[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) › 4.3.1 # 觀無量壽佛經疏妙宗鈔 4.3.1 觀無量壽佛經疏妙宗鈔 4.3.1 - **Language:** Classical Chinese ### [4.3.1](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.1) 第二、正說分，二：初、泛科懸解，二：初、科三段。 二、「如來」下，解初文。 二、「初放」下，重科廣釋，二：初、總別分科。 「酬前生處」者，前韋提請云：「惟願為我廣說無憂惱處。 」佛今放光照其淨土，令彼見之，以酬前請。 「酬前淨業」者，前請云：「惟願教我觀於清淨業處。 」今示三種淨業、十六妙觀，即教彼觀淨業處也。 「近答」等者，以韋提希於酬生處中因光見土，乃再請云：「教我思惟、教我正受。 」此在正宗，故云近答。 若酬序中所請，即是遠答。 二、隨科解釋，二：初、酬二問，二：初、酬前生處，二：初、答其生處，三：初、「爾時」下，放光普示； 二、「或有」下，示土差別； 三、「時韋」下，的示生處。 二、「思惟」下，見土更請因。 此請淨土正助二因。 初、教我思惟。 若不思惟，不成願樂。 有願之思，乃成業因。 「惟願世尊教我修於淨土」願思，令成業因。 此請事善助道之業也。 次「教我正受離邪倒想」。 領納所緣名為正受。 此請世尊教我修行淨土觀法，即正觀也。 二、「微笑」下，酬前淨業，二：初、總別分科。 「初業共凡夫」等者，今三種福是圓助道，與正觀合，皆如來行，故云「三世諸佛淨業正因」。 但以三種有通有局，初孝養等通於大小及以博地，故云「初業共凡夫」。 次歸戒等唯通大小，凡夫無分，故云「次共二乘」。 若菩提心等專在大乘，不通凡小，故云「不共之法」。 二、「何以」下，隨科解釋，二：初、三種淨業答思惟，三：初、正明淨業，三：初、光照頻婆得道，二：初、釋微笑，二：初、問。 二、答，二：初、「解有」下，答放光。 「觀法得果」者，無生法忍是圓三觀習果故也。 二、「微笑」下，答微笑。 惡業之報害命縶身，而為獲果及淨土緣。 如來心了善惡因果交互萬差，欲表內心，是故微笑。 二、「阿那」下，釋阿那含。 二、「去此」下，舉果勸修因，二：初、問。 大本小本俱云「極樂去此十萬億剎」，剎即大千，故云「河沙何言不遠」。 二、「解云」下，答有二意。 初以佛力故，令修觀者欲見即見，故此文云「汝當繫念諦觀彼國」，故知佛力加欲見者令觀成見。 後文云「一切眾生觀於西方極樂世界」，以佛力故，當得見彼清淨國土。 故《般舟》見佛而論三力：一佛威力、二三昧力、三行者本功德力。 次意即是光中現土，即目覩見也。 其二種見皆由感應，雖遠而近。 然若心性不具塵剎，則佛無應現之理、生無感見之功，故此經談是心是佛。 觀迷此意，則非妙宗。 三、「第一」下，正示往生因，二：初、正示，三：初、共凡夫業。 此經正被頓修之機，雖修佛行，父母師長豈不孝事、輪王十戒豈不止行？ 但能修之心一一稱性，何妨所修慈孝之善共於凡夫。 二、「第二」下，共二乘業。 圓頓行者豈違小乘出家之式？ 三歸眾戒威儀等事，但受持之心合於一體、依於畢竟，而所行之法共於二乘。 三、「第三」下，大乘不共業。 依無作境起無緣誓，名發菩提心。 實相不二而二，立因果殊； 二而不二，始終理一。 信此因果，方名為深。 讀誦大乘、修三智解、運圓乘行，以此解行教其行者，名為勸進。 此三種業，得前前者不得後後、得後後者必得前前，故今行人能修前二、前二不能修於大乘，故云「餘二不及是言大乘」。 二、「佛告」下，結歎。 既是佛業，驗是圓修，故《大經》中復有一行，名如來行。 雖云一行，而具五行。 今亦如是，雖是佛業而具三種。 二、「諦聽」下，歎其所問。 「諦聽」等者，諸經誡聽皆有此語，莫不令人生於三慧。 而須按教明慧偏圓，能聽所聽、能思所思、能念所念。 若作生滅解者，即三藏三慧。 無生解者，通教三慧。 無量無作，別圓可知。 今令韋提等生圓三慧，若不爾者，安能此座即證法忍？ > Second, the main discourse, in two parts: first, a general outline and prefatory explanation, which has two parts: first, outlining three sections. Second, from "the Tathāgata" downward explains the initial text. Second, from "first emitting light" downward re-outlines and broadly explains, in two parts: first, general and specific outlining of the sections. "Replying to the previous \[question about\] the place of birth" means that earlier Vaidehī requested, "I only pray that you broadly explain for me a place free from sorrow and affliction." The Buddha now emits light illuminating his pure lands to let her see them, in order to reply to that earlier request. "Replying to the previous \[question about\] pure karma" means that earlier she requested, "I only pray that you teach me to contemplate a place of pure karma." Now he reveals the three kinds of pure karma and the sixteen wondrous contemplations, which is teaching her to contemplate the place of pure karma. "Replying to what is near" and so forth means that because Vaidehī saw the lands through the light in the reply about the place of birth, she then asked again: "Teach me to reflect, teach me correct contemplation." This is within the main discourse, hence called replying to what is near. If it were replying to what was requested in the preface, that would be replying to what is distant. Second, explaining following the outline, in two parts: first, replying to the two questions, which has two parts: first, replying to the earlier \[question about\] the place of birth, which has two parts: first, answering about her place of birth, in three parts: first, from "at that time" downward is emitting light and showing universally; second, from "there were \[lands\]" downward is showing the differences among the lands; third, from "at that time, Vaidehī" downward is pinpointing the place of birth. Second, from "reflection" downward is requesting the cause further after seeing the lands. This requests both the primary and auxiliary causes for the Pure Land. First, "teach me to reflect." If one does not reflect, aspiration and joy are not formed. Reflection endowed with aspiration then forms the karmic cause. "I only pray that the World-Honoured One teach me to cultivate the Pure Land" is the reflection of aspiration, causing it to become a karmic cause. This requests the auxiliary path karma of phenomenal goodness. Next, "teach me correct contemplation so as to abandon perverse and inverted thoughts." Taking in the cognitive object is called correct contemplation. This requests the World-Honoured One to teach me the cultivation of the contemplative method of the Pure Land, which is correct contemplation. Second, from "smiled" downward is replying to the earlier \[question about\] pure karma, in two parts: first, general and specific outlining of the sections. "The first karma is shared with ordinary beings" and so forth means that here the three kinds of blessings are the auxiliary path of the Perfect \[Teaching\]; joined with correct contemplation, they are all the practices of the Tathāgata, hence called "the correct cause for the pure karma of all Buddhas of the three periods of time." However, because the three kinds have the universal and the restricted: the first, filial care and so forth, is shared by the Great and Small \[Vehicles\] as well as ordinary mortals, hence it is said "the first karma is shared with ordinary beings." Next, taking refuge and the precepts are only shared by the Great and Small \[Vehicles\], ordinary beings having no share in them, hence it is said "next is shared with the two vehicles." As for the bodhicitta and so forth, it pertains exclusively to the Great Vehicle and is not shared with ordinary beings or the Small Vehicle, hence called "the unshared Dharma." Second, from "why" downward is explaining following the outline, in two parts: first, the three kinds of pure karma answering reflection, in three parts: first, properly clarifying pure karma, in three parts: first, the light illuminates Bimbisāra who attains the path, in two parts: first, explaining the smile, in two parts: first, the question. Second, the answer, in two parts: first, from "the explanation has" downward answers emitting light. "Attaining the fruit through contemplative practice" means that anutpattika-dharma-kṣānti is the fruit of practice of the threefold contemplation of the Perfect \[Teaching\]. Second, from "smiling" downward answers the smile. The retribution of evil karma harms life and binds the body, yet it serves as the condition for attaining the fruit and the Pure Land. The Tathāgata's mind thoroughly understands the myriad intertwined variations of good and evil causes and effects; wishing to express his inner mind, he therefore smiles. Second, from "anāgāmin" downward explains the anāgāmin. Second, from "distant from here" downward adduces the fruit to encourage cultivating the cause, in two parts: first, the question. Both the larger and smaller versions state: "Sukhāvatī is a hundred thousand koṭis of lands distant from here." A land is a great trichiliocosm, hence it is asked: "\[As numerous as\] sands of the Ganges, how can it be called not far?" Second, from "the explanation states" downward provides the answer with two meanings. First, by the Buddha's power, those who cultivate contemplation see it as soon as they wish to see it; hence this text says, "You should tie your thoughts and attentively contemplate that realm," through which we know the Buddha's power empowers those who wish to see, making contemplation succeed in seeing. A later text says, "All sentient beings contemplate the Western Realm of Sukhāvatī; through the Buddha's power, they will attain sight of that pure land." Therefore the Pratyutpanna\[-samādhi Sūtra\] discusses three powers in seeing the Buddha: first, the power of the Buddha's majesty; second, the power of samādhi; third, the power of the practitioner's fundamental merit. The second meaning is the manifestation of the land within the light, which is seeing directly with the eyes. Both kinds of seeing are due to sympathetic resonance, so that although distant, it is near. However, if the mind-nature did not inherently contain the dust-mote lands, the Buddha would have no principle of responding and manifesting, and sentient beings would have no efficacy of resonance and seeing; hence this sūtra proclaims that this mind is the Buddha. If contemplation is deluded about this meaning, it is not the wondrous doctrine. Third, from "the first" downward properly indicates the cause for rebirth, in two parts: first, properly indicating, in three parts: first, the karma shared with ordinary beings. This sūtra directly addresses the capacities of sudden cultivation; though cultivating the Buddha's practices, how could one not filially serve parents and teachers, and how could one not cease evil and practice good regarding the wheel-turning king's ten precepts? As long as the mind capable of cultivation accords in each case with nature, what obstacle is there that the goodness of loving-kindness and filial piety cultivated is shared with ordinary beings? Second, from "the second" downward is the karma shared with the two vehicles. How could a practitioner of the perfect and sudden go against the forms of leaving home in the Small Vehicle? In matters such as the three refuges, the various precepts, and deportment, as long as the mind receiving and holding them accords with the one essence and relies on ultimate reality, then the practices undertaken are shared with the two vehicles. Third, from "the third" downward is the Great Vehicle's unshared karma. Relying on the unconditioned realm to give rise to unconditional vows is called generating bodhicitta. True reality is non-dual yet dual, establishing the difference between cause and effect; it is dual yet non-dual, beginning and end being one in principle. Only by having faith in this cause and effect is it called deep. Reciting the Great Vehicle, cultivating the understanding of the three wisdoms, and setting in motion the practice of the perfect vehicle, using this understanding and practice to instruct practitioners, is called encouraging progress. Among these three kinds of karma, one who attains the earlier ones does not necessarily attain the later ones, but one who attains the later ones definitely attains the earlier ones; therefore, the present practitioner can cultivate the first two, but the first two cannot cultivate the Great Vehicle, hence it is said "the remaining two do not reach it, hence it is called the Great Vehicle." Second, from "the Buddha told" downward concludes in praise. Since it is the Buddha's karma, it proves to be perfect cultivation; hence in the Mahāparinirvāṇa-sūtra there is further one practice called the Tathāgata's practice. Although called one practice, it contains the five practices. Here it is also like this: although it is the Buddha's karma, it contains the three kinds. Second, from "listen attentively" downward praises her question. "Listen attentively" and so forth: all sūtras have these words when admonishing to listen, without exception causing people to generate the three wisdoms. Yet one must clarify whether the wisdom is biased or perfect according to the teaching: the capacity to hear and the object heard, the capacity to reflect and the object reflected upon, the capacity to practice/mindfulness and the object practiced/minded. If one forms an understanding of arising and ceasing, these are the three wisdoms of the Tripiṭaka Teaching. If one has an understanding of non-arising, they are the three wisdoms of the Shared Teaching. The immeasurable and the unconditioned can be known as the Separate and Perfect \[Teachings\]. Now he causes Vaidehī and others to give rise to the perfect three wisdoms; were it not so, how could she realize the forbearance of dharmas right upon this seat? > — English (machine translation) (machine translation) - [Previous: 4.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.2) - [Next: 4.3.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.2) - [Up: 4.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.4.3.1) — English, machine translation ## Linked texts (1) - [佛說觀無量壽佛經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.amitayurdhyana*zh-kalayasas.1.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.4.3.1](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.1) · Pramāṇa