觀無量壽佛經義疏 2.49

2.49

「爾時世尊告韋提希：『汝今知不？阿彌陀佛去此不遠，汝當繫念諦觀彼國淨業成者。我今為汝廣說眾譬，亦令未來世一切凡夫欲修淨業者得生西方極樂國土。』」先審知否者，欲明淨土非佛自說他無知者。《彌陀經》云「從此西方過十萬億佛土」，而云不遠者，此有三釋：一、佛眼觀故。如《楞嚴》說「天眼觀大千界如觀掌果」，況佛眼乎。譬如登高視下一目萬里，所謂登大山而小天下也。二、心念速故。心神無礙，遐方異域舉念即至，所謂心念疾於風也。三、佛力攝故。雖未得通，乘佛神力。如《十疑論》說「劣夫從輪王，一晝夜行四天下」，所謂青蠅附於騏尾也。淨業成者，總目彼土依正二報。極樂境界眾生未識，以物比擬，故云眾譬。如下云「如億千日、其光如華」等。或可所有言諭通名為譬。亦令未來者，正彰本意非止當機，所謂千鉤之弩豈特為鼷鼠而發機乎！二、正示所說，復二，初、先示福業；二、明正觀。初、先示福業。所以先明三福者，即是修觀行人合行事業。非觀無以導其福、非福無以成其觀，有觀無福則闕於莊嚴、有福無觀則牽於異趣，闕莊嚴則護報非勝、牽異趣則往生莫由，二法相資無往不利。寄言學者剋意研求，無惑兩岐自迷發足。今釋三福，三：初、通標；二、別釋；三、結告。初、通標。

"At that time, the World-Honoured One said to Vaidehī: 'Do you know now? Amitāyus Buddha is not far from here. You should fix your thoughts and carefully contemplate that land which is accomplished through pure karma. I will now broadly expound many analogies for you, and also enable all ordinary beings of future generations who wish to cultivate pure karma to attain rebirth in the Western Land of Sukhāvatī.'" First asking whether she knows or not is to clarify that the Pure Land is not something known to others unless the Buddha speaks of it himself. The Amitābha Sūtra says: "Passing from here to the west across a hundred thousand koṭis of Buddha lands," yet here it says "not far". There are three explanations for this: First, because it is viewed with the Buddha-eye. As the Śūraṅgama says, "The deva-eye views the trichiliocosm as like seeing a fruit in the palm of one's hand"—how much more so the Buddha-eye? It is like ascending to a height and looking down, where ten thousand li are seen in a single glance; this is what is meant by "climbing a high mountain and looking down on the world as small". Second, because thoughts of the mind are swift. The spirit of the mind is unhindered; distant regions and strange lands are reached as soon as a thought arises; this is what is meant by "mental thoughts being swifter than the wind". Third, because of the gathering-in of the Buddha's power. Although one has not yet attained spiritual penetrations, one rides upon the Buddha's spiritual power. As the Shiyi lun says, "An inferior man follows a wheel-turning king, traversing the four continents in a single day and night"; this is what is meant by "a green fly attaching itself to the tail of a swift steed". "Accomplished through pure karma" is a general title for the two retributions of environment and person in that land. Because sentient beings do not yet recognise the realm of Sukhāvatī, it is compared using material objects; therefore it says "many analogies". As it says below: "like a thousand koṭis of suns", "its light is like a flower", and so forth. Alternatively, all words and metaphors may generally be called analogies. "Also enable [...] of future generations" precisely displays that the fundamental intention was not limited to those present at the assembly; as it is said, how could a crossbow of a thousand jun trigger its mechanism merely for a tiny mouse! Second, directly showing what was spoken, again has two parts: first, first showing the practice of blessings; second, clarifying the correct contemplation. First, first showing the practice of blessings. The reason for first clarifying the three blessings is that they are the practices that practitioners cultivating contemplation should engage in. Without contemplation, there is nothing to guide their blessings; without blessings, there is nothing to accomplish their contemplation. If there is contemplation without blessings, then one lacks adornment; if there are blessings without contemplation, then one is dragged into other destinies. Lacking adornment, the resultant retribution will not be superior; dragged into other destinies, there will be no way to attain rebirth. The two dharmas support each other, and wherever one goes, there is benefit. I address students to apply their minds to investigate this, and not be confused by the two divergent paths, losing their footing. Now, in explaining the three blessings, there are three parts: first, general designation; second, specific explanation; third, concluding proclamation. First, general designation.