[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 # 觀無量壽經義疏 1.4 觀無量壽經義疏 1.4 - **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) ### [1.4.2](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.2) 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. > — English (machine translation) (machine translation) ### [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) ### [1.4.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.4.4) 三、地； 四、觀寶池。 就觀樓中，初、正觀樓； 次、觀樓上及虛空中多諸音樂； 後、結成相，名為粗見。 > third, the ground; fourth, contemplating the jeweled ponds. Within the contemplation of the pavilions: first, directly contemplating the pavilions; next, contemplating the abundance of music upon the pavilions and in the sky; finally, concluding with the sign of accomplishment, which is termed 'rough vision.' > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1749~en-mt.1.4.1) — English, machine translation ## Linked texts (1) - [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1750.1.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.4) · Pramāṇa