净土法门与《无量义经》之精华的关系
How The Pure Land Dharma Door Is Connected To The Immeasurable Meanings Sūtra’s Essence
摘录：《无量义经》【《法华经》序】: 说法品第二
Excerpt From Immeasurable Meanings’ Sūtra’s [Dharma Flower Sūtra’s Prologue] Chapter Two On Speaking The Dharma
天竺三藏昙摩伽陀耶舍译
By India’s Tripiṭaka [Dharma Master] Dharmagatayaśas Translated [from Sanskrit to Chinese in 481 C.E. and by Shen Shi’an translated from Chinese to English in 2025 C.E.]
【释迦牟尼】佛告大庄严菩萨及八万菩萨言：「善男子！有一法门能令菩萨疾得阿耨多罗三藐三菩提。若有菩萨学是法门者，则能疾得阿耨多罗三藐三菩提。 」
[Śākyamuni] Buddha told Great Adornment Bodhisattva and eighty-thousand Bodhisattvas, saying, ‘Good men, there is one Dharma Door that is able to enable Bodhisattvas to swiftly attain Anuttara Samyak Saṁbodhi [i.e. Buddhahood]. If there are those Bodhisattvas who learn this Dharma Door, they are then able to quickly attain Anuttara Samyak Saṁbodhi.’
「世尊！是法门者，号字何等？其义云何？菩萨云何修行？」
‘World-Honoured One, this Dharma Door, is named as what? What is its meaning? How should Bodhisattvas cultivate its practice?’
佛言，「善男子，是一法门，名为无量义。菩萨欲得修学无量义者，应当 [1] 观察一切诸法，自本来今性相空寂，无大无小，无生无灭，非住非动，不进不退，犹如虚空无有二法。
Buddha said, ‘Good men, there is one Dharma Door [i.e. method to Buddhahood], named as Immeasurable Meanings. Those Bodhisattvas desiring to attain cultivation and learning of Immeasurable Meanings, should [1] contemplate and examine that all dharmas [i.e. phenomena of mind and matter], from originally until now, to have their nature and forms empty and still, without that big and without that small, without arising and without ceasing, not abiding and not moving, not advancing and not retreating, similar to empty space not having two dharmas.
而诸众生虚妄横计，是此是彼，是得是失，起不善念，造众恶业，轮回六趣，备诸苦毒，无量亿劫不能自出。
Yet, all sentient beings falsely and chaotically conceptualise, that there is this and there is that, that there is gain and there is loss, giving rise to thoughts that are not good, creating all evil karmas, with rebirths in the six realms [i.e. hell-beings, hungry ghosts, animals, human beings, asuras and heavenly beings], complete with all kinds of suffering’s poison, for immeasurable koṭis [i.e. ten millions] of kalpas [i.e. world cycles of about 1.3 trillion years each] not able to exit by themselves.
菩萨摩诃萨，如是谛观，[2] 生怜悯心，发大慈悲，将欲救拔，又复深入一切诸法，[i] 法相如是，生如是法；[ii] 法相如是，住如是法；[iii] 法相如是，异如是法；[iv] 法相如是，灭如是法；[v] 法相如是，能生恶法；[vi] 法相如是，能生善法；住异灭者，亦复如是。
Bodhisattva Mahāsattvas, thus carefully examining, [2] giving rise to sympathy’s mind, and giving rise to great loving-kindness and compassion, will desire to save them, also again deeply entering all dharmas, with [i] dharmas‘ forms thus, arising of such dharmas; [ii] dharmas’ forms thus, abiding of such dharmas; [iii] dharmas’ forms thus, changing of such dharmas; [iv] dharmas’ forms thus, ceasing of such dharmas; [v] dharmas’ forms thus, able to give rise to evil dharmas; [vi] dharmas’ forms thus, able to give rise to good dharmas; with those abiding, changing and ceasing, likewise thus.
菩萨如是 [3] 观察四相始末，悉遍知已，次复谛观一切诸法，念念不住，新新生灭，复观即是生住异灭。
Bodhisattvas thus [3] contemplate and examine the four forms [i.e. arising, abiding, changing and ceasing] from the beginning to the end, with all completely known already, then again carefully examine all dharmas, to be from thought to thought not abiding, continually renewing with arising and ceasing, again contemplating these as arising, abiding, changing and ceasing.
如是观已，而 [4] 入众生诸根性欲，性欲无量故，说法无量。说法无量，义亦无量。无量义者，从一法生，其一法者，即无相也，如是无相，无相不相，不相无相，名为实相。
Thus contemplated already, then [4] entering sentient beings’ all roots, natures and desires, with their natures and desires immeasurable thus, speaking the Dharma that is immeasurable. Speaking the Dharma that is immeasurable, with its meanings likewise immeasurable. Those immeasurable meanings, from the one Dharma arise, with that one Dharma, it is then without form too, thus without form, without form that is not form, not form that is without form, named as True Form.
菩萨摩诃萨安住如是真实相已，所发慈悲明谛不虚，於众生所，真能拔苦。苦既拔已，复为说法，令诸众生受於快乐。
With Bodhisattva Mahāsattvas peacefully abiding in such True Form already, that given rise loving-kindness and compassion will be clearly true and not false, at sentient beings’ places, truly able to remove their suffering. With suffering removed already, again for them speaking the Dharma, to enable all sentient beings to receive happiness and bliss.
善男子，菩萨若能如是修一法门无量义者，必得疾成阿耨多罗三藐三菩提。
Good men, Bodhisattvas, if able to thus cultivate this one Dharma Door Of Immeasurable Meanings, will definitely attain swift accomplishment of Anuttara Samyak Saṁbodhi.
善男子，如是甚深无上大乘无量义经，文理真正，尊无过上，三世诸佛所共守护，无有众魔群道得入，不为一切邪见生死之所败坏。
Good men, thus is this extremely profound and unsurpassable Great Vehicle’s [i.e. Mahāyāna] Immeasurable Meanings’ Sūtra, with its text and principles true and right, honoured without that higher, by the three periods’ [i.e. past, present and future] all Buddhas together guarded and protected, without having all demonic multitudes’ paths able to attain entry, not by all evil views of birth and death, as that able to be destroyed.
是故，善男子，菩萨摩诃萨若欲疾成无上菩提，应当修学如是甚深无上大乘无量义经。」
Therefore, good men, Bodhisattva Mahāsattvas, if desiring to swiftly accomplish Unsurpassable Bodhi [i.e. Buddhahood], should cultivate and learn this thus extremely profound and unsurpassable Great Vehicle’s Immeasurable Meanings’ Sūtra.’
Summary With Notes
[Essential Method]
Śākyamuni Buddha advises those on the Bodhisattva path (菩萨道) to practise the following most profound, honoured, indestructible and unsurpassable teachings, for swiftly guiding oneself and others to Buddhahood.
[1] Examine all mind and matter to be equally empty in nature, being constantly changing (无常) and thus without substantial self (无我), therefore also without any opposing relative characteristics. (This is while unenlightened beings see the world in dualistic terms, thus suffering and trapped in rebirth.)
[2] See the suffering of unenlightened beings, to compassionately and equanimously comply with changing phenomena, while continuing to examine all phenomena to be empty in nature.
[3] See unenlightened beings’ immeasurable characteristics, and skilfully manifest immeasurable forms of Dharma teachings from the one ultimate Dharma beyond form.
[4] After facilitating the eliminating of unenlightened beings’ suffering, share the one Dharma for guiding them to Buddhahood.
[Middle Path]
Thus is the Middle Path (中道) of being at ease (自在) with countless forms and manifesting of countless forms, while knowing their singular empty nature (空性), while also being free from attachment (执着) to both forms (色) and emptiness (空). After all, ‘forms are emptiness’ (色即是空) as ‘true emptiness’ (真空) and ’wonderful existence’ (妙有) are the same.
Therefore, as Vimalakīrti (维摩诘) taught in the Vimalakīrti Sūtra《维摩经》, ‘Although knowing all Buddha Lands, and with sentient beings are empty, yet constantly cultivating a Pure Land, to teach and transform all sentient beings.’ (虽知诸佛国，及与众生空，而常修净土，教化诸群生。)
This is why the sincere Practice (行) of mindfulness of Buddha (念佛) in terms of Āmítuófó (阿弥陀佛: Amitābha Buddha) with right Faith (信) and Aspiration (愿), leading to birth in his Pure Land (净土), [which is mindfully protected by all Buddhas (一切诸佛所护念), as stated in the Amitābha Sūtra《阿弥陀经》], among all immeasurable skilful means (方便), can be seen as the most skilful (善巧) expression of the above teachings, with all kinds of pure forms (净相) in the Pure Land, as expressions of the most dharmically wonderful forms of existence (妙有), which most efficiently lead to complete realisation of the Middle Path.
As Āmítuófó has fully realised the Middle Path mentioned, he is able to perceive all phenomena as empty, while manifesting all necessary forms at the same time. This is ‘from true emptiness manifesting wonderful forms’ (从真空出妙有). While even his magnificent Pure Land is empty in nature, its most skilfully manifested forms are universally recommended by all Buddhas, as perfectly enlightened skilful means, for the swiftest learning, practice, realisation and sharing of the Dharma, that leads all to Buddhahood.
[A Pure Land For Pure Lands]
According to the Immeasurable Life Sūtra《无量寿经》, all who have reached the Pure Land will also be inspired to create their own Pure Lands, to use equally pure forms to attract and guide sentient beings to Buddhahood most skilfully too. This is part of all Great Bodhisattvas’ path. As taught by Śākyamuni Buddha, ‘Seeing that majestic Pure Land, with refined wonders difficult to conceive, therefore giving rise to the immeasurable mind, may our lands be likewise thus.’ (见彼严净土，微妙难思议，因发无量心，愿我国亦然。)
Thus, if truly understanding the Immeasurable Meanings Sūtra《无量义经》, there should be practising and propagating of the Pure Land Dharma Door (净土法门) in terms of the Dharma Door Of Mindfulness Of Buddha (念佛法门) to reach Āmítuófó’s Pure Land, so as to utilise its pure forms to expedite our purification. This Dharma Door is certainly indispensable as it is the most efficient method possible, as created and highlighted by all Buddhas.
[Immeasurable Life Buddha’s Pure Land Opens Immeasurable Dharma Doors]
As the Immeasurable Meanings Sūtra teaches, ‘With immeasurable Dharma Doors, all present before them (i.e. Great Bodhisattvas), having attained great wisdom, understanding thoroughly all dharmas.’ (无量法门，悉现在前，得大智慧，通达诸法。) Unfortunately, some who lack such wisdom on all Dharma Doors seem attached to using and promoting many other methods, with the exception of the supreme Pure Land Dharma Door, as if with some aversion to it, thus going against all Buddhas’ unanimous recommendation.
How can there be using of ‘immeasurable’ methods without the one immeasurably skilful Pure Land method repeatedly taught and thus emphasised by Śākyamuni Buddha in more than 300 sūtras? No disciple of the Buddha should be so deluded and arrogant, to imagine one’s own unenlightened efforts with impure forms to already be adequate.
[Pure Land Bodhisattvas]
Among many others, present in Immeasurable Meanings Sūtra’s《无量义经》assembly are these Bodhisattva Mahāsattvas (菩萨摩诃萨) — [i] Mañjuśrī Dharma Prince (殊师利法王子), [ii] Maitreya Bodhisattva (弥勒菩萨), [iii] Medicine King Bodhisattva (药王菩萨), [iv] Medicine Supreme Bodhisattva (药上菩萨), [v] Contemplator Of The World’s Sounds Bodhisattva (观世音菩萨), [vi] Great Power Arrived Bodhisattva (大势至菩萨), [vii] Constant Diligence Bodhisattva (常精进菩萨) and [viii] Fragrant Elephant Bodhisattva (香象菩萨).
Note that [i], [ii] and [vii] were present in the Amitābha Sūtra’s《阿弥陀经》assembly. [i] was also present in the Contemplation Sūtra’s《观经》assembly, with [v] and [vi] mentioned within, who are the Āmítuófó’s chief assistant Bodhisattvas. [ii] and [viii] were also present in the Immeasurable Life Sūtra’s《观无量寿经》assembly, with [v] and [vi] mentioned within. [iii], [iv], [v] and [vi] are taught in the Sūtra On Ten [Methods Of] Rebirth In Amitābha Buddha’s Land《十往生阿弥陀佛国经》to be among at least twenty-five Bodhisattvas who support and protect practitioners who aspire to be born in Āmítuófó’s Pure Land. [vi] also taught about mindfulness of Buddha in Great Power Arrived Bodhisattva’s Perfect Penetration With Mindfulness Of Buddha《大势至菩萨念佛圆通章》. Therefore, Great Bodhisattvas will definitely practise and support practice of the Pure Land path, even as they utilise other methods.
[Great Ship Captains]
The sūtra also teaches that, ‘[These Bodhisattva Mahāsattvas] are ship captains and great ship captains, who carry all living beings, to cross over death’s river, to be established on Nirvāṇa’s shore.’ (船师、大船师，运载群生，渡生死河，置涅槃岸) The most skilful way to do so is to guide them to Pure Land, through which the Ultimate Nirvāṇa (究竟涅槃) of Buddhahood will definitely be most swiftly attained.
[Universal Deliverance]
The sūtra also teaches that, ‘People who uphold this sūtra, are likewise thus, able to bear Unsurpassable Bodhi’s heavy treasure, and shoulder sentient beings’ exiting of birth and death’s path. Yet able to be self-delivered, already able to deliver others. Similar to ship captains with bodies suffering from serious sicknesses, with their four limbs not in control, peacefully resting on this shore, having a good, firm and strong boat, constantly preparing all instruments of delivering those others, giving them to then go. (是持经人，亦复如是，能荷无上菩提重宝，担负众生出生死道，未能自度，已能度彼。犹如船师身婴重病，四体不御，安止此岸，有好坚牢船舟，常办诸度彼者之具，给与而去；)
Those who uphold this sūtra, are likewise thus, although suffering with all bodies of the five paths [i.e. hell-beings, hungry ghosts, animals, human beings and heavenly beings], with a hundred and eight serious sicknesses constantly binding one another, peacefully resting with ignorance, ageing and death on this shore, yet having this firm and strong Great Vehicle’s Sūtra On Immeasurable Meanings, prepared to be able to deliver sentient beings. Those able to thus practise, will attain liberation from birth and death.‘ (是持经者，亦复如是，虽婴五道诸有之身，百八重病常恒相缠，安止无明老死此岸，而有坚牢此大乘经无量义，办能度众生。能如说行者，得度生死。)
This passage reminds that it is possible to deliver others to liberation’s shore, (as represented by Pure Land, where liberation is guaranteed) before personally being delivered, as long as there is a skilful vehicle used for guiding practice, (as represented by the Pure Land Dharma Door). It is thus a misconception that we must be enlightened to guide others to enlightenment. What matters is to be well learned enough, to be able to guide well enough on the Three Provisions needed. As those able to do so should also have these provisions, they too will be delivered later.
[Swift Buddhahood]
Those who benefit from this sūtra are supposed to be ‘with all Bodhisattvas as family members [by living with them, such as in Pure Land], quickly able to accomplish all [sentient beings] to be born in Pure Buddha Land[s], to not long attain accomplishment of Unsurpassable Bodhi‘. (与诸菩萨以为眷属，速能成就众生净佛国土，不久得成无上菩提。) Again, the swiftest way to do so is via birth in Āmítuófó’s Pure Land, as further attested in the Related Teachings below.
相关教理
Related Teachings:
速证菩提经文
Sūtra Text On Quick Realisation Of Bodhi
佛陀三说速证无上正等菩提法
The Buddha’s Thrice Speaking On Quick Realisation Of Unsurpassable Right And Equal Bodhi’s Method
速证菩提偈
Verses On Quick Realisation Of Bodhi
https://purelanders.com/2024/12/27/the-buddhas-thrice-speaking-on-quick-realisation-of-unsurpassable-right-and-equal-bodhis-method
