[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.261 # 仁王護國般若波羅蜜多經疏 2.261 仁王護國般若波羅蜜多經疏 2.261 - **Language:** Classical Chinese ### [2.261](https://indike.org/pramana/in.bauddha.taisho.1709.2.261) 問：所居之土總有幾種？以何為體？何故十地廣狹異耶？答：准《佛地論》，諸土相對，總分為二：一淨、二穢。淨中備舉有十三土：果土有三、因土有十。果土三者，若法性土，真如為體，恒沙性德依自性故。若報得土，鏡智為體，諸無漏種依自土故。他受用土，平等性智為其土體，現大小身依自土故。若變化土，成事智品為其土體，現變化身依自土故。合他受用及變化身，俱為第三應化土也。因土十者，十地菩薩所依之土，本識為體，即是有漏苦諦攝故。若後得智所變影像，即是無漏道諦攝故。隨智勝劣，廣狹不同。眾寶莊嚴皆自智變，有麁妙異，自受用故。乘便明者，若彼二乘變易之土，體同菩薩，但麁劣故。西方淨土，地前生者本識為體，由佛本願及自行力故得往生，無無漏智所資感故，七寶位劣自受用也。穢土之中，界趣勝劣自識所變，准此應知。淨穢異同、生之別業，如常分別。從此第二配屬王位。 > Question: In total, how many kinds of lands dwelled in are there? What is their substance? Why do the extents across the ten bhūmis differ? Answer: According to the Buddhabhūmi Sūtra Śāstra, taking all lands in contrast, they are generally divided into two: first, pure; second, defiled. Fully enumerated among the pure are thirteen lands: there are three fruit-lands and ten cause-lands. Regarding the three fruit-lands: as for the dharmatā-land, it has suchness as its substance, because nature-virtues \[as numerous as\] the sands of the Ganges depend on intrinsic nature. As for the reward-obtained land, it has mirror-like cognition as its substance, because all undefiled seeds depend on its own land. For the land of enjoyment for others, cognition of equality is its substance, because the manifestation of large and small bodies depends on its own land. As for the transformation land, the class of cognition that accomplishes duties is its substance, because the manifestation of transformation bodies depends on its own land. Combining the enjoyment-for-others and transformation bodies, both constitute the third, the response and transformation lands. Regarding the ten cause-lands: the lands dwelled in by bodhisattvas of the ten bhūmis have the fundamental consciousness as their substance, being subsumed within the truth of suffering with defilements. If they are reflected images manifested by post-attainment cognition, they are undefiled and subsumed within the truth of the path. Depending on whether the cognition is superior or inferior, their extents differ. Adornments of various jewels are all manifested by their own cognition and have differences of coarse or subtle, because they are for their own enjoyment. Explaining in passing: as for that land of transformation of the two vehicles, its substance is identical to that of the bodhisattvas, only coarse and inferior. Regarding the Western Pure Land, for those born prior to the bhūmis, it has the fundamental consciousness as its substance; born there through the power of the Buddha's original vows and their own practice, because it is not stimulated and induced by undefiled cognition, the status of the seven jewels is inferior, being for their own enjoyment. In defiled lands, the superiority or inferiority of the realms and destinies is manifested by their own consciousness; this should be known by analogy to this. The similarities and differences of purity and defilement and the distinctive karma of living beings are distinguished as usual. From here, the second part assigns \[the bodhisattva\] to a royal stage. > — English (machine translation) (machine translation) - [Previous: 2.260](https://indike.org/pramana/in.bauddha.taisho.1709.2.260) - [Next: 2.262](https://indike.org/pramana/in.bauddha.taisho.1709.2.262) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.261) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.261](https://indike.org/pramana/in.bauddha.taisho.1709.2.261) · Pramāṇa