[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) › 1.8.1 # 觀無量壽經義疏 1.8.1 觀無量壽經義疏 1.8.1 - **Language:** Classical Chinese ### [1.8.1](https://indike.org/pramana/in.bauddha.taisho.1749.1.8.1) 後十觀中，文別有四：一、佛對阿難及韋提希勅聽許說，辨勸傳持； 二、由佛勸韋提求見故，令彼佛菩薩俱現； 三由彼觀韋提設禮，仰荷佛力為物啟請； 四因其請如來為說後十觀法。 前中三句：一、對二人勅聽勸思。 二、許宣說。 「除苦法」者，由觀滅罪，捨此生彼，名除苦法。 三、勸持勸說。 第二段中，初、先明其佛菩薩現； 後、明所現威光無比。 第三段中，初、明韋提因見設禮：次、荷佛力現有所覩：後、為物請。 文顯可知。 第四、佛說餘十觀中，相從為四。 初、五：一分佛菩薩觀； 次有一門自往生觀； 次一復明佛菩薩觀； 後三明其他生之觀。 就前五中，初之一門作佛座觀，次一作彼佛二菩薩三像之觀，後三作彼佛二菩薩真身之觀。 初坐觀中，文別有六：一、辨觀相； 二、「是為」下，結； 三、「阿難」下，辨明此坐得成所由，謂法藏願力故成； 四、「若欲」下，重顯觀儀； 五、「此想成」下，明觀利益； 六、「作此」下，辨觀邪正。 文皆可知。 就像觀中，文別有四：一、辨觀相； 第二、「令與修多羅」下，明觀邪正； 三、「是為」下，結； 四、「作是」下，明觀利益。 初中復四：第一、略觀，唯觀一佛二菩薩像； 二、「此想成」下，明觀成相。 三、「一一樹」下，明其廣觀，觀諸樹下皆有一佛二菩薩像； 四、「此相成」下，還顯成相。 就初略中，先觀佛像、後明觀察二菩薩像。 佛像觀中，先勸觀佛、為佛所表； 後正觀像。 勸觀佛中，應先解釋三佛之義，然後釋文。 義如別章。 此中所觀是應身也。 文中有三：一、結前生後以為起發，見前事已次當想佛，二、「所以」下，釋勸所以。 三、「是故應當一心念」下，結勸觀察。 第二段中，「所以者何」，徵問起發。 佛身出情，所以勸想，下對釋之。 佛法界身入於一切眾生心中，故勸想之。 「是故」已下，明佛心想，即成前佛入眾生心義。 於中四句：一、明心是佛。 言「是故」者，乘前顯後。 是佛法身入於一切眾生心故，心想佛時是心即是諸佛相好。 二、明心作佛，成前心是。 三「是心是佛」，結前初句。 四、「諸佛遍知從心想生」，結前第二。 云何名作？ 云何名是？ 兩義分別：一、就佛觀始終分別，始學名作、終成即是。 二、現當分別，諸佛法身與己同體，現觀佛時心中現者，即是諸佛法身之體，名心是佛。 望己當果，由觀生彼，名心作佛。 上來第二、釋勸所以。 自下第三、結勸觀察。 言「是故」者，是佛法身入於一切眾生心故，應當一心繫念觀彼阿彌陀佛。 佛號無量，略舉四種：佛是佛號，義如前解。 多陀阿伽度，是如來號，乘如實道來成正覺，故曰如來。 阿羅訶者，此名應供，佛具智斷合可供養，故名應供。 外國語中三名相通：一、阿羅訶，此云應供； 二阿羅漢，此云無生，亦云無著； 三阿盧訶，此云殺賊。 今舉初義。 三藐三佛陀，此翻名為正真正覺。 三之言正，藐之言真，三復名正，佛陀名覺。 上勸觀佛，為像所表。 「想彼佛者先想像」下，正勸觀像，文顯可識。 前觀佛像，下次觀察二菩薩像，先為二坐，後正觀察二菩薩像。 上來一段是其略觀。 餘如前釋，文顯可知。 佛身觀中，別有四：一、結前生後； 二、廣辨觀想； 三、「是為」下，結； 四、辨觀邪正。 第二段中，文復有四：一、廣辨觀相； 二、「見此事者即見十方」下，明觀利益； 三、「觀無量壽佛從一相好」下，重辨觀義； 四、「見無量壽佛即見十方」下，重辨利益。 初中先別，「念佛眾生攝取不捨」已下，總以結勸。 前中有三：一、觀佛身色、二、「佛身高」下，觀其大小、三、「於圓光」下，觀其多少。 初段可知。 觀大小中，句別有五：一、觀身大小，高六十萬億那由他恒河沙由旬。 > In the latter ten contemplations, the text is divided into four sections: first, the Buddha addresses Ānanda and Vaidehī, commanding them to listen and promising to speak, and distinguishing his exhortation to transmit and uphold \[the teaching\]; second, because the Buddha exhorts Vaidehī to seek to see \[that realm\], he causes that Buddha and the bodhisattvas to appear together; third, because of that contemplation, Vaidehī performs obeisance, gratefully acknowledges the Buddha's power, and makes an inquiry and request on behalf of living beings; fourth, because of her request, the Tathāgata speaks the teachings on the latter ten contemplations for them. Within the former \[first section\], there are three clauses: first, addressing the two persons, he commands them to listen and exhorts them to reflect; second, he promises to expound \[the teaching\]—as for the "method of removing suffering," because sins are eradicated through contemplation, abandoning this \[world\] and being born in that \[land\] is called the "method of removing suffering"; third, he exhorts them to uphold it and exhorts them to speak it. In the second section: first, it initially explains the appearance of that Buddha and the bodhisattvas; afterward, it explains that the majestic light displayed is peerless. In the third section: first, it explains that Vaidehī performs obeisance as a result of seeing; next, she gratefully acknowledges the Buddha's power by which something has presently been beheld; afterward, she makes a request on behalf of living beings. The text is clear and can be understood. Fourth, within the Buddha's speaking of the remaining ten contemplations, they are grouped into four \[categories\]: first, five \[contemplations\] are a section of contemplations of the Buddha and bodhisattvas; next, there is one gate of contemplation of one's own rebirth; next, one again explains contemplation of the Buddha and bodhisattvas; the latter three explain contemplations of rebirth by others. Within the first five: the initial one gate constitutes the contemplation of the Buddha's seat; the next one constitutes the contemplation of the three images of that Buddha and two bodhisattvas; the latter three constitute the contemplation of the true bodies of that Buddha and two bodhisattvas. Within the contemplation of the initial seat, the text is divided into six: first, it distinguishes the marks of the contemplation; second, from "This is" downward, it concludes; third, from "Ānanda" downward, it distinguishes and clarifies the causes by which this seat comes to be formed, namely, that it is formed through the power of Dharmākara's vows; fourth, from "If you wish" downward, it re-elucidates the protocol for contemplation; fifth, from "When this visualization is accomplished" downward, it explains the benefits of the contemplation; sixth, from "To practice this" downward, it distinguishes whether the contemplation is errant or correct. The text is all understandable. Within the contemplation of the images, the text is divided into four: first, it distinguishes the marks of the contemplation; second, from "Let it be accordant with the sūtras" downward, it explains whether the contemplation is errant or correct; third, from "This is" downward, it concludes; fourth, from "Engaging in this" downward, it explains the benefits of the contemplation. Within the first \[of these four\], there are again four parts: first, a concise contemplation, contemplating only the images of one Buddha and two bodhisattvas; second, from "When this visualization is accomplished" downward, it explains the marks of accomplishing the contemplation; third, from "Under each tree" downward, it explains its extensive contemplation, contemplating that beneath all the trees there is an image of one Buddha and two bodhisattvas; fourth, from "When these marks are accomplished" downward, it returns to elucidating the marks of accomplishment. Within the initial concise \[contemplation\], one first contemplates the Buddha's image, and afterward one clarifies observing the images of the two bodhisattvas. Within the contemplation of the Buddha's image, it first exhorts the contemplation of the Buddha as represented by the Buddha\['s image\]; afterward, one directly contemplates the image. Regarding the exhortation to contemplate the Buddha, one should first explain the meaning of the three Buddhas, and only then explain the text. The doctrine is as in the separate chapter. What is contemplated here is the transformation body. In the text there are three parts: first, concluding the preceding and giving rise to what follows so as to introduce it, seeing the previous matter having ended, one should next visualize the Buddha; second, from "Wherefore?" downward, it explains the reason for the exhortation; third, from "Therefore, one should single-mindedly be mindful" downward, it concludes by exhorting observation. In the second section, "wherefore?" raises a question to introduce \[the explanation\]. The Buddha's body transcends ordinary sentiment; as for why he exhorts visualization, below it is explained in response. The body of the dharma realm of the Buddha enters into the minds of all sentient beings, and therefore he exhorts them to visualize it. From "Therefore" downward, it explains the mind visualizing the Buddha, which constitutes the aforementioned sense that the Buddha enters into the minds of sentient beings. Therein are four clauses: first, it explains that the mind is the Buddha. Saying "Therefore" continues from what precedes and elucidates what follows: because this Dharma body of the Buddha enters into the minds of all sentient beings, when the mind visualizes the Buddha, this mind is precisely the marks and signs of all Buddhas; second, it explains that the mind becomes the Buddha, fulfilling the preceding "the mind is"; third, "this mind is the Buddha" concludes the first clause above; fourth, "the all-encompassing knowledge of all Buddhas is born from mental visualization" concludes the second above. What is called "becoming"? What is called "being"? Two meanings are differentiated: first, differentiating in terms of the beginning and end of the contemplation of the Buddha, beginning to practice is called "becoming," and final accomplishment is "being"; second, differentiating in terms of the present and future, the Dharma body of all Buddhas is of the same essence as oneself, so when presently contemplating the Buddha, what appears in the mind is precisely the essence of the Dharma body of all Buddhas, which is called "this mind is the Buddha"; with regard to one's own future fruit, because one is born in that \[land\] through contemplation, it is called "this mind becomes the Buddha." What precedes is the second part: explaining the reason for the exhortation. From here down is the third part: concluding by exhorting observation. Saying "Therefore" means: because this Dharma body of the Buddha enters into the minds of all sentient beings, one should single-mindedly focus the mind and contemplate that Amitābha Buddha. The Buddha's titles are immeasurable; here four are briefly cited: "Buddha" is the title Buddha, the meaning of which is as explained before. "Tathāgata" is the title Tathāgata: he rides the path of true suchness to come and realize correct awakening, and therefore is called Tathāgata. "Arhat" is translated as "one worthy of offerings"; because the Buddha is fully equipped with wisdom and abandonment, it is fitting that he be made offerings to, and thus he is called "one worthy of offerings." In foreign languages, three names are interchangeable: first, arhat, translated here as "worthy of offerings"; second, arhan, translated here as "unborn," also translated as "unattached"; third, aruhan, translated here as "slayer of the foe." Here the first meaning is cited. "Samyaksaṃbuddha" is translated into Chinese as "correct, true, and fully awakened." The word sam- means correct, -yak- means true, sam- again means correct, and buddha means awakened. The above exhorts contemplating the Buddha, as represented by the image. From "Those who visualize that Buddha should first visualize the image" downward, it directly exhorts contemplating the image; the text is clear and recognizable. The preceding contemplated the Buddha's image; next it observes the images of the two bodhisattvas: first providing two seats, and afterward directly observing the images of the two bodhisattvas. The preceding passage is its concise contemplation. The rest is as explained before; the text is clear and can be understood. In the contemplation of the Buddha's body, there are four distinct parts: first, concluding the preceding and giving rise to what follows; second, extensively distinguishing the visualization; third, from "This is" downward, concluding; fourth, distinguishing whether the contemplation is errant or correct. In the second section, the text again has four parts: first, extensively distinguishing the marks of contemplation; second, from "Those who see this matter instantly see the ten directions" downward, explaining the benefits of the contemplation; third, from "Contemplating the Buddha of Immeasurable Life from a single mark or sign" downward, re-distinguishing the doctrine of contemplation; fourth, from "Seeing the Buddha of Immeasurable Life, one instantly sees the ten directions" downward, re-distinguishing the benefits. In the first part, it first differentiates individually, and from "\[His light\] gathers in and never forsakes sentient beings who are mindful of the Buddha" downward, it generally concludes with an exhortation. In the former part there are three items: first, contemplating the color of the Buddha's body; second, from "The Buddha's height is" downward, contemplating its size; third, from "Within the circular radiance" downward, contemplating its quantity. The first section can be understood. In contemplating size, there are five distinct clauses: first, contemplating the size of the body, whose height is sixty myriad kotis of nayutas of Ganges sands of yojanas. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1749.1.7) - [Next: 1.8.2](https://indike.org/pramana/in.bauddha.taisho.1749.1.8.2) - [Up: 1.8](https://indike.org/pramana/in.bauddha.taisho.1749.1.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1749~en-mt.1.8.1) — English, machine translation ## Linked texts (1) - [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1750.1.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.8.1](https://indike.org/pramana/in.bauddha.taisho.1749.1.8.1) · Pramāṇa