[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) › [觀無量壽佛經疏妙宗鈔](https://indike.org/pramana/in.bauddha.taisho.1751) › 1.4 # 觀無量壽佛經疏妙宗鈔 1.4 觀無量壽佛經疏妙宗鈔 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1751.1.4) 二、釋文。初、釋序，三：初、敘經觀意，二：初、正明觀行，二：初、敘意，二：初、對垢立淨，二：初、法，二：初、明二報苦樂。欲論觀行，先示二報苦樂之相。文有四句，一一皆論淨穢相對。初句以所成國土苦樂相對。安養淨國但受諸樂，故名樂邦；堪忍穢土多受眾苦，義言苦域。次句以能成物體貴賤相對。彼純七珍，略言金寶；此多眾穢，略語泥沙。次句以初生受質垢淨相對。此土六道具有四生，今就人中多從胎藏，母食冷熱及飢飽時，兒在胎中如處寒熱倒懸山壓地獄之苦，故云胎獄；彼土九品，八從蓮生，下品之人雖經多劫，大本中說，疑心修善生彼胎宮樂同忉利，況八九品不生疑惑，豈有苦耶，是故華池受生即樂。次句以生後遊處麁好相對。此則荊棘叢林，彼則金渠玉樹。然此四句，雖一一句苦樂相對，意則對穢顯彼淨相。又復應知，四句之文似唯顯示同居二土。據下明宗具論四土淨穢之相，以後驗此，不專同居。當知四句一一通於四種淨穢：見思輕重，則感同居樂邦苦域；體析巧拙，則感方便樂邦苦域；次第頓入，則感實報樂邦苦域；分證究竟，則感寂光樂邦苦域。以例金寶泥沙、胎獄華池、棘林瓊樹，亦復如是。一家制立，正文與序必不相違；但序總示、文宗別說，是故似異。問：下三淨土既皆有相，則可論於金寶等事；寂光之淨已全無相，如何可說金寶華池及以瓊樹？答：經論中言寂光無相，乃是已盡染礙之相，非如太虛空無一物。良由三惑究竟清淨，則依正色心究竟明顯。故《大經》云「因滅是色獲得常色，受想行識亦復如是。」《仁王》稱為法性五陰，亦是《法華》世間相常，《大品》色香無非中道，是則名為究竟樂邦、究竟金寶、究竟華池、究竟瓊樹。又復此就捨穢究盡、取淨窮源，故苦域等判屬三障、樂邦金寶以為寂光。若就淨穢平等而談，則以究竟苦域泥沙而為寂光。此之二說，但順悉檀無不圓極。問：佛無上報是即理之事，可論金等；究竟寂光是即事之理，豈有金等？若其同有，事理既混，如何分於二土義耶？答：佛無上報是究竟始覺，上品寂光是究竟本覺，始本既極，豈分二體？應知二土縱分事理，實非有無，豈真善妙有而非理邪？祕藏之理豈同小空？故此事理二名一體，以復本故名無上報事也，以復本故名上寂光理也。故妙樂云：修得四德、本有四德，二義齊等，方是遮那身土之相。況《淨名疏》顯將寂光為佛依報，故知定執報土有金寶等、寂光定無，斯乃迷名全不知義矣。二、「誠由」下，明二因心行。誠，實也。由，從也。報之淨穢，實從心行二因致感。心即迷了二心，行即違順二行。六道三教，迷三德性、為三惑染，故曰垢心。身口諸業違理有作，皆名惡行。此之心行感四穢土，沈下麁淺也。唯圓頓教，了三德性、離三惑染，方名淨心。身口諸業順理無作，稱為善行。此之心行感四淨土，高升深妙也。心雖本一，以迷了故，須分垢淨；行業雖同，以違順故，須開善惡。從此二因，感報淨穢。應知圓人，以上寂光而為觀體，凡聖因位皆即究竟，不同別人要心只齊一十二品，故分證穢，正在別教。問：至理微妙，不垢不淨、無取無捨。今立垢淨令人取捨，既乖妙理即非上乘，何得名為修心妙觀顯一實相？答：據名求義，萬無一得；以義定名，萬無一失。良以理外理內、小乘大乘、漸次圓頓，所立名言率多相似，須以邪正定其內外，次以空中甄其小大，復以漸頓分其別圓，則使名言纖毫不濫，方可憑之立乎觀行。是故今家評此等義，而用六句判於同異，所謂相破、相修、相即，各有二句，即六句也。今用此六判此相違。先以別義定其同名，所謂外道斷無不垢不淨見，二乘空理不垢不淨證，別教但中不垢不淨門，圓教祕藏不垢不淨理。復有四淨，外道欣厭執淨之見，二乘斷惑滅淨之證，別教離染漸淨之門，圓教即染頓淨之理。既知此已，乃可論於淨與不垢不淨相破之句。圓教頓淨，破於別教二乘外道不垢不淨。圓教不垢不淨，破於三種之淨。相修句者，三種之淨，修於圓教祕藏不垢不淨：三種不垢不淨，修於圓教即染之淨。相即句者，圓教即染之淨，即是祕藏不垢不淨：祕藏不垢不淨，即是即染之淨。今之妙觀，即於染心觀四淨土。既照寂光，豈異祕藏不垢不淨邪？若謂今經捨穢取淨異於祕藏雙非理者，何故韋提聞觀淨土，分證祕藏邪？應知今淨淨於垢淨，乃以垢淨平等之理而為於淨土，名偏義圓，斯之謂矣。但以機緣捨穢心強，宜以淨門淨一切相，故今談淨與不垢不淨全不相違。又復應知，取捨若極與不取捨亦非異轍。二喻，形端喻淨因，了性淨心，順理善行；影直喻果，四淨土也。源濁喻穢因，迷性垢心，違理惡行；流昏喻果，四穢土也。若翻上喻，形曲影凹，自可喻於逆修因果。若翻下喻，源淨流清，亦自可喻順修因果。今舉二喻各喻一種，其義甚明。二、「故知」下，就淨示修。上已對穢顯於淨相，故今就淨而明修法。前示二因，通云淨心及以善行。此明修相，故的指今十六妙觀、三種淨業。於十六境不照三諦，豈明妙觀？修三種福為三惑染，不稱淨業。妙觀是正、淨業為助，正助合行，能感四種極樂國土，得見三身彌陀世尊。文從互說，觀論生土，業論見佛，依正既俱，正助非隔。二、「然化」下，示文，二：初、示教興，二：初、明興由。革凡之化，要因近事而為鴻漸；詮理之教，必藉機緣方得興起。近事為漸，通於諸化。今化別由殺逆之事，欲令眾生厭濁世故。此教當機，是韋提希，華言思惟，善修觀故。二、「大聖」下，明現土。佛是極聖，故稱為大。佛慈下被，名之曰垂。託韋提請，布所證理，名乘機演法。「曜玉相」等者，經云「爾時世尊放眉間光，遍照十方無量世界，還住佛頂化為金臺，如須彌山。」「雖廣示」等者，經云「十方妙國皆於中現，或有國土七寶合成，復有國土純是蓮華。」乃至云「時韋提希白佛言：是諸國土雖復清淨，我今樂生極樂世界阿彌陀佛所。」二、「使末」下，示觀相，二：初、總標。「使末俗」等者，經云「如來今者教韋提希，及未來世一切眾生，觀於西方極樂世界。以佛力故。當得見彼清淨國土」等。二、「落日」下，別示十六觀法不出三類，即依報、正報及三輩往生。今順此三，撮要而示。文自為三：初、依報。初觀落日狀如懸鼓，令心堅住專想不移。此有二意：一令觀日心不馳散、二令心想正趣西方，故云「用標送想之方」。次觀清水，復想成氷。良以彼土瑠璃為地，此地難想，且令想氷。氷想若成，寶地可見，故云「實表瑠璃之地」。次示樹觀，而經但云「其諸寶樹七寶華葉無不具足」，而無風吟天樂之事，乃取《小本》中語，成今樹觀之文。故彼經云「微風吹動眾寶行樹及寶羅網，出微妙音，譬如百千種樂同時俱作」，故云「共天樂而同繁」。次示池觀，經云「有八池水從如意珠王生，分十四支，黃金為渠，其摩尼水流澍華間。其聲微妙，演說苦空無常無我、諸波羅蜜」等，故云「將契經而合響」。二、「觀肉」下，示正報。先明觀音勢至二菩薩觀，以此二觀皆明肉髻故。經云「若有欲觀觀世音菩薩者，先觀頂上肉髻，次觀天冠，其餘眾相。亦次第觀之」。勢至，經云「頂上肉髻如鉢頭摩華，於肉髻上有一寶瓶，盛諸光明，普現佛事。餘諸身相如觀世音等無有異」。斯是如來教示行者想二大士觀法之要也。此二菩薩次當補處，今為近侍，故云「瞻侍者」也。次示彌陀觀，經云「觀無量壽佛者，從一相好入，但觀眉間白毫極令明了。見眉間白毫者，八萬四千相自然當現」，豈非教示觀法之門？故云「念毫相而覩如來」也。三、「及其」下，示三輩觀。下疏判云「觀三品往生有二意：一令捨中下修上品故，二令識位高下即大本三品故。」此之二意，初策自行、次則觀他，故今略敘。就策自行，即修觀行人功有淺深，致使往生相分三品，故云「及其瞑目告終」等也。初明上品上生及上品中生，以經明上生乘金剛臺、中生坐紫金臺，故云「上珍臺」也。次、「文成」下，明上品下生。經云「即見自身坐金蓮華」。「文成印壞」者，《大經》二十七云「譬如蠟印印泥，印與泥合，印滅文成」，以喻凡夫現在陰滅中有陰生，今借此文以喻往生菩薩此土陰滅彼國陰生。須知垂終自見坐金蓮身，已是彼國生陰故也。《成論》明極善極惡俱不經中陰，如𥎞矛離手也。上雖三品，但是上輩。次總示三輩往生之者，俱出輪迴。言「隨三輩」者，非謂隨他，蓋是隨己所修，三輩行業皆能橫截五道，永得不退也。《大本》云「往生安養國橫截五惡道」。「五苦」者，此方五道俱不免苦，天道縱樂還墮惡趣故。二、「可謂」下，結歎觀行。「微行」者，歎三種業雖是身口，運為之善。今順理修，皆成無作幽微無相之行也。「妙觀」者，歎十六觀。雖託安養依正之境，而皆稱性絕待照之，即不思議圓妙觀也。此之觀行能令修者達四淨土，縱具見思而能不退，誠為至極之道要妙之術。如此歎結意，令聞者尚之修之。不肖之徒，輕欺生死、不求不退，於斯要術生謗障人，痛哉痛哉。 > Part Two: Interpreting the text. First, interpreting the preface, in three parts: first, recounting the intention of the sutra's contemplations, in two parts: first, directly clarifying the practice of contemplation, in two parts: first, recounting the intention, in two parts: first, setting up purity in contrast to defilement, in two parts: first, the doctrine, in two parts: first, clarifying the suffering and bliss of the two rewards. > > To discuss contemplative practice, one must first indicate the characteristics of suffering and bliss regarding the two rewards. The text consists of four phrases, each discussing the contrast between purity and defilement. > > The first phrase contrasts the suffering and bliss of the realized lands. The pure realm of Anyang experiences only various pleasures, and is thus called the 'land of bliss'; the defiled land of Saha mostly endures multitude of sufferings, and is figuratively termed the 'realm of misery.' > > The second phrase contrasts the nobility and baseness of the constituent elements. That \[land\] consists purely of the seven treasures, briefly referred to as 'gold and jewels'; this \[land\] contains much impurity, briefly spoken of as 'mud and sand.' > > The third phrase contrasts the defilement and purity of the physical form assumed at birth. In this world, the six destinies possess all four modes of birth; speaking now of humans, most emerge from the womb. When the mother consumes cold or hot food, or when she is hungry or satiated, the infant in the womb experiences torment like that of the hells of cold and heat, hanging upside down, or being crushed beneath mountains—hence it is called the 'womb-hell.' In that land, the nine grades are mostly born from lotuses; though beings of the lowest grade must wait many kalpas, the larger version of the sutra explains that those who cultivate good with doubts are born into a palace in the womb enjoying bliss equal to the Trāyastriṃśa heaven. How much less, then, could those of the higher grades who harbor no doubts experience any suffering? Thus, taking birth in the jewel ponds is immediate bliss. > > The fourth phrase contrasts the roughness and excellence of dwelling places after birth. Here there are thorny thickets and overgrown woods; there, golden channels and jade trees. Although each of these four phrases contrasts suffering with bliss, the intention is to contrast defilement so as to reveal the aspects of purity. > > Furthermore, one should understand that while the four phrases seem only to describe the two lands of common residence, according to the later exposition of the central theme which fully treats the characteristics of purity and defilement across all four lands, testing this text by that which follows shows that it does not pertain exclusively to common residence. One should know that each of the four phrases applies to the four kinds of purity and defilement: the lightness or gravity of delusions of view and thought induces the land of common residence as either a land of bliss or a realm of misery; whether one analyzes or embodies \[emptiness\] skillfully or clumsily induces the land of expedients as either a land of bliss or a realm of misery; whether one enters sequentially or suddenly induces the land of real reward as either a land of bliss or a realm of misery; whether one has partial realization or ultimate realization induces the land of quiescent light as either a land of bliss or a realm of misery. The examples of gold and jewels versus mud and sand, the womb-hell versus jewel ponds, and thorny woods versus jade trees should be understood in the same way. In the formulations of our school, the main text and the preface never contradict each other; it is merely that the preface gives a general presentation while the core text analyzes them specifically, which makes them seem different. > > Question: Since the lower three pure lands all possess phenomenal forms, one can discuss items such as gold and jewels; but the purity of Quiescent Light is completely formless, so how can one speak of gold, jewels, flower ponds, and jade trees there? > > Answer: When sutras and treatises state that Quiescent Light is formless, it means that marks of defilement and obstruction have been exhausted; it does not mean an empty void lacking all things like vast space. Because the three delusions are ultimately purified, the physical forms and mental states of both environment and self become ultimately manifest. Thus the \*Mahāparinirvāṇa-sūtra\* states: 'Because this form is extinguished, eternal form is obtained; feeling, perception, formations, and consciousness are also like this.' The \*Benevolent King Sūtra\* calls them the five aggregates of the Dharma-nature; this is also what the \*Lotus Sūtra\* means by 'the worldly marks are eternal,' and what the \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\* means when asserting that form and fragrance are nothing other than the Middle Way. This is called the ultimate land of bliss, the ultimate gold and jewels, the ultimate flower pond, and the ultimate jade tree. > > Furthermore, this is spoken from the perspective of abandoning defilement to the absolute limit and attaining purity at its source; therefore, the realm of misery and the like are assigned to the three hindrances, while the land of bliss and its gold and jewels are taken as Quiescent Light. But if we discuss them from the perspective of the equality of purity and defilement, then the ultimate realm of misery and its mud and sand are themselves Quiescent Light. Both explanations conform to the siddhāntas and are utterly perfect. > > Question: The Buddha's unsurpassable reward is phenomenon-as-noumenon, so gold and jewels may be spoken of; the ultimate Quiescent Light is noumenon-as-phenomenon, so how could there be gold and the like? If both possess them alike, then phenomenon and noumenon are confounded, so how can one distinguish the meaning of the two lands? > > Answer: The Buddha's unsurpassable reward is ultimate initial awakening; the highest grade of Quiescent Light is ultimate original awakening. When both initial and original reach their apex, how could they form two separate substances? One must realize that even if the two lands are differentiated as phenomenon and noumenon, this does not truly mean non-existence versus existence. How could true, wondrous goodness and wondrous existence fail to be noumenon? How could the noumenon of the secret treasury be equated with the emptiness of the Hinayana? Thus phenomenon and noumenon are two designations for a single reality: because it recovers the origin, it is termed the phenomenal reality of the unsurpassable reward; because it returns to the root, it is termed the noumenal reality of the supreme Quiescent Light. Thus Miaole said: 'The cultivated attainment of the four virtues and the inherently existing four virtues are entirely equal; only then are they the characteristics of Vairocana's body and land.' Furthermore, the \*Vimalakīrti-sūtra Commentary\* explicitly takes Quiescent Light as the Buddha's environmental reward. Hence we know that insisting the reward land definitely has gold and jewels while Quiescent Light definitely lacks them is to be deluded by terms and wholly ignorant of the underlying meaning. > > Second, from 'Truly due to...' onward, the two causes of mental state and practice are clarified. 'Truly' means reality. 'Due to' means proceeding from. The purity and defilement of rewards truly proceed from and are induced by the two causes of mental state and practice. The mental state refers to the two states of delusion and understanding; practice refers to the two kinds of conduct, contrary and compliant. In the six realms and the three teachings, one is deluded about the nature of the three virtues and defiled by the three delusions; hence this is called a defiled mind. The bodily and verbal actions that violate the noumenon through contrivance are all termed evil practices. These mental states and practices induce the four defiled lands, sinking low into coarseness and shallowness. Only in the Perfect and Sudden Teaching, wherein one understands the nature of the three virtues and departs from the defilement of the three delusions, is it called a pure mind. The bodily and verbal actions that accord with the noumenon through non-contrivance are called good practices. These mental states and practices induce the four pure lands, ascending high into depth and wonder. Although mind is originally one, because of delusion and understanding it must be divided into defiled and pure; although deeds are fundamentally identical, because of contrary and compliant attitudes they must be distinguished as evil and good. From these two causes, the rewards of purity and defilement are induced. One should realize that persons of the Perfect Teaching take supreme Quiescent Light as the substance of their contemplation; for them, both ordinary and sagely causal stages are identical to the ultimate, unlike persons of the Separate Teaching whose resolve reaches only up to the twelve grades \[of ignorance\]. Therefore, partial realization of defilement belongs precisely to the Separate Teaching. > > Question: The supreme principle is subtle and wondrous, neither defiled nor pure, without grasping or discarding. Setting up purity and defilement now to urge people to grasp and discard goes against this wondrous principle, and so cannot be the supreme vehicle. How then can this be called a wondrous contemplation of the mind that reveals the single true reality? > > Answer: Seeking the meaning through designations yields not one result in ten thousand; determining designations through the meaning yields not a single error in ten thousand. This is because terminology established outside or within the noumenon, in Hinayana or Mahāyāna, and in gradual or perfect-and-sudden teachings, is largely similar. One must use correct and incorrect to decide between internal and external; next use emptiness and the middle to distinguish small and great; and further use gradual and sudden to differentiate the Separate and the Perfect. Only when terms are free from the slightest confusion can one rely on them to establish contemplative practice. Therefore, our school evaluates these meanings by employing six propositions to distinguish identity and difference: namely mutual refutation, mutual cultivation, and mutual identity, each possessing two propositions, making six in all. We now use these six to resolve this seeming contradiction. > > First, one clarifies shared names by their distinct meanings: namely, the non-Buddhists' view of 'neither defiled nor pure' as total annihilation; the two vehicles' realization of 'neither defiled nor pure' as the principle of emptiness; the Separate Teaching's approach of 'neither defiled nor pure' as the mere Middle; and the Perfect Teaching's principle of 'neither defiled nor pure' as the secret treasury. Furthermore, there are four kinds of purity: the non-Buddhists' view of purity through clinging to preference and aversion; the two vehicles' realization of purity through eradicating delusions and extinguishing existence; the Separate Teaching's approach to purity through gradual detachment from defilement; and the Perfect Teaching's principle of sudden purity that is identical with defilement. Knowing this, one can discuss the propositions regarding the mutual refutation between purity and 'neither defiled nor pure.' The sudden purity of the Perfect Teaching refutes the 'neither defiled nor pure' of the Separate Teaching, the two vehicles, and the non-Buddhists. The 'neither defiled nor pure' of the Perfect Teaching refutes the three other kinds of purity. Regarding the propositions of mutual cultivation: the three kinds of purity cultivate the 'neither defiled nor pure' of the secret treasury in the Perfect Teaching; the three kinds of 'neither defiled nor pure' cultivate the purity of the Perfect Teaching that is identical with defilement. Regarding the propositions of mutual identity: the purity of the Perfect Teaching that is identical with defilement is itself the 'neither defiled nor pure' of the secret treasury; the 'neither defiled nor pure' of the secret treasury is itself the purity identical with defilement. > > Now, this wondrous contemplation directly contemplates the four pure lands in the defiled mind. Since it illuminates Quiescent Light, how could it differ from the 'neither defiled nor pure' of the secret treasury? If one claims that this sutra's discarding of defilement and grasping of purity differs from the secret treasury's principle of transcending both extremes, why did Vaidehī partially realize the secret treasury upon hearing the contemplation of the pure land? One must realize that the purity spoken of here is the purification of both defilement and purity; it takes the principle of the equality of defilement and purity as the pure land. The name is one-sided but the meaning is perfect—this is what it means. However, because the worldly capacity has a strong urge to abandon defilement, it is appropriate to purify all characteristics through the gate of purity. Thus, speaking here of purity does not contradict 'neither defiled nor pure' in the least. Furthermore, one should know that if grasping and discarding are carried to the utmost limit, they do not differ in the least from non-grasping and non-discarding. > > In the two analogies, an upright form illustrates the pure cause—a mind purified through understanding the nature and good practices complying with the noumenon; the straight shadow illustrates the result—the four pure lands. A murky spring illustrates the defiled cause—a mind defiled through delusion about the nature and evil practices violating the noumenon; the turbid stream illustrates the result—the four defiled lands. If one reverses the former analogy, a crooked form and a distorted shadow can naturally illustrate counter-cultivation's cause and effect. If one reverses the latter analogy, a pure spring and clear stream can naturally illustrate concordant cultivation's cause and effect. Setting forth these two analogies here illustrates each kind, and their meaning is exceedingly clear. > > Second, from 'Therefore we know...' onward, cultivation is presented with respect to purity. Having above contrasted defilement to reveal the characteristics of purity, the method of cultivation is now clarified with respect to purity. The previous passage generally stated the two causes as a pure mind and good practices. This section clarifies the characteristics of practice, explicitly pointing to the present sixteen wondrous contemplations and three kinds of pure karma. If one does not illuminate the three truths regarding the sixteen objects, how could that be called wondrous contemplation? If cultivating the three kinds of blessings is tainted by the three delusions, it cannot be called pure karma. The wondrous contemplation is the primary practice, and the pure karmas are auxiliary; practiced together, the primary and auxiliary can induce the four kinds of land of Sukhāvatī and allow one to behold the threefold body of the World-Honoured One Amitāyus. The text expresses this reciprocally: contemplation discusses being born in the land, while karma discusses beholding the Buddha. Since environment and self are both present, primary and auxiliary are not separated. > > Second, from 'However, conversion...' onward, the text is presented, in two parts: first, indicating the emergence of the teaching, in two parts: first, clarifying the reasons for its emergence. Converting ordinary beings must depend on immediate events as a gradual opening; the teaching that explains the noumenon necessarily relies on opportune conditions to arise. Immediate events serving as a stepping-stone is common to all conversions; the present conversion arose specifically from the incident of matricide and patricide, intending to make sentient beings loathe this turbid world. The fitting recipient of this teaching is Vaidehī, which translates as 'reflection,' because she skillfully cultivated contemplation. > > Second, from 'The Great Sage...' onward, the manifestation of the land is clarified. The Buddha is the supreme sage, hence called 'Great.' The Buddha's compassion reaching downward is called 'condescending.' Relying on Vaidehī's request to expound the principle he realized is called 'taking advantage of the occasion to expound the Dharma.' Regarding 'shining with jade-like marks,' the sutra states: 'At that time, the World-Honoured One emitted a ray of light from between his eyebrows, illuminating the immeasurable worlds of the ten directions. Returning, it rested upon the Buddha's crown and transformed into a golden dais, resembling Mount Sumeru.' Regarding 'although broadly displaying,' the sutra states: 'The wondrous lands of the ten directions all manifested within it; some lands were composed of the seven treasures, while others were entirely made of lotus flowers.' And further: 'Then Vaidehī said to the Buddha: "Although these lands are pure, I now wish to be born in the world of Sukhāvatī, where the Buddha Amitāyus resides."' > > Second, from 'Causing future generations...' onward, the features of contemplation are presented, in two parts: first, a general indication. Regarding 'causing future generations,' the sutra states: 'The Tathāgata now teaches Vaidehī and all sentient beings of future ages to contemplate the Western World of Sukhāvatī. Through the Buddha's power, they will see that pure land,' and so forth. > > Second, from 'The setting sun...' onward, specifically indicating that the sixteen contemplations do not exceed three categories: namely, environmental reward, primary reward, and the three grades of rebirth. Following these three, the text now extracts their essentials. This text naturally falls into three sections: first, environmental reward. > > The first contemplation is of the setting sun, shaped like a suspended drum, causing the mind to remain firm and focused in concentrated thought without shifting. This has two meanings: first, to keep the mind contemplating the sun from scattering; second, to direct the mind's thoughts straight toward the West. Thus it says: 'used to indicate the direction to send one's thought.' > > Next is the contemplation of clear water, then visualizing it turning into ice. Because the ground of that land is made of lapis lazuli, which is difficult to visualize, one is first instructed to visualize ice. When the visualization of ice succeeds, the jeweled ground can be seen; thus it says: 'truly representing the ground of lapis lazuli.' > > Next, presenting the contemplation of the trees: the sutra merely says, 'Those jeweled trees are fully endowed with flowers and leaves of the seven treasures,' without mentioning the wind singing heavenly music; this phrase is drawn from the shorter sutra to complete the text for the tree contemplation. Thus that sutra says: 'A gentle breeze stirs the rows of jeweled trees and jeweled nets, producing subtle and wondrous sounds, like hundreds of thousands of musical instruments playing together at once'; hence it says: 'resounding in unison with heavenly music.' > > Next, presenting the contemplation of the ponds: the sutra says, 'The water of the eight ponds flows from the wish-fulfilling jewel-king, dividing into fourteen streams, with yellow gold forming their channels. The water of jewels pours among the flowers, its subtle sound proclaiming suffering, emptiness, impermanence, non-self, and the various pāramitās,' and so forth; hence it says: 'harmonizing their tones with the scriptures.' > > Second, from 'Contemplating the uṣṇīṣa...' onward, presenting the primary reward. First, the contemplations of the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta are clarified, because both contemplations explain the uṣṇīṣa. The sutra says: 'If there is someone who wishes to contemplate the Bodhisattva Avalokiteśvara, they should first contemplate the uṣṇīṣa on his head, next contemplate the heavenly crown, and then sequentially contemplate the remaining bodily marks.' Regarding Mahāsthāmaprāpta, the sutra says: 'The uṣṇīṣa on his head is like a padma flower; above the uṣṇīṣa there is a treasure vase filled with brilliant light, manifesting all Buddha-works everywhere. The rest of his bodily marks are identical to those of Avalokiteśvara.' This is the Tathāgata instructing practitioners in the essential contemplations of the two great beings. These two bodhisattvas are next in line to become buddhas, and presently serve as close attendants; hence the text says 'gazing upon the attendants.' > > Next, presenting the contemplation of Amitāyus: the sutra states, 'One who contemplates the Buddha Amitāyus enters through a single mark or feature; merely contemplate the white curl between his eyebrows, making it extremely clear. Those who see the white curl between his eyebrows will naturally see all eighty-four thousand marks and features.' Is this not teaching the portal of contemplation? Hence it says: 'mindful of the mark of the white curl, one beholds the Tathāgata.' > > Third, from 'When their eyes close...' onward, presenting the contemplation of the three grades. The commentary below explains: 'There are two intentions in contemplating rebirth in the three grades: first, to cause one to abandon the middle and lower grades and cultivate the upper grade; second, to make one recognize the levels of attainment, which correspond to the three grades in the larger sutra.' These two intentions: the first spurs one's own practice, and the second contemplates others; therefore they are briefly recounted here. Spurring one's own practice means that practitioners of contemplation possess varying depths of achievement, leading to their rebirth being differentiated into three grades; hence it says, 'When their eyes close and their end is announced,' and so forth. > > First, clarifying the highest and middle levels of the upper grade: since the sutra states that the highest level rides a vajra dais and the middle level sits on a purple-gold dais, it says: 'ascending the precious dais.' > > Next, from 'The character formed...' onward, the lowest level of the upper grade is clarified. The sutra says: 'They immediately see their own body sitting on a golden lotus flower.' 'The character formed as the seal breaks': chapter 27 of the \*Mahāparinirvāṇa-sūtra\* states, 'Just as when a wax seal is pressed into clay, the seal and the clay unite; when the seal breaks, the character is formed.' This serves as an analogy for an ordinary being's present aggregate extinguishing while the intermediate state aggregate arises. This text is borrowed here to illustrate the rebirth of a bodhisattva whose aggregate in this land is extinguished while their aggregate in that realm arises. One must realize that seeing oneself sitting on a golden lotus at the moment of death is already the arising aggregate of that realm. The \*Satyasiddhi-śāstra\* explains that both the extremely good and the extremely evil do not pass through the intermediate state, just like an arrow leaving the bowstring. Although three ranks were mentioned above, they all belong to the upper grade. > > Next, universally showing that those reborn across all three grades escape transmigration. Saying 'following the three grades' does not mean following others, but following what one has cultivated oneself; the practices across all three grades can cut across the five destinies, granting eternal non-retrogression. The larger sutra states: 'Being reborn in the land of Anyang cuts horizontally across the five evil destinies.' The 'five sufferings' refer to the five destinies of this world, none of which escapes suffering; even though the heavenly destiny is pleasurable, one still falls back into the evil destinies. > > Second, from 'This may indeed be called...' onward, concluding with praise for the contemplative practice. 'Subtle practices' praises the three kinds of karma: although they consist of physical and verbal activities, they are good deeds; now cultivated in accordance with the noumenon, they all become unconditioned, subtle, and formless practices. 'Wondrous contemplation' praises the sixteen contemplations: although relying on the environmental and primary rewards of Anyang, they all accord with the nature and illuminate it beyond duality, which is precisely the inconceivable and perfectly wondrous contemplation. This contemplative practice enables practitioners to reach the four pure lands; even if they still possess delusions of view and thought, they can attain non-retrogression. It is truly the ultimate path and the most essential, wondrous method. Concluding with such praise intends to inspire listeners to esteem and cultivate it. Unworthy individuals flippantly dismiss birth and death and do not seek non-retrogression; toward this essential method, they give rise to slander and hinder others—how grievous, how grievous! > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.1751.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.1751.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1751.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.1.4) — English, machine translation ## Linked texts (2) - [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754.2.57) — Classical Chinese - [佛說觀無量壽佛經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.amitayurdhyana*zh-kalayasas.1.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.1.4](https://indike.org/pramana/in.bauddha.taisho.1751.1.4) · Pramāṇa