[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) › [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a) › 2.72 # 樂邦文類 2.72 樂邦文類 2.72 - **Language:** Classical Chinese ### [2.72](https://indike.org/pramana/in.bauddha.taisho.1969a.2.72) 夫樂邦之與苦域、金寶之與泥沙、胎獄之望華池、棘林之比瓊樹，誠由心分垢淨，見兩土之升沈；行開善惡，覩二方之麁妙。喻形端則影直、源濁則流昏。故知欲生極樂國土，必修十六妙觀；願見彌陀世尊，要行三種淨業。然化因事漸、教藉緣興，是以闍王殺逆、韋提哀請，大聖垂慈，乘機演法，曜玉相而流彩、聳珍臺而顯瑞，雖廣示珍域，而宗歸安養。使末俗有緣遵斯妙觀，落日懸鼓，用標送想之方；大水結水，實表瑠璃之地；風吟寶葉，共天樂而同繁；波動金渠，將契經而合響；觀肉髻而瞻侍者，念毫相而覩如來。及其瞑目告終，上珍臺而高踊；文成印壞，坐金蓮而化生。隨三輩而橫截，越五苦而長騖，可謂微行妙觀至道要術者哉。 > Now, the Land of Bliss versus the realm of suffering, gold and jewels versus mud and sand, looking upon the flower ponds from the womb-prison, or comparing jade trees to bramble thickets—these indeed stem from the mind's division into defiled and pure, whence one sees the ascent and descent between the two lands; and from practices parting into good and evil, whence one observes the coarseness and subtlety of the two realms. By analogy, when the form is upright, the shadow is straight; when the source is murky, the stream is turbid. Thus we know: if one wishes to be born in the Land of Utmost Bliss, one must cultivate the sixteen wondrous contemplations; if one aspires to see the World-Honoured One Amitābha, one must practice the three kinds of pure karma. Yet, transformation progresses gradually through circumstances, and teaching arises by relying on conditions. Therefore, when King Ajātaśatru committed matricidal rebellion and Vaidehī sorrowfully pleaded, the Great Sage bestowed his compassion, taking advantage of the occasion to expound the Dharma. He radiated jade marks to shed luster, and raised a precious terrace to display auspicious signs. Although he broadly revealed the precious realms, the principal focus returned to Peaceful Nurture. He enabled the conditioned beings of the degenerate age to follow these wondrous contemplations: the setting sun suspended like a drum serves to mark the direction of sending forth thoughts; the vast water freezing into ice truly represents the ground of lapis lazuli; the wind singing through the precious leaves mingles in harmony with the heavenly music; the waves rippling in the golden canals resonate together with the sutras. One contemplates the fleshy uṣṇīṣa to behold the attendants, and is mindful of the white curl between the brows to see the Tathāgata. When their eyes close and life draws to a close, they leap high onto the precious terrace; as the seal breaks and the pattern forms, they are born by transformation seated upon golden lotuses. In accord with the three grades, they cross obliquely; surmounting the five sufferings, they gallop far away. This may well be called the vital art of the subtle practice and wondrous contemplation of the Supreme Way. > — English (machine translation) (machine translation) - [Previous: 2.71](https://indike.org/pramana/in.bauddha.taisho.1969a.2.71) - [Next: 2.73](https://indike.org/pramana/in.bauddha.taisho.1969a.2.73) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1969a.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.2.72) — English, machine translation ## Linked texts (1) - [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1750.1.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.2.72](https://indike.org/pramana/in.bauddha.taisho.1969a.2.72) · Pramāṇa