[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) › [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1750) › 1.19 # 觀無量壽佛經疏 1.19 觀無量壽佛經疏 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1750.1.19) 第八明像想。中有三：初、汎明諸佛法身自在從心想生。二、「是故應當」下，徧觀彼彌陀并示觀行。三、「作是觀者」下，明修觀獲利也。「法界身」者，報佛法性身也。眾生心淨，法身自在，故言入眾生心想中。如似白日昇天影現百川，即是三十二相八十種好，明佛身自在，能隨物現前，明佛菩薩此顯能隨也。又法界身是佛身，無所不遍，法界為體。「入一切眾生心想中」者，得此觀佛三昧解入相應，故言入心想中也。「是心作佛」者，佛本是無、心淨故有。亦因此三昧，心終成作佛也。「是心是佛」者，向聞佛本是無、心淨故有，便謂條然有異，故言即是。心外無佛，亦無佛之因也。始學名作，終成即是佛。若當現分別，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，名心作佛也。「正遍知海從心想生」者，以心淨故諸佛即現，故云生也。亦因此觀佛三昧出生作佛。多陀阿伽度，或明十號、無量名號等，此中略舉三號，即如來、應供、正遍知，天竺三名相近，阿羅訶翻應供，阿羅漢翻無生，阿盧漢翻殺賊。「令與修多羅合」者，觀行之時，令與教法相應，故言合也。又解：與十二部經教合，入定是修多羅，出定之時心與定合，故云與修多羅合也。 > Eighth, explaining the contemplation of the image. Within this there are three parts: First, generally explaining that the dharmakāya of all Buddhas is sovereign and produced from the mind's thoughts. Second, from 'Therefore one should' onward, contemplating that Amida everywhere and demonstrating contemplative practice. Third, from 'Those who make this contemplation' onward, explaining the benefits gained from cultivating this contemplation. 'Dharmadhātu body' refers to the reward Buddha's Dharma-nature body. When sentient beings' minds are pure, the dharmakāya is sovereign; therefore it is said to enter into the mind and thoughts of sentient beings. Just as when the bright sun rises in the sky its reflection appears in a hundred streams, this is the thirty-two marks and eighty minor signs, showing that the Buddha's body is sovereign and can appear before beings according to their capacities; here it explains that the Buddhas and bodhisattvas can adapt in this way. Furthermore, the dharmadhātu body is the Buddha's body, which is omnipresent, taking the dharmadhātu as its essence. 'Enters into the mind and thoughts of all sentient beings' means that when one attains this contemplation of the Buddha samādhi, understanding and entry correspond; therefore it says it enters into the mind and thoughts. 'This mind becomes Buddha' means that Buddha is originally non-existent, yet exists because the mind is pure. Also, because of this samādhi, the mind ultimately becomes Buddha. 'This mind is Buddha' means that upon hearing earlier that Buddha is originally non-existent and exists because the mind is pure, one might think they are distinctly different; therefore it says that \[this mind\] is \[Buddha\]. Outside the mind there is no Buddha, nor is there any cause for Buddha. When one first learns it is called 'becoming'; when ultimately accomplished, it is Buddha. If one currently distinguishes them, the dharmakāya of all Buddhas is of the same essence as oneself. 'When one presently contemplates the Buddha, it appears in the mind': this is the essence of the dharmakāya of all Buddhas, called 'the mind is Buddha.' Looking ahead to one's future fruition, because the contemplation brings about birth there, it is called 'the mind becomes Buddha.' 'The ocean of omniscient wisdom arises from the mind's thoughts': because the mind is pure all Buddhas immediately appear, hence it is said to 'arise.' Also, through this contemplation of the Buddha samādhi, one brings forth and becomes Buddha. \*Tathāgata\* (多陀阿伽度): this is explained sometimes through the ten epithets, or immeasurable epithets, and so forth; here three epithets are briefly raised, namely \*Tathāgata\*, \*Arhat\* (one worthy of offerings), and \*Samyaksaṃbuddha\* (one of correct and universal knowledge). The three Indic names are close: \*arahā\* (阿羅訶) translates as 'worthy of offerings'; \*arhat\* (阿羅漢) translates as 'non-arising' (anutpāda); \*aruhant\* (阿盧漢) translates as 'slayer of the thieves.' 'Causing it to accord with the sūtras': at the time of contemplative practice, one causes it to correspond with the scriptural teachings, hence it says 'accord.' Another explanation: it accords with the teachings of the twelve divisions of scriptures; entering concentration is the sūtras, and when emerging from concentration the mind accords with concentration, hence it is said to accord with the sūtras. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1750.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1750.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1750.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1750~en-mt.1.19) — English, machine translation ## Linked texts (1) - [觀無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1749.1.8.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1750.1.19](https://indike.org/pramana/in.bauddha.taisho.1750.1.19) · Pramāṇa