[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) › [觀無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1749) › 1.3.5 # 觀無量壽經義疏 1.3.5 觀無量壽經義疏 1.3.5 - **Language:** Classical Chinese ### [1.3.5](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.5) 「向耆闍」等，身業禮也，禮即身請。 第三、發言正請之中，「世尊昔時恒遣阿難來慰問我」，舉昔類今，望佛必遣。 「今我愁」等，求今同昔。 「我今愁憂」，彰己有苦。 「世尊威重無由得見」，不敢望佛。 「願遣」已下，請遣弟子與己相見。 韋提何故求見目連及與阿難？ 良以目連是家門師，阿難佛侍、先恒往來，故偏求見。 又復夫人居住深宮，偏求見一宜相不便，故並求見。 求見何為？ 韋提內心厭此惡界求生淨土，欲令二人泣傳意請佛，所以求見。 第三段中「作是語已悲泣雨淚」，望佛哀憐。 「遙向佛禮」，求遂所請。 前已禮竟，今復重禮，表己慇懃。 自下第三、佛與弟子隨請赴就。 於中初言「未舉頭頃」，明赴時也。 機會難差，故彼韋提未舉頭頃，聖即赴之。 「爾時」已下，明聖赴就。 「爾時世尊在耆闍山」，彰聖所在。 「知韋提希心之所念」，內心知也。 「勅大目連及以阿難」，口言勅也。 「佛耆闍沒於王宮出」，身自赴也。 為赴韋提深敬之意，故勅弟子乘空而去，如來自身此沒彼現。 又復韋提禁閉深宮，地行難赴，故現此變。 韋提希向前求見弟子，如來何故自身亦去？ 淨土之化非佛不開，傳說難盡，故須身往。 自下第四、明韋提希因見傷歎。 於中初見、後對傷歎。 就前見中，「時韋提希禮已舉頭」，明見時也。 「見世尊」等，正明所見。 佛及弟子並是大夫，世儀須避，宮閤之化無宜輒處，故與弟子在空而現。 下明傷歎。 「韋提見佛」，牒前所覩。 「自絕瓔珞舉身投地」，身業懊惱。 「白世尊」下，口業怨傷。 「我宿何罪生此惡子」，傷己宿愆。 「世尊何緣與提婆達共為眷屬」，問佛往因。 又復前句自傷惡子，後句怨佛有惡徒眾，由提婆達教阿闍世興造惡逆，故為此怨。 > 'Facing Gṛdhrakūṭa' and so forth is paying homage through physical action; homage is itself a physical supplication. In the third \[part\], uttering words of direct supplication: 'In the past the World-Honoured One constantly sent Ānanda to console me' brings up the past to analogize the present, expecting that the Buddha will surely send someone. 'Now that I am sorrowful' and so forth seeks the present to be like the past. 'Now that I am sorrowful' manifests that she herself has suffering. 'The World-Honoured One's majesty is solemn, and there is no way for me to see him' means not presuming to hope to see the Buddha. From 'May you dispatch' below, she requests that he dispatch disciples to meet with her. Why did Vaidehī specifically ask to see Maudgalyāyana and Ānanda? Because Maudgalyāyana was her family preceptor, and Ānanda was the Buddha's attendant who had previously come and gone constantly; hence she specifically asked to see them. Furthermore, the consort resided deep in the palace, and asking to see only one would be unseemly in appearance; thus she asked to see both. Why did she ask to see them? Deep in her mind Vaidehī was revulsed by this evil world and sought birth in the pure land, and she wished to have the two weep and convey her intention to supplicate the Buddha; therefore she asked to see them. In the third segment, 'Having spoken these words, she wept sorrowfully with tears like rain', hoping for the Buddha's pity. 'Paying homage to the Buddha from afar' sought to fulfill her request. Having already paid homage before, she now paid homage again to demonstrate her sincerity. From here below, the third \[section\]: the Buddha and disciples arrived in accordance with the supplication. Therein, it first says: 'Before she had raised her head', which explains the time of arrival. The appropriate opportunity cannot be missed; thus before Vaidehī had raised her head, the noble ones arrived. From 'At that time' below, it explains the arrival of the noble ones. 'At that time the World-Honoured One was on Mount Gṛdhrakūṭa' indicates where the noble one was located. 'Knew what was in Vaidehī's mind' indicates his knowing it within his mind. 'Ordered the great Maudgalyāyana and Ānanda' indicates his ordering them with spoken words. 'The Buddha vanished from Gṛdhrakūṭa and emerged in the royal palace' indicates his arriving in person. To respond to Vaidehī's deep reverence, he ordered his disciples to go through the air, while the Tathāgata himself vanished here and appeared there. Furthermore, Vaidehī was locked deep within the palace and travelling by foot would be difficult to arrive; hence he manifested this transformation. Since Vaidehī had previously requested to see the disciples, why did the Tathāgata also go in person? The teaching of the pure land cannot be revealed except by the Buddha, and conveying it through reports cannot be exhaustive; therefore, he had to go in person. From here below, the fourth \[section\] explains that Vaidehī lamented in distress upon seeing \[him\]. Herein, first is seeing, and afterwards lamenting in distress before him. In the former seeing, 'At that time Vaidehī, having paid homage, raised her head' explains the time of seeing. 'Saw the World-Honoured One' and so forth directly explains what was seen. The Buddha and his disciples were all great men whom worldly propriety required women to avoid, and the preaching in the women's quarters was not something one should rashly occupy; therefore, they manifested in the air with the disciples. Below explains her lament in distress. 'Vaidehī saw the Buddha' sums up what was previously seen. 'Tore off her necklaces and threw her whole body to the ground' expresses the vexation of her physical action. From 'She said to the World-Honoured One' below expresses the resentment and sorrow of her verbal action. 'What sin did I commit in the past that I bore this evil son?' laments her own past faults. 'For what reason is the World-Honoured One kin with Devadatta?' asks about the Buddha's past causes. Furthermore, the former phrase laments her own evil son, and the latter phrase resents the Buddha having an evil disciple; because Devadatta taught Ajātaśatru to commit evil and rebellious acts, she made this complaint. > — English (machine translation) (machine translation) - [Previous: 1.3.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.4) - [Next: 1.4.1](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.1) - [Up: 1.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1749~en-mt.1.3.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.3.5](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.5) · Pramāṇa