[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) › 2.2.6 # 無量壽經義疏 2.2.6 無量壽經義疏 2.2.6 - **Language:** Classical Chinese ### [2.2.6](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.6) 次有五偈，頌前文中恭敬供養； 下有八偈，頌前聽法宣布道化。 前兩偈中，初偈頌前東方同往； 後偈頌上餘方共往至彼禮敬無量壽佛，是故名「觀無量覺」矣。 次五偈中，前之四偈，見佛供養； 後之一偈，見土願求。 前四偈中，初之兩偈，外事供養； 後之兩偈，內事供養。 前外事中，「各齎妙華」，供養也。 「寶」者，寶供。 「香」者，香供。 「無價衣」者，以衣供養。 「奏天樂」等，伎樂供養。 伎樂音中，歌歎佛德。 後內事中，初一偈半，口歎供養； 後之半偈，身敬供養。 就口歎中，前之一偈，歎佛自德； 後之半偈，歎佛利他。 歎自德中，「究達通慧遊入深法」，歎佛智、通二種德也。 智是通本、通是智用，是二相須，故并歎之，通慧究滿。 究竟名究，洞達名達。 此通與慧，皆依法成，故復明其遊入深法。 倚觀曰遊，窮本稱入。 證入法界緣起通門，能現勝通； 證入法界緣起智門，能起勝慧。 「具功德藏，妙智無等」，歎佛福、智二種行也。 福是慧資、慧是福導，是二相須，故并歎之。 福行圓備，名具功德； 慧行殊勝，名智無等。 倫謂匹倫，役伴之謂。 佛無倫匹，名無等倫。 下利他中，「慧日朗世」，化人生智。 慧能開曉，照世如日，教人生解，名朗世間。 消除生死，化人離障。 生死覆障，從喻名雲。 身敬可知。 上來四偈，見佛供養。 下之一偈，見土願求，文顯可知。 自下八偈，頌上聽法宣布道化。 就此文中，初之兩偈，彌陀如來現相發起； 次有一偈，觀音怪問； 後之五偈； 彼佛具答。 「梵聲猶雷，八音暢妙」，答聲妙也。 八種梵音，如彼《梵摩喻經》中說：一最妙聲，其聲哀妙； 二易了聲，言辭辨了； 三調和聲，大小得中； 四柔軟聲，其聲柔軟； 五不誤聲，言無錯失； 六不女聲，其聲雄朗； 七尊慧聲，言有威肅，如世尊重，有慧人聲； 八深遠聲，其聲深遠，猶如雷震。 以此妙音酬答觀音。 「當受菩薩記，今說仁諦聽」，勅聽許說。 授記之言，義如上解。 今當說此，仁等諦聽。 自下四偈，正明所說。 於中初偈，舉彼願心，記必成佛。 第二一偈，舉彼智願，記必得土。 「覺了一切如夢幻」等，是舉智也。 「滿足諸願」，是舉願也。 「成如是剎」，記得土也。 第三一偈，舉彼智行，記必成佛。 「知法如電」，舉彼智也。 「究菩薩道，具諸德本」，舉彼行也。 「受決作佛」，記成佛也。 第四一偈，舉彼智願，記必得土。 「通達法性一切空無」，是舉智也。 「前覺一切如夢幻」等，是世諦智。 「此通法性一切空無」，是真諦智。 「專求淨土」，是舉願也。 「必成是剎」，記得土也。 下十五偈，頌上文中諸佛共歎。 初有五偈，頌前十方諸佛共歎； 後之十偈，頌前文中釋迦自歎。 前五偈中，「諸佛告菩薩，令覲安養國」，正勸令往。 「聞法受行」，明往所作。 「疾得」以下，明作利益。 「疾得淨處」，明前聞法受行之益，自於當來得妙淨土，名得淨處。 下之四偈，彰前往覲安養之益。 益有五種：第一往彼得神通益，初半偈是。 第二往彼得授記益，次半偈是。 前明彼佛授菩薩記，即其事也。 第三往彼得不退益，次一偈是。 前言生彼住正定聚，即其事也。 第四往彼起願之益，次一偈是。 「菩薩興願」，是總舉也，下別歎之。 別中「願己國無異」者，求淨土願。 願己得土，同彌陀佛，名國無異。 「普度一切」，化眾生願。 「名顯十方」，求佛身願，願得佛時名達十方。 第五往彼廣供多佛起行之益，後一偈是。 自下十偈，釋迦自歎，令人同往。 於中三分：初有三偈，舉經難聞，歡喜修行； 次有四偈，歎彌陀佛授菩薩記，即佛智德殊勝，令人歸趣； 後之三偈，以理教勸。 前三偈中，初有半偈，舉無善人不聞此經，彰經深重； > Next are five verses that versify the reverent offerings in the preceding text. Below are eight verses that versify the preceding \[passages on\] listening to the Dharma and proclaiming the conversion to the Path. In the first two verses, the initial verse versifies the preceding \[account of\] those who go together from the eastern direction; the latter verse versifies the preceding \[account of\] those who go together from the remaining directions, arriving there to pay homage to Amitāyus, and for this reason it is called "Contemplating the Immeasurable Awakened One." In the next five verses, the first four verses concern seeing the Buddha and making offerings; the latter one verse concerns seeing the land and making aspirations. In the first four verses, the initial two verses concern external offerings; the latter two verses concern internal offerings. In the former external \[offerings\], "each holding wondrous flowers" is an offering. "Jewels" means jewel offerings. "Incense" means incense offerings. "Priceless robes" means offering with robes. "Playing celestial music" and so forth means musical offerings. In the sounds of music, they sing praises of the Buddha's virtues. In the latter internal \[offerings\], the first verse and a half are offerings of verbal praise; the latter half verse is an offering of bodily reverence. Within the verbal praise, the first verse praises the Buddha's own virtues; the latter half verse praises the Buddha's benefit for others. In praising his own virtues, "He has thoroughly attained supernormal powers and wisdom, and roams into the profound Dharma" praises the two virtues of the Buddha's wisdom and supernormal powers. Wisdom is the basis of supernormal powers, and supernormal powers are the function of wisdom; these two require one another, and so are praised together as supernormal powers and wisdom being thoroughly perfected. "Thoroughly" means ultimate, and "attained" means penetrating completely. These supernormal powers and wisdom are both accomplished in reliance upon the Dharma; hence it further clarifies that he roams into the profound Dharma. Relying on contemplation is called "roaming"; penetrating to the fundamental source is called "entering." By realizing and entering the access to supernormal powers of the dependent origination of the dharmadhātu, one can manifest supreme supernormal powers; by realizing and entering the access to wisdom of the dependent origination of the dharmadhātu, one can give rise to supreme wisdom. "Possessing the treasury of merit, his wondrous wisdom has no equal" praises the Buddha's two practices of merit and wisdom. Merit supports wisdom, and wisdom guides merit; these two require one another, and so are praised together. When practices of merit are complete and consummate, it is called "possessing merit"; when practices of wisdom are pre-eminent, it is called "wisdom having no equal." "Lun" means a peer or counterpart, referring to a comrade. The Buddha has no peers or counterparts, which is called "having no equal peer." In the latter \[part on\] benefit for others, "the sun of wisdom illuminates the world" means transforming people to generate wisdom. Wisdom can enlighten; it illuminates the world like the sun, teaching people to generate understanding, which is called "illuminating the world." "Dispelling birth and death" means transforming people to leave behind obscurations. The obscurations of birth and death are called "clouds" by metaphor. Bodily reverence is understood. The preceding four verses concern seeing the Buddha and making offerings. The one verse below concerns seeing the land and making aspirations; the text is evident and understood. The eight verses from here below versify the preceding \[account of\] listening to the Dharma and proclaiming the conversion to the Path. In this text, the first two verses concern Amitābha Tathāgata manifesting signs to initiate it; next is one verse where Avalokiteśvara asks in wonder; the latter five verses are that Buddha's complete answer. "The Brahmā voice is like thunder, the eight sounds resonate wondrously" means the voice of the answer is wondrous. The eight kinds of Brahmā sounds are as explained in that \*Brahmāyu-sūtra: first, the most wondrous sound, its tone being plaintive and wondrous; second, the easily comprehended sound, its words being distinct and clear; third, the harmonious sound, its volume being moderate; fourth, the gentle sound, its tone being soft and gentle; fifth, the unerring sound, its words being free of error; sixth, the non-feminine sound, its tone being masculine and resonant; seventh, the venerable and wise sound, its speech possessing dignity and solemnity, like the voice of a wise person respected by the world; eighth, the profound and far-reaching sound, its tone being deep and far-reaching, just like rolling thunder. With this wondrous voice he responds to Avalokiteśvara. "You shall receive the prophecy of a bodhisattva; I now speak, listen attentively, O virtuous one!" is the injunction to listen and the permission to speak. The meaning of the words "prophecy" (vyākaraṇa) is explained as above. "I shall now speak of this; listen attentively, O virtuous ones!" The four verses from here below directly clarify what is spoken. In them, the first verse cites their aspiring mind and prophesies that they will certainly become Buddhas. The second verse cites their wisdom and vows and prophesies that they will certainly attain the land. "Realizing all is like a dream or an illusion" and so forth cites their wisdom. "Fulfilling all vows" cites their vows. "Accomplishing such a realm" prophesies their attainment of the land. The third verse cites their wisdom and practice and prophesies that they will certainly become Buddhas. "Knowing dharmas are like lightning" cites their wisdom. "Thoroughly realizing the bodhisattva path and fully possessing all roots of virtue" cites their practice. "Receiving the determination to become a Buddha" prophesies their becoming Buddhas. The fourth verse cites their wisdom and vows and prophesies that they will certainly attain the land. "Penetrating the dharma-nature, completely empty and without existence" cites their wisdom. The preceding "realizing all is like a dream or an illusion" and so forth is conventional-truth wisdom. This "penetrating the dharma-nature, completely empty and without existence" is ultimate-truth wisdom. "Single-mindedly seeking the Pure Land" cites their vows. "Will certainly accomplish this realm" prophesies their attainment of the land. The fifteen verses below versify the praise by all Buddhas in the preceding text. The first five verses versify the preceding collective praise by the Buddhas of the ten directions; the latter ten verses versify Śākyamuni's own praise in the preceding text. In the first five verses, "All Buddhas tell the bodhisattvas to go pay homage to the Land of Peaceful Nurture" directly encourages them to go. "Hearing the Dharma and accepting its practice" clarifies what they do when they go. From "swiftly attaining" downward clarifies the benefits of doing so. "Swiftly attaining a pure place" clarifies the benefit of the preceding hearing of the Dharma and accepting its practice; in the future they will personally attain a wondrous Pure Land, which is called "attaining a pure place." The four verses below reveal the benefits of going to pay homage to \[the Land of\] Peaceful Nurture. There are five kinds of benefits: first is the benefit of attaining supernormal powers by going there, which is the initial half verse; second is the benefit of receiving a prophecy by going there, which is the next half verse—the preceding clarification that that Buddha confers prophecies on bodhisattvas is this matter; third is the benefit of attaining non-retrogression by going there, which is the next one verse—the preceding statement that being born there one dwells in the stage of certain settlement is this matter; fourth is the benefit of generating vows by going there, which is the next one verse. "Bodhisattvas give rise to vows" is a general statement; below, it is praised specifically. Within the specific \[aspects\], "vowing that their own land be no different" is the vow to seek the Pure Land; vowing that the land they attain be identical to Amitābha Buddha's is called "the land being no different." "Universally saving all" is the vow to transform sentient beings. "Their name being renowned in the ten directions" is the vow to seek a Buddha's body, vowing that when they attain Buddhahood their names will reach the ten directions. Fifth is the benefit of generating practice by extensively offering to many Buddhas upon going there, which is the final verse. The ten verses from here below are Śākyamuni's own praise, causing people to go together. In them are three parts: first are three verses citing the difficulty of hearing the sūtra, rejoicing and practicing; next are four verses praising Amitābha Buddha's conferring prophecies on bodhisattvas, which is the Buddha's pre-eminent wisdom and virtue, causing people to take refuge; the latter three verses give teaching and encouragement based on principle. In the first three verses, the initial half verse cites that those without goodness do not hear this sūtra, revealing that the sūtra is profound and weighty. > — English (machine translation) (machine translation) - [Previous: 2.2.5](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.5) - [Next: 2.2.7](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.7) - [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.2.2.6) — English, machine translation ## Linked texts (1) - [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764.6.317) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.2.2.6](https://indike.org/pramana/in.bauddha.taisho.1745.2.2.6) · Pramāṇa