[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) › 2.4 # 觀無量壽佛經義疏 2.4 觀無量壽佛經義疏 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1754.2.4) 初、釋經題。據經下文，阿難請問佛立二名：初云「此經名觀極樂國土無量壽佛觀世音菩薩大勢至菩薩」，加一「經」字共二十字，此就心境為名也。又云「亦名淨除業障生諸佛前」，更加「經」字共有九字，此從破障感報為名也。就初名中「觀」之一字，能觀智也；下十八字，所觀境也。極樂國土即是依報，攝前六觀；無量壽下即是正報，攝後十觀。觀佛總前三觀，下二菩薩總攝七觀，故此一題十六皆足。次名中淨除業障，總前十六觀行力用。觀成破障即見因也，生諸佛前即來果也。不指彌陀而言諸佛者，即下經云「見無量壽佛者即見十方無量諸佛」等。今翻譯家止用初名，仍從省約，但據諸佛深合經旨。天台疏云「舉正報以收依報，述化主以包徒眾。觀雖十六，言佛便周。」此約舉要包攝前後釋也。遠師疏云「此經以觀佛為主，故偏舉之。」此據經宗諸觀相從釋也。今詳兩釋，後義最長。以正為觀佛，須先國土以為由漸，後因觀佛旁及徒眾以顯周遍，是以佛觀文中獨名念佛三昧也。題中上七字為別題，別在今文。下一字為通題，通及眾典。上二字標能說教主，下五字示所說行法。初能說中，佛是十號之一，說謂悅可眾心。此方化主定是釋迦，故但舉通號。下所觀境，恐濫餘尊則通別齊舉。準《智度論》云「經通五人說：一佛、二聖弟子、三諸仙、四諸天鬼神、五變化人。」欲顯此經是佛自說，簡非餘人，令生信受。然一代時教，律唯佛說，特彰祕勝；經通餘人，但須印可。然就經中，淨土一法定是佛說，明非小聖餘凡所知。是以他經或容不著，諸淨土經並須標簡。二所說法中，上一字即能觀心，下四字即所觀境。初中大小觀法，並指第六意識為能觀體，五陰之中善行陰攝。行前三心體唯無記，必取行心成業方能感報招生。準下經文，或名想念或號思惟，名異體同，莫不皆指意思為能觀耳。次所觀中，梵云阿彌陀，此翻無量壽亦云無量光，即四十八願中二願：光明、壽命有能限量，不取正覺。壽即表福，是解脫德；光即表智，是般若德。般若解脫共嚴法身，即同居淨土攝生教主。觀音補處，實有壽限，且據凡小莫數，故言無量。佛者，具云佛陀，此翻覺者。覺有二義：一、覺察義。四住如賊，唯聖覺知，不能為害。二、覺悟義。無明如睡，聖慧一起，如眠得悟。對彼二乘，故名大覺。超彼等覺，故名妙覺。且據一相，餘如別說，身相光明具如佛觀。經者，梵云修多羅，此翻為線。貫穿理義、攝持眾生，能貫能攝有如線焉。即能詮教聲名句文。由教知理、依理起行、因行感果，理行果三出生於教。故知像末唯教有功，得道因緣、出道基本。古人訶呰，為遣滯情。末學妄癡妄生輕蔑，斷佛種子壞佛法身，永墜邪坑長遭難地。縱使執指為月、認筏為堤，亦為解脫遠緣，不失人天福報，況超拔為利叵窮。古疏又云訓法訓常，由聖人金口，故云經也。 > First, the explanation of the sūtra title. Based on the later text of the sūtra, Ānanda requested that the Buddha establish two titles: First, it says: 'This sūtra is named: Contemplation of the Realm of Sukhāvatī, the Buddha Amitāyus, the Bodhisattva Avalokiteśvara, and the Bodhisattva Mahāsthāmaprāpta.' Adding the single character 'Sūtra', there are twenty characters in all; this derives the name from the mind and the object. It also says: 'It is also named: Purely Eliminating Karmic Obstacles and Being Born in the Presence of the Buddhas.' Further adding the character 'Sūtra', there are nine characters in all; this derives the name from shattering obstacles and experiencing retribution. In the first name, the single character 'Contemplation' is the capable-of-contemplating wisdom; the eighteen characters below are the object to be contemplated. The realm of Sukhāvatī is the dependent retribution, encompassing the first six contemplations. From Amitāyus downward is the primary retribution, encompassing the latter ten contemplations. Contemplation of the Buddha subsumes the three contemplations before it; the two bodhisattvas below subsume the seven contemplations. Therefore, in this single title, all sixteen are complete. In the second name, 'purely eliminating karmic obstacles' subsumes the efficacy and functioning of the previous sixteen contemplative practices. When the contemplation is accomplished and obstacles are shattered, that is seeing the cause; 'being born in the presence of the Buddhas' is the future result. That it does not specify Amitāyus but speaks of 'the Buddhas' refers to what the sūtra below says: 'Those who see the Buddha Amitāyus thereby see the immeasurable Buddhas of the ten directions,' and so forth. Now, the translators only used the first name, still following brevity; but taking 'the Buddhas' accords deeply with the sūtra's purport. Master Tiantai's commentary says: 'Raising the primary retribution gathers in the dependent retribution; stating the lord of transformation encompasses his retinue. Although the contemplations are sixteen, mentioning the Buddha makes it complete.' This explains it by taking the essential to encompass the prior and subsequent. Master \[Hui\]yuan's commentary says: 'This sūtra takes contemplating the Buddha as its primary focus, and therefore singularly raises him.' This explains it on the basis of the sūtra's theme, with the other contemplations following along. Now, closely considering the two explanations, the latter meaning is the superior. Because the contemplation of the Buddha is the primary focus, one must first use the realm as a progressive step, and later, through contemplation of the Buddha, touch broadly upon the retinue to show completeness. For this reason, in the text of the contemplation of the Buddha, it is uniquely named the buddhānusmṛti-samādhi. In the title, the upper seven characters are the specific title, specific to the present text. The lower one character is the common title, common to all scriptures. The upper two characters mark the lord of the teaching who is capable of preaching; the lower five characters indicate the practice and Dharma that are preached. First, within the capable preacher: 'Buddha' is one of the ten titles; 'preaching' means bringing joy to the minds of the multitude. The lord of transformation in this realm is certainly Śākyamuni, and so only his general title is raised. As for the object of contemplation below, for fear of confusing him with other honoured ones, both common and specific are raised together. According to the Dazhidu lun: 'Sūtras are commonly spoken by five kinds of persons: 1. the Buddha; 2. holy disciples; 3. various ṛṣis; 4. various devas, ghosts, and spirits; 5. apparitional persons.' Wishing to show that this sūtra was personally spoken by the Buddha, to distinguish it from other persons and cause people to generate faith and acceptance: now, throughout the teachings of the Buddha's lifetime, the Vinaya was spoken only by the Buddha, specifically highlighting its esoteric excellence; sūtras are open to other persons, but must receive certification. However, among sūtras, the single Dharma of the Pure Land was certainly spoken by the Buddha, clarifying that it is not within the realm of understanding of lesser sages or ordinary persons. For this reason, while other sūtras might allow it not to be emphasized, all Pure Land sūtras must mark and distinguish it. Second, within the Dharma preached: the single character above is the capable-of-contemplating mind; the four characters below are the object to be contemplated. First, among the contemplation practices of both the Great and Small \[Vehicles\], they all point to the sixth consciousness (manovijñāna) as the essence of the capable-of-contemplating \[mind\]; among the five aggregates, it is subsumed under the wholesome aggregate of conditioning factors (saṃskāra-skandha). The essences of the three states of mind prior to mental action are purely morally indeterminate; one must rely on the active mind creating karma to be able to experience retribution and bring about rebirth. According to the sūtra text below, it is sometimes called 'thinking on' (saṃjñā-smṛti) or named 'reflection' (manasikāra); the names are different but the essence is the same—none of them fails to point to mental ideation (manas) as the capable-of-contemplating agent. Next, in the object of contemplation: in Sanskrit, Amitābha; translated here as 'Amitāyus' (Immeasurable Life) and also called 'Amitābha' (Immeasurable Light), which are two of the forty-eight vows: 'If light and lifespan can be measured, may I not attain correct enlightenment.' Life represents blessing, which is the virtue of liberation; light represents wisdom, which is the virtue of prajñā. Prajñā and liberation together adorn the Dharmakāya; this is the lord of teaching who gathers in sentient beings in the Pure Land of Shared Abode. Avalokiteśvara, in the position of succession, actually has a limited lifespan, but according to ordinary beings and the lesser \[vehicle\] who cannot count it, it is called immeasurable. 'Buddha': fully, Buddha, translated here as the Awakened One. Awakening has two meanings: 1. The meaning of being alert. The four dwellings \[of affliction\] are like thieves; only sages are alert to them so that they cannot cause harm. 2. The meaning of enlightenment. Fundamental ignorance is like sleep; once holy wisdom arises, it is like awakening from sleep. In contrast to the two vehicles, it is called Great Awakening. Surpassing equal awakening, it is called Wondrous Awakening. This is stated according to one aspect; the rest is as explained elsewhere. The physical marks and radiant light are fully as presented in the contemplation of the Buddha. 'Sūtra': in Sanskrit, sūtra, translated here as 'thread'. It threads together the principles and meanings and gathers in sentient beings; being able to thread and gather in, it is like a thread. That is, it is the voice, names, sentences, and phonemes that constitute the expressive teaching. Through the teaching one knows the principle; relying on the principle one gives rise to practice; through practice one realizes the fruit. Principle, practice, and fruit—these three are born from the teaching. Therefore, we know that in the Semblance and Final ages, only the teaching possesses efficacy; it is the cause and condition for attaining the Path, the foundation for transcending the world. When ancient masters rebuked it, it was to dispel attachments. Latter-day students foolishly and delusionally generate contempt for it, cutting off the seed of the Buddha and destroying the Dharmakāya of the Buddha, falling forever into the pit of heterodoxy and perpetually suffering in places of distress. Even if one takes the finger for the moon or mistakes the raft for the shore, it still serves as a distant condition for liberation and does not lose the blessed retribution of humans and devas, not to mention that the benefits of transcendence are inexhaustible. An ancient commentary also says: it takes the sense of 'model' and the sense of 'constant'; because it comes from the golden mouth of the Sage, it is called a sūtra. > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.1754.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.1754.2.5) - [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.2.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1754.2.4](https://indike.org/pramana/in.bauddha.taisho.1754.2.4) · Pramāṇa