[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) › 4.2 # 觀無量壽佛經疏妙宗鈔 4.2 觀無量壽佛經疏妙宗鈔 4.2 - **Language:** Classical Chinese ### [4.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.2) 二、「悲泣」下，請式。科云「請法」，即法式也。三、「世尊」下，因請往赴，二：初、分科。「勝鬘」等者，勝鬘夫人也，即舍衛國波斯匿王女，末利夫人所生，為踰闍國妃。其後父母遣書云「佛出我國，神通自在，普益眾生。」勝鬘執書，對使說偈云：「仰惟佛世尊，普為世間出，亦應愍我等，速來至此處。」即說此偈時，佛於空中現。復說偈讚云：「如來妙色身，世間無與等」等。今韋提哀請，佛即降赴，其事相類，故云「不異」。二、「知韋」下，隨釋，五：初、神通，二：初、消文。如來之心寂而常照，無數河沙世界眾生若干種心悉知悉見，非同小聖作意方知。他心及以身如意通，皆無記通也。二、「問前」下，釋妨，二：初：出妨。此難重出，問不異前，答不同彼。言二解者，一滅即今嫌佛之惡，二生以後行法之善。何以故？若佛入彼頻婆之室，即令世王謂佛朋父，還謀國政，怨嫌既重，後不行法，故不窮往。母無斯事，故佛親赴。二、「時韋」下，色身。三、「坐百」下，坐座。四、「目連」下，眷屬。五、「普雨」下，雨華。四、傷歎請法，二：初、分科。「今向世尊下，明請往生之因」者，即二意中第二請示往生淨土之因。經云「唯願佛日教我觀於清淨處」文也。「初明供養問往生因」者，即第一意問往昔生中，何罪為因，生此闍世惡逆之子。應知此二，語同意別。分二：初、「我有」下，供養問往生因。經「自絕瓔珞，舉身投地，號泣向佛」，即三業供養。絕瓔投地是身，號泣是口，以二顯意。闍世之因已略如前，疏今但出調達之緣。二、「濁惡」下，正問生處。二、「今向」下，請往生因。 > Second, from "wept sorrowfully" downward is the form of request. The outline states "requesting the Dharma," which is the proper form. Third, from "the World-Honoured One" downward concerns going in response to the request, which has two parts: first, outlining the sections. "Śrīmālā" and so forth refers to Queen Śrīmālā, who was the daughter of King Prasenajit of Śrāvastī and Queen Mallikā, and became the queen consort of the country of Ayodhyā. Later, her parents sent her a letter saying: "The Buddha has appeared in our realm; his supernatural powers are sovereign, and he universally benefits sentient beings." Śrīmālā held the letter and spoke a verse facing the messenger, saying: "Reverently I contemplate the Buddha, the World-Honoured One, / who has appeared universally for the world; / he should also take pity on us, / and swiftly come to this place." Right when she spoke this verse, the Buddha appeared in the sky. She then spoke verses in praise, saying: "The Tathāgata's wondrous physical form / has no equal in the world," and so on. Now, when Vaidehī sorrowfully entreats him, the Buddha immediately descends and goes to her; the phenomenal events are similar, hence it is said "not different." Second, from "knowing \[Vaidehī's thoughts\]" downward is the commentary following the text, in five parts: first, supernatural powers, which has two parts: first, clarifying the text. The Tathāgata's mind is quiescent yet ever-illuminating; he fully knows and sees the various minds of sentient beings in realms as countless as the sands of the Ganges, unlike lesser sages who know only upon generating an intention. Telepathy and the supernatural power of bodily sovereignty are both non-defiled, neutral \[karmically unrecorded\] supernormal powers. Second, from "asking the earlier \[question\]" downward resolves an objection, having two parts: first, raising the objection. This challenge arises again; the question is not different from before, but the answer differs from that one. As for the two explanations: first, eliminating the present evil of resenting the Buddha; second, generating the future good of practicing the Dharma. Why is this? If the Buddha had entered Bimbisāra's chamber, that would have caused King Ajātaśatru to think the Buddha was siding with his father to plot again regarding state governance; their resentment would have deepened, and in the future he would not practice the Dharma, so the Buddha did not go there directly. The mother had no such complication, so the Buddha went in person. Second, from "at that time, Vaidehī" downward concerns the physical form. Third, from "seated upon a hundred\[-jewelled lotus\]" downward concerns the seat. Fourth, from "Maudgalyāyana" downward concerns the retinue. Fifth, from "universally raining" downward concerns raining flowers. Fourth, lamenting and requesting the Dharma, which has two parts: first, outlining the sections. "From 'Now facing the World-Honoured One' downward clarifies requesting the cause for rebirth" means the second of the two intentions, requesting that the cause for rebirth in the Pure Land be revealed. This is the text where the sūtra says, "I only pray that the Sun-Buddha teach me to contemplate a pure place." "First clarifying making offerings and asking about the cause of rebirth" means the first intention, asking what sin in past lives served as the cause to give birth to this evilly rebellious son, Ajātaśatru. One should know that these two have the same phrasing but different meanings. This divides into two: first, from "What \[sin\] have I" downward is making offerings and asking about the cause of rebirth. The sūtra states, "She stripped off her necklace, threw her body to the ground, and wailed toward the Buddha," which is the offering of the three karmas. Stripping the necklace and throwing the body to the ground are bodily; wailing is verbal; these two manifest the mental. Ajātaśatru's cause was already briefly described earlier; the commentary now only brings forth Devadatta's conditions. Second, from "corrupt and evil" downward is formally asking about the place of birth. Second, from "now facing" downward is requesting the cause of rebirth. > — English (machine translation) (machine translation) - [Previous: 4.1](https://indike.org/pramana/in.bauddha.taisho.1751.4.1) - [Next: 4.3.1](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.1) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1751.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.4.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.4.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.2) · Pramāṇa