[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) › [無量壽經優婆提舍願生偈註](https://indike.org/pramana/in.bauddha.taisho.1819) › 2.80 # 無量壽經優婆提舍願生偈註 2.80 無量壽經優婆提舍願生偈註 2.80 - **Language:** Classical Chinese ### [2.80](https://indike.org/pramana/in.bauddha.taisho.1819.2.80) 第一義諦者，佛因緣法也。此諦是境義，是故莊嚴等十六句稱為妙境界相。此義至入一法句文，當更解釋。及一句次第者，謂觀器淨等。總別十七句觀行次第也。云何起次？建章言「歸命無礙光如來願生安樂國。」此中有疑，疑言：生為有本，眾累之元；棄生願生，生何可盡？為釋此疑，是故觀彼淨土莊嚴功德成就，明彼淨土是阿彌陀如來清淨本願無生之生，非如三有虛妄生也。何以言之？夫法性清淨畢竟無生，言生者是得生者之情耳。生苟無生，生何所盡？盡夫生者，上失無為能為之身、下䤄（醉，亡善反）三空不空之痼（廢也病也，工路反），根敗永亡號振三千，無反無復於斯招恥。體夫生理謂之淨土，淨土之宅，所謂十七句是也。十七句中總別為二：初句是總相，所謂是清淨佛土過三界道。彼過三界有何相？下十六種莊嚴功德成就相是也。一者量究竟如虛空，廣大無邊際故。既知量，此量以何為本？是故觀性。性是本義，彼淨土從正道大慈悲出世善根生。既言出世善根，此善根生何等相？是故次觀莊嚴形相。既知形相，宜知形相何等體，是故次觀種種事。既知種種事，宜知種種事妙色，是故次觀妙色。既知妙色，此色有何觸？是故次觀觸。既知身觸，應知眼觸，是故次觀水、地、虛空莊嚴三事。既知眼觸，應知鼻觸，是故次觀衣華香薰。既知眼鼻等觸，須知離染，是故次觀佛慧明照。既知慧光淨力，宜知聲名遠近，是故次觀梵聲遠聞。既知聲名，宜知誰為增上？是故次觀主。既知有主，誰為主眷屬？是故次觀眷屬。既知眷屬，宜知此眷屬若為受用？是故次觀受用。既知受用，宜知此受用有難無難，是故次觀無諸難。既知無諸難，以何義故無諸難？是故次觀大義門。既知大義門，宜知大義門滿不滿？是故次觀所求滿足。復次此十七句非但釋疑，觀此十七種莊嚴成就能生真實淨信，必定得生彼安樂佛土。 > The 'ultimate truth' refers to the Buddha's Dharma of causes and conditions. This truth is the meaning of the objective realm; therefore, the sixteen phrases on adornments and so forth are called 'signs of the wondrous realm.' This meaning will be explained further when we come to the text on entering the one Dharma-phrase. 'And the sequence of the phrases' refers to contemplating the purity of the vessel and so forth: the contemplative sequence of the seventeen general and specific phrases. How does this sequence arise? The opening chapter states: 'I take refuge in the Tathāgata of Unhindered Light, and aspire to be reborn in the Land of Peace and Bliss.' Here a doubt arises; the doubt says: 'Birth is the root of existence, the origin of all encumbrances. If one abandons birth yet aspires for birth, how could birth ever be exhausted?' To resolve this doubt, one therefore contemplates the accomplishment of that Pure Land's adornment merits, clarifying that that Pure Land is the unborn birth of the pure fundamental vow of Amitābha Tathāgata, not like the false and illusory birth of the three realms of existence. Why is this said? Dharma-nature is pure and ultimately unborn; to speak of 'birth' is merely the sentiment of one who attains rebirth. If birth is truly unborn, how could birth need to be exhausted? If one completely puts an end to birth, above one loses the body of non-action capable of action, and below one becomes muddled in the chronic illness of the three emptinesses that are not empty; with faculties ruined and forever lost, their laments shaking the three-thousandfold world, never returning and never restoring, they incur shame therein. To realize the principle of birth is called the Pure Land; the dwelling of the Pure Land is precisely the seventeen phrases. Among the seventeen phrases, they are divided into two: general and specific. The first phrase is the general aspect, namely, that this pure Buddha-land surpasses the paths of the three realms. What are the signs of its surpassing the three realms? The signs of the accomplishment of the sixteen kinds of adornment merits below are them. First, the measure is ultimately like empty space, vast and boundless. Having known the measure, what is this measure based upon? Therefore, one next contemplates the nature. 'Nature' has the meaning of basis; that Pure Land is born from the right path, great compassion, and supramundane roots of good. Having spoken of supramundane roots of good, what kinds of signs do these roots of good produce? Therefore, one next contemplates the adornment of shapes and forms. Having known the shapes and forms, one ought to know what substance these shapes and forms have; therefore, one next contemplates the various things. Having known the various things, one ought to know the wondrous colors of these various things; therefore, one next contemplates the wondrous colors. Having known the wondrous colors, what touch do these colors have? Therefore, one next contemplates touch. Having known the tactile object of the body, one should know the visual object of the eye; therefore, one next contemplates the three adornments of water, ground, and empty space. Having known the visual object of the eye, one should know the olfactory object of the nose; therefore, one next contemplates the perfuming of garments and flowers. Having known the touches of eye, nose, and so forth, one must know freedom from defilement; therefore, one next contemplates the illumination of the Buddha's wisdom. Having known the pure power of wisdom light, one ought to know the distance reached by its fame and sound; therefore, one next contemplates the distant hearing of the Brahmā sound. Having known its fame and sound, one ought to know who is the sovereign master; therefore, one next contemplates the master. Having known there is a master, who is the master's retinue? Therefore, one next contemplates the retinue. Having known the retinue, one ought to know how this retinue enjoys things; therefore, one next contemplates enjoyment. Having known the enjoyment, one ought to know whether this enjoyment has distress or lacks distress; therefore, one next contemplates freedom from all distress. Having known freedom from all distress, by what principle is it free from all distress? Therefore, one next contemplates the gate of great meaning. Having known the gate of great meaning, one ought to know whether the gate of great meaning is fulfilled or not fulfilled; therefore, one next contemplates the fulfillment of aspirations. Furthermore, these seventeen phrases not only resolve doubts, but contemplating the accomplishment of these seventeen kinds of adornments can also give rise to genuine pure faith, ensuring that one will definitely attain rebirth in that Buddha-land of Peace and Bliss. > — English (machine translation) (machine translation) - [Previous: 2.79](https://indike.org/pramana/in.bauddha.taisho.1819.2.79) - [Next: 2.81](https://indike.org/pramana/in.bauddha.taisho.1819.2.81) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1819.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1819~en-mt.2.80) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1819.2.80](https://indike.org/pramana/in.bauddha.taisho.1819.2.80) · Pramāṇa