[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) › [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754) › 1.3 # 觀無量壽佛經義疏 1.3 觀無量壽佛經義疏 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1754.1.3) 堪忍濁土異趣群居、安養淨邦上善俱會，是知棘林胎獄宜奮志以長辭、寶界金池可潛神而直往。潮音偏讚遍見琅函、海眾高棲備聞青史，但以機宜殊等、誘掖多門，或恒課密言、或專持嘉號、或克期繫念、或潔己修齋，各赴時緣、備存眾典。唯茲正觀畢趣無生，信是除疑捨障之神方、長生不死之要術也，歷觀前古受誦尤多、逮至方今樂聞益眾。忝從早歲專翫斯文，翻嗟億劫之無歸、深慶餘生之有賴。然則諸師著撰各尚所宗、後進披尋莫知攸往，由是參詳名理、酬挍古今，摭取優長、芟除繁瑣，述而不作，何敢侮於前修；統之有宗，庶可貽於來學。文從簡易、意在修治，月藉指標，見月而無勞執指；岸因舟度，到岸而自可忘舟。曲被未來，不負韋提之虔請；仰承遺囑，敢忘慶喜之重宣。聊贊上來，冀資西邁云耳。 > In the Sahā defiled land, disparate destinies dwell together; in the Sukhāvatī Pure Land, superior good beings assemble. From this we know that the forest of thorns and the womb-prison should be abandoned forever with fervent resolve, while the jeweled realm and golden ponds can be directly reached by focusing one's spirit. The tidal voice \[of the Buddha's teaching\] especially praises this throughout the jade scrolls of the canon; the multitude of the sea-assembly residing high above is fully recorded in the green histories. Yet, because capacities and aptitudes differ, the means of guidance are numerous: some constantly recite esoteric mantras, some exclusively uphold the auspicious name, some fix their mindfulness within a set period, and some purify themselves and cultivate the fasts. Each responds to the conditions of the time, and all are fully preserved in the various scriptures. Only this correct contemplation completely leads to the non-arising. Truly, this is a divine prescription for eradicating doubt and abandoning hindrances, an essential technique for achieving long life without death. Looking across past ages, those who received and recited it were exceedingly numerous, and down to the present day, those who delight in hearing it are ever more plentiful. Having had the humility to exclusively peruse this text since my early years, I lament having spent countless kalpas without a refuge, yet deeply rejoice that the rest of my life has something to rely upon. However, various masters in their writings have each favored their own traditions, so that later learners searching through them did not know where to turn. Therefore, I examined the principles of terms and doctrines, compared past and present, gathered their superior points, weeded out the superfluous, and transmitted without creating anew—how could I dare disrespect earlier practitioners? By unifying them under a coherent principle, I hope to pass it on to future learners. The text follows simplicity, with its aim set on cultivation. The moon relies on a pointing finger: seeing the moon, there is no need to grasp the finger; the shore is reached by means of a boat: arriving at the shore, one may naturally forget the boat. Extending softly to the future, it does not fail Vaidehī's devout request; respectfully carrying out the bequeathed entrustment, how could I dare forget Ānanda's retelling? I have merely offered the above praise, hoping to aid the journey to the West. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.1754.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.1754.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1754.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1754~en-mt.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1754.1.3](https://indike.org/pramana/in.bauddha.taisho.1754.1.3) · Pramāṇa