[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) › 1.20 # 觀無量壽佛經疏 1.20 觀無量壽佛經疏 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1750.1.20) 第九觀佛真法身。中有五：一、明結上。第二、「次當更觀」下，正觀佛身。第三、從「作是觀」下，正明觀於佛心。第四、從「作此觀者捨身他世」下，舉利勸修。第五、從「作是觀者」下，顯觀邪正。觀身大小高六十萬億那由他恒河沙由旬，毫相如五須彌山。須彌山舉高三百三十六萬里，縱廣亦爾，彼佛毫相過此五倍。眼如四大海水。準眼量以度身，身量太長。世人身長七尺者，眼長一寸餘。四大海水，一海八萬四千由旬，四海合三十三萬六千由旬，身過其眼五十六億倍。假令極多，無出萬倍，何緣佛身得長六十萬億那由他恒河沙由旬？準眼定身，正六十萬億那由他由旬。言恒河沙者，譯人謬耳。眼見佛身，即見佛心。身由心起，故見身即見心。由見身，心想轉明，故得見佛心。「佛心者大慈悲心是，以無緣慈普攝眾生」，《釋論》云：慈有三種：一眾生緣，無心攀緣一切眾生，而於眾生自然現益。如《涅槃經》「我實不往，慈善根力能令眾生見如斯事」。二法緣者，無心觀法，而於諸法自然普照，如日照物無所分別。三者無緣，無心觀理，而於平等第一義中自然安住，以無緣慈攝諸眾生。辯佛心相也。「念佛眾生攝取不捨」者，若為佛慈悲所護，終得離苦，永得安樂。《釋論》云「譬如魚子，母若不念，子則爛壞，眾生亦爾。佛若不念，善根則壞。」今明無緣慈者，諸佛所被，謂心不住有無、不依三世，知緣不實。以眾生不知故，實相智慧令眾生得之，是為無緣也。「捨身他世生諸佛前」，以修念佛三昧故發見佛，願生生常值。如人習巧，從少至長所作遂妙。以隨念佛三昧故，得生無量壽佛國。故《般舟經》云「眾生問佛：何因緣得生此國？彌陀佛答：以修念佛三昧得生我國也。」「從一相好入，但觀眉問白毫」者，如《觀佛三昧經》云「釋迦如來眉間白毫者（云云）」，《寶性論》明佛毫相在兩眉間，闊三百六十萬里，方圓亦然。故文云「無量壽佛身量無邊，非是凡夫心力所及」，正可取如釋迦毫相大小現觀，若得三昧觀心成就，方可稱彼佛相而觀也。《智度論》云「為增長諸菩薩念佛三昧故，說般若波羅蜜經。」今說般若現奇特身相光明色像遍至十方，以此為觀也。 > Ninth, contemplating the Buddha's true dharmakāya. Within this there are five parts: First, concluding the above. Second, from 'Next, one should further contemplate' onward, properly contemplating the Buddha's body. Third, from 'Making this contemplation' onward, properly explaining the contemplation of the Buddha's mind. Fourth, from 'Those who make this contemplation, having cast off this body in another life' onward, citing the benefits to encourage cultivation. Fifth, from 'Those who make this contemplation' onward, revealing whether the contemplation is errant or correct. Contemplating the size of the body: its height is sixty trillion nayutas of Ganges sands of yojanas; the ūrṇā-lakṣaṇa is like five Mount Sumerus. Mount Sumeru's height is 3,360,000 li, and its length and breadth are also like this; that Buddha's ūrṇā-lakṣaṇa exceeds this fivefold. His eyes are like the waters of the four great oceans. If one measures the body against the proportion of the eyes, the body's proportion would be excessively long. A worldly person whose body is seven feet tall has eyes a little over one inch long. As for the waters of the four great oceans, one ocean is 84,000 yojanas, and the four oceans together are 336,000 yojanas; the body would exceed his eyes by 5.6 billion times. Even assuming an extreme proportion, it would not exceed ten thousand times; for what reason would the Buddha's body be sixty trillion nayutas of Ganges sands of yojanas long? Determining the body based on the eyes, it is precisely sixty trillion nayutas of yojanas. The mention of 'Ganges sands' is merely an error by the translator. Seeing the Buddha's body with the eyes is seeing the Buddha's mind. The body arises from the mind; therefore, seeing the body is seeing the mind. Because one sees the body, the mind's thoughts become increasingly clear, and thus one is able to see the Buddha's mind. 'The Buddha's mind is great benevolence and compassion; with unconditioned benevolence it universally gathers sentient beings.' The \*Treatise\* says: There are three kinds of benevolence: First, that conditioned by sentient beings: with no deliberate intention to condition oneself upon all sentient beings, one spontaneously manifests benefit for sentient beings. As the \*Nirvāṇa Sūtra\* says: 'I do not actually go; the power of benevolence's wholesome roots enables sentient beings to see such things.' Second, that conditioned by dharmas: with no deliberate intention to contemplate dharmas, one spontaneously illuminates all dharmas universally, as the sun shines on objects without discrimination. Third, unconditioned \[benevolence\]: with no deliberate intention to contemplate principle, one spontaneously abides in the equal supreme truth, gathering all sentient beings with unconditioned benevolence. This explains the marks of the Buddha's mind. 'Sentient beings who are mindful of the Buddha are embraced and not abandoned': if protected by the Buddha's benevolence and compassion, they will ultimately attain freedom from suffering and attain eternal peace and bliss. The \*Treatise\* says: 'Just like fish roe: if the mother does not mind them, the young will rot away; sentient beings are also like this. If the Buddha does not mind them, their wholesome roots will decay.' Now explaining unconditioned benevolence: that which all Buddhas bestow refers to the mind not abiding in existence or non-existence, not relying on the three times, and knowing that conditions are not real. Because sentient beings do not know this, the wisdom of true reality causes sentient beings to attain it; this is unconditioned benevolence. 'Casting off this body in another life, they will be born before all Buddhas': because of cultivating the buddhānusmṛti-samādhi, they give rise to the wish to see the Buddha, vowing to constantly encounter him life after life. Like a person practicing a craft from youth to old age, what they make becomes increasingly marvelous. Because of following the buddhānusmṛti-samādhi, they attain birth in the land of Amitāyus. Therefore the \*Pratyutpanna Sūtra\* says: 'Sentient beings asked the Buddha: By what causes and conditions does one attain birth in this land? Amida Buddha replied: By cultivating the buddhānusmṛti-samādhi, one attains birth in my land.' 'Entering from a single major or minor mark, merely contemplating the white curl between the eyebrows': as the \*Sūtra on the Samādhi of Contemplating the Buddha\* says, 'The white curl between the eyebrows of Śākyamuni Tathāgata (and so on).' The \*Ratnagotravibhāga\* explains that the Buddha's ūrṇā-lakṣaṇa is between the two eyebrows, 3,600,000 li wide, and its square and circular dimensions are also like this. Therefore the text says: 'The measure of the body of Amitāyus is boundless, beyond the reach of an ordinary person's mental capacity.' One should properly take the size of Śākyamuni's ūrṇā-lakṣaṇa to contemplate directly; only if one attains the samādhi and the contemplative mind is perfected can one contemplate in accordance with the marks of that Buddha. The \*Mahāprajñāpāramitopadeśa\* says: 'In order to increase the bodhisattvas' buddhānusmṛti-samādhi, the Prajñāpāramitā Sūtra was spoken.' Here, the Prajñā expounded manifests extraordinary bodily marks, radiance, and forms that reach universally to the ten directions; taking these as the contemplation. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1750.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1750.1.21) - [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.1.20) — English, machine translation ## Linked texts (1) - [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754.3.66) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1750.1.20](https://indike.org/pramana/in.bauddha.taisho.1750.1.20) · Pramāṇa