[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) › 1.26 # 觀無量壽佛經疏 1.26 觀無量壽佛經疏 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1750.1.26) 第十五中品生觀。中品上生者有三：第一、標；第二、從「若有眾生」下，釋；第三、從「是名」下，結。釋中有四：初、明生因；第二、從「臨命終時阿彌陀佛」下，值緣；第三、從「行者見已」下，得生；第四、從「當華敷時」下，明生後利益。「五戒」者，不殺、盜、婬、妄語、飲酒也。「八戒」者，加不上高床、不著華鬘瓔珞香塗身熏衣、不得歌舞作樂及往觀聽也。「四諦」者，苦、集、滅、道也。「羅漢」者，應供、不生、殺賊也。「三明」者，過、現、未來明也。「六神通」者，天眼、天耳、他心、宿命、漏盡、身得如意，此六悉皆無壅故為通。「八解脫」者，一內有色相外觀色、二者內無色相外觀色、三者淨、四空處、五識處、六無所有處、七非非想處、八滅盡解脫也。此八中，前三種微妙五欲無染無著，中四於下得離，後一能脫心慮故名解脫，亦名背捨，背者背彼淨潔五欲也、捨者離是著心也。釋會者，論明小乘不生者，決定不生。此中明生，退菩提心得生，至彼處無漏道熟，即證第四果。大論亦然，或接引小乘，然彼實無。中品應時即得羅漢，何以不及九品？解云：是退菩提聲聞往生彼國，無漏道熟，便證小果，不守小位，而往還起大心，進行彌速，或五劫或十劫得成初地。如是階級，猶是其勝。大本，上品明其出家，中品不明出家。此中所明是則中品，若其不出家，經云一日一夜持沙彌戒，故知有也。而大本不明據長時始終為語，今言出家者就短時而論。中品中生者有三：初、標；第二、從「若有眾生」下，釋；第三、「是名」下，結。就釋中有四：初、明生因；第二、從「如此行者」下，明值緣；第三、從「行者自見」下，明得生；第四、「在寶池中」下，明生後利益也。「十戒」者，即前八戒，更足不捉金銀生像及不過中食，為十戒也。「具足戒」者，二百五十戒、五百戒等。「須陀洹」者，翻修習無漏，或逆流也。中品下生者有三：初、標；第二、從「若有」下，釋；第三、「是名」下，結。釋中有四：初、明因。第二、「此人命終時」下，明緣。第三、從「聞此事」下，得生。第四、從「經七日」下，生後利益也。 > The fifteenth is the contemplation of birth of the middle grade. For the birth of the upper of the middle grade, there are three parts: first, the heading; second, from "If there are sentient beings" onward, the explanation; third, from "This is called" onward, the conclusion. Within the explanation there are four parts: first, explaining the causes of birth; second, from "at the time of approaching the end of life, Amitāyus Buddha" onward, encountering conditions; third, from "having seen this, the practitioner" onward, attaining rebirth; fourth, from "when the flower opens" onward, explaining the benefits after birth. > "Five precepts" are: not killing, stealing, engaging in sexual misconduct, lying, or drinking alcohol. "Eight precepts" add: not sitting on high beds, not wearing flower garlands, necklaces, or applying perfume to the body and perfuming clothes, and not singing, dancing, making music, or going to watch and listen. "Four Truths" are: suffering, accumulation, cessation, and path. "Arhat" means worthy of offerings, non-arising, and slayer of the thief \[of afflictions\]. "Three clarities" are: clarity regarding past, present, and future. "Six supernormal knowledges" are: divine eye, divine ear, knowledge of others' minds, recollection of past lives, extinction of taints, and the body obtaining as it wills. Because these six are completely unobstructed, they are called supernormal knowledges. "Eight liberations" are: 1. having internal perception of forms, contemplating external forms; 2. having no internal perception of forms, contemplating external forms; 3. pure \[liberation\]; 4. the sphere of empty space; 5. the sphere of consciousness; 6. the sphere of nothingness; 7. the sphere of neither-perception-nor-non-perception; 8. the liberation of cessation. Among these eight, the first three are unstained and unattached to the wondrous five desires; the middle four attain detachment from the lower \[realms\]; the last one is able to liberate mental deliberations, hence called liberation; it is also called abandonment through turning away: "turning away" means turning away from those clean and pure five desires; "abandonment" means leaving behind this mind of attachment. > To reconcile them: Regarding the treatise's statement that those of the Small Vehicle are not reborn, those who are strictly determined \[for the Small Vehicle\] are not reborn. That birth is explained here means that those who have fallen back from the mind of bodhi can attain birth; upon arriving there, when their undefiled path matures, they immediately realize the fourth fruit. The \*Mahāprajñāpāramitā-śāstra\* is also like this: or it receives and guides the Small Vehicle, yet in reality it is absent there. Those of the middle grade immediately attain arhatship at that time; why are they inferior to the \[upper\] nine grades? The explanation says: these are śrāvakas who fell back from bodhi who are reborn in that land; when their undefiled path matures, they then realize the lesser fruit, but they do not remain in the lesser stage, and go on to give rise again to the great mind; their progress is even faster, and in five or ten kalpas they succeed in attaining the first bhūmi. Such gradation is still superior. The larger text explains going forth from the household for the upper grade, but does not explain going forth from the household for the middle grade. What is explained here is the middle grade; if they did not go forth from the household, \[yet\] the sūtra says "keeping the śrāmaṇera precepts for one day and one night," therefore one knows that it exists. That the larger text does not explain it is based on speaking of the long-term beginning and end; here speaking of going forth from the household is discussed in terms of a short time. > For the birth of the middle of the middle grade, there are three parts: first, the heading; second, from "If there are sentient beings" onward, the explanation; third, from "This is called" onward, the conclusion. Within the explanation there are four parts: first, explaining the causes of birth; second, from "Such a practitioner" onward, explaining the encounter with conditions; third, from "the practitioner himself sees" onward, explaining the attainment of rebirth; fourth, from "in the jeweled pond" onward, explaining the benefits after birth. "Ten precepts" are the previous eight precepts with the addition of not holding gold, silver, or raw money, and not eating past noon, making ten precepts. "Complete precepts" refers to the two hundred and fifty precepts, five hundred precepts, and so forth. "Srotāpanna" translates as cultivating the undefiled, or going against the stream. > For the birth of the lower of the middle grade, there are three parts: first, the heading; second, from "If there are" onward, the explanation; third, from "This is called" onward, the conclusion. Within the explanation there are four parts: first, explaining the causes; second, from "When this person's life ends" onward, explaining conditions; third, from "Hearing this matter" onward, attaining birth; fourth, from "After seven days" onward, the benefits after birth. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1750.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1750.1.27) - [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.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1750.1.26](https://indike.org/pramana/in.bauddha.taisho.1750.1.26) · Pramāṇa