Chinese
大正藏第 37 册 No. 1752 观无量寿经义疏 No. 1752 [cf. No. 365] 无量寿经序 胡吉藏撰 夫法身虚玄非名相之形。净刹妙远绝净秽之域。至妙之门非百是所是。亦非百非所非。真虚之道非有心之所托。亦非无心之所会。非能非所。是秽亦净。以不二而二。有本迹之称。存净秽之教。此是随缘之意应物之门。缘既有多种教亦恒沙莫算。身复非一土有胜劣不同。或现秽质令生厌心。或示净处使修胜善。是以思惟。夫人遇此恶缘厌累苦之世欣胜乐之地。由是佛现金台示十方界净妙之国。令此今缘撰取所乐。夫人情感安养极乐。如来广说净土依正胜果正业妙因。故此经以不二为体。若存胡音云佛陀槃遮阿梨耶阿弥陀佛陀修多罗。此云觉者说观无量寿觉者经。胡汉两存故云佛说观无量寿佛经。 观无量寿经义疏 六门明义 序王第一 简名第二 辨宗体第三 论因果第四 明净土第五 论缘起第六 第一序王如前。第二简名义。此经题目凡有四阶。第一佛说。第二观。第三无量寿佛。第四经约此四阶以三双明义。能说所说为第一双。佛说是能说观下是所说。所说中能观所观为第二双。观是能观无量下是所观理境。所观理境中能诠 现代汉语译本 大正藏第 37 册 No. 1752 观无量寿经义疏 No. 1752 [cf. No. 365] 无量寿经序 胡吉藏 撰 法身（Dharmakāya，佛的法性之身）虚玄，非名相之形。净刹（Buddhakṣetra，佛土）妙远，绝净秽之域。至妙之门，非百是所是，亦非百非所非。真虚之道，非有心之所托，亦非无心之所会。非能非所，是秽亦净。以不二而二，有本迹之称，存净秽之教。此是随缘之意，应物之门。缘既有多种，教亦恒沙莫算。身复非一，土有胜劣不同。或现秽质，令生厌心。或示净处，使修胜善。是以思惟，夫人遇此恶缘，厌累苦之世，欣胜乐之地。由是佛现金台，示十方界净妙之国，令此今缘，撰取所乐。夫人情感安养（Sukhāvatī，极乐世界）极乐，如来广说净土（Pure Land）依正胜果，正业妙因。故此经以不二为体。若存胡音云佛陀槃遮阿梨耶阿弥陀佛陀修多罗（Buddhavatamsaka-ariya-amitabha-buddha-sutra），此云觉者说观无量寿觉者经。胡汉两存，故云佛说观无量寿佛经。 观无量寿经义疏 六门明义：序王第一，简名第二，辨宗体第三，论因果第四，明净土第五，论缘起第六。 第一序王如前。第二简名义。此经题目凡有四阶：第一佛说，第二观，第三无量寿佛（Amitābha），第四经。约此四阶以三双明义。能说所说为第一双。佛说是能说，观下是所说。所说中能观所观为第二双。观是能观，无量下是所观理境。所观理境中能诠
English
English version T. 37, No. 1752 Commentary on the Sutra of Visualization of Immeasurable Life No. 1752 [cf. No. 365] Preface to the Immeasurable Life Sutra Composed by Huiji Zang The Dharmakāya (法身, the Dharma-nature body of the Buddha) is ethereal and profound, beyond the form of names and appearances. The pure Buddhakṣetra (净刹, Buddha-land) is wonderfully distant, transcending the realm of purity and defilement. The gate to ultimate subtlety is neither entirely affirmative nor entirely negative. The path of true emptiness cannot be entrusted to a mind with intentions, nor can it be encountered by a mind without intentions. It is neither the 'able' nor the 'able-to-be-acted-upon'; defilement is also purity. Using non-duality to express duality, there are designations of 'original' and 'manifestation', preserving the teachings of purity and defilement. This is the meaning of adapting to conditions, the gateway of responding to beings. Since conditions are diverse, the teachings are as countless as the sands of the Ganges. The body is not singular, and the lands have differences in superiority and inferiority. Sometimes a defiled form is manifested to evoke a sense of aversion, and sometimes a pure place is shown to encourage the cultivation of superior goodness. Therefore, contemplating that people encounter these adverse conditions, weary of the world of accumulated suffering, and yearn for a place of superior bliss. Thus, the Buddha manifests the golden dais, showing the pure and wonderful lands of the ten directions, allowing beings to choose what they desire. People emotionally yearn for Sukhāvatī (安养, the Land of Ultimate Bliss), and the Tathāgata extensively speaks of the Pure Land's (净土) superior results based on proper conditions and the wonderful causes of proper actions. Therefore, this sutra takes non-duality as its essence. If we retain the foreign sounds, it is called Buddhavatamsaka-ariya-amitabha-buddha-sutra (佛陀槃遮阿梨耶阿弥陀佛陀修多罗), which translates to 'The Sutra of the Awakened One Speaking on the Visualization of the Awakened One of Immeasurable Life'. Since both foreign and Chinese are retained, it is called 'The Sutra Spoken by the Buddha on the Visualization of the Buddha of Immeasurable Life'. Commentary on the Sutra of Visualization of Immeasurable Life Six Gates to Clarify the Meaning: First, the Preface; Second, Brief Explanation of the Name; Third, Distinguishing the Doctrine and Essence; Fourth, Discussing Cause and Effect; Fifth, Clarifying the Pure Land; Sixth, Discussing the Origin. The first, the Preface, is as before. The second is a brief explanation of the name and meaning. The title of this sutra has four levels: first, 'Spoken by the Buddha'; second, 'Visualization'; third, 'Amitābha (无量寿佛)'; fourth, 'Sutra'. Based on these four levels, the meaning is clarified in three pairs. The 'able-to-speak' and 'spoken-about' are the first pair. 'Spoken by the Buddha' is the 'able-to-speak', and what follows 'Visualization' is the 'spoken-about'. Within the 'spoken-about', the 'able-to-visualize' and 'visualized-object' are the second pair. 'Visualization' is the 'able-to-visualize', and what follows 'Immeasurable' is the 'object of visualization'. Within the 'object of visualization', the 'able-to-express' --------------------------------------------------------------------------------
Chinese
所诠为第三双。无量寿佛是所诠理境。经是能诠教。此四阶三双无为法中明差别。如虚空丈尺。诸余放此。佛是能说者大论云。说法有五人一佛二弟子三诸天四化人五仙人。此经是佛金口所吐故云佛说。胡汉具云佛说。佛陀此云觉者。以自觉觉他觉道满足故云觉者。自觉对凡夫觉他对二乘。觉道满足对菩萨。说者胡云槃遮此云说。说是吐教彰理名之为说。略论佛义凡有三种。一正法佛二修成佛三应化佛。故七卷金光明经云。三身谓法身报身应身。般若论云法佛报佛化佛。就此三佛差别无差别有说不说。若论法佛本无相何说不说。修成佛无声亦无说义。应化不真复无说法。而复得言三佛说法。以不声声是法佛说。何者不声声。是法佛说不声即是。法佛岂有音声之外别有法佛。故音声即不音声。不音声者即音声。故法佛说。修成佛说者应化色声是修成佛用故云说。化佛说者化是音声有诠辨之用故云化佛说。开避无差别差别论之。法修二佛一往不说。何者二佛非色声之相故云不说。问他云报佛为地上菩萨说法。化佛为地前菩萨说法。所云报佛岂非修成耶。而今云修成佛不说何耶。答有二解。一云报佛是修成佛为地上说法。二云为地上说法之报佛然应化为报。非修成妙觉之报。此是化中之细耳。化佛说者化是随缘之迹。故察缘 吐教名为化说。观下是所说。就此所说有能观所观。为第二双。胡云阿耶罗此云观。观是观见亦是观行亦是观察。观有三种。一观实相法身。二观修成法身。三观化身。观实相者体无二相。是不二正观。谓平等境智义。故此经云是法界身入一切众生心想中。大品经云。般若波罗蜜为大事故起。法华经云。为大事因缘故出现于世也。所言大事者般若佛性不二正观说。故净名经云观身实相观佛亦然。观修成法身者观修成佛。研修妙行行满克成妙觉报佛。故此经云是心作佛。观化者观西方净土佛也。此是昔自在王佛时法藏菩萨发四十八愿。造此净土佛生其中化度众生。观此佛故名观化佛身。问此明观为通三佛耶为差别观耶。答总括始终通观三佛。但略明二佛广明迹佛为异耳。问说义应然耶。答有例不例。例者三佛通说亦观三佛。不例者此经是释迦佛说西方净土事。非二佛说。而经中所说具有观三佛义。所以然者。说教被缘迹佛之用。修习观门偏示不悟也。无量寿佛者是所观。所观中理教为第三双。即是能诠所诠。无量寿是所诠之理境。经者能诠之教。经中具明三义。一观国土是所生处。二观佛菩萨是所依师。三观因行是往生业体。今此三中举佛为题者。佛是所凭之胜地故以为题耳。胡云阿弥陀佛陀此云无量寿觉者。以无量寿 现代汉语译本：吐蕃的教法名为化说（Tulku，指转世化身）。下面所观察的是所说的内容。就此所说，有能观察的主体和被观察的客体，这是第二对。梵语称‘阿耶罗’（Ayara），这里翻译为‘观’。‘观’是观见，也是观行，也是观察。观有三种：一是观实相法身（Dharmakaya，佛的法性身），二是观修成法身，三是观化身（Nirmanakaya，佛的应化身）。观实相者，其本体没有二相，是不二的正观，指的是平等之境和智慧的意义。所以这部经说，‘是法界身入一切众生心想中’。《大品经》（Mahaprajnaparamita Sutra）说，‘般若波罗蜜（Prajnaparamita，智慧到彼岸）为大事故起’。《法华经》（Lotus Sutra）说，‘为大事因缘故出现于世也’。所说的大事，就是般若佛性不二正观。所以《维摩诘经》（Vimalakirti Sutra）说，‘观身实相，观佛亦然’。观修成法身者，观修成佛，研修妙行，行满克成妙觉报佛。所以这部经说，‘是心作佛’。观化身者，观西方净土的佛。这是过去自在王佛（Lokesvararaja Buddha）时，法藏菩萨（Dharmakara Bodhisattva）发四十八愿，建造此净土，佛生在其中化度众生。观此佛，所以名叫观化佛身。问：此明观是通于三佛（Trikaya，法身、报身、应身）呢，还是差别观呢？答：总括始终，通观三佛。但略明二佛，广明迹佛（Nirmanakaya，应身佛），这是不同之处。问：说义应该如此吗？答：有例外的，也有不例外的。例外的是，三佛通说，也观三佛。不例外的是，这部经是释迦佛（Sakyamuni Buddha）说西方净土的事，不是二佛说的。而经中所说具有观三佛的意义。所以如此说，是因为说教是为了接引有缘众生，是迹佛的作用。修习观门，是偏向于开示不悟之人。无量寿佛（Amitabha Buddha）是被观的对象。在所观的对象中，理和教是第三对，即能诠和所诠。无量寿是所诠的理境，经是能诠的教。经中具明三义：一观国土是所生之处，二观佛菩萨是所依之师，三观因行是往生之业体。现在这三者中，举佛为题，是因为佛是所凭依的殊胜之地，所以以此为题。梵语称‘阿弥陀佛陀’（Amitabha Buddha），这里翻译为无量寿觉者。因为无量寿
English
English version: The Tibetan teaching is called ‘Tulku’ (referring to a reincarnated being). What is observed below is what is being spoken about. Regarding what is being spoken about, there is the subject who observes and the object that is observed; this is the second pair. In Sanskrit, it is called ‘Ayara,’ which is translated here as ‘Contemplation.’ ‘Contemplation’ is seeing, it is also contemplative practice, and it is also observation. There are three types of contemplation: first, contemplating the Dharmakaya (the body of the Dharma, the Buddha's true nature); second, contemplating the Sambhogakaya (the body of bliss, the rewarded body of the Buddha) achieved through practice; and third, contemplating the Nirmanakaya (the emanation body, the manifested body of the Buddha). Contemplating the Dharmakaya means that its essence has no duality; it is non-dual correct contemplation, referring to the meaning of equality of realm and wisdom. Therefore, this sutra says, ‘This Dharmadhatu body enters the minds of all sentient beings.’ The Mahaprajnaparamita Sutra says, ‘Prajnaparamita (perfection of wisdom) arises for a great purpose.’ The Lotus Sutra says, ‘Appearing in the world for a great cause and condition.’ The great matter spoken of is the non-dual correct contemplation of Prajna (wisdom) and Buddha-nature. Therefore, the Vimalakirti Sutra says, ‘Contemplate the true nature of the body, and contemplate the Buddha in the same way.’ Contemplating the Sambhogakaya achieved through practice means contemplating becoming a Buddha through practice, cultivating wonderful practices, and achieving perfect enlightenment as the rewarded Buddha. Therefore, this sutra says, ‘It is the mind that makes the Buddha.’ Contemplating the Nirmanakaya means contemplating the Buddha of the Western Pure Land. This is because, in the past, during the time of Lokesvararaja Buddha (King of Sovereign Sound Buddha), Dharmakara Bodhisattva made forty-eight vows, built this Pure Land, and the Buddha was born there to transform sentient beings. Contemplating this Buddha is why it is called contemplating the Nirmanakaya of the Buddha. Question: Is this clear contemplation inclusive of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), or is it differentiated contemplation? Answer: Comprehensively, from beginning to end, it contemplates all three bodies of the Buddha. However, it briefly clarifies the two bodies and extensively clarifies the Nirmanakaya; this is the difference. Question: Should the meaning be explained in this way? Answer: There are exceptions and non-exceptions. The exception is that the three bodies of the Buddha are spoken of inclusively, and all three bodies are contemplated. The non-exception is that this sutra is about Sakyamuni Buddha speaking about the Western Pure Land, not the other two Buddhas. However, what is spoken of in the sutra has the meaning of contemplating all three bodies of the Buddha. The reason for this is that the teaching is for guiding sentient beings with affinity, and it is the function of the Nirmanakaya. Cultivating the practice of contemplation is biased towards enlightening those who are not enlightened. Amitabha Buddha (Infinite Light Buddha) is the object of contemplation. Among the objects of contemplation, principle and teaching are the third pair, namely the expresser and the expressed. Amitabha is the principle realm that is expressed, and the sutra is the teaching that expresses it. The sutra clearly explains three meanings: first, contemplating the land is the place of birth; second, contemplating the Buddhas and Bodhisattvas is the teacher to rely on; and third, contemplating the causal actions is the essence of the karma for rebirth. Now, among these three, the Buddha is taken as the title because the Buddha is the supreme place to rely on, so it is taken as the title. In Sanskrit, it is called ‘Amitabha Buddha,’ which is translated here as the Awakened One of Infinite Life. Because of infinite life --------------------------------------------------------------------------------