[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) › 6.8.2 # 觀無量壽佛經疏妙宗鈔 6.8.2 觀無量壽佛經疏妙宗鈔 6.8.2 - **Language:** Classical Chinese ### [6.8.2](https://indike.org/pramana/in.bauddha.taisho.1751.6.8.2) 彼以解了第一義諦而為別行，此以但發無上道心而為別行，究理攝生標心雖異，從凡入聖歷位無殊。 謂依無作四諦妙境，發四誓願，名為真正發菩提心。 未度苦者誓令得度，陰入皆如故。 未解集者誓令得解，塵勞本淨故。 未安道者誓令得安，即惑成智故。 未證滅者誓令得證，即生成滅故。 發此道心亦通九品，名字中發自有靜散，即下三品； 觀行五位，即中三品； 相似既分三般種性，即上三品。 今習種發，故當此品。 此心深運分真可階，豈不能至上上品邪？ 約位判之，無法非九。 生後利益中，經雖見佛身，於眾相好心不明了，於三七日後乃了了見者，以此品人位當習種，見思雖破、塵沙未除，故於眾相心不明了。 過三七日，進入性種，侵斷塵沙，故八萬相一一分明。 自此三劫遊歷十方，供佛聞法進入道種，登於初地，此地即得百法明門。 言「百法」者，如《百法論》所出名數。 今於此法皆證三諦，乃以百法而為明達三諦之門，三諦若明則了一切。 是故論云「增長智慧思惟種種法門義，明此義故，心大歡喜，故名歡喜地」也。 中品上生明生因中但言眾戒，斯乃略舉三學之初也。 若據生彼聞讚四諦，便成羅漢三明八解，以果驗因不專持戒，合修小乘理觀事禪，但未證果猶在賢位。 於臨終時聞讚方等，迴心向大願生淨土。 然迴向心須至別教七信已上、圓教觀行四五二品，方是中品上生人也。 若其小行已至忍位及世第一，但案位迴即當此品； 若在煖頂及外凡者，須猛利迴超入此品。 大約小乘并世間善，從迴向心深淺高下判於九品。 生後利益，疏二：初、正釋經文。 四諦者既是共二乘行，由宿習故而聞生滅無生二種四諦也。 生滅者，苦則三相遷移、集則四心流動、道則對治易奪、滅則滅有還無。 無生四者，苦無逼迫相、集無和合相、道不二相、滅無生相。 次三明者，過去宿命明、現在漏盡明、未來天眼明。 此三名明，復得名通。 餘三但得名通者，《婆沙》云「身通但是工巧，天耳但是聞聲，他心緣他別想而已，是故非明。 宿命知過去苦，生大厭離。 天眼知未來苦，生大厭離。 漏盡正觀斷惑。 是故此三稱明。 」《大論》「問：通明何別？ 答：直知過去等名通，知過去等因緣行業名明。 」次釋八解脫。 「一內有」等者，內色即內身骨人也。 為修八色流光，故存骨人。 欲界結使難斷，故以不淨心觀外色也。 位在初禪，能脫自地及下欲界。 「二者」下，位在二禪。 二禪內淨，故壞滅內身骨人。 欲惑難斷，故猶觀外不淨之相。 「三者」下，除外不淨相，但於定中練八色光明。 清淨皎潔，故名淨也。 住在三禪。 四、空處者，若滅根本四禪及三背捨等色，一心緣無邊虛空而入定，即觀此定依陰入故有，無常苦空虛誑不實，心生厭背而不受著。 五、識處者，若捨空緣識入定，即觀此定虛誑不實，而不受著。 六、無所有處者，若捨識緣無所有入定時。 乃至而不受著。 七、非非想處者，若捨無所有處，緣非非想入定時，乃至而不受著。 八、滅盡等者，背滅受想諸心數法也。 諸佛弟子患厭散亂心，欲入定休息，以涅槃法安著身中，故云身證而想受滅也。 前三等者，位在色界，能離自地五欲也。 中四等者，位在無色界，皆展轉離下地。 然前三亦離下，中四亦離自地，互現說耳。 後一可知，亦名下背捨，因稱解脫果名。 二、「釋會」下，釋諸疑妨，三：初、會小乘不生疑。 疏與《釋論》取法華意，會於今經及《往生論》。 論云不生，據決定性。 入無餘者，今經云生，是退菩提、取小乘者。 疏前會云「正處小行不生，要由垂終發大心故生」，若無宿種，豈能垂終迴小向大？ 故知與前義不相反。 仍釋伏疑，既因迴心向大得生，何故至彼却證小果，故釋云「無漏道熟」等，以退大既久、習小功深，是故彼佛稱習說小，且令證果。 > That \[teaching\] takes understanding the ultimate truth as a distinct practice, whereas this \[teaching\] takes merely arousing the mind of unexcelled awakening as a distinct practice. Although their intended orientations in exhaustively investigating the principle and gathering living beings differ, in entering holiness from the ordinary stage and passing through the stages there is no difference. That is to say, relying on the wondrous realm of the unconditioned four truths to make the four vows is called genuinely arousing the mind of awakening (bodhicitta): vowing that those who have not yet crossed over suffering shall cross over, because the aggregates and sense bases are all as suchness; vowing that those who have not yet understood the cause \[of suffering\] shall understand it, because the defilements are originally pure; vowing that those who have not yet been settled in the path shall be settled, because delusion itself becomes wisdom; and vowing that those who have not yet realised cessation shall realise it, because \[samsāric\] birth itself becomes cessation. Arousing this mind of the path also applies across all nine grades: arousing it within the stage of names and words naturally includes the quiescent and the distracted, which are the lower three grades; within the five stages of contemplative practice, which are the middle three grades; and since resemblance \[awakening\] is divided into three kinds of lineage nature, these are the upper three grades. Here it is aroused at the lineage of practice, and therefore corresponds to this grade. As this mind is profoundly activated, one may step into partial realization of reality; could one then not attain the upper grade of the upper class? Judged according to stages, no phenomenon is not ninefold. Regarding the benefits after birth, although in the sūtra one sees the Buddha's body yet the mind is not distinct regarding the multitude of physical marks and signs, and only after three weeks does one see them clearly: this is because the person of this grade is positioned at the lineage of practice; although delusions of view and thought are broken, the delusions of dust and sand are not yet eradicated, and therefore one's mind is not distinct regarding the multitude of marks. When three weeks have passed, one advances into the nature lineage and cuts into the delusions of dust and sand, so that each and every one of the eighty thousand marks becomes clear. From this point, over three kalpas one travels across the ten directions, offering to buddhas and hearing the Dharma, advances into the path lineage, and ascends to the first ground; at this ground one immediately attains the gate of illumination of the hundred dharmas. The 'hundred dharmas' are the enumerated terms set forth in the Treatise on the Hundred Dharmas. Now in all these dharmas one realizes the three truths, so that the hundred dharmas become the gate to clear penetration of the three truths; when the three truths are clear, one thoroughly understands everything. Therefore the treatise says: 'Increasing wisdom and reflecting on the meanings of the various dharma gates; by understanding this meaning, the mind is filled with great joy, and therefore it is called the Ground of Joy.' In the explanation of the causes of birth for the upper grade of the middle class, only the various precepts are mentioned; this merely briefly brings up the first of the three learnings. If judged by their hearing the praise of the four truths upon being born there and immediately becoming arhats with the three clear knowledges and eight liberations, verifying the cause by the effect shows that they did not exclusively keep precepts; they must also have cultivated the Hinayana noumenal contemplation and phenomenal dhyāna, but having not yet realized the fruit, they were still in the stages of the worthy. At the end of life, upon hearing praise of the Vaipulya \[teachings\], they turned their minds toward the Mahāyāna and vowed to be born in the Pure Land. However, the mind of redirection must reach above the seventh faith of the Separate Teaching or the fourth and fifth grades of contemplative practice of the Perfect Teaching to qualify as a person of the upper grade of the middle class. If their Hinayana practice had already reached the stages of forbearance and the supreme worldly dharmas, merely redirecting according to their stage would place them in this grade; if at the stages of heat, peak, or outer ordinary beings, they must make a vigorous redirection to leap into this grade. In general, regarding Hinayana and worldly good, one judges the nine grades according to the depth and height of the mind of redirection. As for the benefits after birth, the commentary has two parts: first, directly explaining the sūtra text. The four truths are practices shared with the two vehicles; owing to past conditioning, they hear the two kinds of four truths: of arising-and-perishing and of non-arising. As for arising-and-perishing: suffering is the transition of the three marks; the cause is the flux of the four mental states; the path is the counteracting and displacing; cessation is the extinguishment of existence returning to non-existence. The four of non-arising are: suffering has no mark of oppression; the cause has no mark of aggregation; the path has no mark of duality; cessation has no mark of arising. Next, the three clear knowledges are: the clear knowledge of past lives regarding the past, the clear knowledge of the exhaustion of outflows regarding the present, and the clear knowledge of the divine eye regarding the future. These three are called clear knowledges (vidyā) and also receive the name of superknowledges (abhijñā). As for the other three merely receiving the name of superknowledges, the Vibhāṣā says: 'The superknowledge of miraculous powers is merely craftmanship; the divine ear is merely hearing sounds; the knowledge of others' minds merely focuses on others' specific thoughts, and therefore they are not clear knowledges. Past lives knows past suffering, giving rise to great revulsion. The divine eye knows future suffering, giving rise to great revulsion. The exhaustion of outflows correctly contemplates and cuts off delusions. Therefore these three are called clear knowledges.' The Mahāprajñāpāramitopadeśa says: 'Question: What is the difference between superknowledge and clear knowledge? Answer: Directly knowing the past and so forth is called superknowledge; knowing the causes, conditions, and karma of the past and so forth is called clear knowledge.' Next is the explanation of the eight liberations. 'First, possessing internal \[form\]...' means internal form is the skeleton within one's own body. In order to cultivate the radiance of the eight colors, one retains the skeleton. The fetters of the desire realm are difficult to cut off, so with an impure mind one contemplates external form. The stage is at the first dhyāna, able to liberate oneself from one's own stage and the lower desire realm. From 'Second...' onwards, the stage is at the second dhyāna. The second dhyāna has internal purity, so it destroys the skeleton of the internal body. The delusions of desire are difficult to cut off, so one still contemplates the external marks of impurity. From 'Third...' onwards, one removes the external marks of impurity and merely refines the light of the eight colors within concentration. Because it is pure and spotless, it is called pure. One abides in the third dhyāna. Fourth, the base of empty space: if one extinguishes the fundamental four dhyānas and forms of the three renunciations, concentrating single-mindedly on boundless empty space to enter samādhi, one then contemplates that this samādhi exists dependent on the aggregates and sense bases, is impermanent, painful, empty, and deceitfully unreal, so the mind gives rise to revulsion and turns away without clinging. Fifth, the base of consciousness: if one abandons space, focuses on consciousness, and enters samādhi, one then contemplates that this samādhi is deceitfully unreal, without clinging. Sixth, the base of nothingness: when one abandons consciousness, focuses on nothingness, and enters samādhi... up to without clinging. Seventh, the base of neither-perception-nor-non-perception: when one abandons the base of nothingness, focuses on neither-perception-nor-non-perception, and enters samādhi... up to without clinging. Eighth, cessation \[and contemplation\] and so forth: turning away from and extinguishing the mental concomitants of feeling and perception. The disciples of the buddhas, weary of and revulsed by the scattered mind, wish to enter samādhi to rest, using the Dharma of nirvāṇa to settle within the body; therefore it is said that they personally realize it with the body while perception and feeling are extinguished. 'The former three...' means their stage is in the form realm, capable of leaving behind the five desires of their own stage. 'The middle four...' means their stage is in the formless realm, each successively leaving behind the lower stages. However, the former three also leave behind the lower, and the middle four also leave behind their own stages; this is merely spoken by showing one for the other. The last one can be understood; it is also called the renunciation below, named after the resultant fruit of liberation. Second, from 'harmonizing and resolving' onwards, resolving various doubts and objections, in three parts: first, resolving the doubt about the non-birth of the Hinayana. The commentary and the Expository Treatise adopt the intent of the Lotus Sūtra to harmonize the present sūtra with the Treatise on Rebirth. When the treatise says they are not born, it is based on those of fixed nature who enter the remainderless \[nirvāṇa\]; when the present sūtra says they are born, it refers to those who regressed from bodhi and adopted the Hinayana. As the commentary previously harmonized: 'Directly abiding in Hinayana practice they are not born; it is solely by arousing the great mind at the verge of death that they are born.' If they had no past seeds, how could they turn from the small to the great at the verge of death? Hence we know this is not contradictory to the previous meaning. It further resolves a latent doubt: since they attain birth through turning their minds toward the great, why is it that upon arriving there they instead realize the small fruit? Hence it explains that 'their untainted path is mature' and so forth, because having regressed from the great for so long and practiced the small so deeply, that Buddha adapts to their habit to preach the small, temporarily enabling them to realize the fruit. > — English (machine translation) (machine translation) - [Previous: 6.8.1](https://indike.org/pramana/in.bauddha.taisho.1751.6.8.1) - [Next: 6.8.3](https://indike.org/pramana/in.bauddha.taisho.1751.6.8.3) - [Up: 6.8](https://indike.org/pramana/in.bauddha.taisho.1751.6.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.6.8.2) — English, machine translation ## Linked texts (2) - [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754.3.170) — Classical Chinese - [佛說觀無量壽佛經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.amitayurdhyana*zh-kalayasas.1.38) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.6.8.2](https://indike.org/pramana/in.bauddha.taisho.1751.6.8.2) · Pramāṇa