[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) › 1.4.1 # 觀無量壽經義疏 1.4.1 觀無量壽經義疏 1.4.1 - **Language:** Classical Chinese ### [1.4.1](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.1) 自下第二、明其正宗。 文別有四：一、韋提通請； 二、「爾時世尊放眉間」下，佛為通現； 三、「韋提白佛是諸佛土雖復淨」下，韋提別請； 四、「爾時世尊即便微咲」下，如來別顯。 初中有四：一、求生淨國。 二、「不樂閻浮濁惡世」下，明厭穢土。 三、「今向世尊五體投地」下，對前所厭，懺滅惡因。 四、「唯願佛日教我」下，對前所忻，請問善因。 初中「唯願」，專求辭也。 專心求佛，故曰唯願。 「無憂處」，正明所求。 淨土安適，名無憂處。 「我當往生」，明求所為。 第二、明厭中「不樂閻浮提濁惡世」者，總明所厭。 不樂閻浮即為一門，明厭人中怨害之苦。 不樂濁惡復為一門，明厭娑婆惡道之苦。 「此濁惡」下，別明所厭，還明前二。 從初乃至「多不善聚」，顯前不樂濁惡世也。 明有三途苦果，所以不樂此濁惡處。 牒前總中濁惡世也，指此娑婆為濁惡處。 「地獄畜生餓鬼盈滿」，明有三途惡道果也。 地獄，外國名曰泥梨。 《雜心》釋言「不可樂故，名為地獄」，《地持》釋曰「增上可厭，名曰泥梨」。 此皆約就厭心以釋，非是當相。 當相論之，地下牢獄是彼罪人受報處，故曰地獄。 言畜生者，《雜心》釋言「以傍行名為畜生」，此乃辨相，非解名義。 名義云何？ 蓋乃從主畜養為名，一切世人或為驅使或為噉食畜養此生，故曰畜生。 言餓鬼者，《雜心》釋言「以多求故，名為餓鬼」，此亦辨相，非解名義。 正解名義者，飢渴名餓，虛怯多畏目之為鬼。 三千剎土同有此惡，故曰盈滿。 「多不善聚」，惡道因也。 無人不起故名為多，又常現行亦名為多。 殺盜婬等，違理損物，說為不善。 積集稱聚。 以此濁世，具有向來不善因果，所以不樂。 「願我未來不聞惡聲不見惡人」，顯前不樂浮提也。 以閻浮提有其惡行、有其惡人，所以不樂。 宿世罪行今逢惡人，罪行名字名為惡聲。 「願己不聞」，尚不欲聞，況復更造未來所逢。 阿闍世等造逆眾生名為惡人，願更不見。 亦可如彼闍世等所作造罪，名之為惡。 惡逆名字，名為惡聲。 「願己不聞」，尚不欲聞，況復逢值。 造逆之者名為惡人，願己不見，此是第二明己所厭。 自下第三、對前所厭懺滅惡因。 「今向世尊五體投地」，明懺方便。 兩手二足及與頭頂是其五體，五輪設禮為敬法爾，故云投地。 「求哀懺悔」，正明懺也。 求佛哀憐，聽己懺謝，故曰求哀。 懺摩，胡語，此云悔過。 胡漢並舉，故曰懺悔。 彼韋提希何時造罪，今求懺悔？ 謂過去世韋提何緣，知過有罪今求懺悔？ 釋言：韋提今生惡子為之被幽閉，將果驗因，明過有罪。 恐此罪業現償不盡，當更受之，故須懺悔滅。 自下第四、對前所忻請問善因。 「唯願佛日」，啟告所求。 佛能破壞眾生癡闇，如日除昏，故曰佛日。 「教我觀於清淨業處」，正明所請。 餘妙佛土純善所歸，是故名為清淨業處。 此淨業處，願教我觀。 自下第二、如來對請，為其通現，通現一切諸佛國土。 於中初先「放眉間光」。 如來眉間有一毫毛，白如珂雪，其長一丈五尺五寸之圍，其間空中，如瑠璃筒宛轉右旋。 今從此相而發光明。 次明所放照無量土，還集佛頂變為金臺。 後明臺中廣現諸國，令韋提見。 問曰：韋提樂生安養，何不望直為現彼國而通現乎？ 若不通現，無由得顯彌陀最勝，增其深樂故，故通現之。 自下第三、韋提別請，別請安養。 「韋提白佛是諸佛國雖復清淨皆有光明」，通領前現。 「我今樂生極樂世界阿彌陀佛所」，偏彰所求。 「唯願教我思惟正受」，請問其因。 思惟正受，兩門分別：一、定散分別。 下三淨業、散心思量，名曰思惟； 十六正觀，說為正受。 第二、就彼十六觀中隨義分別。 初二想觀，名曰思惟； 地觀已後十四種觀，依定修起，說為正受。 自下第四、如來別顯。 > From here below is the second \[major section\]: explaining the main body \[of the sūtra\]. The text divides into four: 1. Vaidehī's general request; 2. from "At that time, the World-Honoured One emitted from between his eyebrows…" below, the Buddha's general manifestation; 3. from "Vaidehī addressed the Buddha: 'Although these buddha-lands are pure…'" below, Vaidehī's specific request; 4. from "At that time, the World-Honoured One then smiled…" below, the Tathāgata's specific revelation. Within the first there are four \[parts\]: 1. seeking rebirth in a pure land; 2. from "I take no delight in this turbid and evil world of Jambudvīpa" below, explaining her revulsion toward the defiled land; 3. from "Now, facing the World-Honoured One, I throw my five limbs to the ground" below, in contrast to what she previously reviled, repenting to extinguish evil causes; 4. from "I only pray that the Sun of the Buddha teach me…" below, in contrast to what she previously rejoiced in, asking about good causes. Within the first, "I only pray" is an expression of dedicated seeking. With a dedicated mind she seeks the Buddha; hence it is said, "I only pray." "A place of no sorrow" directly clarifies what is sought. A pure land is peaceful and comfortable, so it is called "a place of no sorrow." "Where I should be reborn" explains the purpose of the seeking. In the second, explaining her revulsion, "I take no delight in this turbid and evil world of Jambudvīpa" generally clarifies what is reviled. Taking no delight in Jambudvīpa constitutes one heading, clarifying revulsion toward the suffering of malice and harm among humans. Taking no delight in the turbid and evil constitutes another heading, clarifying revulsion toward the suffering of the evil destinies in the Sahā \[world\]. From "This turbid and evil…" below, specifically clarifying what is reviled, it again explains the preceding two. From the beginning up to "abounding in assemblies of the unwholesome," it reveals the preceding lack of delight in the turbid and evil world. Clarifying that it possesses the retribution of suffering in the three paths, she therefore does not take delight in this turbid and evil place. Repeating the "turbid and evil world" from the preceding general statement points to this Sahā \[world\] as a turbid and evil place. "Full of hells, beasts, and hungry ghosts" clarifies that it has the retributions of the three evil destinies. "Hell" is called niraya in foreign tongues. The Za xin explains: "Because it is not delightful, it is called hell." The Dichi explains: "Exceedingly abominable, it is called niraya." These both explain it with reference to the mind of revulsion, not its actual manifestation. Discussing it according to its actual manifestation: a subterranean prison is the place where those sinners receive retribution, so it is called "hell." As for "beasts": the Za xin explains: "Because they walk horizontally, they are called beasts." This merely distinguishes their appearance; it does not explain the meaning of the name. What is the meaning of the name? It is derived from the master's keeping and rearing them: worldly people either drive them for labour or raise and feed them to eat them; therefore they are called "beasts" (reared lives). As for "hungry ghosts": the Za xin explains: "Because they crave much, they are called hungry ghosts." This also merely distinguishes their appearance; it does not explain the meaning of the name. As for the correct explanation of the meaning of the name: hunger and thirst are called "hungry"; being timid and fearful is designated as "ghost." The three thousand realms alike have these evils; hence it is said, "full of." "Abounding in assemblies of the unwholesome" refers to the causes of the evil destinies. Because there is no one who does not give rise to them, they are called "abounding"; furthermore, because they are constantly active, they are also called "abounding." Killing, stealing, sexual misconduct, and the like violate principle and harm beings, and are spoken of as "unwholesome." Gathering and accumulating is called an "assembly." Because this turbid world fully possesses these aforementioned unwholesome causes and effects, she takes no delight in it. "May I in the future not hear evil voices and not see evil people" reveals the preceding lack of delight in Jambudvīpa. Because Jambudvīpa has these evil actions and these evil people, she takes no delight in it. When past-life sinful deeds encounter evil people today, the names of those sinful deeds are called "evil voices." "May I not hear them": she does not even wish to hear them, much less commit them again and encounter them in the future. Sentient beings such as Ajātaśatru who commit rebellious acts are called "evil people"; she wishes never to see them again. Alternatively, the sins committed by such as Ajātaśatru are called "evil." The names of evil rebellion are called "evil voices." "May I not hear them": she does not even wish to hear them, much less encounter them. Those who commit rebellion are called "evil people"; she wishes never to see them. This is the second \[part\], explaining what she herself reviles. From here below is the third \[part\]: in contrast to what she previously reviled, repenting to extinguish evil causes. "Now, facing the World-Honoured One, I throw my five limbs to the ground" clarifies the expedient means of repentance. Both hands, both feet, and the crown of the head are the five limbs. Performing reverence with the five wheels is simply the natural rule of veneration; hence it says, "throw to the ground." "Beseeching for pity and repenting" directly clarifies the repentance. Seeking the Buddha's pity to permit her repentance and apology, it says "beseeching for pity." Chanmo (kṣama) is a barbarian word, translated here as "repenting of faults." Expressing both the barbarian and the Chinese together, it is called "repenting" (chanhui). When did that Vaidehī commit sin, that she now seeks repentance? It means: by what circumstance in past lives does Vaidehī know that she has transgressions and sins, so that she now seeks repentance? It is explained: Vaidehī in this life bore an evil son, on whose account she was imprisoned. Examining the cause by the effect makes clear that in the past she had sins. Fearing that these sinful karmas have not been fully repaid in the present and that she must suffer them further in the future, she must repent and extinguish them. From here below is the fourth \[part\]: in contrast to what she previously rejoiced in, asking about good causes. "I only pray that the Sun of the Buddha" expresses what she seeks. The Buddha can destroy the darkness of sentient beings' ignorance just as the sun dispels darkness; hence he is called the "Sun of the Buddha." "Teach me to contemplate the place of pure karma" directly clarifies what is requested. Other wondrous buddha-lands are the destination of pure goodness; therefore they are called "places of pure karma." Concerning these places of pure karma, she prays: teach me to contemplate them. From here below is the second \[major section\]: the Tathāgata responds to her request by generally manifesting for her, generally manifesting all buddha-lands. Within this, first he "emitted light from between his eyebrows." Between the Tathāgata's eyebrows there is a single hair, white as a conch-shell or snow, fifteen feet long and five inches in circumference, hollow inside like a lapis lazuli tube, curling gracefully to the right. Now, from this mark he emits bright light. Next it clarifies that the light emitted illuminates measureless lands, and returning, gathers at the Buddha's crown to transform into a golden platform. Afterward it clarifies that within the platform he extensively manifests the various lands, causing Vaidehī to see them. Question: Vaidehī rejoices in being born in Sukhāvatī; why did he not simply manifest that land directly for her, instead of generally manifesting \[all of them\]? \[Answer:\] If he did not generally manifest them, there would be no way to show that Amitābha's \[land\] is supreme, so as to increase her deep delight; therefore he manifested them generally. From here below is the third \[major section\]: Vaidehī's specific request, specifically requesting Sukhāvatī. "Vaidehī addressed the Buddha: 'Although these buddha-lands are pure and all possess radiance…'" generally acknowledges the preceding manifestations. "I now delight to be born in the World of Utmost Bliss, in the presence of Amitābha Buddha" specifically indicates what she seeks. "I only pray you will teach me to reflect and correctly perceive" asks about its cause. Reflecting and correctly perceiving are distinguished in two approaches: 1. Distinction between concentration and distraction: The lower three pure karmas, pondered with a distracted mind, are called "reflecting"; the sixteen correct contemplations are spoken of as "correctly perceiving." 2. Distinction according to meaning within those sixteen contemplations: The first two contemplations of visualization are called "reflecting"; the fourteen contemplations from the contemplation of the ground onward, cultivated based on samādhi, are spoken of as "correctly perceiving." From here below is the fourth \[major section\]: the Tathāgata's specific revelation. > — English (machine translation) (machine translation) - [Previous: 1.3.5](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.5) - [Next: 1.4.2](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.2) - [Up: 1.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1749~en-mt.1.4.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.4.1](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.1) · Pramāṇa