---
title: "樂邦遺稿 · 觀彌陀池上一丈六像"
description: "乐邦遗稿由南宋僧人宗晓于嘉泰四年编撰而成。本书是净土宗重要文献汇编，收录了南宋之前众多高僧大德关于净土信仰的论文、书简、偈颂及往生传记等珍贵遗文。其编纂于净土信仰盛行的宋代，旨在防止先德文献散佚，系统总结净土教义。内容涵盖净土法门的修持方法、理论阐释及灵验感应，为研究中国净土宗思想史提供了核心史料。该书被誉为净土宗典籍的宝库，对后世净土信仰的传播与发展产生了深远影响，是了解南宋佛教特别是净土法门的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcy0fphd0fxwl804lqk5a42t"
---

### 觀彌陀池上一丈六像

觀經第十三雜相觀云。若欲至心生西方者。先當觀於一丈六像在池水上。如先所說無量壽佛身量無邊。非是凡夫心力所及如先所說者。如第八像觀所說。觀彌陀三十二相八十種好等也。

妙宗解曰。雜想觀觀佛身略有二意。一為前觀八萬相好不成者。乃令捨大而觀丈六。二為觀前八萬勝相已成之人。令其更觀勝劣化用遍十方界。使品位增進。

> The Profound Explanation states: The visualization of mixed features for contemplating the Buddha's body has two main purposes. First, for those who were unable to successfully visualize the eighty-four thousand auspicious signs, it allows them to set aside the grand form and instead contemplate the sixteen-foot earthly body. Second, for those who have already achieved the visualization of the eighty-four thousand magnificent signs, it enables them to further contemplate how the Buddha's sacred forms—both splendid and humble—manifest universally across all realms, thereby elevating their spiritual level.

諸佛因修六度萬行。果證本有一體三身。今彌陀丈六應身也。六十萬億那由他恒河沙由旬報身也。非報非應。遍一切處法身也。然則彌陀報身既爾高大。下凡心想羸劣。不可率爾而觀。佛世根利如韋提希。蒙佛說示十六境觀。隨言進修。至第八像觀。證入七信方得遍觀。矧今末代鈍根。理不可便觀勝相。須先觀丈六。是故經曰。若欲至心生西方者。先觀池上一丈六像。無量壽佛身量無邊。非是凡夫心力所及。此則釋迦如來異妙方便。指令機緣自小觀大。故有是謂。或不如是。儻有於佛報身而便修習。則未免於望崖矣。當今道俗多不諳此意。凡禮讚稱想莫不首言八萬四千相好。以上佛祖之言評之。豈非越次失旨乎。愚固不敢臆斷。所幸聖教備存。因得考校。而今之後。或不以人廢言。請依教理而敷揚之。

> All Buddhas, through cultivating the Six Perfections and myriad practices, realize in full enlightenment the intrinsic Three Bodies inherent in their original nature. Amitabha’s body is manifold: His manifest body is sixteen spans tall; His reward body measures sixty trillion nayutas of Ganges-sands yojanas. Beyond reward and manifestation, the Dharma body pervades all places equally. Now, since Amitabha’s reward body is so vast and lofty, ordinary beings with weak, limited minds cannot simply gaze upon it at will. In the Buddha’s time, beings were sharp-minded, like Queen Vaidehi. When the Buddha explained the sixteen visualizations to her, she practiced accordingly and, by the time she reached the eighth visualization on the image of the Buddha, she had attained the seventh stage of faith and was able to see the vast reward body fully. How much more so for dull-minded beings of these later ages? Logically, we cannot directly contemplate the sublime forms. We must first contemplate the sixteen-span manifest body. That is why the sutra says: “If you wish with sincere mind to be born in the Western Land, first contemplate the sixteen-span image above the jeweled pond.” The body of Amitabha, the Buddha of Infinite Life, is boundless, beyond the reach of ordinary beings’ mental powers. Thus, this is Shakyamuni Buddha’s most skillful, unconventional means—guiding those of appropriate capacity to progress from contemplating the small form to the great. For this reason the teaching was given. Were it not so, if someone were to immediately train their mind on the Buddha’s reward body, they would inevitably be overwhelmed and fail, as if discouraged by gazing at an unclimbable peak. Today, both monastics and laypeople often fail to grasp this crucial point. Whenever they practice praise, homage, or mindful recollection, they invariably begin by reciting “the eighty-four thousand marks and signs of excellence.” But if we measure this against the words of the Buddhas and patriarchs, is this not a violation of proper sequence and a loss of the original intent? I dare not insist on my own opinion arbitrarily. Fortunately, the sacred teachings remain fully preserved; through study and comparison, we can verify the matter. From now on, let those who listen not discard these words just because of the speaker’s personal shortcomings. Please, let us propagate and explain the teaching in accordance with its principles.