[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) › 2.17 # 觀無量壽佛經義疏 2.17 觀無量壽佛經義疏 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1754.2.17) 「文殊師利法王子而為上首。」文殊師利，此翻妙德。從法化生，紹隆佛種，名法王子。大本小本彌陀經列眾甚廣，今經最略。翻傳適時，各其志也。計應更列人天雜眾，下流通云「無量諸天龍夜叉」等，即知序中亦略之耳。二、發起序。諸經緣起，隨事不同。今經乃以殺逆為發起者，略有二意：一欲彰此界眾生極可厭惡，親生膝下尚敢危害，況於餘人。意令末世忻樂淨土故。二為表此方機緣，非遭極苦不念脫離求往生故。故下韋提希云「為我廣說無憂惱處，我當往生」「不樂閻浮提濁惡世」等。就中分二：初至「和悅」，正明囚父。「時阿闍世問守門者」下，次明欲害母。初、正明囚父，四：一、頻婆為子幽禁；二、國大夫人密奉\[麩-夫+少\]漿；三、祈請戒法以濟心神；四、法食兼資日久不殞。初、頻婆為子幽禁。 > "With the Dharma Prince Mañjuśrī as chief." "Mañjuśrī" is translated here as Wondrous Virtue. Born from the transformation of the Dharma and continuing the lineage of the Buddha, he is called a "Dharma Prince." The larger and smaller Amitābha Sūtras list very extensive assemblies, whereas the present sūtra is the most concise. Translating and transmitting adapted to the appropriate times, each \[translator\] had their own intention. Presumably there should also have been listed the mixed assembly of humans and devas; since the dissemination section below says, "countless devas, nāgas, yakṣas," and so forth, one knows that it was simply omitted here in the preface. Second, the preface on the occasion of inception. The origins of the various sūtras differ according to events. That the present sūtra takes parricide and rebellion as its occasion of inception has, in brief, two meanings: First, it intends to make evident that the sentient beings of this realm are utterly repulsive: when one dares to harm even one's own birth father, how much more so others? The intention is to cause those in the final age to yearn for the Pure Land. Second, it is to show that the spiritual capacity of this world is such that without encountering extreme suffering, they would not think of liberation and seek rebirth \[there\]. Thus Vaidehī says below: "Expound for me in detail a place free of sorrow and affliction, where I may go to be reborn," and "I take no pleasure in this defiled and evil world of Jambudvīpa," and so forth. In this there are two parts: First, down to "peaceful and joyful," which directly explains the imprisonment of the father. From "At that time Ajātaśatru asked the gatekeeper" downward, it next explains the desire to harm the mother. The first, directly explaining the imprisonment of the father, has four parts: 1. Bimbisāra is imprisoned by his son; 2. the Great Queen of the state secretly offers roasted barley paste and nectar; 3. he prays for the precepts to sustain his mind and spirit; 4. sustained by both Dharma and food, he does not perish for many days. First, Bimbisāra is imprisoned by his son. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1754.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1754.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1754.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1754~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1754.2.17](https://indike.org/pramana/in.bauddha.taisho.1754.2.17) · Pramāṇa