon it to reveal how much Maudgalyāyana knows. From below, the third part explains the land. Here, one should first explain the meaning of the Pure Land, and then interpret the text; the meaning is as in a separate chapter. Speaking generally in the text, there are three kinds of adornment: first, phenomenal adornment, where the five desires such as form, sound, smell, and taste are exquisite and supreme; second, dharmic adornment, purely discussing the wondrous Dharma; third, personal adornment, where superior and wholesome sentient beings dwell therein. Now, the superiority of the land explained here includes phenomenal adornment and dharmic adornment, and the fourth section below on the remarkable nature of the people is personal adornment. However, the wondrous matters of adornment in that land cannot be fully distinguished; now in this text, four matters are briefly adduced: first, explaining the jewel trees; second, explaining the music; third, explaining matters such as the lecture halls and palaces; fourth, explaining the jewel ponds. Regarding the trees, first it generally explains all the trees; second, it specifically explains the tree of the place of awakening (bodhimaṇḍa); third, it comprehensively considers them to evaluate and reveal their superiority. In the previous general explanation, it first lists the trees and then explains the sounds produced. In listing the trees, "The jewel trees of that land fill the entire world" provides a general heading. "Trees of gold, silver..." and so forth explain trees of pure jewels. From "or of two jewels" downward, it explains trees of mixed jewels. Regarding the sounds produced, "producing the five notes" refers to the five kinds of notes: gong, shang, jue, zhi, and yu. In the second part, explaining the tree of the place of awakening, it first explains the characteristics of the tree, next explains the sounds produced, and below explains the benefits obtained by sentient beings through seeing and hearing. In the previous explanation of the tree, it first explains the characteristics of its extent. "Spontaneously composed of all jewels" explains the characteristics of its substance. "With moonlight..." and so forth explain the characteristics of its adornments. The emission of sounds can be known. In explaining the benefits obtained through seeing and hearing, it first explains that all six sense faculties obtain benefit through seeing, hearing, sensing, and knowing; below it explains the differences in the attainments of tolerance. "The heavenly and human beings of that land all attain the three tolerances" serves as a general heading. > — English (machine translation) (machine translation) - [Previous: 2.2.1](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.1) - [Next: 2.2.3](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.3) - [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.2.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.2.2.2](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.2) · Pramāṇa