[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 1.50 # 維摩義記 1.50 維摩義記 1.50 - **Language:** Classical Chinese ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1776.1.50) 自下第四，佛為廣說。於中應先解淨土義然後釋文。義如別章。文中有二：一約大悲隨有之行，宣說眾生以為佛土；二「真心」下，約就出世順菩提行，說直心等而為佛土。前中有三：一、總說眾生以為佛土。二、「所以」下釋前眾生為佛土義。取土為生，故名眾生以為佛土。三、「所以」下，轉釋為生取佛土義。初中「眾生之類是佛土」者，緣中說土。土因悲得，悲由生起，以有眾生菩薩起悲，悲故得土，故名眾生為佛土耳。無限大悲，等眾生界情無分限，故名一切眾生之類悉為佛土。第二釋中，「所以者何」，問前起後。土是己報，所以乃說他眾生類為我佛土。下對釋之，釋意如前。菩薩取土原為眾生，得土由生，故名眾生而為佛土。文中四句：前二為於地前眾生，後二為於地上眾生。前兩句中，化始調終。化者化於種性已前，令生信解。調者，種性已上，令起行修。亦可化者化令生善，善心先無今忽令有，故名為化。言調伏者，調令離過，離過順法故名調伏。「隨所化生而取佛土」者，為依淨土化人生善，故取佛土。如彌陀界，一生其中永善不退。「為調眾生而取土」者，為依淨土調人離惡，故取佛土。如彌陀界，一生其中永離諸過。後兩句中「入佛慧」者，趣入佛果，「起菩薩根」，修起因行。亦可入慧是慧莊嚴，起菩薩根是福莊嚴。文中初言「應以何國入佛慧」者，隨物所宜，故言應以。為依淨土攝諸菩薩修慧莊嚴故取佛土。初地已上，皆入三世諸佛智地，為教眾生入是智地，故取佛土。「應以何國起菩薩根而取土」者，應以如前。為依淨土攝諸菩薩修福莊嚴故取佛土。菩薩所行能為佛本，就人以彰名菩薩根。亦可菩薩行中根起，初為後本，名菩薩根。但諸眾生藉處不同，起道各異，是故竝言應以何國菩薩為之取種種土。 > From here below is the fourth \[section\]: the Buddha extensively expounds \[it\] for him. Within this, one should first explain the meaning of the pure land and only then interpret the text; the meaning is as in the separate chapter. In the text there are two parts: first, in terms of practices that accord with existence born of great compassion, he expounds that sentient beings are the Buddha land; second, from "true mind" downward, in terms of the practice of transcending the world in accordance with bodhi, he states that the straightforward mind and so forth are the Buddha land. Within the first part there are three \[subdivisions\]: 1. generally stating that sentient beings are the Buddha land; 2. from "For what reason" downward, explaining the preceding meaning of sentient beings being the Buddha land: because one takes the land for the sake of sentient beings, sentient beings are called the Buddha land; 3. from "For what reason" downward, further explaining the meaning of taking a Buddha land for the sake of sentient beings. In the first subdivision, "The species of sentient beings are the Buddha land": the land is spoken of in terms of conditions. The land is attained due to compassion, compassion arises on account of sentient beings, and because there are sentient beings the bodhisattva gives rise to compassion; because of compassion the land is attained, and therefore sentient beings are simply called the Buddha land. Limitless great compassion is equal to the realm of sentient beings, with no differentiation or limit in sentiment; hence it is said that all species of sentient beings are without exception the Buddha land. In the second subdivision, which is the explanation, "For what reason?": asking about the preceding to introduce what follows. The land is one's own retribution; why then does one say that other species of sentient beings are my Buddha land? Below, it responds and explains it; the sense of the explanation is as before. The bodhisattva's taking of a land is fundamentally for the sake of sentient beings, and attaining the land is due to sentient beings; hence sentient beings are called the Buddha land. In the text there are four phrases: the first two are for sentient beings prior to the bhūmis, and the latter two are for sentient beings upon the bhūmis. Within the first two phrases, transforming is the beginning and taming is the end. "Transforming" means transforming those prior to the gotra stage to cause them to generate faith and understanding. "Taming" means causing those from the gotra stage upward to generate practice and cultivation. Alternatively, "transforming" means transforming to cause them to generate goodness: a good mind was previously absent and is now suddenly caused to be present, hence it is called "transforming." Speaking of "taming" means taming them to cause them to leave behind faults; leaving faults behind and according with the Dharma is called "taming." "Taking a Buddha land according to the sentient beings that are transformed" means that one takes a Buddha land in order to rely on a pure land to transform people and cause goodness to arise. For example, in the realm of Amitābha, once born therein one is forever good and non-retrogressing. "Taking a land in order to tame sentient beings" means that one takes a Buddha land in order to rely on a pure land to tame people and keep them away from evil. For example, in the realm of Amitābha, once born therein one is forever free from all faults. In the latter two phrases, "entering the Buddha's wisdom" means advancing toward the Buddha fruit, and "arousing bodhisattva roots" means cultivating and arousing causal practices. Alternatively, entering wisdom is the adornment of wisdom, and arousing bodhisattva roots is the adornment of merit. In the text, first stating "By means of what country they ought to enter the Buddha's wisdom": it accords with what is appropriate for beings, hence it says "ought to by means of." One takes a Buddha land in order to rely on the pure land to gather bodhisattvas to cultivate the adornment of wisdom. From the first bhūmi upward, all enter the stage of wisdom of all Buddhas of the three times; to teach sentient beings to enter this stage of wisdom, one takes a Buddha land. "By means of what country they ought to arouse bodhisattva roots and take a land": "ought to by means of" is as before. One takes a Buddha land in order to rely on the pure land to gather bodhisattvas to cultivate the adornment of merit. The practices of a bodhisattva can be the root of Buddhahood; bringing it to light with respect to the person, they are called "bodhisattva roots." Alternatively, roots arise within bodhisattva practices, the beginning serving as the root for the end, which is called "bodhisattva roots." However, because the places relied upon by sentient beings are not the same and the paths they arouse are different, it equally states "by means of what country," and the bodhisattva takes various lands for their sake. > — English (machine translation) (machine translation) - [Previous: 1.49](https://indike.org/pramana/in.bauddha.taisho.1776.1.49) - [Next: 1.51](https://indike.org/pramana/in.bauddha.taisho.1776.1.51) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1776.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.1.50) — English, machine translation ## Linked texts (1) - [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770.1.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.1.50](https://indike.org/pramana/in.bauddha.taisho.1776.1.50) · Pramāṇa