觀無量壽經義疏 1.4.2

1.4.2

於中有二：一、身放光明利益彼王； 二、口言說法利益夫人。 前中初、明佛光照王。 王後得益。 王先須陀，故今增進成阿那含。 益夫人中，初、佛為說。 「說是語已韋提夫人五百侍女得無生」下，明其得益。 前中有四：一、略示其處去此不遠； 二、「汝當繫」下，總勸觀察； 三、「我為汝廣說喻」下，顯示說相并顯說益； 四、「欲生彼國修三福」下，正說生業。 初中「汝知阿彌陀佛去此不遠」者，十萬億剎名為不遠。 就第二段總勸觀中，「汝觀彼國」，勸觀依報。 「淨業成者」，勸觀正報。 謂佛菩薩及與三品往生人等，名業成者。 第三段中，「我今為汝廣說眾喻」，顯已說相。 下以此方日水等相，并以此方佛菩薩像，類度於彼方，名為眾喻。 「亦令」已下，明說利益。 現益韋提，兼益餘凡，故云亦令一切凡夫修淨業者得生西方。 第四段中，文別有二：一、教修習三種淨業散善往生； 二、「佛告阿難」下，教其修習十六正觀，定善往生。 前中初、先總勸觀修習； 次、別列之； 後、總結歎。 「欲往彼國當修三福」，是總勸也。 別中初門共凡夫法，第二是其共二乘法，第三大乘不共之法。 初門之中，先明作善。 「孝養奉事師長」，敬上行也。 「慈心不殺」，慈下行也。 「修十善業」，是其止行。 身除三邪、口離四過、意斷三惡，是其十也。 廣如別章，此應具論。 第二門中，「受持三歸」，在家戒也，此亦即是沙彌十戒。 三歸之義廣如別章，此應具論之。 「具足眾戒不犯威儀」，出家戒也。 不犯四重，名具眾戒。 離餘輕過，說為威儀。 又離性罪名具眾戒，謂離一切殺盜婬等； 離餘遮過名不犯威儀，謂離一切飲酒過等。 第三門中，先修自利、後明利他。 前自利中，「發菩提心」，明起願也。 菩提是道，佛果圓通說為菩提。 起意趣向名發心。 要而論之，如佛所得我亦當得，如是等也。 菩提心義，廣如別章，此應具辨。 「深信因果」，明修信也。 「讀誦大乘」，明修解也。 行能運通，目之為乘。 乘別有三，諸佛所乘、餘二不加，是故言大。 此前自利，勸進行者是其利他。 上來別列，下總結歎。 「如此三事名為淨業」，是總結也。 「告韋提希此三種業三世諸佛淨業正因」，是嘆辭也。 定善生中，觀別十六：一是日觀、二是水觀、三是地觀、四是樹觀、五是池觀、六是總想觀一切樓樹池等、七華座觀、八佛菩薩像觀、九佛身觀、十觀世音觀、十一大勢至觀、十二自往生觀、十三雜明佛菩薩、十四上品生觀、十五中品生觀、十六下品生觀。 此十六中，初之七門觀其依報，後之九門觀彼正報。 前言「汝當諦觀彼國」是初七觀，「淨業成者」是後九觀，觀別如是。 然今文中，初之六觀一處論之，後十觀門一處而辨。 華座之觀應與前六一處論之，以與佛觀相起義便，故在後說。 前六觀中，文別有三：一、佛勅許說； 二、韋提請問； 三、如來為說。 初中有五：一、總對阿難及韋提希勅聽許說； 二、「善哉」下，別對韋提嘆前快問； 三、「阿難」下，別對阿難勸持勸說； 四、「如來今」下，佛自彰己所說有益； 五、「韋提汝是凡夫」下，顯已說相。 就初段中，先告二人，次勅諦聽及以善思。 諦猶審也，善是好也。 下許為說。 「如來今為未來眾生惱賊苦者說清淨業」，煩惱侵害，故說為賊； 能起五惡，牽生五痛五燒等事，名之為苦。 為說淨業，而為對治，此說日等六種觀門以為淨業。 第二段中，「善哉韋提」，是總嘆辭。 善猶好也，哉是助辭。 「快問此事」，出其所歎。 由前請問，廣開往生淨土之業，所以嘆之。 第三段中，初勅阿難今自受持，後勅阿難廣為他說。 第四段中，「如來今者」舉能教人。 「教韋提」等，舉所教者。 近教韋提，遠教未來一切眾生，聖意普也。

Within this there are two: first, his body emits light to benefit the king; second, with his mouth he preaches the Dharma to benefit the lady. In the first of these, it first explains the Buddha's light shining upon the king. The king subsequently attains benefit. The king was previously a srotāpanna, so now he advances to become an anāgāmin. Regarding the benefiting of the lady, first the Buddha preaches for her. From "Having spoken these words, Lady Vaidehī and her five hundred female attendants attained [the tolerance of] non-arising" below, it explains their attainment of benefit. In the former part there are four: first, he briefly shows that the place is not far from here; second, from "You should bind [your thoughts]" below, he generally encourages contemplation; third, from "I shall now broadly preach for you with analogies" below, he reveals the features of what is preached and also reveals the benefits of the preaching; fourth, from "Those who wish to be born in that land should cultivate the three meritorious actions" below, he directly preaches the karma for rebirth. In the first part, "You should know that the Buddha Amitāyus is not far from here": a hundred thousand koṭis of lands is called "not far". In the second section, which generally encourages contemplation, "You should contemplate that land" encourages contemplation of the dependent retribution. "Those whose pure karma is completed" encourages contemplation of the primary retribution. It refers to the Buddhas, bodhisattvas, and the persons of the three grades of rebirth, calling them "those whose karma is completed". In the third section, "I shall now broadly preach for you with various analogies" reveals the features of what has been preached. Below, taking the forms of the sun, water, and so forth in this realm, and also taking the images of Buddhas and bodhisattvas in this realm, to infer and measure that realm, is called "various analogies". From "And cause…" below, it explains the benefits of the preaching. He presently benefits Vaidehī and concurrently benefits other ordinary people; therefore it says, "and also cause all ordinary people who cultivate pure karma to attain rebirth in the West." In the fourth section, the text has two parts: first, he teaches the cultivation of the three kinds of pure karma, the dispersed wholesome [practices], to attain rebirth; second, from "The Buddha told Ānanda" below, he teaches the cultivation of the sixteen correct contemplations, the concentrated wholesome [practices], to attain rebirth. In the former part, first he generally encourages contemplation and cultivation; next, he lists them separately; finally, he concludes with praise. "Those who wish to go to that land should cultivate the three meritorious actions" is the general encouragement. Among the separate [items], the first gate is the Dharma shared with ordinary people; the second is the Dharma shared with the two vehicles; the third is the unshared Dharma of the Great Vehicle. Within the first gate, he first explains performing good deeds. "Filially caring for and serving one's parents, and respecting teachers and elders" is the practice of venerating superiors. "With a compassionate mind, not killing" is the practice of compassion toward inferiors. "Cultivating the ten wholesome deeds" is the practice of cessation. The body eliminating the three evils, the mouth being free from the four faults, and the mind severing the three wickednesses are these ten. As it is extensively explained in a separate chapter, this should be fully discussed there. In the second gate, "taking and upholding the three refuges" is the precept for householders; this also refers to the ten precepts of a śrāmaṇera. The meaning of the three refuges is extensively explained in a separate chapter; this should be fully discussed there. "Being complete in the numerous precepts and not violating proper deportment" refers to the precepts for renunciants. Not violating the four major offenses is called being complete in the numerous precepts. Being free from the remaining minor faults is spoken of as proper deportment. Furthermore, being free from intrinsic transgressions is called being complete in the numerous precepts, referring to being free from all killing, stealing, sexual misconduct, and so forth; being free from the remaining prohibitory transgressions is called not violating proper deportment, referring to being free from all the faults of drinking alcohol and so forth. In the third gate, he first cultivates benefiting oneself and later explains benefiting others. In the preceding benefiting oneself, "giving rise to the aspiration for bodhi" explains giving rise to the vow. Bodhi is the Way; the complete and unobstructed fruition of Buddhahood is spoken of as bodhi. Giving rise to the intention to proceed toward it is called "giving rise to the aspiration". In essence, it means: "Just as what the Buddha has attained, I too shall attain"; and so forth. The meaning of the aspiration for bodhi is extensively explained in a separate chapter; this should be fully distinguished there. "Deeply believing in cause and effect" explains cultivating faith. "Reading and reciting the Great Vehicle" explains cultivating understanding. Practice can transport and convey, so it is designated a "vehicle". Vehicles distinctively are three; that which all Buddhas ride upon is not exceeded by the other two, and therefore it is called "Great". These preceding ones are for benefiting oneself; encouraging practitioners is benefiting others. The above was a separate listing; below is the general concluding praise. "These three matters are called pure karma" is the general conclusion. "He told Vaidehī: these three kinds of karma are the correct cause of the pure karma of all Buddhas of the three periods of time" is the phrase of praise. In the rebirth through concentrated wholesome [practices], the contemplations are distinctively sixteen: the first is the contemplation of the sun, the second is the contemplation of water, the third is the contemplation of the ground, the fourth is the contemplation of the trees, the fifth is the contemplation of the ponds, the sixth is the general visual contemplation of all the towers, trees, ponds, and so forth, the seventh is the contemplation of the flower throne, the eighth is the contemplation of the images of the Buddha and bodhisattvas, the ninth is the contemplation of the Buddha's body, the tenth is the contemplation of Avalokiteśvara, the eleventh is the contemplation of Mahāsthāmaprāpta, the twelfth is the contemplation of one's own rebirth, the thirteenth is the miscellaneous explanation of the Buddha and bodhisattvas, the fourteenth is the contemplation of rebirth of the superior grade, the fifteenth is the contemplation of rebirth of the middle grade, and the sixteenth is the contemplation of rebirth of the inferior grade. Among these sixteen, the first seven gates contemplate the dependent retribution, and the latter nine gates contemplate the primary retribution. What was previously spoken of as "You should attentively contemplate that land" refers to the first seven contemplations, and "those whose pure karma is completed" refers to the latter nine contemplations; the distinctions of the contemplations are like this. However, in the present text, the first six contemplations are discussed in one place, and the latter ten contemplation gates are distinguished in another place. The contemplation of the flower throne ought to be discussed in the same place as the preceding six, but because it is conceptually convenient to take it up in connection with the contemplation of the Buddha, it is therefore preached afterward. Within the first six contemplations, the text has three parts: first, the Buddha's injunction promising to preach; second, Vaidehī's request; third, the Tathāgata's preaching for them. In the first part there are five: first, generally addressing Ānanda and Vaidehī to enjoin them to listen and promising to preach; second, from "Excellent!" below, separately praising Vaidehī for her previous apt question; third, from "Ānanda" below, separately enjoining Ānanda to uphold and enjoining him to preach; fourth, from "The Tathāgata now…" below, the Buddha himself manifests that what he preaches is beneficial; fifth, from "Vaidehī, you are an ordinary person…" below, he reveals the features of what has been preached. In the first section, he first addresses the two people, and next enjoins them to listen attentively and consider well. Attentively (dì) means carefully; well (shàn) means thoroughly. Below, he promises to preach for them. "The Tathāgata now, for the sake of future sentient beings afflicted by the thieves of afflictions, will preach the pure karma": afflictions harm and injure, and are therefore spoken of as thieves; they can give rise to the five evil actions and lead to the production of the five pains, the five burnings, and so forth, which are called suffering. He preaches pure karma to serve as the antidote; this preaches the six kinds of contemplation gates, such as that of the sun, to be pure karma. In the second section, "Excellent, Vaidehī!" is a general phrase of praise. Excellent (shàn) means good; zāi is an exclamatory particle. "You have asked well about this matter" brings out what he praises. Because her previous request broadly opened the karma of rebirth in the pure land, he therefore praises it. In the third section, he first enjoins Ānanda to personally receive and uphold it now, and afterward enjoins Ānanda to preach it extensively for others. In the fourth section, "The Tathāgata now…" adduces the person capable of teaching. "Teaches Vaidehī…" and so forth adduces those who are taught. Teaching Vaidehī in the short term and teaching all future sentient beings in the long term shows that the Noble One's intention is universal.