觀無量壽佛經義疏 2.49

2.49

"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.