[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) › [阿彌陀經義疏](https://indike.org/pramana/in.bauddha.taisho.1761) › 1.26 # 阿彌陀經義疏 1.26 阿彌陀經義疏 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1761.1.26) 初中上七句示相，下二句結名。言行樹者周迴七重，一一樹高八千由旬，行行相當不參差故，其樹枝葉上下七層皆垂珠網，狀同佛塔，《觀經》云：「妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿。」一重樹下一重欄楯，故亦七重。網是珠瓔，復依樹上，則知皆是；下二句止顯樹欄之體耳。一、金，二、銀，三、瑠璃，四、玻𭹳，是為四寶。初正示，若準《觀經》，七寶華葉無不具足；又《大本》中，根莖枝葉七寶間錯，此中略舉，委在他文。周匝圍繞，有云：「凡佛菩薩居處皆然，非謂一國土止有七重耳。」結名可解。下諸莊嚴例順此結。二、池閣中分四：初、明池水；二、池畔階道；三、階上樓閣；四、池中蓮華。初中七寶池者，彼有八池，七寶所成，池中之水亦七寶色，名八功德：一、澄清，二、清冷，三、甘美，四、輕軟，五、潤澤，六、安和，七、除飢渴，八、長養諸根。每一池心有如意珠王，水從中出流注池中。金沙布地者，《觀經》云：「渠下皆以雜色金剛以為底沙。」二中、階砌亦即四寶。三、明樓閣，乃列七寶。《觀經》云：「眾寶國土，一一界上有五百億寶樓。」瑠璃梵語，此翻不遠，去波羅奈城不遠有山出此寶故。玻𭹳亦云頗胝迦，此翻水玉，或云水精。硨磲下，並華言，如車之磲，磲謂車輞。赤珠者，《佛地論》云：「赤蟲所出，珠體赤故。」碼碯，應法師云：「此寶色赤，如馬腦焉。」《大本》云：「設我得佛，自地至空，宮殿樓閣池流華樹皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸天人」等。四、示蓮華有五：一、形量，二、顯色，三、光焰，四、香氣，五、潔淨，對文可見。若準《觀經》：「一一池中有六十億七寶蓮華，一一蓮華團圓正等十二由旬。」既言七寶，非止四色。十二由旬，非止車輪，然車有大小，難為定準，此間極大不過數尺，可依輪王車輪為量，《十住毘婆沙》云：「轉輪聖王千輻金輪，種種珍寶莊嚴其輞，瑠璃為轂，周圓十五里。」準此，未及半由旬，亦約小者耳。所以二經不同者，慈恩云：「華有大小，彼據極大，此約最小。」今準《大本》，池中蓮華或一由旬乃至百千由旬，則知大小不同，經中但是隨宜趣舉，不必以此較經優劣。二、結示中，如是者，指上多種殊妙之相，皆是彌陀菩提願行，從因至果歷劫熏修之所成就，故云：「功德莊嚴。」故《觀經》云：「如此妙華是本法藏比丘願力所成。」自餘皆爾，豈唯華座乎？四十八願結云：「彼佛於大眾中建此願已，一向專志莊嚴妙土」等。下結諸文並同此釋。 > In the first part, the upper seven lines demonstrate the characteristics, and the lower two lines conclude with the name. Saying "rows of trees" means they surround in seven tiers; each tree is eight thousand yojanas high, row upon row aligned without irregularity. The branches and leaves of the trees have seven layers above and below, all hanging with pearl nets, shaped like stupas. The Contemplation Sūtra says: "Nets of exquisite real pearls cover the trees completely; on each tree there are seven tiers of nets, and between each net are fifty billion exquisite flower palaces." Below each tier of trees is a tier of balustrades; hence these are also seven tiers. The nets are pearl garlands and depend on the trees, so we know they are all so; the lower two lines merely reveal the substance of the trees and balustrades. First, gold; second, silver; third, vaiḍūrya; fourth, sphaṭika: these are the four treasures. This first directly demonstrates \[them\]; according to the Contemplation Sūtra, their seven-jeweled flowers and leaves are fully complete in every way. Furthermore, in the Larger Sūtra, the roots, trunks, branches, and leaves are intermingled with seven treasures; here they are mentioned briefly, with details in the other text. "Encircled all around": some say, "Wherever buddhas and bodhisattvas dwell it is always thus; it does not mean the entire land has only seven tiers." Concluding with the name is easily understood. The adornments below all follow this concluding pattern. Second, regarding the ponds and pavilions, it is divided into four: first, clarifying the pond water; second, the stairways and paths beside the ponds; third, the pavilions above the stairs; fourth, the lotus flowers within the ponds. In the first, regarding "seven-jeweled ponds": there are eight ponds formed of seven treasures, and the water in the ponds also has the colors of the seven treasures; it is called \[the water of\] eight virtues: 1. clear and pure, 2. cool and refreshing, 3. sweet and delicious, 4. light and soft, 5. moistening and glossy, 6. peaceful and harmonious, 7. dispelling hunger and thirst, and 8. nourishing all faculties. At the center of each pond is a king of cintāmaṇi jewels, from which water emerges and flows into the pond. "The beds are strewn with gold sand": the Contemplation Sūtra says: "Beneath the channels, variegated vajra forms the sand at the bottom." In the second, the steps and pavements are likewise of the four treasures. Third, clarifying the pavilions, it then lists seven treasures. The Contemplation Sūtra says: "In the realm of many treasures, upon each ground there are fifty billion jeweled pavilions." Vaiḍūrya is Sanskrit, translated here as "not far," because not far from the city of Vārāṇasī there is a mountain producing this jewel. Sphaṭika is also called pozhijia, translated here as "water jade" or "rock crystal." Musāragalva and below are all Chinese words; \[qú\] is like the rut/felly of a carriage (chē), qú meaning the carriage rim. Lohitamuktikā: the Buddhabhūmiśāstra says: "Produced by red insects, the substance of the pearl is red." Aśmagarbha: Master Ying says: "This jewel is red in color, resembling a horse's brain." The Larger Sūtra says: "If, when I attain buddhahood, from the ground up to the sky, the palaces, pavilions, ponds, streams, flowers, and trees are not all formed together of immeasurable various jewels and hundreds of thousands of kinds of fragrances, their adornments wonderful and surpassing those of humans and devas..." etc. Fourth, demonstrating the lotus flowers has five points: 1. shape and size, 2. manifestation of color, 3. light and radiance, 4. fragrance, and 5. purity. This can be seen directly in the text. According to the Contemplation Sūtra: "In each pond there are six billion seven-jeweled lotus flowers, and each lotus flower is perfectly circular and twelve yojanas in size." Since it mentions seven treasures, they are not limited to four colors. Twelve yojanas is not merely \[the size of\] a chariot wheel; however, wheels vary in size and are difficult to fix definitively. Here \[in our world\] the largest is no more than a few feet, but one may take the chariot wheel of a cakravartin as the measure. The Daśabhūmika-vibhāṣā says: "The thousand-spoked golden wheel of a cakravartin is adorned on its rim with various precious gems, has vaiḍūrya for its hub, and is fifteen li in circumference." According to this, it does not reach half a yojana, which is also based on a smaller one. As for why the two sūtras differ, Ci'en says: "Flowers have large and small sizes; that \[sūtra\] is based on the largest, while this one refers to the smallest." Now, according to the Larger Sūtra, the lotuses in the ponds measure from one yojana up to hundreds of thousands of yojanas; thus we know their sizes differ. The sūtra merely mentions what is appropriate to the occasion; one need not use this to judge the superiority or inferiority of the sūtras. In the second part, the conclusion: "Such" points to the many varieties of exceedingly wonderful characteristics mentioned above, all of which are accomplished through Amida's bodhi vows and practices cultivated through kalpas from cause to fruit; hence it says: "adorned with virtues." Therefore, the Contemplation Sūtra says: "Such exquisite flowers were accomplished by the original vow-power of Dharmākara Bhikṣu." All the others are likewise; how could it be only the flower throne? The forty-eight vows conclude by saying: "Having established these vows in the great assembly, that Buddha single-mindedly dedicated himself to adorning the wonderful land," etc. The concluding texts below are all explained in the same way. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1761.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1761.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1761.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1761~en-mt.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1761.1.26](https://indike.org/pramana/in.bauddha.taisho.1761.1.26) · Pramāṇa