佛說觀無量壽佛經 觀大勢至色身相
三聖的身相，到這一觀看完。
先說一樣
「此菩薩身量大小亦如觀世音」。
一開口是「亦如」。同的先說完，才說不同。
名字自己會說話
十六觀之中，只有這一觀，經文自己解釋了名字的來歷。
「但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光。」
「以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至。」
一個從光上得名，一個從德上得名。
認人的記號
「於肉髻上有一寶瓶，盛諸光明，普現佛事。」
那麼多相好，最後認人的記號只有兩件：一位頭上是立著的化佛，一位頭上是一個瓶。
行與坐
「此菩薩行時，十方世界一切震動」。
「此菩薩坐時，七寶國土一時動搖。」
他起身，世界跟著起身；他坐下，國土跟著動——沒有一個動作只落在他自己身上。
坐下之後，從下方金光佛剎到上方光明王佛剎，無量塵數的分身雲集，坐滿虛空——「演說妙法，度苦眾生」。
從第七觀的一朵花，到這裡的滿空分身。
一結結兩位
「此觀成已，名為具足觀觀世音及大勢至。」
前一觀結一位，這一觀結兩位。
而果只給了一句最實在的：「不處胞胎，常遊諸佛淨妙國土。」
With this contemplation, the bodily marks of the three holy ones have all been seen.
First, What Is the Same
“This bodhisattva’s body is the same in size as Avalokiteśvara’s.”
The first words are “the same as.” What is alike is said out in full, and only then what is not.
The Names Speak for Themselves
Of the sixteen contemplations, this is the only one in which the sūtra explains of its own accord where the names came from.
“Merely to see the light of a single pore of this bodhisattva is at once to see the pure and wondrous light of the measureless buddhas of the ten directions — for this reason this bodhisattva is named Boundless Light.”
“With the light of wisdom he shines everywhere upon all, making them leave the three evil destinies and gain unsurpassed power — for this reason this bodhisattva is named Mahāsthāmaprāpta.”
The one takes its name from the light, the other from the virtue.
The Sign by Which They Are Known
“Upon the fleshy protuberance there is a jeweled vase, holding all manner of lights and showing everywhere the deeds of a Buddha.”
After marks and excellences so many, the sign by which they are known at the last comes to two things only: on one head a standing manifested Buddha, on the other a vase.
Walking and Sitting
“When this bodhisattva walks, all the worlds of the ten directions quake.”
“When this bodhisattva sits, the lands of the seven precious substances shake all at once.”
He rises, and the world rises with him; he sits down, and the lands move with him — not one of his motions falls upon himself alone.
Once he has sat down, from the buddha-field of Golden Light below to the buddha-field of the King of Light above, divided bodies measureless as the motes of dust gather like clouds and fill the sky where they sit — “expounding the wondrous Dharma and delivering suffering sentient beings.”
From the single flower of the seventh contemplation to the divided bodies filling the sky here.
One Conclusion Gathers Two
“When this contemplation has been accomplished, it is called the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta.”
The contemplation before gathered up one; this one gathers up two.
And of the fruit it gives one sentence, the most solid there is: “not lodged in the womb, and constantly roaming the pure and wondrous lands of the buddhas.”
大正藏 T12n0365〔起 T12 0344a18〕。段／行首〔T12 …〕＝大正藏頁·欄·行錨。
〔T12 0344a18〕佛告阿難及韋提希：「次觀大勢至菩薩。此菩薩身量大小亦如觀世音，圓光面各二百二十五由旬，照二百五十由旬。舉身光明照十方國，作紫金色。有緣眾生皆悉得見。但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光。以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至。此菩薩天冠有五百寶蓮華；一一寶華有五百寶臺。一一臺中，十方諸佛淨妙國土廣長之相，皆於中現。頂上肉髻如鉢頭摩花。於肉髻上有一寶瓶，盛諸光明，普現佛事。餘諸身相如觀世音，等無有異。此菩薩行時，十方世界一切震動，當地動處各有五百億寶花。一一寶花莊嚴高顯，如極樂世界。此菩薩坐時，七寶國土一時動搖。從下方金光佛剎，乃至上方光明王佛剎，於其中間無量塵數分身無量壽佛，分身觀世音、大勢至，皆悉雲集極樂國土，側塞空中坐蓮華座，演說妙法，度苦眾生。作此觀者，名為觀見大勢至菩薩；是為觀大勢至色身相。觀此菩薩者名第十一觀，除無數劫阿僧祇生死之罪；作是觀者不處胞胎，常遊諸佛淨妙國土。此觀成已，名為具足觀觀世音及大勢至。作是觀者，名為正觀。若他觀者，名為邪觀。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
宋畺良耶舍譯《佛說觀無量壽佛經》T12n0365 十六觀之第十一觀，自「佛告阿難及韋提希」至「若他觀者，名為邪觀」。段首（…）＝大正藏頁·欄·行錨。
〔一·總舉觀名〕（0344a18）佛告訴阿難和韋提希：『接著觀大勢至菩薩。
〔二·辨觀相〕（0344a19）這位菩薩的身量大小也和觀世音一樣。
〔三·圓光不同觀音〕（0344a19）圓光每一面有二百二十五由旬，照二百五十由旬。
〔四·身光遠備照益〕（0344a20）全身的光明照著十方的國土，現出紫金色。有緣的眾生都能見到。只要見到這位菩薩一個毛孔的光，當下就見到十方無量諸佛清淨微妙的光明——因為這個緣故，稱這位菩薩名叫無邊光。以智慧的光普照一切，使人離開三途，得到無上的力——因為這個緣故，稱這位菩薩名叫大勢至。
〔五·天冠莊嚴〕（0344a25）這位菩薩的天冠上有五百朵寶蓮華；每一朵寶華有五百座寶臺。每一座臺之中，十方諸佛清淨微妙國土廣長的相，都在裡面顯現。
〔六·肉髻寶瓶〕（0344a28）頭頂上的肉髻像鉢頭摩花。在肉髻之上有一個寶瓶，盛著種種光明，普遍地顯現佛的事業。
〔七·指同觀音〕（0344a29）其餘種種身相和觀世音一樣，沒有差別。
〔八·行不同觀音〕（0344b01）這位菩薩行走的時候，十方世界一切都震動；當地動的地方，各有五百億朵寶花。每一朵寶花莊嚴高顯，像極樂世界那樣。
〔九·坐不同觀音〕（0344b03）這位菩薩坐下的時候，七寶的國土一時動搖。從下方的金光佛剎，一直到上方的光明王佛剎，在這中間，無量塵數那麼多的分身無量壽佛，以及分身的觀世音、大勢至，全都雲集到極樂國土，密密地佈滿虛空，坐在蓮華座上，演說微妙的法，度脫受苦的眾生。
〔十·辨觀邪正·總結分齊〕（0344b08）作這個觀，名為觀見大勢至菩薩；這就叫做觀大勢至色身相。觀這位菩薩的，名為第十一觀，
〔十一·修觀利益除罪〕（0344b10）除滅無數劫阿僧祇生死的罪；
〔十二·總結重生後益〕（0344b11）作這樣的觀的人，不入胞胎，常常遊於諸佛清淨微妙的國土。
〔十三·總牒二身·辨觀成相〕（0344b12）這個觀成就之後，名為具足觀觀世音及大勢至。
〔十四·辨觀邪正〕（0344b13）作這樣的觀，名為正觀；若作其他的觀，名為邪觀。』
Translated in the Liu Song by Kālayaśas, The Sūtra Spoken by the Buddha on Contemplating the Buddha of Measureless Life, T12n0365, the eleventh of the sixteen contemplations, from “The Buddha told Ānanda and Vaidehī” down to “to make another contemplation is called wrong contemplation.” The figures at the head of each segment give the Taishō page, register, and line.
〔一 · Raising the Name of the Contemplation in General〕（0344a18）The Buddha told Ānanda and Vaidehī: “Next contemplate the Bodhisattva Mahāsthāmaprāpta.
〔二 · Distinguishing the Marks Contemplated〕（0344a19）This bodhisattva’s body is the same in size as Avalokiteśvara’s.
〔三 · The Circular Radiance Unlike Avalokiteśvara’s〕（0344a19）His circular radiance is two hundred and twenty-five yojanas on each side, and shines two hundred and fifty yojanas.
〔四 · The Light of His Body Reaching Far to Shine and Benefit〕（0344a20）The light of his whole body shines upon the lands of the ten directions and shows as purple-gold in colour. Sentient beings who have the connection are all able to see it. Merely to see the light of a single pore of this bodhisattva is at once to see the pure and wondrous light of the measureless buddhas of the ten directions — for this reason this bodhisattva is named Boundless Light. With the light of wisdom he shines everywhere upon all, making them leave the three evil destinies and gain unsurpassed power — for this reason this bodhisattva is named Mahāsthāmaprāpta.
〔五 · The Adornment of the Heavenly Crown〕（0344a25）This bodhisattva’s heavenly crown has five hundred jeweled lotus flowers; each jeweled flower has five hundred jeweled daises. Within each dais the pure and wondrous lands of the buddhas of the ten directions, in all their length and breadth, appear.
〔六 · The Fleshy Protuberance and the Jeweled Vase〕（0344a28）The fleshy protuberance on his crown is like a botoumo flower. Upon the fleshy protuberance there is a jeweled vase, holding all manner of lights and showing everywhere the deeds of a Buddha.
〔七 · Pointing to What Is the Same as Avalokiteśvara’s〕（0344a29）The rest of his bodily marks are as Avalokiteśvara’s, with no difference at all.
〔八 · His Walking, Unlike Avalokiteśvara’s〕（0344b01）When this bodhisattva walks, all the worlds of the ten directions quake; and at each place where the ground quakes there are five hundred koṭis of jeweled flowers. Each jeweled flower is adorned and lofty, like the world of Ultimate Bliss.
〔九 · His Sitting, Unlike Avalokiteśvara’s〕（0344b03）When this bodhisattva sits, the lands of the seven precious substances shake all at once. From the buddha-field of Golden Light below up to the buddha-field of the King of Light above, in the space between them, divided bodies of the Buddha of Measureless Life measureless as the motes of dust, and divided bodies of Avalokiteśvara and Mahāsthāmaprāpta, all gather like clouds in the land of Ultimate Bliss, thronging the open sky, seated upon lotus seats, expounding the wondrous Dharma and delivering suffering sentient beings.
〔十 · Distinguishing Right and Wrong in the Contemplation; the General Conclusion of Its Compass〕（0344b08）To make this contemplation is called seeing the Bodhisattva Mahāsthāmaprāpta; this is what is called contemplating the form-body of Mahāsthāmaprāpta. One who contemplates this bodhisattva — this is named the eleventh contemplation,
〔十一 · The Benefit of Cultivating the Contemplation: the Removal of Offences〕（0344b10）and it removes the offences of birth-and-death of countless kalpas, asaṃkhyeya in number;
〔十二 · Gathering Up and Giving Rise Again to the Benefit That Follows〕（0344b11）one who makes this contemplation is not lodged in the womb, and constantly roams the pure and wondrous lands of the buddhas.
〔十三 · Citing the Two Bodies Together; Distinguishing the Sign of Accomplishment〕（0344b12）When this contemplation has been accomplished, it is called the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta.
〔十四 · Distinguishing Right and Wrong in the Contemplation〕（0344b13）To make this contemplation is called right contemplation; to make another contemplation is called wrong contemplation.”
十六觀走到第十一觀，三聖的身相就看完了。
這一觀的起句極省：「佛告阿難及韋提希」的重起仍在，而所說只是「次觀大勢至菩薩」七個字，說完就轉入身相，沒有前一觀那樣『見某某了了分明已』的承接。（那八字之重起，宋、元、明、敦煌本與流布本皆無，屬異讀。）善導《觀經四帖疏》仍分十三句，逐相坐實；智顗《觀無量壽佛經疏》只分三科，並明說這一觀「略無觀法」，因為和上一觀不異，所以不重說。兩家的處置判然有別，各自的理由都在自己的書裡。此下所講的是經。
先說一樣，再說不一樣
「此菩薩身量大小亦如觀世音」。
一開口就是「亦如」。身量、身色、面相、身光相好、毫相舒光，五樣都同上一位。
然後經文才開始說不同的：「圓光面各二百二十五由旬，照二百五十由旬。」
上一觀的圓光是「面各百千由旬」。這一位的圓光，經文給了確數。
先立同，再標異。十六觀寫菩薩身相的兩段，一段以「如佛無異」收尾而標出二處不及，一段以「亦如觀世音」起頭而逐項標出不同——一個收在異上，一個起在異上。
名字是怎麼來的
接下來是這一觀最特別的地方：經文自己解釋了兩個名字。
「但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光。」
只要見到他一個毛孔的光，就見到十方無量諸佛清淨微妙的光明——所以叫無邊光。
「以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至。」
以智慧的光普照一切，使人離開三途，得到無上的力——所以叫大勢至。
十六觀之中，自己說出所觀者何以有此名的，只有這一觀。
歷來的讀法把這兩個名分成兩種立法：前一個是依光立名，後一個是依德立名。而智慧光之所以叫智慧光，是因為它以無漏為體；之所以叫無上力，是因為它能除息十方三惡道的苦——一個是體，一個是用。
我們讀到的次序其實是倒過來的：經文先給了果——見一個毛孔的光就見十方諸佛——然後才回過頭來安那個名字。名在後，事在先。
「一毛孔光」四個字也值得停一下。舉最少的，來顯最多的益處——為的是讓修的人心裡生起渴仰，肯進到觀裡去證它。
「有緣眾生皆悉得見」
在二名之間，經文插了一句很短的話：「有緣眾生皆悉得見。」
前面說他全身的光明照著十方國土，作紫金色。照是普照的，看見的卻是有緣的眾生。
歷來的讀法把這一句坐實了：唯有和這一位宿世有業緣的人，才得以看見、觸到這道光。
這和第九觀那一句「念佛眾生攝取不捨」是同一種寫法——光沒有選擇，接得上接不上，在另一頭。
而經文緊接著就把門開回來：只要見到這位菩薩一個毛孔的光，就見到十方無量諸佛清淨微妙的光明。舉最少的顯最多的——我們手上能有的，往往就只是那樣一點。
天冠上的五百座臺
「此菩薩天冠有五百寶蓮華；一一寶華有五百寶臺。一一臺中，十方諸佛淨妙國土廣長之相，皆於中現。」
五百朵華，每一朵有五百座臺，每一座臺裡現出十方諸佛的淨土。
歷來的讀法在此加了一句很細的話：他方的國土現在這裡，兩邊都沒有增減。
現在這一頭的，不從那一頭少去。
頭上的那個瓶子
「頂上肉髻如鉢頭摩花。於肉髻上有一寶瓶，盛諸光明，普現佛事。」
上一位頭頂的天冠中有一尊站立的化佛；這一位頭頂的肉髻上有一個寶瓶。
後來讀這部經的人，都拿這兩樣分辨二位大士：一個頭上有立化佛，一個頭上有寶瓶。整部經寫了那麼多相好，最後認人的記號，就是這兩件。
行的時候，坐的時候
然後是全段最有動勢的兩句。
「此菩薩行時，十方世界一切震動，當地動處各有五百億寶花。」
他走路，十方世界都跟著動；動到哪裡，哪裡就有五百億朵寶花。
「此菩薩坐時，七寶國土一時動搖。」
他坐下，七寶國土一時動搖。
一行一坐，都不是他一個人的事。
而坐下之後所引出的景象，是整個定善部分最大的一幕：從下方的金光佛剎，到上方的光明王佛剎，中間無量塵數的分身無量壽佛、分身觀世音、分身大勢至，全都雲集到極樂國土，密密地佈滿虛空，坐在蓮華座上說法。
從第七觀的一座花，到這裡的滿空分身——定善這一路，是從一朵花走到一片天的。
「度苦眾生」
而說法的目的，經文只給了四個字：「度苦眾生。」
這四個字在此處是有疑問的。因為別的經上說得很清楚：那個國土的眾生沒有眾苦，只受諸樂，所以叫極樂。既然無苦，這裡的分身在度誰的苦？
歷來的讀法把這一問正面接下來，答得很細：
苦樂要分兩種說。三界裡的苦樂，苦就是三途八苦，樂就是人天五欲放逸繫縛之樂——那種樂雖然叫樂，其實是大苦，畢竟沒有一念真實的樂。
而淨土裡的苦樂是另一回事：地前的位次比起地上，就算苦；地上比起地前，就算樂。下品的證比起上品的證，就算苦；上品比起下品，就算樂。
所以這裡說的「度苦眾生」，是進下位的人到上位去、把下品的證轉成上品的證。稱了他本來所求的，就叫作樂。
若不這樣講，那個國土裡一切聖人都以無漏為體、以大悲為用，畢竟常住，離了分段的生滅——還能就哪一義叫作苦呢？
這一問一答，把「極樂」二字往深處推了一層。無苦，不等於無可進；沒有生滅的苦，還有位次上下的分。
我們慣常把那裡讀成一個終點。而照這個讀法，那裡仍有上下、仍有轉進，只是所轉的不再是三界裡那一種。
兩位一起收
全觀之末不只結一位：「此觀成已，名為具足觀觀世音及大勢至。」
第十觀結的是一位，這一觀結的是兩位。
而中間那幾句利益，也把兩觀的果一併給了：除滅無數劫阿僧祇生死的罪；作這樣觀的人，不入胞胎，常常遊於諸佛清淨微妙的國土。
「不處胞胎」四個字，是這一路正報觀所許的果裡最具體的一個。
承衍——兩副眼看同一個寶瓶
上來是這一段經文自身的義。此下另以隋唐兩副眼旁照——鏡非經，只是同一個寶瓶，換兩種讀法來看。
善導一路是《觀經四帖疏》的讀法。他分本觀為十三句：等類觀音之五事、圓光不同之四事、身光照益之八事、天冠與觀音不同之四事、行不同之四事、坐不同之七事，逐項比對前觀而標其同異。二名之訓出於他——無邊光是依光立名，大勢至是依德立名，智慧光以無漏為體、以除息三惡之苦為用。「度苦眾生」之問答亦出於他，三界苦樂與淨土苦樂之分是他所立。他所牒的「圓光面各百二十五由旬」與底本「二百二十五」不同，所據之本於此一字有異。全觀他以三句收之：「斯乃勢至威高坐搖他國，能使分身雲集演法利生，永絕胞胎常遊法界。」
智顗一路是《觀無量壽佛經疏》的讀法。他分本觀為三科：因光神力制二種名、與觀音同異、勸修；並明說「略無觀法，當不異上，故不重明」。他於此處補了一句總的次第之義：所以觀佛要先作像想、後觀法身，是因為佛的法身妙極，不能一下子就觀，先作像想觀熟了，後觀法身就容易；而菩薩則直明法身。至於二大士何以要觀，他說：觀佛既然完了，這兩位大士是眷屬莊嚴——像王來了自然有隨從，有佛就必定有菩薩。他所牒的「除無量劫罪」與底本「無數劫阿僧祇」不同。
一路把這一身讀成與前觀逐項比對的相，量到光的體與用；一路把它讀成佛之眷屬莊嚴，六行而止。
而經自己只說了一句：此觀成已，名為具足觀觀世音及大勢至。
With the eleventh of the sixteen contemplations, the bodily marks of the three holy ones have all been seen.
The opening of this contemplation is spare in the extreme: the fresh start at “The Buddha told Ānanda and Vaidehī” is still there, but what is said comes to no more than the seven characters of “next contemplate the Bodhisattva Mahāsthāmaprāpta,” and with that it turns straight to the bodily marks, without the join of the contemplation before, once so-and-so has been seen clear and distinct. (That fresh start of eight characters is absent from the Song, Yuan, Ming, and Dunhuang witnesses and from the current-circulation printing; it is a variant reading.) Shandao’s Commentary on the Contemplation Sūtra in Four Fascicles still divides the passage into thirteen sentences and fixes each mark in place; Zhiyi’s Commentary on the Sūtra on Contemplating the Buddha of Measureless Life divides it into three items only, and says outright that in this contemplation “there is next to no method of contemplation,” since it does not differ from the one before and so is not stated again. The two houses handle it in plainly different ways, and each keeps its reasons in its own book. What is set out below is the sūtra.
First What Is the Same, Then What Is Not
“This bodhisattva’s body is the same in size as Avalokiteśvara’s.”
The very first words are “the same as.” The measure of the body, its colour, the features of the face, the marks and light of the body, the outpouring and transformation of the light of the tuft — in all five he is as the one before.
Only then does the sūtra begin on what is not the same: “His circular radiance is two hundred and twenty-five yojanas on each side, and shines two hundred and fifty yojanas.”
The circular radiance of the contemplation before was “a hundred thousand yojanas on each side.” For the circular radiance of this figure the sūtra gives an exact number.
First the sameness is established, and then the difference is marked. Of the two passages among the sixteen contemplations that write the bodily marks of a bodhisattva, one ends with “no different from a Buddha’s” and then marks out two places that do not reach, while the other opens with “the same as Avalokiteśvara” and then marks out the differences item by item — one closes on difference, the other opens on it.
Where the Names Came From
Now comes the most singular thing in this contemplation: the sūtra explains two names of its own accord.
“Merely to see the light of a single pore of this bodhisattva is at once to see the pure and wondrous light of the measureless buddhas of the ten directions — for this reason this bodhisattva is named Boundless Light.”
Merely to see the light of one of his pores is to see the pure and wondrous light of the measureless buddhas of the ten directions — and so he is named Boundless Light.
“With the light of wisdom he shines everywhere upon all, making them leave the three evil destinies and gain unsurpassed power — for this reason this bodhisattva is named Mahāsthāmaprāpta.”
With the light of wisdom he shines everywhere upon all, making them leave the three evil destinies and gain unsurpassed power — and so he is named Mahāsthāmaprāpta.
Among the sixteen contemplations, this is the only one in which the sūtra says of itself why the one contemplated bears the name he bears.
The readings handed down divide the two names into two ways of naming: the first is named from the light, the second named from the virtue. And the light of wisdom is called the light of wisdom because it has what is free of outflows for its substance; it is called unsurpassed power because it can quench the suffering of the three evil destinies throughout the ten directions — the one is substance, the other is function.
The order in which we read it is in fact reversed: the sūtra gives the fruit first — see the light of a single pore and you see the buddhas of the ten directions — and only then turns back to set the name upon it. The name comes after; the matter comes first.
The four characters “the light of a single pore” are worth pausing over as well. The least is raised in order to show the greatest benefit — and this so that one who cultivates may have longing and thirst arise in him, and be willing to enter the contemplation and verify it.
“Sentient Beings Who Have the Connection Are All Able to See It”
Between the two names the sūtra inserts one very short sentence: “Sentient beings who have the connection are all able to see it.”
Just above, the light of his whole body was said to shine upon the lands of the ten directions and show as purple-gold. The shining is everywhere; those who see it are the beings who have the connection.
The readings handed down fix this sentence in place: only those who have a karmic connection with him from lives past come to see and to be touched by this light.
This is written in the same way as the sentence of the ninth contemplation, “sentient beings who recollect the Buddha are gathered in and not forsaken” — the light makes no choice; whether the connection is made or missed lies at the other end.
And the sūtra at once opens the door again: merely to see the light of a single pore of this bodhisattva is to see the pure and wondrous light of the measureless buddhas of the ten directions. The least is raised to show the greatest — and what we have in hand is often no more than that little.
The Five Hundred Daises on the Heavenly Crown
“This bodhisattva’s heavenly crown has five hundred jeweled lotus flowers; each jeweled flower has five hundred jeweled daises. Within each dais the pure and wondrous lands of the buddhas of the ten directions, in all their length and breadth, appear.”
Five hundred flowers, each with five hundred daises, and in every dais the pure lands of the buddhas of the ten directions appear.
The readings handed down add a very fine remark here: the lands of the other quarters appear in this place, and neither end is increased or diminished by it.
What appears at this end is not subtracted from that end.
The Vase upon His Head
“The fleshy protuberance on his crown is like a botoumo flower. Upon the fleshy protuberance there is a jeweled vase, holding all manner of lights and showing everywhere the deeds of a Buddha.”
Within the heavenly crown on the head of the one before there stood a manifested Buddha; upon the fleshy protuberance on the head of this one there is a jeweled vase.
Those who read this sūtra in later ages have all told the two great beings apart by just these two things: one with a standing manifested Buddha on his head, the other with a jeweled vase. For all the marks and excellences the sūtra has written out, the sign by which they are known at the last is these two.
When He Walks, When He Sits
Then come the two sentences with the most motion in the whole passage.
“When this bodhisattva walks, all the worlds of the ten directions quake; and wherever the ground quakes there are five hundred koṭis of jeweled flowers.”
He walks, and the worlds of the ten directions move with him; and wherever they move, there are five hundred koṭis of jeweled flowers.
“When this bodhisattva sits, the lands of the seven precious substances shake all at once.”
He sits down, and the lands of the seven precious substances shake all at once.
A walking and a sitting, and neither is his own affair alone.
And the scene drawn out by that sitting down is the largest in the whole part on the good done in concentration: from the buddha-field of Golden Light below to the buddha-field of the King of Light above, in the space between them divided bodies of the Buddha of Measureless Life measureless as the motes of dust, and divided bodies of Avalokiteśvara and of Mahāsthāmaprāpta, all gathering like clouds in the land of Ultimate Bliss, thronging the open sky, seated upon lotus seats and expounding the Dharma.
From the single Flower Throne of the seventh contemplation to the divided bodies filling the sky here — this road of the good done in concentration goes from one flower to a whole heaven.
“Delivering Suffering Sentient Beings”
And for the purpose of that expounding the sūtra gives four characters only: “delivering suffering sentient beings.”
Here those four characters raise a question. For another sūtra says plainly that the sentient beings of that land have no sufferings at all and receive only pleasures, and that this is why it is called Ultimate Bliss. If there is no suffering, whose suffering are these divided bodies delivering?
The readings handed down take the question head on and answer it in detail:
Suffering and pleasure must be spoken of in two kinds. In the three realms, suffering is the three evil destinies and the eight sufferings, and pleasure is the pleasure of the five desires of gods and men, indulgent and binding — a pleasure that, though called pleasure, is in truth great suffering, with never a single thought of real pleasure in it.
Suffering and pleasure in the Pure Land are another matter: measured against the stages of the grounds, what is below the grounds counts as suffering; measured against what is below them, the grounds count as pleasure. Measured against the higher verification, the lower verification counts as suffering; measured against the lower, the higher counts as pleasure.
So “delivering suffering sentient beings” here means advancing those in a lower station to a higher one, and turning the lower verification into the higher. To answer what one originally sought for is what is called pleasure.
Were it not read in this way — since in that land all the holy ones have what is free of outflows for their substance and great compassion for their function, abiding forever and parted from the arising and ceasing of apportioned birth-and-death — in what sense could anything there still be called suffering?
This one question and answer push the two words “Ultimate Bliss” a layer deeper. No suffering does not mean nothing further to advance to; where there is no suffering of arising and ceasing, there is still the division of higher and lower in station.
We are accustomed to reading that place as a terminus. On this reading there is still higher and lower there, still a turning and advancing — only what is turned is no longer of the kind found in the three realms.
Two Gathered Up Together
The end of this contemplation gathers up not one figure but two: “When this contemplation has been accomplished, it is called the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta.”
The tenth contemplation gathered up one; this one gathers up two.
And the few sentences of benefit in between give the fruit of both contemplations together: it removes the offences of birth-and-death of countless kalpas, asaṃkhyeya in number; one who makes this contemplation is not lodged in the womb, and constantly roams the pure and wondrous lands of the buddhas.
The four characters “Not lodged in the womb” are the most concrete of all the fruits granted along this road of contemplating the direct recompense.
Carrying Forward — Two Eyes on the Same Jeweled Vase
The above is the meaning of this passage of the sūtra itself. Below, two eyes, one of the Sui and one of the Tang, cast their light from the side — the mirror is not the sūtra; only the same jeweled vase, seen through two ways of reading.
The Shandao line is the reading of the Commentary on the Contemplation Sūtra in Four Fascicles. He divides this contemplation into thirteen sentences: five matters in which he is of a kind with Avalokiteśvara, four in which the circular radiance differs, eight in the shining and benefiting of the light of the body, four in which the heavenly crown differs from Avalokiteśvara’s, four in which the walking differs, seven in which the sitting differs — comparing each item with the contemplation before and marking where it is the same and where not. The glossing of the two names comes from him: Boundless Light is named from the light, Mahāsthāmaprāpta named from the virtue, and the light of wisdom has what is free of outflows for its substance and the quenching of the suffering of the three evil destinies for its function. The question and answer on “delivering suffering sentient beings” comes from him too, and the division into suffering and pleasure in the three realms and suffering and pleasure in the Pure Land is his. What he cites, “the circular radiance is a hundred and twenty-five yojanas on each side,” differs from the base text’s “two hundred and twenty-five,” the recension he relied on diverging in that one character. The whole contemplation he gathers up in three clauses: “This, then, is Mahāsthāmaprāpta: his majesty is lofty, and when he sits he shakes the other lands; he can make divided bodies gather like clouds, expound the Dharma and benefit the living, cut off the womb forever and roam constantly in the dharma-realm.”
The Zhiyi line is the reading of the Commentary on the Sūtra on Contemplating the Buddha of Measureless Life. He divides this contemplation into three items: the setting up of the two names by the spiritual power of the light, the sameness and difference with Avalokiteśvara, and the exhortation to cultivate; and he says outright that “there is next to no method of contemplation; it should be no different from the one above, and so it is not clarified again.” He adds here one general remark on the order of the contemplations: the reason one first forms the image and only afterward contemplates the dharma-body of the Buddha is that the Buddha’s dharma-body is wondrous in the extreme and cannot be contemplated at one stroke — form the image first until it comes freely, and the later contemplation of the dharma-body is easy; whereas with a bodhisattva the dharma-body is directly clarified. As to why the two great beings are contemplated at all, he says: the contemplation of the Buddha being finished, these two great beings are the adornment of his retinue — as when a king comes there are of course attendants in train, and where there is a Buddha there must be bodhisattvas. What he cites, “it removes the offences of measureless kalpas,” differs from the base text’s “countless kalpas, asaṃkhyeya in number.”
One line reads this body as marks compared item by item with the contemplation before, and measures it by the substance and the function of the light; the other reads it as the adornment of the Buddha’s retinue, and stops at six lines.
And the sūtra itself has said only this: when this contemplation has been accomplished, it is called the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta.
考據Apparatus
全段定位 本單元為十六觀之第十一觀，是三聖之中第三位所觀之身，亦是定善十三觀中「正報」一路之末。經文先總舉觀名，次言身量等類觀音而圓光獨異，次以身光之照立「無邊光」與「大勢至」二名——此為本經唯一自出名義訓釋之處；次言天冠五百寶華、肉髻上之寶瓶，次言行時十方震動、坐時七寶國土動搖而分身雲集，末結二身具足而判邪正。全段四百五十九字。底本末十六字「作是觀者，名為正觀。若他觀者，名為邪觀。」與下一單元首八字「佛告阿難及韋提希」，宋、元、明、敦煌本與流布本五本皆無，是本單元校勘之要目，見目九。
一、科判定位
善導《四帖疏》分本觀為十三句：
「十一、就勢至觀中，亦先舉，次辨，後結。即有其十三。」〔T37n1753 0268c20〕
| 疏之十三句 | 疏標起訖（逐字） | 錨 | 本帙白話段位 |
|---|---|---|---|
| 一 | 「一、從次觀大勢至已下，總舉觀名。」 | 〔T37n1753 0268c21〕 | 〔一〕 |
| 二 | 「二、從此菩薩身量大小已下，次辨觀相。即有其五。」 | 〔T37n1753 0268c22〕 | 〔二〕 |
| 三 | 「三、從圓光面各百二十五由旬已下，正明圓光等不同觀音之相。即有其四。」 | 〔T37n1753 0268c26〕 | 〔三〕 |
| 四 | 「四、從舉身光明下，至名大勢至已來，正明身光遠備照益有緣，等及他方，皆作紫金之色。」 | 〔T37n1753 0268c29〕 | 〔四〕 |
| 五 | 「五、從此菩薩天冠下，至皆於中現已來，正明天冠莊嚴之相與觀音不同。」 | 〔T37n1753 0269a11〕 | 〔五〕 |
| 六 | 「六、從頂上肉髻下，至普現佛事已來，正明肉髻寶瓶之相。」 | 〔T37n1753 0269a16〕 | 〔六〕 |
| 七 | 「七、從餘諸身相已下，指同觀音也。」 | 〔T37n1753 0269a17〕 | 〔七〕 |
| 八 | 「八、從此菩薩行時下，至如極樂世界已來，正明行與觀音不同相。」 | 〔T37n1753 0269a18〕 | 〔八〕 |
| 九 | 「九、從此菩薩坐時下，至度苦眾生已來，正明坐不同觀音相。即有其七。」 | 〔T37n1753 0269a22〕 | 〔九〕 |
| 十 | 「十、從作此觀者下，至十一觀已來，正明辨觀邪正總結分齊。」 | 〔T37n1753 0269b13〕 | 〔十〕 |
| 十一 | 「十一、從觀此菩薩者已下，正明修觀利益除罪多劫。」 | 〔T37n1753 0269b15〕 | 〔十一〕 |
| 十二 | 「十二、從作此觀者下，至淨妙國土已來，正明總結前文重生後益。」 | 〔T37n1753 0269b16〕 | 〔十二〕 |
| 十三 | 「十三、從此觀成已下，正明總牒二身，辨觀成相。」 | 〔T37n1753 0269b17〕 | 〔十三〕 |
疏之第十句標「辨觀邪正總結分齊」而繫於自「作此觀者」至「名第十一觀」一段，其十三句止於「此觀成已」，底本末十六字不入疏科。此與目九所記之異讀並列，誌錄不判，不作因果之斷。
witness 分欄·智顗疏之科（誌錄不判）：
「第十一勢至。中有三：初：明因光神力制二種名」〔T37n1750 0193a14〕 「次、「此菩薩天冠有五百寶」下，明與觀音同異」〔T37n1750 0193a15〕 「後、「除無量劫罪」下，勸修。略無觀法，當不異上，故不重明」〔T37n1750 0193a16〕
智顗於本觀明言「略無觀法」——本觀不出觀法，因與上觀不異，故不重明。善導則於本觀逐相分句，行、坐二事各出不同觀音之相。二疏於本觀之處置判然有別，並錄不判。
二、異譯對勘
本經漢地無第二譯本——已查大正藏第十二冊 T12n0360–T12n0396 諸經題名，止此一本，無異譯可勘。誠實記之。
同軸他經有無大勢至之文？《佛說阿彌陀經》T12n0366 與玄奘《稱讚淨土佛攝受經》T12n0367 全篇零命中。《無量壽經》T12n0360 有其名，逐字錄於目三。誠實記之。
三、經論宗依（眼）
二大士之名與位，出於大本：
「有二菩薩最尊第一，威神光明普照三千大千世界。」〔T12n0360 0273b23〕 「一名觀世音，二名大勢至。是二菩薩於此國土修菩薩行，命終轉化生彼佛國。」〔T12n0360 0273b25〕
「無邊光」一名於大本屬彼佛之十二光號——本經以之名此菩薩，二經同名而所指不同，逐字並錄：
「是故，無量壽佛號無量光佛、無邊光佛」〔T12n0360 0270a28〕 「無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛」〔T12n0360 0270a29〕
大本以「無邊光」「智慧光」為無量壽佛之號；本經以「無邊光」名大勢至，並以「智慧光普照一切」釋其「大勢至」之名〔T12n0365 0344a24〕。二經之名同而所繫之人不同，誌錄不判，不作會通，不代裁其相涉與否。
智顗於本觀所繫之義在觀法次第之所以——「所以觀佛先作像想，後觀法身菩薩直明法身者」〔T37n1750 0193a17〕、「但佛法身妙極，不可一往而觀，故先作像想流利，後觀法身則易」〔T37n1750 0193a18〕；又以眷屬莊嚴釋二大士之位——「菩薩者，觀佛既竟，次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」〔T37n1750 0193a19〕。二家所繫不同，並錄。
四、本段釋要（四帖疏逐文）
等類觀音之五事——
「一明身量等類觀音。二明身色等類觀音。三明面相等類觀音」〔T37n1753 0268c23〕 「四明身光相好等類觀音。五明毫相舒光轉變等類觀音」〔T37n1753 0268c24〕
身光照益之八事（疏於此出本觀二名之訓）——
「四明但與勢至宿業有緣者，即得覩觸此光」〔T37n1753 0269a04〕 「五明但見一毛孔光即能多見諸佛淨妙身光」〔T37n1753 0269a05〕 「此即舉少以顯多益，欲使行之者悕心渴仰入觀以證之」〔T37n1753 0269a06〕 「六明依光以立名。七明光之體用，即無漏為體，故名智慧光」〔T37n1753 0269a07〕 「又能除息十方三惡之苦，名無上力，即為用也」〔T37n1753 0269a09〕 「八明名大勢至者，此即依德立名也」〔T37n1753 0269a10〕
「度苦眾生」之問答——本觀所出最重之義段，疏設問於《彌陀經》與本經之相違而自答之：
「問曰：「《彌陀經》云：『彼國眾生無有眾苦、但受諸樂，故名極樂。』何故此經分身說法乃云度苦者，有何意也？」」〔T37n1753 0269a28〕 疏答曰——「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」〔T37n1753 0269b01〕 「言淨土苦樂者，苦則地前望地上為苦；地上望地前為樂」〔T37n1753 0269b05〕 「今言度苦眾生者，但為進下位令昇上位，轉下證令得上證。稱本所求即名為樂，故言度苦也」〔T37n1753 0269b08〕
全觀之結語——
「斯乃勢至威高坐搖他國，能使分身雲集演法利生，永絕胞胎常遊法界」〔T37n1753 0269b19〕
五、諸家異釋（分欄並錄·誌錄不判）
| 事 | 善導《四帖疏》（唐） | 錨 | 智顗疏（隋·天台） | 錨 |
|---|---|---|---|---|
| 本觀之分句 | 十三句，行坐二事各出不同觀音之相 | 〔T37n1753 0268c20〕 | 三科；「略無觀法，當不異上，故不重明」 | 〔T37n1750 0193a16〕 |
| 圓光之數 | 疏牒作「圓光面各百二十五由旬」 | 〔T37n1753 0268c26〕 | 不牒此句 | — |
| 二名之訓 | 「依光以立名」〔T37n1753 0269a08〕·「無漏為體，故名智慧光」〔T37n1753 0269a08〕·「名大勢至者，此即依德立名也」〔T37n1753 0269a10〕 | — | 「明因光神力制二種名」 | 〔T37n1750 0193a14〕 |
| 二大士之位 | 於玄義分屬「通正報」 | 〔T37n1753 0247a04〕 | 「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」 | 〔T37n1750 0193a20〕 |
| 觀次第之所以 | 「言假正報者，即第八像觀是也」〔T37n1753 0246c25〕→「言真正報者，即第九真身觀是也」〔T37n1753 0246c29〕→菩薩觀 | — | 「但佛法身妙極，不可一往而觀，故先作像想流利，後觀法身則易」 | 〔T37n1750 0193a18〕 |
| 「度苦眾生」 | 立三界苦樂／淨土苦樂二種，以進位轉證釋之 | 〔T37n1753 0269b01〕 | 不設此問 | — |
| 除罪之數 | 疏第十一句標「除罪多劫」，不牒其數 | 〔T37n1753 0269b15〕 | 疏牒作「除無量劫罪」 | 〔T37n1750 0193a16〕 |
二家之詳略在本觀復成反照：第十觀善導十五句而智顗六行，本觀善導十三句而智顗明言「略無觀法」。二說並錄，不設調停。
六、術語（首見名相·釋義皆自二鏡）
| 名相 | 疏釋逐字 | 錨 | 鏡 |
|---|---|---|---|
| 無邊光（依光立名） | 「六明依光以立名。」 | 〔T37n1753 0269a07〕 | 善導 |
| 智慧光（體用） | 「七明光之體用，即無漏為體，故名智慧光」〔T37n1753 0269a08〕·「又能除息十方三惡之苦，名無上力，即為用也」〔T37n1753 0269a09〕 | — | 善導 |
| 大勢至（依德立名） | 「八明名大勢至者，此即依德立名也」 | 〔T37n1753 0269a10〕 | 善導 |
| 二種苦樂 | 「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」 | 〔T37n1753 0269b01〕 | 善導 |
| 眷屬莊嚴 | 「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」 | 〔T37n1750 0193a20〕 | 智顗 |
本觀之特出：「無邊光」與「大勢至」二名，經文自出其所以然——「但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光」〔T12n0365 0344a22〕、「以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至」〔T12n0365 0344a24〕。全經十六觀中，自釋名義者唯此一觀。
二鏡零命中之名相，誠實記之：「鉢頭摩花」「金光佛剎」「光明王佛剎」「阿僧祇」四語，善導《四帖疏》T37n1753 與智顗疏 T37n1750 全篇皆無一字之釋（已逐篇查）。本帙不代擬其義。
本段梵語音寫二見（鉢頭摩、阿僧祇），二疏皆不出梵形，本帙不代擬。
七、譬喻·修辭
經文自用之譬二：
| 譬 | 經文逐字 | 錨 | 所顯 |
|---|---|---|---|
| 鉢頭摩花 | 「頂上肉髻如鉢頭摩花」 | 〔T12n0365 0344a28〕 | 肉髻之相 |
| 如極樂世界 | 「一一寶花莊嚴高顯，如極樂世界」 | 〔T12n0365 0344b02〕 | 所現寶花之莊嚴 |
第二譬可記：以極樂喻極樂之外所現之花——菩薩行處所現之花，其莊嚴如極樂世界；能喻與所喻同出一國，是本經譬喻之一異例。
鏡疏自立之譬（非經文所有，錄以備考，不與經譬相混）：
| 譬 | 疏文逐字 | 錨 | 所顯 | 鏡 |
|---|---|---|---|---|
| 王來有營從 | 「如王來即有營從，有佛必有菩薩也」 | 〔T37n1750 0193a20〕 | 二大士為眷屬莊嚴 | 智顗 |
善導於本觀不別立譬，零命中，誠實記之。
修辭上可記者三：①本觀以「亦如觀世音」起、以「如觀世音，等無有異」承、而以行坐二事別出其不同——同中辨異之式，與第十觀先云「如佛無異」而後標二相不及者同一機杼而方向相反（彼以異結，此以異起）。②二名之立各用「是故號此菩薩名」一式，前後相疊〔T12n0365 0344a22〕〔T12n0365 0344a24〕，是全經唯一之自釋名例。③全觀之末由一身推至無量身——「無量塵數分身無量壽佛，分身觀世音、大勢至，皆悉雲集極樂國土」〔T12n0365 0344b05〕，由觀一菩薩之色身收於三聖分身雲集，是定善正報一路之總收。
八、徵引承衍
-
本觀之相為本經第十三雜想觀所回顧：疏於雜想觀處釋二別曰「觀音頭首上有一立化佛，勢至頭首之上有一寶瓶」〔T37n1753 0270a10〕；智顗於同處亦云「上言觀音頭上天冠中有一立化佛，勢至頭上有寶瓶，以此為別」〔T37n1750 0193b05〕。本觀之肉髻寶瓶，即二疏所取以別二大士之標記。
-
本觀為定善正報一路之收：疏於後文總結定善時云「二、從像觀下，至雜想觀已來，總明正報」〔T37n1753 0270b04〕，本觀在其中。
-
本觀所結之「具足觀觀世音及大勢至」〔T12n0365 0344b12〕為二觀之合結，與第十觀「是為觀觀世音菩薩真實色身相」〔T12n0365 0344a09〕相對：一觀一結，二觀合結。
-
今譯注諸帙之內徵引本單元經文者，零命中（已查全樹：「無邊光」「大勢至」「不處胞胎」諸語，除本帙原典層與鏡源逐行檔外，他帙所見皆為各自經論之自有文，非引本經）。誠實記之。
九、校本定位
大正藏校記（<app>）於本單元域內共十四處（末一行〔T12n0365 0344b14〕之八字屬下一單元之首，與本單元末十六字同條相連，並記於此以見其型）：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 0344a18 | 「佛告阿難及韋提希」八字 | 無此八字 | 宋·元·明·敦·流布本 |
| 0344a18 | 「次觀」 | 次復應觀 | 流布本 |
| 0344a19 | 「二」 | 無此字 | 宋·元·明·流布本 |
| 0344a26 | 「蓮」 | 無此字 | 宋·元·明·流布本 |
| 0344a28 | 「鉢」 | 盋 | 流布本 |
| 0344b02 | 「各」 | 無此字 | 宋·元·明·敦·流布本 |
| 0344b07 | 「側」 | 畟 | 元·明 |
| 0344b08 | 「為觀」 | 為正觀／為正觀若他觀者名為邪觀 | 敦／流布本 |
| 0344b08 | 「見」 | 無此字 | 敦 |
| 0344b09 | 「相。觀此菩薩者」 | 想 | 流布本 |
| 0344b10 | 「觀」 | 觀觀此菩薩者 | 流布本 |
| 0344b10 | 「數」 | 量 | 敦·流布本 |
| 0344b12 | 「及」 | 無此字 | 宋·元·明·敦·流布本 |
| 0344b13 | 「作是觀者，名為正觀。若他觀者，名為邪觀。」十六字 | 無此十六字 | 宋·元·明·敦·流布本 |
| 〔界外〕0344b14 | 「佛告阿難及韋提希」八字（下一單元之首） | 無此八字 | 宋·元·明·敦·流布本 |
五條可記者：
①〔T12n0365 0344a18〕與〔T12n0365 0344b14〕首尾兩處「佛告阿難及韋提希」八字皆為五本所無（大正原式作（佛告…韋提希）八字之闕）。本單元之首八字與其後單元之首八字，同條同見證——本經此類八字之闕與十六字之闕成對出現，第一日想觀末、第二水想觀首已見其例〔T12n0365 0342a04〕。誠實記其型。
②〔T12n0365 0344b08〕「名為觀見大勢至菩薩」之「為觀」——敦本作「為正觀」，流布本作為正觀若他觀者名為邪觀。善導疏第十句標作「正明辨觀邪正總結分齊」而繫於此段〔T37n1753 0269b13〕，其科名有「邪正」而底本此處無「邪正」之文。並錄不判，不以疏之科證一本之文。
③〔T12n0365 0344b10〕除罪之數——底本「除無數劫阿僧祇生死之罪」，敦、流布本作「無量」。智顗疏牒作「除無量劫罪」〔T37n1750 0193a16〕，與二本合。並錄不判。
④〔T12n0365 0344b13〕末十六字——底本末十六字，宋、元、明、敦煌本與流布本五本皆無。與此並列而不作因果之斷者一事：善導疏本觀十三句止於「此觀成已」之辨觀成相〔T37n1753 0269b17〕，其邪正之科已在第十句用過，末十六字不入疏科。二事並錄，不以疏之科證一本之文。本條與第一日想觀〔T12n0365 0342a04〕、第八像觀〔T12n0365 0343b13〕之末十六字異讀同型，是本經第三見。
⑤疏牒之數與底本之數——底本「圓光面各二百二十五由旬」〔T12n0365 0344a19〕，善導疏牒作「圓光面各百二十五由旬」〔T37n1753 0268c26〕，與宋、元、明、流布本無「二」字之讀合。逐處並錄，不據以改底本一字。
gaiji：本單元零命中。
夾註（place="inline" note）：本單元零命中。
全形空格（U+3000）：本單元零命中。
CBETA 新增校注：本單元零命中（全經五條，本單元不與焉）。
Placement of the passage as a whole. This unit is the eleventh of the sixteen contemplations; the body it contemplates is the third of the three holy ones, and it is also the end of the road of the 「正報」, the direct recompense, within the thirteen contemplations of the good done in concentration. The sūtra first raises the name of the contemplation in general; next it says that the measure of his body and the rest are of a kind with Avalokiteśvara’s while the circular radiance alone differs; next, out of the shining of the light of his body, it sets up the two names 「無邊光」—“Boundless Light” and 「大勢至」—“Mahāsthāmaprāpta” — this is the one place in the sūtra that gives the gloss of a name of its own accord; next it speaks of the five hundred jeweled flowers of the heavenly crown and of the jeweled vase upon the fleshy protuberance; next of the ten directions quaking when he walks, and of the lands of the seven precious substances shaking and the divided bodies gathering like clouds when he sits; and at the last it concludes with the two bodies complete and judges right from wrong. The whole passage runs to four hundred and fifty-nine characters. The last sixteen characters of the base text, 「作是觀者，名為正觀。若他觀者，名為邪觀。」—“to make this contemplation is called right contemplation; to make another contemplation is called wrong contemplation,” together with the first eight characters of the next unit, 「佛告阿難及韋提希」—“the Buddha told Ānanda and Vaidehī,” are absent from all five witnesses, the Song, Yuan, Ming, and Dunhuang and the current-circulation printing — the chief item of collation in this unit; see the ninth topic.
I. Doctrinal-Outline Placement
Shandao’s Commentary in Four Fascicles divides this contemplation into thirteen sentences:
「十一、就勢至觀中，亦先舉，次辨，後結。即有其十三。」—“Eleventh, within the contemplation of Mahāsthāmaprāpta there is likewise first the raising, next the distinguishing, and last the conclusion — there are thirteen in all” 〔T37n1753 0268c20〕.
| The commentary’s thirteen sentences | The commentary’s marked span (verbatim) | Anchor | Segment in this edition’s Plain Reading |
|---|---|---|---|
| 1 | 「一、從次觀大勢至已下，總舉觀名。」—“First, from ‘next contemplate Mahāsthāmaprāpta’ onward raises the name of the contemplation in general.” | 〔T37n1753 0268c21〕 | 〔一〕 |
| 2 | 「二、從此菩薩身量大小已下，次辨觀相。即有其五。」—“Second, from ‘this bodhisattva’s body is the same in size’ onward next distinguishes the marks contemplated — there are five in all.” | 〔T37n1753 0268c22〕 | 〔二〕 |
| 3 | 「三、從圓光面各百二十五由旬已下，正明圓光等不同觀音之相。即有其四。」—“Third, from ‘the circular radiance is a hundred and twenty-five yojanas on each side’ onward directly clarifies the marks of the circular radiance and the rest as unlike Avalokiteśvara’s — there are four in all.” | 〔T37n1753 0268c26〕 | 〔三〕 |
| 4 | 「四、從舉身光明下，至名大勢至已來，正明身光遠備照益有緣，等及他方，皆作紫金之色。」—“Fourth, from ‘the light of his whole body’ down to ‘named Mahāsthāmaprāpta,’ directly clarifies that the light of his body reaches far, shining upon and benefiting those who have the connection, extending even to the other quarters, and that all of it shows as purple-gold in colour.” | 〔T37n1753 0268c29〕 | 〔四〕 |
| 5 | 「五、從此菩薩天冠下，至皆於中現已來，正明天冠莊嚴之相與觀音不同。」—“Fifth, from ‘this bodhisattva’s heavenly crown’ down to ‘all appear within them,’ directly clarifies that the marks adorning the heavenly crown are unlike Avalokiteśvara’s.” | 〔T37n1753 0269a11〕 | 〔五〕 |
| 6 | 「六、從頂上肉髻下，至普現佛事已來，正明肉髻寶瓶之相。」—“Sixth, from ‘the fleshy protuberance on his crown’ down to ‘showing everywhere the deeds of a Buddha,’ directly clarifies the marks of the fleshy protuberance and the jeweled vase.” | 〔T37n1753 0269a16〕 | 〔六〕 |
| 7 | 「七、從餘諸身相已下，指同觀音也。」—“Seventh, from ‘the rest of his bodily marks’ onward points to what is the same as Avalokiteśvara’s.” | 〔T37n1753 0269a17〕 | 〔七〕 |
| 8 | 「八、從此菩薩行時下，至如極樂世界已來，正明行與觀音不同相。」—“Eighth, from ‘when this bodhisattva walks’ down to ‘like the world of Ultimate Bliss,’ directly clarifies the marks of his walking as unlike Avalokiteśvara’s.” | 〔T37n1753 0269a18〕 | 〔八〕 |
| 9 | 「九、從此菩薩坐時下，至度苦眾生已來，正明坐不同觀音相。即有其七。」—“Ninth, from ‘when this bodhisattva sits’ down to ‘delivering suffering sentient beings,’ directly clarifies the marks of his sitting as unlike Avalokiteśvara’s — there are seven in all.” | 〔T37n1753 0269a22〕 | 〔九〕 |
| 10 | 「十、從作此觀者下，至十一觀已來，正明辨觀邪正總結分齊。」—“Tenth, from ‘one who makes this contemplation’ down to ‘the eleventh contemplation,’ directly clarifies the distinguishing of wrong and right in the contemplation and the general conclusion of its compass.” | 〔T37n1753 0269b13〕 | 〔十〕 |
| 11 | 「十一、從觀此菩薩者已下，正明修觀利益除罪多劫。」—“Eleventh, from ‘one who contemplates this bodhisattva’ onward directly clarifies the benefit of cultivating the contemplation, the removal of the offences of many kalpas.” | 〔T37n1753 0269b15〕 | 〔十一〕 |
| 12 | 「十二、從作此觀者下，至淨妙國土已來，正明總結前文重生後益。」—“Twelfth, from ‘one who makes this contemplation’ down to ‘the pure and wondrous lands,’ directly clarifies the gathering up of the preceding text and the giving rise again to the benefit that follows.” | 〔T37n1753 0269b16〕 | 〔十二〕 |
| 13 | 「十三、從此觀成已下，正明總牒二身，辨觀成相。」—“Thirteenth, from ‘when this contemplation has been accomplished’ onward directly clarifies the citing of the two bodies together and distinguishes the sign that the contemplation is accomplished.” | 〔T37n1753 0269b17〕 | 〔十三〕 |
The commentary’s tenth sentence marks 「辨觀邪正總結分齊」—“distinguishing wrong and right in the contemplation and the general conclusion of its compass” and attaches it to the passage running from 「作此觀者」—“one who makes this contemplation” to 「名第十一觀」—“is named the eleventh contemplation”; its thirteen sentences stop at 「此觀成已」—“when this contemplation has been accomplished,” and the last sixteen characters of the base text do not enter the commentary’s outline. This is set side by side with the variant recorded in the ninth topic, recorded without adjudication, and no causal inference is drawn between them.
The witness column · Zhiyi’s outline of this passage (recorded without adjudication):
「第十一勢至。中有三：初：明因光神力制二種名」—“The eleventh, Mahāsthāmaprāpta. It has three parts within it: first, clarifying that the two names are set up from the spiritual power of the light” 〔T37n1750 0193a14〕. 「次、「此菩薩天冠有五百寶」下，明與觀音同異」—“next, from ‘this bodhisattva’s heavenly crown has five hundred jewels’ onward, clarifying wherein he is the same as and differs from Avalokiteśvara” 〔T37n1750 0193a15〕. 「後、「除無量劫罪」下，勸修。略無觀法，當不異上，故不重明」—“last, from ‘removes the offences of measureless kalpas’ onward, the exhortation to cultivate. There is next to no method of contemplation here; it should be no different from the one above, and so it is not clarified again” 〔T37n1750 0193a16〕.
Zhiyi says outright of this contemplation that 「略無觀法」—“there is next to no method of contemplation” — this contemplation sets out no method, because it does not differ from the contemplation above and so is not stated again. Shandao, for his part, divides mark from mark throughout, and brings out for the two matters of walking and sitting the marks in which each is unlike Avalokiteśvara’s. The two commentaries handle this contemplation in plainly different ways, and both are recorded without adjudication.
II. Collation with the Alternate Translations — recorded without adjudication
There is no second Chinese translation of this sūtra. The titles of the sūtras in the twelfth volume of the Taishō canon, T12n0360 through T12n0396, have been searched: this recension stands alone, and there is no alternate translation against which to collate. Recorded honestly.
Is there text on Mahāsthāmaprāpta in the other sūtras of this same axis? The whole of The Amitābha Sūtra, T12n0366, and of Xuanzang’s The Sūtra on Praising the Pure Land and the Buddha’s Embrace, T12n0367, yields nothing found. The Sūtra of Measureless Life, T12n0360, does have his name, and it is recorded verbatim in the third topic. Recorded honestly.
III. Scriptural and Treatise Grounding (the “eye”)
The names and station of the two great beings come from the larger sūtra:
「有二菩薩最尊第一，威神光明普照三千大千世界。」—“There are two bodhisattvas, most honored and foremost, whose majestic light shines everywhere throughout the three-thousandfold great-thousand world-system” 〔T12n0360 0273b23〕. 「一名觀世音，二名大勢至。是二菩薩於此國土修菩薩行，命終轉化生彼佛國。」—“The first is named Avalokiteśvara, the second Mahāsthāmaprāpta. These two bodhisattvas cultivated the bodhisattva practice in this land, and at the end of life were transferred and took transformation-birth in that buddha-land” 〔T12n0360 0273b25〕.
In the larger sūtra the name 「無邊光」, Boundless Light, belongs to the twelve light-titles of that Buddha — this sūtra gives it to this bodhisattva; the two sūtras use one name for what is not one, and both are recorded verbatim:
「是故，無量壽佛號無量光佛、無邊光佛」—“Therefore the Buddha of Measureless Life is titled the Buddha of Measureless Light and the Buddha of Boundless Light” 〔T12n0360 0270a28〕. 「無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛」—“The Buddha of Measureless Life is titled the Buddha of Measureless Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Peerless Light, the Buddha of Blazing King Light, the Buddha of Pure Light, the Buddha of Joyful Light, the Buddha of the Light of Wisdom” 〔T12n0360 0270a29〕.
The larger sūtra takes 「無邊光」, Boundless Light, and 「智慧光」, the Light of Wisdom, as titles of the Buddha of Measureless Life; this sūtra names Mahāsthāmaprāpta 「無邊光」, Boundless Light, and by 「智慧光普照一切」—“with the light of wisdom he shines everywhere upon all” it glosses his name 「大勢至」, Mahāsthāmaprāpta 〔T12n0365 0344a24〕. The name is the same in the two sūtras while the one it is attached to is not; this is recorded without adjudication, no harmonization is made, and no judgment is offered in their stead as to whether the two bear upon each other.
The meaning Zhiyi attaches to this contemplation lies in why the contemplations run in the order they do — 「所以觀佛先作像想，後觀法身菩薩直明法身者」—“the reason that in contemplating the Buddha one first forms the image and afterward contemplates the dharma-body, while with a bodhisattva the dharma-body is directly clarified” 〔T37n1750 0193a17〕; 「但佛法身妙極，不可一往而觀，故先作像想流利，後觀法身則易」—“is only that the Buddha’s dharma-body is wondrous in the extreme and cannot be contemplated at one stroke; therefore one first forms the image until it comes freely, and the later contemplation of the dharma-body is then easy” 〔T37n1750 0193a18〕. He explains the station of the two great beings, further, by the adornment of a retinue — 「菩薩者，觀佛既竟，次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」—“As for the bodhisattvas: the contemplation of the Buddha being finished, these two great beings that come next are the adornment of his retinue — as when a king comes there are attendants in train, so where there is a Buddha there must be bodhisattvas” 〔T37n1750 0193a19〕. What the two houses attach is not the same, and both are recorded.
IV. Essentials of the Commentary on This Passage (the Commentary in Four Fascicles, line by line)
The five matters in which he is of a kind with Avalokiteśvara —
「一明身量等類觀音。二明身色等類觀音。三明面相等類觀音」—“The first clarifies that the measure of the body is of a kind with Avalokiteśvara’s; the second, that the colour of the body is of a kind with Avalokiteśvara’s; the third, that the features of the face are of a kind with Avalokiteśvara’s” 〔T37n1753 0268c23〕. 「四明身光相好等類觀音。五明毫相舒光轉變等類觀音」—“The fourth clarifies that the light and the marks and excellences of the body are of a kind with Avalokiteśvara’s; the fifth, that the outpouring and transformation of the light of the tuft are of a kind with Avalokiteśvara’s” 〔T37n1753 0268c24〕.
The eight matters in the shining and benefiting of the light of his body (here the commentary brings out the gloss of the two names of this contemplation) —
「四明但與勢至宿業有緣者，即得覩觸此光」—“The fourth clarifies that only those who have a connection with Mahāsthāmaprāpta through karma of former lives come to see and be touched by this light” 〔T37n1753 0269a04〕. 「五明但見一毛孔光即能多見諸佛淨妙身光」—“The fifth clarifies that merely to see the light of a single pore is to be able to see much of the pure and wondrous light of the bodies of the buddhas” 〔T37n1753 0269a05〕. 「此即舉少以顯多益，欲使行之者悕心渴仰入觀以證之」—“This is to raise the little in order to show the great benefit, so that one who practises may long and thirst in mind, and enter the contemplation to verify it” 〔T37n1753 0269a06〕. 「六明依光以立名。七明光之體用，即無漏為體，故名智慧光」—“The sixth clarifies that the name is set up from the light. The seventh clarifies the substance and function of the light: what is free of outflows is its substance, and hence it is named the light of wisdom” 〔T37n1753 0269a07〕. 「又能除息十方三惡之苦，名無上力，即為用也」—“And because it can remove and quench the suffering of the three evil destinies throughout the ten directions, it is named unsurpassed power — and that is its function” 〔T37n1753 0269a09〕. 「八明名大勢至者，此即依德立名也」—“The eighth clarifies that his being named Mahāsthāmaprāpta is a name set up from the virtue” 〔T37n1753 0269a10〕.
The question and answer on 「度苦眾生」—“delivering suffering sentient beings” — the weightiest section of meaning brought out in this contemplation, where the commentary poses the discrepancy between The Amitābha Sūtra and this sūtra as a question and answers it himself:
「問曰：「《彌陀經》云：『彼國眾生無有眾苦、但受諸樂，故名極樂。』何故此經分身說法乃云度苦者，有何意也？」」—“Question: ‘The Amitābha Sūtra says: “The sentient beings of that land have no sufferings at all and receive only pleasures; hence it is called Ultimate Bliss.” Why then does this sūtra, where the divided bodies expound the Dharma, speak of delivering the suffering? What is the intent of this?’” 〔T37n1753 0269a28〕. The commentary answers — 「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」—“Suffering and pleasure as now spoken of are of two kinds: first, suffering and pleasure within the three realms; second, suffering and pleasure within the Pure Land” 〔T37n1753 0269b01〕. 「言淨土苦樂者，苦則地前望地上為苦；地上望地前為樂」—“As for suffering and pleasure in the Pure Land: for suffering, what is before the grounds, measured against the grounds, is suffering; and the grounds, measured against what is before them, are pleasure” 〔T37n1753 0269b05〕. 「今言度苦眾生者，但為進下位令昇上位，轉下證令得上證。稱本所求即名為樂，故言度苦也」—“‘Delivering suffering sentient beings’ as now spoken of is only the advancing of those in a lower station so that they rise to a higher, and the turning of the lower verification so that the higher is gained. To answer what was originally sought is what is called pleasure — hence it speaks of delivering the suffering” 〔T37n1753 0269b08〕.
The concluding words of the whole contemplation —
「斯乃勢至威高坐搖他國，能使分身雲集演法利生，永絕胞胎常遊法界」—“This, then, is Mahāsthāmaprāpta: his majesty is lofty, and when he sits he shakes the other lands; he can make the divided bodies gather like clouds, expound the Dharma and benefit the living, cut off the womb forever and roam constantly in the dharma-realm” 〔T37n1753 0269b19〕.
V. Divergent Readings of the Commentators (in parallel columns — recorded without adjudication)
| Point | Shandao, Commentary in Four Fascicles (Tang) | Anchor | Zhiyi’s commentary (Sui, Tiantai) | Anchor |
|---|---|---|---|---|
| The division of this contemplation | Thirteen sentences, with the two matters of walking and sitting each bringing out marks unlike Avalokiteśvara’s | 〔T37n1753 0268c20〕 | Three items; 「略無觀法，當不異上，故不重明」—“there is next to no method of contemplation; it should be no different from the one above, and so it is not clarified again” | 〔T37n1750 0193a16〕 |
| The number of the circular radiance | The commentary cites 「圓光面各百二十五由旬」—“the circular radiance is a hundred and twenty-five yojanas on each side” | 〔T37n1753 0268c26〕 | Does not cite this sentence | — |
| The gloss of the two names | 「依光以立名」—“the name is set up from the light” 〔T37n1753 0269a08〕 · 「無漏為體，故名智慧光」—“what is free of outflows is its substance, and hence it is named the light of wisdom” 〔T37n1753 0269a08〕 · 「名大勢至者，此即依德立名也」—“his being named Mahāsthāmaprāpta is a name set up from the virtue” 〔T37n1753 0269a10〕 | — | 「明因光神力制二種名」—“clarifying that the two names are set up from the spiritual power of the light” | 〔T37n1750 0193a14〕 |
| The station of the two great beings | In the Section on the Profound Meaning they belong to the common direct recompense, 「通正報」 | 〔T37n1753 0247a04〕 | 「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」—“these two great beings that come next are the adornment of his retinue — as when a king comes there are attendants in train, so where there is a Buddha there must be bodhisattvas” | 〔T37n1750 0193a20〕 |
| Why the contemplations run in this order | 「言假正報者，即第八像觀是也」—“as for the provisional direct recompense, it is the eighth contemplation, the contemplation of the image” 〔T37n1753 0246c25〕 → 「言真正報者，即第九真身觀是也」—“as for the true direct recompense, it is the ninth contemplation, the contemplation of the true body” 〔T37n1753 0246c29〕 → the contemplations of the bodhisattvas | — | 「但佛法身妙極，不可一往而觀，故先作像想流利，後觀法身則易」—“only that the Buddha’s dharma-body is wondrous in the extreme and cannot be contemplated at one stroke; therefore one first forms the image until it comes freely, and the later contemplation of the dharma-body is then easy” | 〔T37n1750 0193a18〕 |
| 「度苦眾生」—“delivering suffering sentient beings” | Sets up two kinds, suffering and pleasure in the three realms and suffering and pleasure in the Pure Land, and explains it by advance in station and turning of verification | 〔T37n1753 0269b01〕 | Poses no such question | — |
| The number in the removal of offences | The commentary’s eleventh sentence marks 「除罪多劫」—“the removal of the offences of many kalpas,” without citing the number | 〔T37n1753 0269b15〕 | The commentary cites 「除無量劫罪」—“removes the offences of measureless kalpas” | 〔T37n1750 0193a16〕 |
In this contemplation the fullness and brevity of the two houses are once more reflected back: in the tenth contemplation Shandao gave fifteen sentences where Zhiyi gave six lines; in this one Shandao gives thirteen sentences while Zhiyi says outright 「略無觀法」—“there is next to no method of contemplation.” Both readings are recorded, and no reconciliation is imposed.
VI. Terms (first occurrences — all glosses drawn from the two mirrors)
| Term | The commentary’s gloss, verbatim | Anchor | Mirror |
|---|---|---|---|
| Boundless Light (a name set up from the light) | 「六明依光以立名。」—“The sixth clarifies that the name is set up from the light.” | 〔T37n1753 0269a07〕 | Shandao |
| The light of wisdom (substance and function) | 「七明光之體用，即無漏為體，故名智慧光」—“The seventh clarifies the substance and function of the light: what is free of outflows is its substance, and hence it is named the light of wisdom” 〔T37n1753 0269a08〕 · 「又能除息十方三惡之苦，名無上力，即為用也」—“and because it can remove and quench the suffering of the three evil destinies throughout the ten directions, it is named unsurpassed power — and that is its function” 〔T37n1753 0269a09〕 | — | Shandao |
| Mahāsthāmaprāpta (a name set up from the virtue) | 「八明名大勢至者，此即依德立名也」—“The eighth clarifies that his being named Mahāsthāmaprāpta is a name set up from the virtue” | 〔T37n1753 0269a10〕 | Shandao |
| The two kinds of suffering and pleasure | 「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」—“Suffering and pleasure as now spoken of are of two kinds: first, suffering and pleasure within the three realms; second, suffering and pleasure within the Pure Land” | 〔T37n1753 0269b01〕 | Shandao |
| The adornment of a retinue | 「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」—“these two great beings that come next are the adornment of his retinue — as when a king comes there are attendants in train, so where there is a Buddha there must be bodhisattvas” | 〔T37n1750 0193a20〕 | Zhiyi |
What is singular in this contemplation: for the two names 「無邊光」, Boundless Light, and 「大勢至」, Mahāsthāmaprāpta, the sūtra brings out of itself the reason they are so — 「但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光」—“merely to see the light of a single pore of this bodhisattva is at once to see the pure and wondrous light of the measureless buddhas of the ten directions; for this reason this bodhisattva is named Boundless Light” 〔T12n0365 0344a22〕, and 「以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至」—“with the light of wisdom he shines everywhere upon all, making them leave the three evil destinies and gain unsurpassed power; for this reason this bodhisattva is named Mahāsthāmaprāpta” 〔T12n0365 0344a24〕. Among the sixteen contemplations of the whole sūtra, this is the only one that glosses a name of itself.
Terms on which the two mirrors yield nothing, recorded honestly: for the four expressions 「鉢頭摩花」 (the botoumo flower), 「金光佛剎」 (the buddha-field of Golden Light), 「光明王佛剎」 (the buddha-field of the King of Light), and 「阿僧祇」 (asaṃkhyeya), neither Shandao’s Commentary in Four Fascicles, T37n1753, nor Zhiyi’s commentary, T37n1750, gives a single word of gloss anywhere in its whole length (each has been searched through). This edition does not supply a meaning in their stead.
Sanskrit transcription occurs twice in this passage (botoumo and asaṃkhyeya); neither commentary gives a Sanskrit form, and none is supplied in their stead.
VII. Similes and Rhetoric
Two similes the sūtra uses of itself:
| Simile | The sūtra verbatim | Anchor | What it shows |
|---|---|---|---|
| The botoumo flower | 「頂上肉髻如鉢頭摩花」—“the fleshy protuberance on his crown is like a botoumo flower” | 〔T12n0365 0344a28〕 | The look of the fleshy protuberance |
| Like the world of Ultimate Bliss | 「一一寶花莊嚴高顯，如極樂世界」—“each jeweled flower is adorned and lofty, like the world of Ultimate Bliss” | 〔T12n0365 0344b02〕 | The adornment of the jeweled flowers that appear |
The second simile may be noted: Ultimate Bliss is used to figure flowers that appear outside Ultimate Bliss — the flowers that appear where the bodhisattva walks are adorned as the world of Ultimate Bliss is adorned; that which figures and that which is figured come out of one and the same land, and this is an exceptional case among the similes of this sūtra.
Similes set up by the mirror commentaries (not present in the sūtra, recorded here for reference and not to be confounded with the sūtra’s own similes):
| Simile | The commentary verbatim | Anchor | What it shows | Mirror |
|---|---|---|---|---|
| A king comes with attendants in train | 「如王來即有營從，有佛必有菩薩也」—“as when a king comes there are attendants in train, so where there is a Buddha there must be bodhisattvas” | 〔T37n1750 0193a20〕 | The two great beings as the adornment of a retinue | Zhiyi |
Shandao sets up no simile of his own in this contemplation: nothing found, recorded honestly.
Three things may be recorded as rhetoric. First, this contemplation opens with 「亦如觀世音」—“the same as Avalokiteśvara,” carries on with 「如觀世音，等無有異」—“as Avalokiteśvara’s, alike and without difference,” and then brings out its differences in the two matters of walking and sitting — a form that distinguishes difference within sameness, of one mechanism with the tenth contemplation, which first says 「如佛無異」—“no different from a Buddha’s” and afterward marks the two marks that do not reach, though running the other way (there difference concludes, here difference begins). Second, the setting up of the two names each uses the one form 「是故號此菩薩名」—“for this reason this bodhisattva is named,” the two laid one upon the other 〔T12n0365 0344a22〕 〔T12n0365 0344a24〕; it is the only instance in the sūtra of a name glossed by the sūtra itself. Third, the end of the contemplation carries one body outward into measureless bodies — 「無量塵數分身無量壽佛，分身觀世音、大勢至，皆悉雲集極樂國土」—“divided bodies of the Buddha of Measureless Life measureless as the motes of dust, and divided bodies of Avalokiteśvara and Mahāsthāmaprāpta, all gathering like clouds in the land of Ultimate Bliss” 〔T12n0365 0344b05〕 — from contemplating the form-body of a single bodhisattva it closes in the divided bodies of the three holy ones gathering like clouds: this is the general close of the road of the direct recompense within the good done in concentration.
VIII. Citation and Carrying Forward
-
The marks of this contemplation are looked back upon in the thirteenth contemplation of this sūtra, the contemplation of mixed images: at that place the commentary glosses the two distinguishing marks thus — 「觀音頭首上有一立化佛，勢至頭首之上有一寶瓶」—“upon Avalokiteśvara’s head there is a standing manifested Buddha; upon Mahāsthāmaprāpta’s head there is a jeweled vase” 〔T37n1753 0270a10〕; and at the same place Zhiyi likewise says 「上言觀音頭上天冠中有一立化佛，勢至頭上有寶瓶，以此為別」—“above it was said that within the heavenly crown upon Avalokiteśvara’s head there is a standing manifested Buddha, and upon Mahāsthāmaprāpta’s head a jeweled vase; by this they are distinguished” 〔T37n1750 0193b05〕. The fleshy protuberance and jeweled vase of this contemplation are just what the two mirrors take as the sign that tells the two great beings apart.
-
This contemplation is the close of the road of the direct recompense within the good done in concentration: gathering up the good done in concentration further on, the commentary says 「二、從像觀下，至雜想觀已來，總明正報」—“second, from the contemplation of the image down to the contemplation of mixed images, clarifies the direct recompense in general” 〔T37n1753 0270b04〕, and this contemplation stands within that span.
-
What this contemplation concludes with, 「具足觀觀世音及大勢至」—“the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta” 〔T12n0365 0344b12〕, is a joint conclusion for two contemplations, set over against the tenth contemplation’s 「是為觀觀世音菩薩真實色身相」—“this is what is called contemplating the true form-body of the Bodhisattva Avalokiteśvara” 〔T12n0365 0344a09〕: one contemplation with its own conclusion, and two contemplations concluded together.
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Within this corpus, no other edition cites the scriptural text of this unit. The whole tree has been searched for 「無邊光」 (Boundless Light), 「大勢至」 (Mahāsthāmaprāpta), and 「不處胞胎」 (not lodged in the womb): apart from the source layer of this edition and the line-by-line mirror files, what appears in other editions is text proper to those sūtras and treatises themselves, not citation of this sūtra. Recorded honestly.
IX. Placement Among the Recensions
The Taishō collation notes (<app>) within the domain of this unit come to fourteen (the eight characters of the last line, 〔T12n0365 0344b14〕, belong to the head of the next unit and stand in one and the same note with the last sixteen characters of this unit; they are recorded here so that the pattern may be seen):
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 0344a18 | The eight characters 「佛告阿難及韋提希」 (the Buddha told Ānanda and Vaidehī) | These eight characters absent | Song · Yuan · Ming · Dunhuang · current-circulation printing |
| 0344a18 | 「次觀」 (next contemplate) | 次復應觀 | current-circulation printing |
| 0344a19 | 「二」 (the “two” of “two hundred and twenty-five”) | This character absent | Song · Yuan · Ming · current-circulation printing |
| 0344a26 | 「蓮」 (lotus) | This character absent | Song · Yuan · Ming · current-circulation printing |
| 0344a28 | 「鉢」 (the first character of botoumo) | 盋 | current-circulation printing |
| 0344b02 | 「各」 (each) | This character absent | Song · Yuan · Ming · Dunhuang · current-circulation printing |
| 0344b07 | 「側」 (thronging) | 畟 | Yuan · Ming |
| 0344b08 | 「為觀」 (is called seeing) | 為正觀 ／ 為正觀若他觀者名為邪觀 | Dunhuang ／ current-circulation printing |
| 0344b08 | 「見」 (seeing) | This character absent | Dunhuang |
| 0344b09 | 「相。觀此菩薩者」 (the form-body. One who contemplates this bodhisattva) | 想 | current-circulation printing |
| 0344b10 | 「觀」 (contemplation) | 觀觀此菩薩者 | current-circulation printing |
| 0344b10 | 「數」 (countless) | 量 | Dunhuang · current-circulation printing |
| 0344b12 | 「及」 (and) | This character absent | Song · Yuan · Ming · Dunhuang · current-circulation printing |
| 0344b13 | The sixteen characters 「作是觀者，名為正觀。若他觀者，名為邪觀。」 (to make this contemplation is called right contemplation; to make another contemplation is called wrong contemplation) | These sixteen characters absent | Song · Yuan · Ming · Dunhuang · current-circulation printing |
| 〔界外〕0344b14 | The eight characters 「佛告阿難及韋提希」 (the Buddha told Ānanda and Vaidehī — the head of the next unit) | These eight characters absent | Song · Yuan · Ming · Dunhuang · current-circulation printing |
Five things may be recorded:
① 〔T12n0365 0344a18〕 and 〔T12n0365 0344b14〕 — at both ends the eight characters 「佛告阿難及韋提希」 are wanting in all five witnesses (the Taishō in its original form records a lacuna of eight characters, from “the Buddha told” to “Vaidehī”). The first eight characters of this unit and the first eight of the unit after it stand in one and the same note with one and the same set of witnesses — in this sūtra a lacuna of eight characters of this kind and a lacuna of sixteen characters come in pairs, and the pattern has already been seen at the end of the first contemplation, the image of the sun, and the head of the second, the image of water 〔T12n0365 0342a04〕. The pattern is recorded honestly.
② 〔T12n0365 0344b08〕 The sentence 「名為觀見大勢至菩薩」—“is called seeing the Bodhisattva Mahāsthāmaprāpta,” and its 「為觀」 — the Dunhuang witness reads 「為正觀」, and the current-circulation printing reads 為正觀若他觀者名為邪觀. Shandao’s tenth sentence marks 「正明辨觀邪正總結分齊」—“directly clarifies the distinguishing of wrong and right in the contemplation and the general conclusion of its compass” and attaches it to this passage 〔T37n1753 0269b13〕: the name of his outline item has 「邪正」, wrong and right, while the base text at this place has no text of 「邪正」. Recorded without adjudication; the outline of a commentary is not used to prove the text of one witness.
③ 〔T12n0365 0344b10〕 The number in the removal of offences — the base text reads 「除無數劫阿僧祇生死之罪」—“removes the offences of birth-and-death of countless kalpas, asaṃkhyeya in number,” while the Dunhuang and current-circulation witnesses read 「無量」, measureless. Zhiyi’s commentary cites it as 「除無量劫罪」—“removes the offences of measureless kalpas” 〔T37n1750 0193a16〕, agreeing with those two witnesses. Recorded without adjudication.
④ 〔T12n0365 0344b13〕 The last sixteen characters — the last sixteen characters of the base text are absent from all five of the Song, Yuan, Ming, and Dunhuang witnesses and the current-circulation printing. One matter is set beside this without any causal inference being drawn: Shandao’s thirteen sentences for this contemplation stop at the distinguishing of the sign of accomplishment 〔T37n1753 0269b17〕, at 「此觀成已」—“when this contemplation has been accomplished”; his outline item for wrong and right having already been used at the tenth sentence, the last sixteen characters do not enter his outline. Both matters are recorded, and the outline of a commentary is not used to prove the text of one witness. This item is of one type with the variant of the last sixteen characters at the first contemplation, the image of the sun 〔T12n0365 0342a04〕, and at the eighth, the contemplation of the image 〔T12n0365 0343b13〕, and is the third occurrence of it in this sūtra.
⑤ The commentary’s number and the base text’s number — the base text reads 「圓光面各二百二十五由旬」—“the circular radiance is two hundred and twenty-five yojanas on each side” 〔T12n0365 0344a19〕, while Shandao’s commentary cites 「圓光面各百二十五由旬」—“the circular radiance is a hundred and twenty-five yojanas on each side” 〔T37n1753 0268c26〕, agreeing with the reading of the Song, Yuan, Ming, and current-circulation witnesses, which lack the character 「二」. Each place is recorded alongside the other, and not one character of the base text is altered on that account.
Gaiji: nothing found in this unit.
Inline glosses (place="inline" notes): nothing found in this unit.
Ideographic space (U+3000): nothing found in this unit.
Newly added CBETA collation notes: nothing found in this unit (of the five in the whole sūtra, none falls here).