[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) › 3.41 # 觀無量壽佛經義疏 3.41 觀無量壽佛經義疏 3.41 - **Language:** Classical Chinese ### [3.41](https://indike.org/pramana/in.bauddha.taisho.1754.3.41) 「『諸佛如來是法界身，入一切眾生心想中。』」此中正說彌陀，以法身體同故言諸佛。《華嚴》云「一切諸佛身，即是一法身。一心一智慧，力無畏亦然。」此明諸佛果證法身無所不遍，則與眾生因地法身無二無別，故眾生作想，佛身隨應。疏云「眾生心淨，法身自在，故能入眾生心想中。如白日昇天，影現百川。」故想佛心，即是三十二相八十種好也。如〈勢至圓通〉云「十方如來憐念眾生，如母憶子。」此明佛常念眾生。「若子逃逝，雖憶何為？」此明眾生不念，有應無感也。「若眾生心憶佛念佛，現前當來必定見佛，去佛不遠。」此明眾生念佛，感應道交也。此實彌陀世尊同體大慈，悲善根力隨緣赴感、應物垂形，不思議用。苟明此理，佛入何疑？二、明行者想成即具佛體。 > " 'All Buddhas, the Tathāgatas, are the dharmadhātu-body, which enters into the mental contemplations of all sentient beings.'" Here it directly speaks of Amitāyus, but because the dharmakāya's substance is identical, it speaks of "all Buddhas". The Huayan \[Sūtra\] says: "The bodies of all Buddhas are simply the one dharmakāya. One mind, one wisdom; their powers and fearlessnesses are likewise so." This explains that the dharmakāya realized by all Buddhas as fruition is all-pervading; thus it is neither two nor different from the causal-stage dharmakāya of sentient beings. Therefore, when sentient beings form a mental contemplation, the Buddha's body responds accordingly. The Commentary says: "Sentient beings' minds are pure, and the dharmakāya is sovereign; thus it can enter into the mental contemplations of sentient beings. Just as when the bright sun rises in the sky, its reflection appears in a hundred rivers." Thus, the mind that contemplates the Buddha is itself the thirty-two marks and eighty minor signs. As the "Complete Penetration of Mahāsthāmaprāpta" says: "The Tathāgatas of the ten directions compassionately mindful of sentient beings are like a mother remembering her child." This explains that the Buddha is constantly mindful of sentient beings. "If the child runs away, though she remembers, what can be done?" This explains that when sentient beings are not mindful, there is a response without a resonance. "If the mind of a sentient being remembers the Buddha and is mindful of the Buddha, now or in the future they will certainly see the Buddha, not being far from the Buddha." This explains that when sentient beings are mindful of the Buddha, sympathetic resonance intertwines. This is truly the identical-substance great compassion of Amitāyus the World-Honoured One; through the power of his compassionate wholesome roots he responds to conditions and meets resonances, manifesting forms in response to beings—an inconceivable function! If one clarifies this principle, what doubt can there be about the Buddha's entering? Second, explaining that when the practitioner's contemplation is achieved, they are already endowed with the Buddha's substance. > — English (machine translation) (machine translation) - [Previous: 3.40](https://indike.org/pramana/in.bauddha.taisho.1754.3.40) - [Next: 3.42](https://indike.org/pramana/in.bauddha.taisho.1754.3.42) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1754.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1754~en-mt.3.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1754.3.41](https://indike.org/pramana/in.bauddha.taisho.1754.3.41) · Pramāṇa