[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 # 觀無量壽佛經疏妙宗鈔 4.3 觀無量壽佛經疏妙宗鈔 4.3 - **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) ### [4.3.2](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.2) 三、「即得」下，略付阿難。 經「如執明鏡」等者，觀法如鏡、修之如執，觀成土現，如見面像。 是知外有三種淨業、內備十六妙觀，乃得見也。 此雖略付淨業，意說妙觀。 「初住初地」者，圓住別地俱破無明，是無生忍位。 《妙玄》一實位云「若入初住，正破無明，是明圓教無生忍位」，今意在圓。 引仁王五種忍位者，用顯無生居三忍上。 若依別教，十信伏忍、十住信忍、十行去順忍、十地無生忍、妙覺寂滅忍。 若約圓位五品伏忍，六根清淨信順二忍，初住至等覺名無生忍，妙覺名寂滅忍。 然別初地即圓初住，故引《仁王》以證今位。 行者應知，如來將說十六觀法，預彰所說是圓妙觀，故云一切眾生觀於極樂，觀成即得無生法忍。 是故韋提聞說十六，隨語觀成，說訖即證此之妙位。 經示此觀是取初住徑捷之門，故不可云想事而已。 二、「初明」下，明十六妙觀答正受，二：初、分科。 二、「汝是」下，隨釋，二：初、明韋提見土之由。 經「未得天眼」等者，問：阿那律天眼最勝，但見大千； 豈有得天眼者越十萬億土見安養乎？ 答：此語未得分真菩薩天眼，非二乘也。 故《大經》二十二云「菩薩所得清淨天眼，異於聲聞緣覺所得。 」以是異故，一時遍見十方世界現在諸佛。 《大論》亦同此說。 「韋提實大菩薩」者，此顯韋提本住法身，為欲發起淨土觀法故示同凡。 「此會即得無生忍」者，即者方將也。 此會聞觀將證法忍，非謂前文說無生忍是韋提證。 前文乃是通說未來眾生修十六觀能得無生，人見示同凡夫之言，便謂前文是韋提證。 須知即得，非已得也。 既云實大菩薩，乃是久證無生，如來據迹言是凡夫心想羸劣。 劣想凡夫修之得忍，顯茲妙觀能革下凡頓成圓聖。 「異方便」者，十六觀法奇異方便也。 故《起信論》云「修多羅說有勝方便，繫念極樂令生彼國」。 「非直觀名方便」者，謂彼依正有二方便，能令此土凡夫得見。 一者修觀正受方便，令心眼見。 二佛神力示現方便，能令目擊。 既得見之由有其二種，故云非直觀名方便。 佛力令見，亦是方便。 韋提乃得二種之見：一者將有隨文作觀之見，二者已蒙佛力示現見也。 故云「韋提見土之由」。 二、「韋提」下，為未來請見土之法，二：初、請。 韋提先領，示現方便而為請由。 是故經云「如我今者以佛力故見彼國土」，然復正請觀法方便，乃以眾生而為請緣。 故經云「若佛滅後諸眾生等，濁惡不善五苦所逼，云何當見極樂世界」。 五苦者，疏有二釋：初、以五道非樂釋。 二、以五罪招報釋者，地獄燒煮苦、餓鬼飢虛苦、畜生屠割苦、人間八種苦、天上五衰苦。 次釋者，聖意多含，更明五惡招於二報。 名出大本《無量壽經》，今云「大經」是也。 疏文先列三五之名。 次、「五惡」下，釋出三五。 殺至飲酒，五惡因也。 「如大經」下，釋五痛即華報也。 「五燒」下，釋五燒即果報也。 然其二報並無五相，各稱五者，皆從五種惡因而立。 故彼五文，後皆結云「是為一大惡一痛一燒」，乃至總云「五大惡五痛五燒」，故知二五皆從因立。 二、答，二：初、列觀分科，二：初、列觀。 《義例》云「夫三觀者，義唯三種：一者從行，唯於萬境觀一心。 萬境雖殊，妙觀理等，如觀陰等即其意也。 二約法相，如約四諦五行之文，入一念心以為圓觀。 三託事，如王舍耆闍名從事立，借事為觀以導執情，如方等普賢其例可識。 」問：今十六觀於三種中屬何義邪？ 答：既不撮乎法相入心成觀，信非附法。 又非借彼事義立境立觀，驗非託事明矣。 如來直談十六觀行修證之門，正當從行也。 問：《義例》三種皆是理觀，今之十六歷依正事，何預三種邪？ 答：託事、附法二種三觀有事有理，且置未論，從行三觀以何義故不得歷事？ 既言從行，必四種行。 > Third, from "will instantly obtain" onward, \[the Buddha\] briefly entrusts \[the teaching\] to Ānanda. The sūtra's phrase "like holding a bright mirror" and so forth means that the method of contemplation is like a mirror, cultivating it is like holding it, and when the contemplation is completed and the land appears, it is like seeing the reflection of one's own face. From this we know that only when one externally possesses the three kinds of pure karma and internally prepares the sixteen wondrous contemplations can one see it. Although this briefly entrusts the pure karma, its intention is to explain the wondrous contemplation. Regarding "the first abode and the first ground," both the abode of the Perfect \[Teaching\] and the ground of the Separate \[Teaching\] break through fundamental ignorance, which is the stage of anutpattika-dharma-kṣānti. The Miaoxuan, regarding the stage of the single reality, states: "If one enters the first abode, one directly breaks through fundamental ignorance; this clarifies the stage of anutpattika-dharma-kṣānti according to the Perfect Teaching." The intention here lies in the Perfect \[Teaching\]. Citing the five kinds of forbearance stages from the Benevolent Kings \[Sūtra\] serves to demonstrate that anutpattika-dharma-kṣānti resides above the \[first\] three forbearances. If based on the Separate Teaching: the ten faiths are the forbearance of subduing; the ten abodes are the forbearance of faith; from the ten practices onward is the forbearance of compliance; the ten grounds are the forbearance of non-arising (anutpattika-dharma-kṣānti); and wondrous awakening is the forbearance of quiescent extinction. If according to the stages of the Perfect \[Teaching\]: the five grades are the forbearance of subduing; the purity of the six faculties consists of the two forbearances of faith and compliance; from the first abode to equal awakening is named the forbearance of non-arising; and wondrous awakening is named the forbearance of quiescent extinction. However, since the first ground of the Separate \[Teaching\] is none other than the first abode of the Perfect \[Teaching\], the Benevolent Kings \[Sūtra\] is cited to verify the present stage. Practitioners should know that as the Tathāgata was about to expound the sixteen methods of contemplation, he made known in advance that what was expounded is the perfect, wondrous contemplation; therefore, he said that when all sentient beings contemplate Sukhāvatī and the contemplation is perfected, they will instantly obtain anutpattika-dharma-kṣānti. For this reason, when Vaidehī heard the sixteen \[contemplations\] expounded, her contemplation was perfected following his words, and when the exposition concluded, she immediately realized this wondrous stage. The sūtra shows that this contemplation is a direct, shortcut gate for attaining the first abode; therefore, it cannot be said to be merely imagining phenomena. Second, from "First, clarifying" onward, \[the commentary\] clarifies the sixteen wondrous contemplations in reply to \[the request for\] correct contemplation, which has two parts: first, dividing the sections. Second, from "You are..." onward, explaining the text, which has two parts: first, clarifying the cause of Vaidehī's seeing the land. The sūtra says: "Have not yet attained the heavenly eye," and so forth. Question: Aniruddha's heavenly eye is foremost, yet he only sees a trichiliocosm; how could someone who has attained the heavenly eye cross a hundred thousand kotis of lands to see Anyang? Answer: These words refer to one who has not yet attained the heavenly eye of a true partial bodhisattva, not to the two vehicles. Therefore, Chapter Twenty-Two of the Large Sūtra states: "The pure heavenly eye attained by a bodhisattva is different from that attained by voice-hearers and pratyekabuddhas." Because of this difference, they see all the present Buddhas of the ten directions simultaneously and everywhere. The Dazhidulun also shares this explanation. Regarding "Vaidehī is actually a great bodhisattva," this shows that Vaidehī originally abides in the dharmakāya, but in order to initiate the contemplation method of the Pure Land, she manifested as an ordinary person. Regarding "In this assembly, she will instantly obtain the forbearance of non-arising," "instantly" means "about to." In this assembly, upon hearing the contemplation, she is about to realize the dharma-forbearance; it does not mean that the previous passage speaking of anutpattika-dharma-kṣānti was Vaidehī's realization. The previous passage was speaking generally of future sentient beings who, by cultivating the sixteen contemplations, can attain non-arising. When people see the words "manifested as an ordinary person," they mistakenly think that the previous passage was Vaidehī's realization. One must know that "will instantly obtain" does not mean "has already obtained." Since it is said that she is actually a great bodhisattva, she had already long realized non-arising; the Tathāgata, relying on her trace manifestation, stated that she had the feeble and inferior mental imagery of an ordinary person. When an ordinary person of inferior imagery cultivates this and attains forbearance, it demonstrates that this wondrous contemplation can transform an inferior ordinary person, suddenly turning them into a perfect sage. Regarding "extraordinary expedient," the sixteen contemplation methods are extraordinary expedients. Therefore, the Treatise on the Awakening of Faith states: "The sūtras say that there is a superior expedient: fixing one's mindfulness on Sukhāvatī, causing one to be born in that land." Regarding "it is not simply the contemplation that is called an expedient," this means that regarding that environment and self, there are two expedients that can cause the ordinary persons of this land to see them. First is the expedient of correct contemplation through cultivating contemplation, which enables the mind's eye to see. Second is the expedient of the Buddha's spiritual power manifesting them, which enables the physical eyes to witness them. Since the cause of attaining vision has these two kinds, it is said that it is not simply the contemplation that is called an expedient. Causing them to see by the Buddha's power is also an expedient. Vaidehī thus obtained two kinds of vision: first, the vision she was about to have by performing the contemplation in accordance with the text; second, the vision she had already received through the manifestation by the Buddha's power. Therefore, it is called "the cause of Vaidehī's seeing the land." Second, from "Vaidehī" onward, requesting the method of seeing the land for the sake of future \[beings\], which has two parts: first, the request. Vaidehī first acknowledged the manifestation expedient as the reason for her request. Therefore, the sūtra states: "Just as I now, by the power of the Buddha, see that land..." But then she formally requested the expedient of the contemplation method, taking sentient beings as the condition for her request. Therefore, the sūtra states: "If after the Buddha's nirvāṇa all sentient beings, oppressed by the five sufferings of impurity, evil, and unwholesomeness, how will they see the world of Sukhāvatī?" Regarding the five sufferings, the commentary offers two explanations: first, explaining them as the lack of bliss in the five destinies. Second, explaining them as the five transgressions incurring retribution: the suffering of burning and boiling in hell, the suffering of hunger and emptiness among hungry ghosts, the suffering of butchery and slaughter among animals, the eight kinds of suffering among humans, and the suffering of the five signs of decay in heaven. As for the next explanation, the sage's intent is rich in meaning, further clarifying that the five evils incur two kinds of retribution. The names come from the larger edition of the Amitāyus Sūtra, which is what is called the "Large Sūtra" here. The commentary's text first lists the names of the three groups of five. Next, from "the five evils" onward, it explains and identifies the three groups of five. From killing to drinking alcohol are the causes of the five evils. From "as in the Large Sūtra" onward, it explains that the five agonies are the flower retribution. From "the five burnings" onward, it explains that the five burnings are the fruit retribution. However, both retributions lack five distinct characteristics; their each being called five is established entirely based on the five kinds of evil causes. Therefore, those five passages all conclude by saying: "This is one great evil, one agony, one burning," up to summarizing them as "five great evils, five agonies, and five burnings." Thus we know that the two groups of five are both established from the causes. Second, the answer, which has two parts: first, listing the contemplations and dividing the sections, which has two parts: first, listing the contemplations. The Yili states: "As for the three contemplations, in meaning there are only three kinds: first, proceeding from practice, contemplating the single mind solely in the midst of myriad objects. Although myriad objects are diverse, the principle of the wondrous contemplation is uniform, just as contemplating the aggregates and so forth is its meaning. Second, based on phenomenal characteristics of the Dharma, such as taking the texts on the four truths and the five practices and entering the single thought-moment of the mind to make a perfect contemplation. Third, relying on phenomena, just as Rājagṛha and Gṛdhrakūṭa derive their names from phenomena, borrowing phenomena to form contemplation in order to guide clung-to attachments, as seen in the examples of the Vaipulya and Samantabhadra \[repentances\]." Question: Among the three kinds, to which meaning do the present sixteen contemplations belong? Answer: Since they do not extract the phenomenal characteristics of the Dharma into the mind to complete the contemplation, they are certainly not based on the Dharma. Nor do they borrow the phenomenal meanings of those \[locations\] to establish the object and contemplation, clearly proving that they do not rely on phenomena. The Tathāgata directly discusses the gate of cultivating and realizing the practice of the sixteen contemplations; they properly correspond to 'proceeding from practice.' Question: The three kinds in the Yili are all noumenal contemplations; how can the present sixteen \[contemplations\], which pass through the phenomenal aspects of the environment and self, be included among the three kinds? Answer: The two kinds of threefold contemplation that rely on phenomena and are based on the Dharma possess both phenomena and noumenon; putting those aside for the moment, on what grounds could the threefold contemplation that proceeds from practice not pass through phenomena? Since it is said to 'proceed from practice,' it must involve the four kinds of samādhi practice. > — English (machine translation) (machine translation) ### [4.3.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.3) 常坐一種縱直觀理，餘三三昧豈不兼事？ 如般舟三觀歷念佛事，方等三觀歷持呪事，法華三觀歷誦經事，請觀音三觀歷數息事，覺意三觀歷三性事。 此等歷事若非從行，攝屬何邪？ 般舟三昧初觀足下千輻輪相，次第逆緣至肉髻相，彼觀相時即用三觀。 彼是從行，今那獨非？ 況《義例》云「唯於萬境觀一心」，豈今依正不唯一心？ 經文具列十六境相，大師但於首題示圓三觀，令將此觀觀十六境，正是萬境雖殊妙觀理等。 又今三觀并諸歷事三觀，若非從行等者，那云三觀義唯三種？ 問：今經但於像觀示云「是心作佛是心是佛」，諸文皆無觀理之語，則知佛外皆是事觀。 縱將此義例觀十五，斯是行人用理觀意。 據經現文，但是事觀。 答：若自依經修觀入證，何須四依解說經意、製立觀法？ 大師深得佛旨，故於首題以妙三觀釋能觀觀、以妙三身釋所觀佛，而云「觀雖十六言佛便周」。 今依大師用三妙觀觀十六境，豈是行人自用觀意？ 應知四種三昧無不於事觀三諦理，但《般舟》等依定散善事，覺意縱任善惡等事，是故偏得歷事之名。 若常坐等直於三道之事而觀三諦，不兼修善及縱惡事，故受理名。 今經觀法豈可異於四三昧邪？ 故知十六正是從行、歷事、觀理也。 應知十六皆用三觀為想相之法，三觀微故且觀落日及以清水，三觀漸著乃觀地、樹、座像、佛身，下去諸境皆須三觀。 二、「就十」下，分科。 以十六觀，三類分之。 六屬依報者，日標送想之方、氷表瑠璃之地。 雖此土物，意顯彼邦，是故六觀皆彼依報。 七屬正報者，座為三聖親依、像類三聖真體，是故七觀皆名正報。 三輩之人自此之彼，修因託質事相不同，是故此三自為一類。 二、「第一」下，隨科解釋，三：初、六觀觀依報、六：初、日觀，二：初、立意分科。 先作日觀，意令繫心。 凡心暗散，何能明見淨土妙境？ 故令專想落日之形。 一事繫心想之不已，其心則定。 心若靜細，種種觀法皆可造修。 繫心之法須落日者，欲令定想趣於西方，是向彌陀所居處故。 二、隨解釋，二：初、「佛告」下，總勸修觀。 經「韋提希汝及眾生」者，韋提希等是現在機，一切眾生是未來機，故知修觀不專佛世。 況復韋提是發起者，正為今人請正受法，是故我佛勸眾生修。 修法如何？ 專繫一處所謂西方。 二、「云何」下，正明日觀，三：初、舉所觀境。 經文意者，謂昔曾見者或現前見日欲沒相，為所觀境。 蓋以此觀所被周遍，唯除生下雙目俱盲，既不識日故莫能想。 若曾有目，即今盲者亦可修之。 況現有目，見日分明，修之越易。 即以所見落日為境，想之令起觀中之日。 二、「當起」下，正教觀察。 釋題觀字明妙三觀，題目是總、經文是別，豈不以總而貫於別？ 今想落日，而能想之觀隨解而進。 三藏事定，能想所想無非生滅。 通教事定，能想所想皆如幻化。 別知能想元是佛性。 於想能所次第觀中，圓人妙解知能想心本具一切依正之法。 今以具日之心緣於即心之日，令本性日顯現其前，斯乃以法界心緣法界境，起法界日。 既皆法界，豈不即空假中？ 圓人六根常所觸對，尚須念念即空假中，豈今修觀頓廢此三？ 此猶總示。 若別論三觀成日功者，以根境空寂故，心日無礙； 以緣起假立故，累想日生； 以其心日皆法界故，當處顯現。 此之三觀同在一心，非一非三而三而一，不可思議。 以其圓人凡修功行皆悉如是，若不爾者非是圓人修事觀也。 通人必以如幻之心修諸事定，以驗圓人用即中心成其事觀。 既以妙心觀於落日，此心堅住，能於本性顯現日相，不唯閉目能見、開目亦皆明了。 若如此者，則日觀成也。 疏出二義，二：初、「教令」下，除疑。 《大本》下卷云「若有眾生以疑惑心，修諸功德願生彼國。 不了佛智，修習善本願生其國。 > Even if the single \[practice of\] constantly sitting directly contemplates the noumenon, how could the other three samādhis fail to encompass phenomena? For instance, the threefold contemplation of the pratyutpanna\[-samādhi\] engages the phenomenal activity of buddhamanasikāra; the threefold contemplation of the Vaipulya engages the phenomenal activity of holding dhāraṇī; the threefold contemplation of the Lotus engages the phenomenal activity of reciting the sūtra; the threefold contemplation of Invoking Avalokiteśvara engages the phenomenal activity of counting breaths; the threefold contemplation of the Awakening of Mind engages the phenomenal activity of the three natures. If these instances of engaging phenomena are not \[classifiable as\] 'proceeding from practice', to what category do they belong? In the pratyutpanna-samādhi, one initially contemplates the mark of the thousand-spoked wheel beneath the feet, gradually proceeding in reverse order up to the uṣṇīṣa mark; when contemplating those marks, one precisely employs the threefold contemplation. That is 'proceeding from practice'; why then should this \[sūtra\] alone not be so? Furthermore, the \*Yili\* states: 'It is solely upon the myriad objects that one contemplates the single mind.' Could it be that the present environment and self are not solely the single mind? The sūtra text fully enumerates the marks of the sixteen objects, and the Great Master merely demonstrated the perfect threefold contemplation in the opening title, directing that one take this contemplation to contemplate the sixteen objects; this precisely means that although the myriad objects are distinct, the noumenon of the wondrous contemplation is uniform. Moreover, if the present threefold contemplation and all the threefold contemplations that engage phenomena are not 'proceeding from practice' and so forth, why would it be said that the meaning of threefold contemplation has only three kinds? Question: This sūtra only indicates in the contemplation of the image that 'this mind creates the Buddha, this mind is the Buddha', and none of the other passages contain words on contemplating the noumenon; thus we know that apart from the Buddha, all are phenomenal contemplations. Even if one takes this meaning to extrapolate to the contemplation of the fifteen \[objects\], this is merely the practitioner's intention of applying noumenal contemplation. According to the actual text of the sūtra, they are simply phenomenal contemplations. Answer: If one could rely on the sūtra oneself to cultivate contemplation and enter realization, why would one need the four reliances to explain the sūtra's meaning and establish the methods of contemplation? The Great Master deeply grasped the Buddha's intent; therefore, in the opening title, he explained the contemplation that can contemplate by means of the wondrous three contemplations, and explained the Buddha who is contemplated by means of the wondrous three bodies, stating that 'although the contemplations are sixteen, mentioning the Buddha encompasses all.' Now, relying on the Great Master's employment of the three wondrous contemplations to contemplate the sixteen objects, how could this be the practitioner merely applying their own contemplation's intent? One should know that among the four kinds of samādhi, there is none that does not contemplate the noumenon of the three truths upon phenomena. It is only that the \*Pratyutpanna\* and others rely on concentrated and distracted good deeds, while the Awakening of Mind gives free rein to good and evil deeds; therefore they specifically receive the name of 'engaging phenomena'. If constantly sitting and the like directly contemplate the three truths upon the phenomena of the three paths, without encompassing the cultivation of good deeds or the indulgence in evil deeds, they therefore receive the name of 'noumenon'. How could the contemplation method of this sūtra be different from the four samādhis? Therefore we know that the sixteen are precisely 'proceeding from practice', 'engaging phenomena', and 'contemplating the noumenon'. One should know that all sixteen employ the threefold contemplation as the method of visualizing the marks. Because the threefold contemplation is subtle, one tentatively contemplates the setting sun and clear water; as the threefold contemplation gradually becomes prominent, one then contemplates the ground, trees, throne, image, and the Buddha's body. All subsequent objects below require the threefold contemplation. Second, from 'Concerning the sixteen' downward, dividing the sections: The sixteen contemplations are divided into three categories. The six that belong to the environmental reward: the sun marks the direction toward which one sends one's visualization; the ice signifies the lapis lazuli ground. Although these are things of this land, the intention is to reveal that realm; therefore, all six contemplations are of that environmental reward. The seven that belong to the primary reward: the throne is what the three sages directly rely upon; the image resembles the true substance of the three sages; therefore, all seven contemplations are named the primary reward. The three grades of persons proceed from here to there; their cultivated causes and the physical bodies they receive differ in phenomenal marks; therefore, these three form a category of their own. Second, from 'The first' downward, explaining according to the sections, in three parts: first, the six contemplations contemplating the environmental reward, in six: first, the contemplation of the sun, in two: first, establishing the intent and dividing the sections. First practicing the contemplation of the sun is intended to focus the mind. The ordinary mind is obscure and distracted; how could it clearly see the wondrous realm of the Pure Land? Therefore, it causes one to focus visualization on the shape of the setting sun. If the mind is focused on a single matter and visualizes it without cessation, the mind then becomes concentrated. If the mind is quiet and subtle, various methods of contemplation can all be cultivated. The reason why the method of focusing the mind requires the setting sun is to direct the concentrated visualization toward the west, because it faces the dwelling place of Amida. Second, explaining accordingly, in two: first, from 'The Buddha told' downward, generally encouraging the cultivation of contemplation. The sūtra's 'Vaidehī, you and sentient beings': Vaidehī and the others are the present capacities; all sentient beings are the future capacities. Thus we know that the cultivation of contemplation is not exclusively for the Buddha's time in the world. Furthermore, Vaidehī is the initiator; she specifically requested the method of correct contemplation for people of today. Therefore, our Buddha encourages sentient beings to cultivate it. What is the method of cultivation? Focusing exclusively on one place, namely the west. Second, from 'How' downward, properly clarifying the contemplation of the sun, in three: first, bringing up the object to be contemplated. The meaning of the sūtra text is that what one previously saw or currently sees of the mark of the sun about to set serves as the object to be contemplated. Because this contemplation is all-encompassing in what it covers, it excludes only those born completely blind in both eyes; since they do not recognize the sun, they are unable to visualize it. If one formerly had eyes, even if blind now, one can cultivate it. How much more so for those who currently have eyes and see the sun distinctly—for them, cultivating it is even easier. Taking the setting sun seen as the object, one visualizes it to give rise to the sun within contemplation. Second, from 'One should generate' downward, properly instructing the observation. Explaining the word 'contemplation' in the title clarifies the wondrous threefold contemplation; the title is the general, and the sūtra text is the specific. How could the general not penetrate the specific? Now visualizing the setting sun, the contemplation that is able to visualize advances according to one's understanding. In the phenomenal concentration of the Tripiṭaka \[Teaching\], both the subject of visualization and the object visualized are nothing but arising and ceasing. In the phenomenal concentration of the Shared Teaching, both the subject of visualization and the object visualized are like illusory transformations. The Separate \[Teaching\] knows that the subject of visualization is fundamentally Buddha-nature. In the contemplation where subject and object of visualization are successive, the person of the Perfect \[Teaching\] has a wondrous understanding, knowing that the mind capable of visualizing fundamentally possesses all phenomena of the environment and self. Now, taking the mind that possesses the sun to condition the sun that is identical to mind, causing the sun of the fundamental nature to appear before oneself—this is indeed using the mind of the dharmadhātu to condition the object of the dharmadhātu and generate the sun of the dharmadhātu. Since all are the dharmadhātu, how could they not be identical to emptiness, conventional existence, and the middle? The six sense faculties of the person of the Perfect \[Teaching\] constantly encounter objects, and even these must moment by moment be identical to emptiness, conventional existence, and the middle; how could one, now cultivating contemplation, suddenly discard these three? This is still a general demonstration. If we discuss separately the function of the threefold contemplation in completing the sun: because sense faculties and objects are empty and quiescent, mind and sun are unhindered; because they are conventionally established through dependent origination, accumulated visualization brings forth the sun; because both mind and sun are the dharmadhātu, it appears right in that very place. These three contemplations are present together in a single mind; they are neither one nor three, yet three and one, inconceivable. Because every practice cultivated by the person of the Perfect \[Teaching\] is entirely like this; if it were not so, it would not be a person of the Perfect \[Teaching\] cultivating phenomenal contemplation. A person of the Shared \[Teaching\] inevitably cultivates various phenomenal concentrations with an illusory mind, which verifies that the person of the Perfect \[Teaching\] accomplishes their phenomenal contemplation by using the middle-identical mind. Having contemplated the setting sun with the wondrous mind, this mind abides firmly and can manifest the mark of the sun in the fundamental nature; not only can one see it with eyes closed, but one also sees it clearly with eyes open. If it is like this, the contemplation of the sun is accomplished. The commentary brings out two meanings, in two: first, from 'Instructing to' downward, removing doubts. The lower fascicle of the \*Larger Sūtra\* states: 'If there are sentient beings who, with a mind of doubt, cultivate various meritorious virtues, aspiring to be born in that land; who do not comprehend the Buddha's wisdom, yet cultivate roots of goodness, aspiring to be born in that land— > — English (machine translation) (machine translation) ### [4.3.4](https://indike.org/pramana/in.bauddha.taisho.1751.4.3.4) 此諸眾生，生彼宮殿，壽五百歲，常不見佛、不聞法、不見僧。 於彼國土而受胎生。 」此人宿世無有智慧，疑惑所致，乃至生彼宮殿，無有一念惡事，但於五百歲中不見三寶。 「故作此觀令除疑惑」者，經云「不了佛智則生疑惑」，疏云「故作此觀令除疑惑」，即顯此觀能了佛智。 若其不用一心三觀觀落日者，則迷佛智，那名此觀能除疑惑？ 日觀既爾，餘觀例然，故知大師依乎佛智立今觀法。 然十六觀屬頓教故，原始要終皆用佛智。 若凡小善乃於臨終迴向佛智，作眾惡者須依佛智求滅罪障，此等亦名了於佛智不生疑惑。 既有乘種生彼，速得見佛聞法預於海眾，不生邊地及胎宮也。 二、「障者」下，滅障。 即五逆重罪也。 彼經散善力弱，故逆謗不生。 故彼經云「若有眾生聞其名字信心歡喜，乃至一念至心迴向願生彼國，即得往生，住不退轉； 唯除五逆誹謗正法。 」若依今經修正觀者，下至日想，即能滅除五逆重罪。 是知逆罪得生，必由修觀。 「下輩自論」者，下品下生觀云「除八十億劫生死之罪」，今言「六十」者，恐「六」字誤。 問：既用法界以為心境顯法界日，令閉目開目常得見日，即是觀行見法界理當中三品。 今何判位在名字初，屬下下品？ 答：理觀事定相，即修者心雖不二，事雜凡情，故未伏惑，事定可成。 理觀忘情，伏惑方發，故別惑初伏名觀行位見法界理，深伏乃名相似位見，分斷方得真見法界。 今之行者觀日觀氷及觀瑠璃，雖用法界心境而觀，而惑全未伏、凡情尚濃，方得名字見法界日，非觀行位。 作此判者，蓋約鈍根，於日等觀且得定心假想之益，故在名字也。 若利根者，法界日顯，便能圓伏及任運除二種麁惑，豈非日觀歷九品邪？ 問：今用理解想日現前，縱未斷惑事定已成。 據下經說「下下品人以苦逼故不遑念佛，但十念頃稱彼佛名」，心雖相續，終不可類見日定心。 因何同在第九品位？ 答：彼由造逆及作眾惡，臨終苦逼，得遇善友為說妙法。 雖不能念彼佛三身，怖地獄故，苦切稱名具足十念。 既絕後惡，即乘此念託彼蓮中，名下下品。 今論始行，樂習三昧親善知識，聞法了心本具淨土依正諸法，標心具修十六觀法，故先觀日令心堅住。 望後諸觀，此當末品。 彼人雖即不成事定，而能十念稱佛不散，亦為定攝，復兼臨終勇決之力，故得預於第九品也。 是故行相雖少不同，品位無別。 三、「是為」下，結。 > these sentient beings will be born in the palaces there, with a lifespan of five hundred years, constantly not seeing the Buddha, not hearing the Dharma, and not seeing the Saṅgha. They receive womb-birth in that realm.' This person in past lives lacked wisdom, which was brought about by doubt, leading to being born in those palaces; without a single thought of evil deeds, they merely do not see the Three Jewels for five hundred years. 'Therefore, practicing this contemplation causes one to remove doubts': the sūtra says, 'Not comprehending the Buddha's wisdom, they give rise to doubt,' and the commentary says, 'Therefore, practicing this contemplation causes one to remove doubts'; this demonstrates that this contemplation can comprehend the Buddha's wisdom. If one does not employ the threefold contemplation in a single mind to contemplate the setting sun, one is deluded regarding the Buddha's wisdom; how could this contemplation then be called removing doubts? The contemplation of the sun being thus, the other contemplations are likewise by analogy; therefore we know that the Great Master established the present contemplation methods relying upon the Buddha's wisdom. However, because the sixteen contemplations belong to the sudden teaching, from beginning to end they all employ the Buddha's wisdom. If it is the ordinary or Hinayāna goods, they dedicate them to the Buddha's wisdom at the point of death; those who commit various evils must rely on the Buddha's wisdom to seek the eradication of sinful obstacles. These are also called comprehending the Buddha's wisdom and not giving rise to doubt. Since they possess the seed of the Vehicle, being born there, they quickly get to see the Buddha, hear the Dharma, and participate in the oceanic assembly, not being born in the borderland or the womb palace. Second, from 'Those with obstacles' downward, eradicating obstacles. That is, the grave sin of the five heinous acts. In that sūtra, the power of scattered good deeds is weak; therefore, those guilty of the heinous acts and slander are not born. Hence that sūtra states: 'If there are sentient beings who, hearing his name, believe and rejoice, even for a single thought-moment, and with utmost sincerity dedicate it, aspiring to be born in that land, they immediately attain rebirth and dwell in non-retrogression; excluded only are those who commit the five heinous acts and slander the True Dharma.' If, relying on the present sūtra, one cultivates the correct contemplation, down to the visualization of the sun, one can eradicate the grave sins of the five heinous acts. Thus we know that those with heinous sins attaining rebirth must be through cultivating contemplation. 'The lower grades are discussed separately': the contemplation of the lowest birth of the lower grade states, 'eradicates the sins of birth and death of eighty koṭis of kalpas'; mentioning 'sixty' now is likely an error for the character 'six'. Question: Since one uses the dharmadhātu as mind and object to manifest the dharmadhātu sun, enabling one to see the sun constantly whether eyes are closed or open, this is the contemplation-practice stage seeing the dharmadhātu noumenon, which should correspond to the middle three grades. Why is its rank now judged to be at the beginning of the verbal stage, belonging to the lowest of the low grade? Answer: Phenomenal concentration and noumenal contemplation are mutually identical; although the practitioner's mind is non-dual, phenomena are mixed with ordinary sentiments, so delusions are not yet subdued, yet phenomenal concentration can be accomplished. Noumenal contemplation forgets sentiments, and only then is the subduing of delusions initiated; therefore, when the specific delusions are first subdued, it is named seeing the dharmadhātu noumenon at the contemplation-practice stage; when deeply subdued, it is named seeing at the stage of resemblance; when partially severed, one only then attains true seeing of the dharmadhātu. Today's practitioners, contemplating the sun, contemplating the ice, and contemplating the lapis lazuli, although contemplating with the mind and object of the dharmadhātu, delusions are wholly un-subdued and ordinary sentiments are still dense, so they only attain seeing the dharmadhātu sun at the verbal stage, not the contemplation-practice stage. Making this judgment is generally with respect to dull faculties, who merely attain the benefit of a concentrated mind and provisional visualization in the contemplation of the sun and so forth, and thus reside at the verbal stage. If one has sharp faculties, when the dharmadhātu sun is manifested, they are immediately able to subdue completely and naturally eliminate the two kinds of coarse delusions; would the contemplation of the sun not then span the nine grades? Question: Now, employing noumenal understanding to visualize the sun's presence, even if delusions are not severed, phenomenal concentration is already accomplished. According to the sūtra below, 'The person of the lowest of the low grade, being oppressed by suffering, has no leisure to practice buddhamanasikāra, but merely recites that Buddha's name for ten recitations.' Although the mind is continuous, it ultimately cannot be equated with the concentrated mind of seeing the sun. For what reason are they together in the ninth grade? Answer: That person, due to committing heinous acts and doing various evils, is oppressed by suffering at the end of life; encountering a good friend who explains the wondrous Dharma for them, although unable to be mindful of that Buddha's three bodies, because of terror of hell, they recite the name with desperate urgency, fully completing ten recitations. Since subsequent evils are cut off, they immediately mount this mindfulness to be lodged in that lotus, which is called the lowest of the low grade. Now we discuss the beginner who delights in practicing samādhi and being close to good spiritual friends, who hearing the Dharma understands that the mind fundamentally possesses all phenomena of the Pure Land's environment and self, and sets their mind to cultivate fully the sixteen contemplation methods; therefore, they first contemplate the sun to make the mind firm and stable. Viewed in contrast to the subsequent contemplations, this corresponds to the final grade. Although that person does not accomplish phenomenal concentration, being able to recite the Buddha's name for ten recitations without distraction is also subsumed under concentration; furthermore, combined with the power of resolute determination at the end of life, they therefore attain inclusion in the ninth grade. Therefore, although the marks of practice are slightly different, their grades are not distinct. Third, from 'This is' downward, conclusion. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.4.3.1) — English, machine translation ## Linked texts (3) - [佛說觀無量壽佛經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.amitayurdhyana*zh-kalayasas.1.15) — Classical Chinese - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.1.156) — Classical Chinese - [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754.2.61) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.4.3](https://indike.org/pramana/in.bauddha.taisho.1751.4.3) · Pramāṇa