觀無量壽佛經疏 1.2

1.2

夫樂邦之與苦域、金寶之與泥沙、胎獄之望華池、棘林之比瓊樹，誠由心分垢淨，見兩土之升沈；行開善惡，覩二方之麁妙。喻形端則影直、源濁則流昏，故知欲生極樂國土，必修十六妙觀；願見彌陀世尊，要行三種淨業。然化因事漸、教藉緣興，是以闍王殺逆、韋提哀請，大聖垂慈，乘機演法，曜玉相而流彩、聳珍臺而顯瑞，雖廣示珍域而宗歸安養，使末俗有緣遵斯妙觀。落日懸鼓，用標送想之方；大水結氷，實表瑠璃之地。風吟寶葉，共天樂而同繁；波動金渠，將契經而合響；觀肉髻而瞻侍者，念毫相而覩如來。及其瞑目告終，上珍臺而高踊，文成印壞，坐金蓮而化生。隨三輩而橫截，越五苦而長騖，可謂微行妙觀至道要術者哉。

Now, the realm of joy versus the region of suffering, gold and jewels versus mud and sand, the prison of the womb compared to the lotus ponds, and the forest of thorns contrasted with the gem trees—truly, it is because the mind divides into defiled and pure that one sees the ascent and descent between the two lands; because actions diverge into good and evil that one beholds the coarseness and subtlety of the two realms. By analogy, when the form is upright, the shadow is straight; when the source is turbid, the stream is murky. Therefore, we know that if one wishes to be born in the land of Sukhāvatī, one must cultivate the sixteen wondrous contemplations; if one aspires to see Amida, the World-Honoured One, one must practice the three kinds of pure karma. Yet transforming [beings] progresses gradually through circumstances, and teaching arises in reliance on conditions. Thus it was that King Ajātaśatru committed murderous rebellion, and Vaidehī made her sorrowful entreaty; the Great Sage condescended with compassion, seizing the opportunity to expound the Dharma, illuminating the jade mark so that radiant hues flowed, and elevating the precious platform so that auspicious signs were displayed. Although he broadly displayed the precious realms, the core purpose returned to Anyang, enabling beings with affinity in later worldly ages to follow these wondrous contemplations. The setting sun hanging like a drum serves to mark the direction toward which one directs one's thoughts; the great waters freezing into ice truly represent the ground of lapis lazuli. The wind murmuring through the jewel leaves harmonizes in richness with the heavenly music; the ripples moving in the golden canals resound in accord with the sūtras. One contemplates the uṣṇīṣa to behold the attendant [bodhisattvas], and mindfully reflects upon the ūrṇā-lakṣaṇa to see the Tathāgata. When one's eyes close and one's life comes to an end, one ascends the precious platform and leaps aloft; as the pattern is formed, the seal breaks, and one is born by transformation seated upon a golden lotus. In accordance with the three grades, one crosses horizontally [out of saṃsāra], and surmounting the five sufferings, gallops far away. This may indeed be called the subtle practice, the wondrous contemplation, and the essential method for the supreme path!