[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) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 1.356 # 注維摩詰經 1.356 注維摩詰經 1.356 - **Language:** Classical Chinese ### [1.356](https://indike.org/pramana/in.bauddha.taisho.1775.1.356) 什曰：自此以下二章，列三因釋則是之義。梵本云「隨化幾所眾生」，似是隨化人多少故國有大小也。義者云隨以何法化眾生，若施若戒等，各隨彼所行來生其國，亦隨三因深淺以成嚴淨之異。若因持戒，則其地平正；若因行施，則七珍具足。略舉二法，餘皆類此。肇曰：此下釋所以眾生則佛土也。佛土者，即眾生之影響耳。夫形修則影長、形短則影促，豈日月使之然乎？形自然耳。故隨所化眾生之多少，而取佛土之廣狹也。是以佛土，或以四天下、或以三千、或以恒沙為一國者也。生曰：夫國土者是眾生封疆之域，其中無穢謂之為淨。無穢為無、封疆為有，有生於惑、無生於解。其解若成，其惑方盡。始解是菩薩本化自應，終就使既成就為統。國有屬佛之跡，就本隨於所化，義為取彼之國。既云取彼，非自造之謂，若自造則無所統。無有眾生，何所成就哉？ > \[Kumāra\]jīva says: From here below, two sections list the three causes to explain the meaning of 'are it'. The Sanskrit text says 'in accordance with how many sentient beings he transforms', which seems to mean that according to the number of people transformed, the land has magnitude. Commentators say it means in accordance with whatever Dharma transforms sentient beings—whether giving or morality, etc.—each comes to be born in that land in accordance with what they practiced, and also in accordance with the depth or shallowness of the three causes to constitute the differences in adornment and purity. If the cause is observing morality, then the ground is flat and even; if the cause is practicing giving, then the seven precious jewels are fully provided. Briefly mentioning these two dharmas, the rest are analogous to this. \[Seng\]zhao says: Below this explains why sentient beings are the buddha-land. The buddha-land is simply the shadow and echo of sentient beings. When a form is tall its shadow is long, and when a form is short its shadow is brief; how could the sun and moon make it so? It is the form's natural doing. Thus, according to the number of sentient beings transformed, he acquires the breadth or narrowness of the buddha-land. For this reason, a buddha-land may take the four continents, or the three-thousandfold \[great thousandworld\], or the sands of the Ganges as one land. \[Dao\]sheng says: A land is the bounded territory of sentient beings; the absence of defilement within it is called 'pure'. The absence of defilement is non-being; bounded territory is being. Being arises from delusion; non-being arises from understanding. If that understanding is achieved, then that delusion is exhausted. Initial understanding is the bodhisattva's original transformation naturally responding; final completion enables them to be governed once achieved. The land has traces belonging to the Buddha; proceeding from the fundamental basis it accords with those who are transformed, which in meaning is acquiring their land. Since it says 'acquiring that', it does not mean self-manufacturing; if he manufactured it himself, there would be nothing to govern. Without sentient beings, what would be brought to fruition? > — English (machine translation) (machine translation) - [Previous: 1.355](https://indike.org/pramana/in.bauddha.taisho.1775.1.355) - [Next: 1.357](https://indike.org/pramana/in.bauddha.taisho.1775.1.357) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1775.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.1.356) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.166) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.1.356](https://indike.org/pramana/in.bauddha.taisho.1775.1.356) · Pramāṇa