[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) › 1.53 # 維摩義記 1.53 維摩義記 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1776.1.53) 自下第二，明其出世順菩提行為淨土因。於中有二：一、明行體；二、「如是寶積隨其直心則能發」下，明其行修次第成義。就前段中有十七句，一一句中皆先舉因對上請中願說菩薩淨土之行，後舉其果對上請中願聞得佛國土清淨。文中皆言菩薩成佛，對前請中願聞得佛。「不諂眾生來生其國」等，對前願聞國土清淨，此義須知。文中有二：一、修善法起淨土行；二、「說除難」下，明離惡法捨穢土行。前修善中三句分別：一、約因。相從為三：一、起行心；二、「布施」下明所起行；三、「迴向」下明轉行心。二、就果分別。汎論土果有三莊嚴：一、事莊嚴，謂眾寶等；二、法莊嚴，風鈴樹等皆宣法音；三、人莊嚴，勝善眾生居住其中。今此文中，從初乃至三十七品，是淨土來，明人莊嚴，皆說善人來生其國；迴向一句，明事莊嚴及法莊嚴。故下文言「得一切具足功德國土」。理實齊通，語之隱顯。三、隨文釋。就因三中，先解初段起行之心。心別有三：一是直心、二是深心、三大乘心。此大乘心，下先嚴中名菩提心。下先嚴中更有一種，名發行心，此中略無。起行之意名發行心。初言「直心是淨土」者，對果辨因。對前唯願說淨土行。淨妙之果虛心不得，故須宣說直心為因。直心有二，如《涅槃》，一、自行直，起行不虛；二、化他行直，利物不曲。此能得淨土之果。世尊因中而與果名，故說直心以為淨土。其猶世人說食為命，餘行皆爾。「菩薩成佛不諂眾生來生其國」，明因得果，亦得名為舉果顯因。此即對上願聞得佛國土清淨。菩薩成佛，是得佛也。不諂眾生來生，是土淨也。不諂由是直心別稱。菩薩自直，安能使他直心眾生來生其國？解有四義。一、以直心淨業之力，自然還感彼不諂眾生來生其國。如屠殺人，自然還感彼屠殺眾生來生家。二、由自直心，令他直心眾生樂見愛好親近，故令不諂眾生來生。三、自直教他，所教眾生還來歸從，故令不諂眾生來生其國。四、由直心得好淨土，以土好故物皆樂住，故令不諂眾生來生。餘行悉爾。第二深心，對果辨因。信樂慇至，名曰深心。故《地論》言「其深心者，謂信樂等。」「菩薩成」等，明因得果。言「具功德眾生生」者，深心是其諸行之因，能生諸德，以是力故還令具德眾生來生。言「大乘心是淨土」者，對果辨因。此乃名其求佛之心為大乘心。行能運通，目之為乘。乘中莫加，謂之為大。又佛菩薩名為大，大今所乘名為大乘，求此之意名大乘心。有經亦言菩提心，是皆得無傷。由是得土，故名淨土。得果可知。上來明其起行之心，下次明其心所起行。於中有二：一、明行體；二、「三十七」下，行熟成道。前行體中，六度自利；「四無量」下，明其利他。就自利中，「布施」舉因，「菩薩成」下明因得果。「一切能捨」猶是布施。由自施故，感彼眾生來生其國。「持戒」舉因，「菩薩成」下明因得果。言「十善道滿願眾生來生國」者，十善是戒，行十善道戒行是也。言滿願者，戒心極也。以自持戒，故令十善滿願眾生來生其國。「忍辱」舉因，下明得果，經文不同。又經直言「三十二相莊嚴眾生來生其國」，此直舉果。是義云何？修忍離瞋，得端正報，菩薩自修忍辱也。行得相好，未來還有修行忍辱得相眾生來生其國。有經說言「三十二相柔和眾生來生其國」，此通因說。柔和是忍辱之別稱，菩薩自修忍辱柔和得相好果，未來還有如是眾生來生其國。三十二相，如《涅槃》說，《地持》亦有。諸行皆得，且就忍論。「精進」舉因，「菩薩成」下明因得果。「勤修一切」猶是精進。「禪定」舉因，「菩薩成」下明因得果。「攝心不亂」猶是禪定。「智慧」舉因，「菩薩成」下明因得果。「正定眾生來生國」者，種性已上名正定聚。慧行成者住正定眾，住正定者由慧行成就。由自修慧正定不退，還令如是眾生來生。下利他中，初四無量，明利他心；第二四攝，明利他行；第三方便，明利他智。利他心中，「四無量心是菩薩土」，對果辨因。慈悲喜捨是四無量，義如後釋。「菩薩成」下，明因得果。愛憐名慈，惻愴曰悲，慶悅名喜，亡懷稱捨。心無存著，故曰亡懷。利他行中，四攝舉因，布施、愛語、利益、同事是其四也，義如別彰。此應具論，今且釋名。布施如上。因其布施，錄物從道，名布施攝。此與檀度有何差別？同體義分。直爾與財名為檀度；因其與財錄人從道，名布施攝。美辭可翫，名為愛語；因其愛語錄物從道，名愛語攝。言利益者，經論之中亦名利行，通釋是一。於中別事饒潤名為利益，化之起道說為利行，因其利行錄人從道名利益攝。言同利者，經論之中亦名同事、亦名同行、亦名同利，通釋是一。於中別分，事中共同名為同事，行中同修名為同行，成德共同名為同利。初下、次中、第三是上。因同錄生名同事攝、同行攝等。「菩薩成」下，明因得果。「解脫所攝眾生生」者，自以四攝攝取眾生令解脫故，未來成時，還有出世解脫所攝眾生來生其國。利他智中，「方便」舉因。化智善巧名為方便，此應宣說四無礙慧為方便矣，故下宣說「無礙眾生來生其國」，得果可知。上來明行，下次明其道，行熟虛通，說為道矣。道行眾多，今此略舉三十七品。「三十七品是菩薩土」，對果辨因，義如後釋。「菩薩成」下，明因得果。「念處、正勤、神足、根、力、覺道眾生來生國」者，還是具道眾生來生。念謂四念，身、受、心、法是其四也。勤謂四勤，未生諸惡令其不生、已生令滅，未生諸善令其得生、已生令廣，是其四也。言神足者，四如意足，欲定、精進定、念定、慧定是其四也。根謂五根，信、進、念、定、慧是其五也。力謂五力，名同五根。覺謂七覺，念、擇、精進、猗、喜、定、捨是其七也。道謂八道，正見、正思惟、正語、正命、正業、正精進、正念、正定是其八也。以自修故，令此眾生來生其國。上來明行，下明迴向轉行之心。以迴向力，令前諸行捨遠諸有、趣向涅槃，故名轉行。「迴向」舉因，迴己善法有所趣向，故名迴向。迴向有三：一、菩提迴向，用己善根求大菩提；二眾生迴向，用己善根迴施眾生；三實際迴向，用己善根迴求實際。廣如別章，此應具論。「菩薩成時」，明因得果。亦得名為舉果顯因。言「得具足功德國」者，上來諸句明人莊嚴，以說善人來生其國。此句明事及法莊嚴，故說具足功德國土。眾寶莊嚴及諸佛法，名為具足功德國矣。上來修善起淨土行；下明離過捨穢土行，所得國土無諸穢惡。於中三句：初說除難教他離過，後二自離。前教他中，「說除八難是淨土」者，對果辨因，教他除難為土因矣。何者八難？三塗為三。人中有四：一是生盲難生等聾；二是世智辨聰之難，謂惡邪見；三是佛前佛後之難，無佛法時；四欝單越難。四中初一就苦說難、第二就惡，此二當體，第三就時、第四就處，通前為七。八長壽天難，謂色無色界。在此無有初入聖道，故名為難，除辟支佛。教人修治捨離此難，故名說除。修何等治能除八難？依如《成實》，天人四輪能治八難：一住善處，謂生中國，對治五難，三塗、欝單及長壽天。二依善人，謂值佛世，對治佛前佛後之難。三自發正願，謂正見心，對治世智辨聰。四宿殖善根，對治生盲聾等難。若直約行以論對治，受持淨戒，治三塗難；樂行法施，遠離法慳，對治生盲生聾等難；修正信解，治辨聰難；親近善友願值佛世，對治佛前佛後之難；願生中國，對治欝單越、長壽天難。教人除難能得淨國，故說為土。「菩薩成」下，明因得果。「國土無有三惡八難」，無惡果也。教人除難以為因故，淨土無之。離辨聰難應是無因，云何通名無果乎？《涅槃經》說一闡提等名為報障，多世積習方成就故，是故離此亦名無果。就後兩句自離過中，「自守戒行不譏彼闕是淨土」者，持出家戒，離通過也。己無毀犯名自守戒，不觀他失名不譏闕。此舉因也。「菩薩成時」，明因得果。「國土無有犯禁名」者，無惡因也。尚無犯名，焉有犯事？舉此以顯畢竟淨矣。行十善道是淨土者，持在家戒，離俗過也。如《涅槃經》第四德中亦廣宣說十善道法為淨土因，共此相似。身離三邪、口無四過、意無三惡，是其十也。此十順益，名之為善。道義有二：對思心，通暢前思名之為道；若對後果，通人至果目之為道。此有五階，如經說，所謂凡夫、聲聞、緣覺、菩薩、佛十善，廣如別章。菩薩具修而為土因，故言是土。下明得果，通明十善因果眾生來生其國。「命不中夭」，無殺生果；言「大富」者，無劫盜果。此明無果。言「梵行」者，無邪婬行；「所言誠諦」，無妄語行；「常以軟語」，無惡口行。此明無因。「眷屬不離」，無兩舌果；「善和諍訟」，無兩舌行；「言必饒益」，無䛴語行。言「不嫉」者，無貪嫉行；言「不恚」者，無瞋恚行；言「正見」者，無邪見行。自修十善而為因故，感此眾生來生其國。此後三句，通亦是其人莊嚴矣。 > From here below is the second \[section\], which clarifies that supramundane conduct conforming to bodhi serves as the cause of a pure land. Within this there are two parts: first, clarifying the essential nature of the practices; second, from "In this way, Ratnakūṭa, in accordance with their straightforward mind they are able to give rise to..." onward, clarifying the meaning of the sequential fulfillment through the cultivation of practices. In the preceding section there are seventeen phrases; in each phrase, the cause is first cited in response to the preceding request, "we pray that you will explain the bodhisattva's pure land practices," and next the fruit is cited in response to the preceding request, "we pray to hear of attaining the purity of the buddha lands." The text in all cases states, "when the bodhisattva attains buddhahood," responding to the preceding request, "pray to hear of attaining \[a land when becoming a\] buddha." "Sentient beings who are unhypocritical will be born in their land," etc., responds to the preceding "prayer to hear of the purity of the land"; this meaning must be understood. Within the text there are two parts: first, cultivating wholesome dharmas to initiate pure land practices; second, from "explaining the elimination of obstacles" onward, clarifying the practices of abandoning defiled lands by leaving behind unwholesome dharmas. In the preceding \[part on\] cultivating the wholesome, there are three modes of analysis: First, regarding the causes. Following one another, they make three: first, the mind that initiates the practices; second, from "generosity" downward, clarifying the practices that are initiated; third, from "dedication" downward, clarifying the mind that transforms the practices. Second, distinguishing in terms of the fruit. In general discussion, the fruit of a land has three adornments: first, adornment of material things, referring to the various jewels and so forth; second, adornment of phenomena, where wind chimes, trees, and the like all proclaim the sounds of Dharma; third, adornment of persons, where superior and wholesome sentient beings reside within it. Now in this text, from the beginning up through the thirty-seven factors \[of awakening\] being the pure land, it clarifies the adornment of persons, in all cases stating that good persons come to be born in their land; the single phrase on dedication clarifies the adornment of material things and the adornment of phenomena. Therefore the lower text says: "they obtain a land endowed with all merits." In actual principle, they are equally pervasive, differing only in whether the words are concealed or explicit. Third, explaining according to the text. Among the three causal aspects, we first explain the initial section on the mind that initiates the practices. Minds are distinguished into three: first is the straightforward mind; second is the profound mind; third is the Mahāyāna mind. This Mahāyāna mind is called the bodhi mind in the prior adornments below. In the prior adornments below there is yet another kind, termed the mind that arouses practice, which is omitted here. The intention to initiate practice is called the mind that arouses practice. When it says at the outset, "the straightforward mind is the pure land," this defines the cause with respect to the fruit. It responds to the preceding "we only pray that you will explain the pure land practices." The pure and marvelous fruit cannot be obtained with an insincere mind; therefore, one must proclaim the straightforward mind as the cause. The straightforward mind has two aspects, as in the Nirvāṇa \[Sūtra\]: first, one's own practice is straightforward, initiating practices without insincerity; second, one's practice of transforming others is straightforward, benefiting beings without crookedness. This is able to attain the fruit of a pure land. The World-Honoured One, while in the cause, confers the name of the fruit; hence he states that the straightforward mind is the pure land. It is like worldly people calling food "life"; the remaining practices are all like this. "When the bodhisattva attains buddhahood, sentient beings who are unhypocritical will be born in their land" clarifies obtaining the fruit through the cause, and it can also be termed citing the fruit to reveal the cause. This responds to the preceding "prayer to hear of attaining the purity of the buddha lands." The bodhisattva's attaining buddhahood is attaining buddhahood. Unhypocritical sentient beings coming to be born is the purity of the land. Non-hypocrisy is another designation for the straightforward mind. If the bodhisattva is himself straightforward, how can he cause other sentient beings with straightforward minds to come to be born in his land? The explanation has four meanings: 1. By the power of the pure karma of the straightforward mind, one naturally evokes in response those unhypocritical sentient beings to come to be born in one's land. Just as a slaughterer naturally evokes in response slaughtering sentient beings to come to be born in his household. 2. Due to one's own straightforward mind, one causes other sentient beings with straightforward minds to delight in seeing, love, and draw near to one; hence it causes unhypocritical sentient beings to come to be born. 3. Being straightforward oneself, one teaches others, and the sentient beings so taught return to take refuge and follow; hence it causes unhypocritical sentient beings to come to be born in one's land. 4. Due to the straightforward mind, one obtains a fine pure land; because the land is fine, beings all delight in dwelling there; hence it causes unhypocritical sentient beings to come to be born. The remaining practices are all likewise. Second, the profound mind defines the cause with respect to the fruit. When faith and joy are earnest and utmost, it is called the profound mind. Therefore the Daśabhūmika-śāstra states: "The profound mind refers to faith, joy, and so forth." "When the bodhisattva attains..." and so forth clarifies obtaining the fruit through the cause. As for stating "sentient beings endowed with merit are born," the profound mind is the cause of all practices and can generate all virtues; by this power, it likewise causes sentient beings endowed with virtues to come to be born. As for stating "the Mahāyāna mind is the pure land," this defines the cause with respect to the fruit. Here, the mind that seeks buddhahood is designated the Mahāyāna mind. Practices can transport and traverse; they are designated a "vehicle" (yāna). Among vehicles, none surpasses it; it is called "great" (mahā). Furthermore, buddhas and bodhisattvas are termed "great"; that which the great now ride is termed the "Great Vehicle," and the intention that seeks this is termed the "Mahāyāna mind." Some sūtras also call it the bodhi mind; either is acceptable without conflict. Because of this one obtains a land; therefore it is called a pure land. The attainment of the fruit can be understood. The above clarified the mind that initiates practice; next, it clarifies the practices initiated by the mind. Within this there are two parts: first, clarifying the essential nature of the practices; second, from "the thirty-seven" onward, practices maturing to accomplish the Path. In the preceding \[part on\] the essential nature of the practices, the six perfections are for one's own benefit; from "the four immeasurables" downward, it clarifies benefiting others. In benefiting oneself, "generosity" cites the cause; from "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. "Able to renounce all" is still generosity. Due to one's own giving, one evokes those sentient beings to come to be born in one's land. "Upholding the precepts" cites the cause; from "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. As for stating "sentient beings who have fulfilled their vows in the ten paths of wholesome action will be born in the land," the ten wholesome actions are the precepts; practicing the ten paths of wholesome action is moral conduct. "Fulfilling their vows" means the culmination of the moral mind. Because one upholds the precepts oneself, one causes sentient beings who have fulfilled their vows in the ten wholesome actions to come to be born in one's land. "Patience" cites the cause; below it clarifies attaining the fruit, with differing sūtra texts. Another sūtra simply states: "sentient beings adorned with the thirty-two marks will be born in their land," which directly cites the fruit. What is the meaning of this? Cultivating patience leaves behind anger and obtains an upright and handsome retribution; the bodhisattva cultivates patience himself. His practice obtains the marks and signs; in the future there will likewise be sentient beings who have cultivated patience and obtained the marks who come to be born in his land. Some sūtras state: "sentient beings who are gentle and endowed with the thirty-two marks will be born in their land"; this speaks comprehensively of cause \[and fruit\]. Gentleness is an alternative designation for patience; the bodhisattva cultivates patience and gentleness himself and obtains the fruit of the marks and signs, and in the future there will likewise be such sentient beings who come to be born in his land. The thirty-two marks are as spoken in the Nirvāṇa \[Sūtra\], and are also found in the Bodhisattvabhūmi. They can be obtained by all practices, but are discussed here in terms of patience. "Vigor" cites the cause; from "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. "Diligently cultivating all" is still vigor. "Meditation" cites the cause; from "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. "Gathering the mind without distraction" is still meditation. "Wisdom" cites the cause; from "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. As for "sentient beings of correct determination will be born in the land," those from the lineage (gotra) stage and above are called the group of correct determination. Those whose wisdom-practices are perfected dwell among the congregation of correct determination; those who dwell in correct determination do so due to the perfection of wisdom-practices. Because one cultivates wisdom oneself and is correctly determined without regression, one likewise causes such sentient beings to come to be born. Below, in benefiting others: first, the four immeasurables clarify the mind that benefits others; second, the four means of attraction clarify the practices that benefit others; third, upāya clarifies the wisdom that benefits others. In the mind that benefits others, "the four immeasurable minds are the bodhisattva's land" defines the cause with respect to the fruit. Benevolence, compassion, sympathetic joy, and equanimity are the four immeasurables, their meaning being as explained later. From "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. Loving kindness is called benevolence; feeling sorrow is called compassion; rejoicing is called sympathetic joy; letting go of attachments is termed equanimity. The mind harboring no clinging is called letting go of attachments. In the practices of benefiting others, the four means of attraction cite the cause; generosity, kind speech, beneficial action, and common cause are the four, their meaning being as explained elsewhere. These should be fully discussed, but here we temporarily explain their names. Generosity is as above. Causing beings to follow the Path by means of generosity is called attraction through generosity. How does this differ from the dāna-pāramitā? They are of the same substance but distinguished conceptually. Simply giving material wealth is called the dāna-pāramitā; gathering people to follow the Path by means of giving material wealth is called attraction through generosity. Fine words that are pleasing are called kind speech; gathering beings to follow the Path by means of kind speech is called attraction through kind speech. As for beneficial action, in sūtras and treatises it is also called beneficial conduct; comprehensively explained, they are one. Among them, specifically moistening with benefits in affairs is called beneficial action; converting them to arouse the Path is explained as beneficial conduct; gathering people to follow the Path by means of beneficial conduct is called attraction through beneficial action. As for common benefit, in sūtras and treatises it is also called common cause, common practice, and common benefit; comprehensively explained, they are one. Specifically distinguishing among them: being united in affairs is called common cause; practicing together in deeds is called common practice; being united in accomplishing virtue is called common benefit. The first is lower, the second is intermediate, and the third is superior. Gathering beings by means of sameness is called attraction through common cause, attraction through common practice, and so forth. From "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. As for "sentient beings gathered by liberation are born," because one gathers sentient beings oneself through the four means of attraction to cause them to be liberated, when one attains \[buddhahood\] in the future, there will likewise be sentient beings gathered by supramundane liberation who come to be born in one's land. In the wisdom that benefits others, "upāya" cites the cause. Skillfulness in transformative wisdom is called upāya; here, one should proclaim the four unhindered knowledges as upāya; therefore below it proclaims: "sentient beings who are unhindered will be born in their land." The attainment of the fruit can be understood. The above clarified practice; next, it clarifies the Path: when practices mature to be penetrating and open, it is explained as the Path. The practices of the Path are numerous; here it briefly cites the thirty-seven factors. "The thirty-seven factors are the bodhisattva's land" defines the cause with respect to the fruit, its meaning being as explained later. From "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. As for "sentient beings of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, and factors of awakening are born in the land," this is likewise sentient beings endowed with the Path coming to be born. Mindfulness refers to the four foundations of mindfulness: body, feelings, mind, and dharmas are the four. Efforts refers to the four right efforts: causing unarisen evils not to arise, causing arisen evils to be extinguished, causing unarisen wholesomeness to arise, and causing arisen wholesomeness to expand—these are the four. As for the bases of spiritual power, they are the four bases of spiritual power: concentration of desire, concentration of vigor, concentration of mind, and concentration of investigation—these are the four. Faculties refers to the five faculties: faith, vigor, mindfulness, concentration, and wisdom—these are the five. Powers refers to the five powers, whose names are identical to the five faculties. Factors of awakening refers to the seven factors of awakening: mindfulness, investigation of dharmas, vigor, pliancy, joy, concentration, and equanimity—these are the seven. The Path refers to the eightfold Path: right view, right thought, right speech, right livelihood, right action, right effort, right mindfulness, and right concentration—these are the eight. Because one cultivates them oneself, one causes these sentient beings to come to be born in one's land. The above clarified practice; below, it clarifies dedication, the mind that transforms practice. By the power of dedication, one causes the preceding practices to leave far behind all states of existence and advance toward nirvāṇa; hence it is called transforming practice. "Dedication" cites the cause; turning back one's own wholesome dharmas to have an orientation is called dedication. Dedication has three kinds: 1. Dedication to bodhi: using one's roots of wholesomeness to seek great bodhi; 2. Dedication to sentient beings: using one's roots of wholesomeness to dedicate and bestow upon sentient beings; 3. Dedication to the actual limit: using one's roots of wholesomeness to turn back and seek the actual limit. As treated extensively in a separate chapter, this should be fully discussed. "When the bodhisattva attains" clarifies obtaining the fruit through the cause. It can also be termed citing the fruit to reveal the cause. As for stating "attains a land complete with merits," the preceding phrases clarified the adornment of persons by stating that good persons come to be born in their land. This phrase clarifies the adornment of material things and the adornment of phenomena; hence it speaks of a land complete with merits. Adornments of various jewels and all buddha dharmas are called a land complete with merits. The above was cultivating the wholesome to initiate pure land practices; below, it clarifies the practice of leaving behind faults to abandon defiled lands, where the land attained is devoid of all defilement and evil. Within this there are three phrases: first, explaining the elimination of obstacles teaches others to leave behind faults; the latter two are leaving them behind oneself. In the former, teaching others, "explaining the elimination of the eight obstacles is the pure land" defines the cause with respect to the fruit; teaching others to eliminate obstacles is the cause of the land. What are the eight obstacles? The three destinies make three. Among humans there are four: first is the obstacle of being born blind, born deaf, and the like; second is the obstacle of worldly wisdom and clever eloquence, referring to unwholesome wrong views; third is the obstacle of before or after a buddha, when there is no Buddhadharma; fourth is the obstacle of Uttarakuru. Among these four, the first speaks of the obstacle in terms of suffering; the second in terms of evil—these two constitute the substance itself; the third is in terms of time; the fourth is in terms of place; together with the preceding they make seven. The eighth is the obstacle of the long-lived devas, referring to the form and formless realms. Here there is no initial entry into the noble path, hence it is called an obstacle, with the exception of pratyekabuddhas. Teaching people to cultivate remedies to abandon and leave behind these obstacles is called explaining elimination. Cultivating what kind of remedy can eliminate the eight obstacles? According to the Tattvasiddhi, the four wheels of gods and humans can remedy the eight obstacles: 1. Dwelling in a good place, referring to being born in a central land, remedies five obstacles: the three destinies, Uttarakuru, and the long-lived devas. 2. Relying on good people, referring to encountering an era with a buddha, remedies the obstacle of before or after a buddha. 3. Arousing right aspiration oneself, referring to a mind of right view, remedies worldly wisdom and clever eloquence. 4. Having planted roots of wholesomeness in the past remedies the obstacle of being born blind, deaf, and so forth. If we discuss remedies purely in terms of practice: upholding pure precepts remedies the obstacle of the three destinies; delighting in practicing the giving of Dharma and leaving far behind stinginess with Dharma remedies the obstacles of being born blind, born deaf, and the like; cultivating right faith and understanding remedies the obstacle of clever eloquence; drawing near to good friends and aspiring to encounter an era with a buddha remedies the obstacle of before or after a buddha; aspiring to be born in a central land remedies the obstacles of Uttarakuru and the long-lived devas. Teaching people to eliminate obstacles can obtain a pure land; therefore it is spoken of as a land. From "when the bodhisattva attains" downward, it clarifies obtaining the fruit through the cause. "The land is devoid of the three evil \[destinies\] and the eight obstacles" means being devoid of evil fruits. Because teaching people to eliminate obstacles serves as the cause, the pure land is devoid of them. Leaving behind the obstacle of clever eloquence ought to be the absence of a cause; how can it be collectively named the absence of a fruit? The Nirvāṇa Sūtra states that icchantikas and the like are called retribution obstacles, because they are accomplished only after habits accumulated over many lifetimes; therefore, leaving this behind is also named the absence of a fruit. In the latter two phrases on leaving behind faults oneself, "keeping the moral discipline oneself and not censuring others' deficiencies is the pure land" means upholding the renunciant precepts to leave behind shared faults. Having no violations oneself is called keeping the precepts oneself; not looking at others' errors is called not censuring deficiencies. This cites the cause. "When the bodhisattva attains buddhahood" clarifies obtaining the fruit through the cause. "The land does not have the names of transgressing the prohibitions" means being devoid of evil causes. When even the names of transgression do not exist, how could there be actual deeds of transgression? This is cited to reveal ultimate purity. "Practicing the ten paths of wholesome action is the pure land" means upholding the lay precepts to leave behind worldly faults. Just as in the fourth virtue of the Nirvāṇa Sūtra, it also extensively explains the dharma of the ten paths of wholesome action as the cause of a pure land, which is similar to this. The body leaving behind the three evils, the mouth being free of the four faults, and the mind being devoid of the three evils—these are the ten. These ten conform to benefit, and are called wholesome. The meaning of "path" (mārga) has two aspects: relative to the intention, rendering the prior intention unobstructed is called a path; or relative to the subsequent fruit, leading a person to the fruit is designated a path. This has five levels as spoken in the sūtras, namely the ten wholesome actions of ordinary people, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas, as treated extensively in a separate chapter. The bodhisattva cultivates them completely to serve as the cause of the land; therefore it is said to be the land. Below, it clarifies attaining the fruit, comprehensively clarifying that sentient beings of the causes and fruits of the ten wholesome actions come to be born in his land. "Life is not cut short prematurely" is the absence of the fruit of killing; stating "great wealth" is the absence of the fruit of stealing. These clarify the absence of fruits. Stating "brahmacarya" is the absence of the conduct of sexual misconduct; "words are truthful and sincere" is the absence of the conduct of false speech; "always speaking with gentle words" is the absence of the conduct of harsh speech. These clarify the absence of causes. "Retinues do not separate" is the absence of the fruit of divisive speech; "skillfully reconciling disputes" is the absence of the conduct of divisive speech; "words are always beneficial" is the absence of the conduct of frivolous speech. Stating "not jealous" is the absence of the conduct of covetousness and jealousy; stating "not angry" is the absence of the conduct of anger; stating "right view" is the absence of the conduct of wrong view. Because one cultivates the ten wholesome actions oneself as the cause, one evokes these sentient beings to come to be born in one's land. These latter three phrases, comprehensively considered, are also the adornment of persons. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1776.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1776.1.54) - [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.1.53) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.1.387) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.180) — Classical Chinese - [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770.1.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.1.53](https://indike.org/pramana/in.bauddha.taisho.1776.1.53) · Pramāṇa