[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) › 1.4.3 # 觀無量壽經義疏 1.4.3 觀無量壽經義疏 1.4.3 - **Language:** Classical Chinese ### [1.4.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.3) 「觀於西方極樂世界」，出所教事。 前六觀中未教觀人，是故直言觀極樂土。 「以佛力」下，明觀利益。 益有三種：一、佛力故見。 見之分了，故如明鏡自見面像。 由佛教力并由神力，故得見之。 二、由見心喜。 三、「應時」下，由見心喜，得無生忍。 由知彼國從心而現，達本無法，故得無生。 無生，理也。 慧心安理，名無生忍。 忍具有五，如《仁王經》說：一是伏忍，在於種性解行位中，學觀諸法，能伏煩惱，故名為伏。 二是信忍，二三地於無生理信心決定，名為信忍。 三者順忍，四五六地破相入如，趣順無生，名為順忍。 四無生忍，七八九地證實離相，名無生忍。 五寂滅忍，十地已上破相畢竟，冥心至寂證大涅槃，名寂滅忍。 今言無生，是第四門，下文宣說韋提希等得無生忍，即其事也。 第五段中，「告韋提希汝是凡夫」，彰其分齊。 「不能遠觀」，彰所不堪。 韋提夫人實大菩薩，此會即得無生法忍，明知不小亦化為凡。 「心想劣」等，正明不堪。 心想羸劣，明心不能遠照彼土。 「未得天眼」，明目不能遠見彼國。 「有異方便令汝得見」，明已巧示。 此即略顯說之相也。 教觀此方日水等事令知彼方，名異方便令得見矣。 上來第一、佛勅許說。 自下第二、韋提啟請。 「韋提白佛我以佛力故見彼國」，領荷佛恩，明己已見。 韋提前於佛光臺中得見彼國，名佛力見。 「若佛滅」下，為他請問。 「滅後眾生濁惡不善」，明有惡因。 濁謂五濁。 何等為五？ 一曰命濁，命報短促； 二眾生濁，無其人行； 三煩惱濁，諸結增上； 四者見濁，謂謗不信； 五者劫濁，所謂飢饉、疫病、刀兵。 此五同能濁亂淨心，故名為濁。 惡者五惡，殺、盜、邪婬、妄語、飲酒，是其五也。 不善，是其十不善業，身三、口四及意三邪，是其十也。 亦可五惡通說以為濁惡不善。 「五苦所逼」，明有苦果。 如《大經》說，五痛五燒，是其五苦。 何者五痛？ 有人造作殺、盜、邪婬、妄語、飲酒，現遭危難，王法刑罰，是其五痛。 何者五燒？ 即前五惡，當墮三途受諸苦毒，名為五燒。 「云何當見阿彌陀佛極樂世界」，正為啟請。 自下第三、佛為宣說。 是中應先解淨土義，然後釋文。 義如別章。 文中初、先教其觀日，令知方所； 後五教觀彼土嚴相。 日觀有三：一、總勸觀； 二、教； 三、結。 「汝及眾生應當專心想於西方」，是總觀也。 「云何」下，教。 云何，問也。 「凡作」下，教。 「一切有目皆見日沒」，舉所觀事。 「當起想」下，正教觀察。 「是為」下，結。 第二觀中，文別有四：一、辨觀相； 二、「是為」下，結； 三、「此想成」下，顯其成相； 四、「如此想者名粗見」下，結成分齊。 初中有四：一、作水想； 二、變水成氷； 三者、變氷以為瑠璃； 四、觀瑠璃以成大地。 於中有三：一、觀瑠璃內外映徹； 二、見地下寶柱承擎； 三、見地上諸相莊嚴。 莊嚴有四：一、以眾寶間錯其地； 二、寶出雜光成諸樓觀； 三、樓觀兩邊有諸華幢； 四、華幢上多有樂器演出妙音。 餘皆可知。 第三觀中，文別有五：一、辨觀相，依三昧見名為地想； 二、「是為」下，結； 三、「佛告」下，勸持勸說； 四、「若觀」下，明觀利益； 五、「作是觀」下，辨觀邪正。 第四觀樹，文別有三：一、結前生後以為起發； 二、辨觀相； 三、總結之。 文顯可知。 第五觀水，文亦有三：一、總生起； 二、辨觀相； 三、總結之。 八功德水者，清淨、不臭、輕、冷、濡、美、飲時調適、飲已無患是其八也。 清淨色入、不臭香入、輕冷及濡是其觸入、美是味入、後二法入。 下第六門，是其總觀，文別有四：一、辨觀相； 二、總結之； 三、明觀益； 四、辨觀邪正。 初中有四：一、觀寶樓； 二、樹； > "Contemplate the western land of Sukhāvatī" sets forth the object of practice taught. In the first six contemplations, contemplation of persons is not yet taught; therefore it simply speaks of contemplating the land of Sukhāvatī. From "Through the Buddha's power" onward explains the benefits of the contemplation. The benefits are of three kinds: First, seeing by virtue of the Buddha's power. Seeing it distinctly and clearly is therefore like seeing one's own facial features in a bright mirror. Due to the power of the Buddha's teaching and due to his spiritual power, one is thus able to see it. Second, the mind rejoices upon seeing. Third, from "immediately" onward, through the joy of seeing, one attains the acceptance of the non-arising of dharmas. Through knowing that that land appears from the mind and realizing that originally there are no dharmas, one therefore attains the non-arising. Non-arising is the principle. When the mind of wisdom rests securely in the principle, it is called the acceptance of non-arising. There are fully five acceptances, as taught in the \*Benevolent Kings Sūtra\*: The first is the acceptance of suppression; during the stages of lineage and understanding-practice, one trains in contemplating all dharmas and is able to suppress afflictions, hence it is called 'suppression.' The second is the acceptance of faith; on the second and third bhūmis, one's faithful mind is definitively resolved regarding the principle of non-arising, hence it is called 'acceptance of faith.' The third is the acceptance of conformity; on the fourth, fifth, and sixth bhūmis, one destroys signs and enters suchness, advancing in conformity with non-arising, hence it is called 'acceptance of conformity.' The fourth is the acceptance of non-arising; on the seventh, eighth, and ninth bhūmis, one realizes the real and transcends signs, hence it is called 'acceptance of non-arising.' The fifth is the acceptance of quiescent cessation; from the tenth bhūmi upward, one destroys signs completely, merging the mind in ultimate tranquility and realizing great nirvāṇa, hence it is called 'acceptance of quiescent cessation.' What is referred to here as 'non-arising' is the fourth category; when the text below proclaims that Vaidehī and the others attained the acceptance of the non-arising of dharmas, it is this very matter. In the fifth section, "\[The Buddha\] said to Vaidehī: 'You are an ordinary person'" reveals her standing. "Unable to contemplate from afar" reveals what she is incapable of. Madame Vaidehī was in truth a great bodhisattva, and at this assembly she immediately attained the acceptance of the non-arising of dharmas; one clearly knows that she was not of inferior stature, but also manifested as an ordinary person. "Her mind's thoughts are weak," etc., directly explains her incapacity. That her thoughts were weak and feeble explains that her mind was unable to illuminate that land from afar. "Not having attained the divine eye" explains that her eyes were unable to see that country from afar. "There are special expedient means to enable you to see" explains \[the Buddha's\] own skillful instruction. This briefly reveals the character of his teaching. Teaching contemplation of the sun, water, and other phenomena of this world so as to make known that other realm is called the 'special expedient means to enable seeing.' The preceding was the first part, the Buddha's mandate permitting the exposition. Next, the second part is Vaidehī's request. "Vaidehī said to the Buddha: 'Through the Buddha's power, I have now seen that land'" expresses gratitude for the Buddha's kindness and clarifies that she has already seen it. Vaidehī had earlier seen that land within the Buddha's light-pedestal, which is called seeing through the Buddha's power. From "If after the Buddha's parinirvāṇa" onward, she makes an inquiry on behalf of others. "Sentient beings after the parinirvāṇa are turbid, evil, and unwholesome" explains that there are evil causes. 'Turbid' refers to the five turbidities. What are the five? The first is the turbidity of lifespan: the fruition of one's lifespan is brief; the second is the turbidity of sentient beings: lacking human conduct; the third is the turbidity of afflictions: all fetters are predominant; the fourth is the turbidity of views: slandering and lack of faith; the fifth is the turbidity of the kalpa: namely famine, pestilence, and warfare. Because these five equally can turbidly disrupt the pure mind, they are called 'turbidities.' 'Evil' refers to the five evils: killing, stealing, sexual misconduct, lying, and drinking alcohol—these are the five. 'Unwholesome' refers to the ten unwholesome karmas: the three bodily, four verbal, and three mental wrongful acts—these are the ten. Alternatively, the five evils may be spoken of generally as 'turbid, evil, and unwholesome.' "Oppressed by the five sufferings" explains that there are painful fruitions. As stated in the \*Mahāparinirvāṇa-sūtra\*, the five torments and the five burnings are these five sufferings. What are the five torments? When someone commits killing, stealing, sexual misconduct, lying, or drinking alcohol, in the present life they suffer distress and perils through the punishments of royal law; these are the five torments. What are the five burnings? Due to those same five evils, they will fall into the three bad destinations and suffer various agonizing tortures; these are called the five burnings. "How should they see the land of Sukhāvatī of the Buddha Amitāyus?" is the direct request. Next, the third part is the Buddha's exposition for her sake. Here, one should first explain the meaning of the pure land and only then interpret the text. The meaning is as in the separate chapter. In the text, he first teaches her to contemplate the sun to make known the direction; the remaining five teach contemplation of the adorned features of that land. The contemplation of the sun has three parts: first, a general encouragement to contemplate; second, the instruction; third, the conclusion. "You and all sentient beings should focus your minds and think upon the west" is the general encouragement to contemplate. From "How" onward is the instruction. 'How' is the question. From "All who practice" onward is the instruction. "All who have eyes see the setting sun" adduces the object to be contemplated. From "You should form the visualization" onward directly teaches the contemplation. From "This is" onward is the conclusion. In the second contemplation, the text has four parts: first, distinguishing the marks of contemplation; second, from "This is" onward, the conclusion; third, from "When this visualization is accomplished" onward, revealing the signs of its accomplishment; fourth, from "Such a visualization is called a rough visualization" onward, concluding with its classification. The first part has four steps: first, forming the visualization of water; second, transforming water into ice; third, transforming the ice into lapis lazuli; fourth, contemplating the lapis lazuli as forming the great ground. Within this there are three points: first, contemplating the lapis lazuli as clearly transparent inside and out; second, seeing the jeweled pillars beneath the ground supporting it; third, seeing the various adornments on the ground. The adornments are fourfold: first, the ground is inlaid with various jewels; second, the jewels emit manifold lights forming towers and pavilions; third, on both sides of the towers and pavilions there are jeweled banners of flowers; fourth, upon the banners of flowers there are many musical instruments producing wonderful sounds. The rest can be understood. In the third contemplation, the text has five parts: first, distinguishing the marks of contemplation: seeing in reliance on samādhi is called the visualization of the ground; second, from "This is" onward, the conclusion; third, from "The Buddha told" onward, urging retention and urging proclamation; fourth, from "If one contemplates" onward, explaining the benefits of contemplation; fifth, from "Practicing this contemplation" onward, distinguishing whether the contemplation is perverse or correct. In the fourth contemplation, on the trees, the text has three parts: first, connecting the preceding to introduce the subsequent as an initiation; second, distinguishing the marks of contemplation; third, a general conclusion. The text is clear and can be understood. In the fifth contemplation, on the water, the text also has three parts: first, the general introduction; second, distinguishing the marks of contemplation; third, a general conclusion. As for the water of eight virtues: pure, odorless, light, cold, soft, delicious, soothing when drunk, and causing no illness after drinking—these are the eight. Pure belongs to the sense-base of form; odorless belongs to the sense-base of odor; light, cold, and soft belong to the sense-base of tangible objects; delicious belongs to the sense-base of taste; the latter two belong to the sense-base of dharmas. The sixth section below is the general contemplation; its text has four parts: first, distinguishing the marks of contemplation; second, a general conclusion; third, explaining the benefits of contemplation; fourth, distinguishing whether the contemplation is perverse or correct. The first part has four points: first, contemplating the jeweled pavilions; second, the trees; > — English (machine translation) (machine translation) - [Previous: 1.4.2](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.2) - [Next: 1.4.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.4) - [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.1.4.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.4.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.3) · Pramāṇa