[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) › [無量壽經優婆提舍願生偈註](https://indike.org/pramana/in.bauddha.taisho.1819) › 1.47 # 無量壽經優婆提舍願生偈註 1.47 無量壽經優婆提舍願生偈註 1.47 - **Language:** Classical Chinese ### [1.47](https://indike.org/pramana/in.bauddha.taisho.1819.1.47) 問曰：案王舍城所說《無量壽經》法藏菩薩四十八願中言「設我得佛，國中聲聞有能計量知其數者，不取正覺。」是有聲聞一證也。又《十住毘婆沙》中龍樹菩薩造《阿彌陀讚》云「起出三界獄，目如蓮華葉，聲聞眾無量，是故稽首禮。」是有聲聞二證也。又摩訶衍論中言「佛土種種不同，或有佛土純是聲聞僧、或有佛土純是菩薩僧，或有佛土菩薩聲聞會為僧，如阿彌陀安樂國等是也。」是有聲聞三證也。諸經中有說安樂國處，多言有聲聞，不言無聲聞。聲聞即是二乘之一，論言乃至無二乘名，此云何會？答曰：以理推之，安樂淨土不應有二乘。何以言之？夫有病則有藥，理數之常也。《法華經》言釋迦牟尼如來以出五濁世故，分一為三。淨土既非五濁，無三乘明矣。《法華經》噵諸聲聞是人於何而得解脫？但離虛妄名為解脫，是人實未得一切解脫。以未得無上道故。覈推此理，阿羅漢既未得一切解脫，必應有生。此人更不生三界，三界外除淨土更無生處，是以唯應於淨土生。如言聲聞者是他方聲聞來生，仍本名故稱為聲聞。如天帝釋生人中時姓憍尸迦，後雖為天主，佛欲使人知其由來，與帝釋語時猶稱憍尸迦。其此類也。又此論但言「二乘種不生」，謂安樂國不生二乘種子，亦何妨二乘來生耶？譬如橘栽不生江北，河洛菓肆亦見有橘。又言鸚鵡不渡壟西，趙魏架桁亦有鸚鵡。此二物但言其種不渡。彼有聲聞亦如是，作如是解經論則會。 > Question: According to the forty-eight vows of Bodhisattva Dharmākara in the Sūtra of Immeasurable Life preached at Rājagṛha, it says: "If, when I attain Buddhahood, the śrāvakas in my land can be counted and their number known, may I not attain correct awakening." This is the first proof that there are śrāvakas. Furthermore, in the Daśabhūmika-vibhāṣā, the Praise of Amitābha composed by Bodhisattva Nāgārjuna says: "Arising and escaping the prison of the three realms, / with eyes like lotus petals, / his assembly of śrāvakas is immeasurable; / therefore I bow my head in worship." This is the second proof that there are śrāvakas. Furthermore, the Mahāyāna Treatise states: "Buddha-lands are diverse and varied: some Buddha-lands have Saṃghas purely of śrāvakas; some Buddha-lands have Saṃghas purely of bodhisattvas; and in some Buddha-lands bodhisattvas and śrāvakas gather to form the Saṃgha, as in Amitābha's Land of Peace and Bliss." This is the third proof that there are śrāvakas. In various sūtras where the Land of Peace and Bliss is mentioned, it is mostly said that there are śrāvakas, not that there are no śrāvakas. The śrāvaka is one of the two vehicles, yet the treatise says there is not even the name of the two vehicles. How can this be reconciled? > Answer: Deducing by principle, in the Pure Land of Peace and Bliss there should not be the two vehicles. Why is this said? Where there is an illness, there is a medicine: this is the normal order of principles. The Lotus Sūtra says that because Śākyamuni Tathāgata appeared in a world of the five turbidities, he divided the one into three. Since the Pure Land is not one of the five turbidities, that there are no three vehicles is clear. The Lotus Sūtra states: In what are those śrāvakas liberated? Merely leaving delusion is called liberation, but these people have not truly attained all liberation, because they have not attained the unexcelled path. Examining this principle, since arhats have not attained all liberation, they must have further birth. These people are no longer born in the three realms, and outside the three realms, apart from the Pure Land there is no other place of rebirth; thus they can only be born in the Pure Land. As for saying there are śrāvakas, these are śrāvakas from other directions who come to be born there; retaining their original names, they are referred to as śrāvakas. For example, when Śakra, Lord of the Devas, was born among humans, his clan name was Kauśika; later, although he became ruler of the devas, the Buddha, wishing to let people know his origin, still addressed him as Kauśika when speaking with Śakra. It is of this kind. Furthermore, this treatise only says that "the seeds of the two vehicles are not born," meaning that in the Land of Peace and Bliss seeds of the two vehicles are not born; what prevents \[practitioners of\] the two vehicles from coming to be born there? For instance, orange saplings do not grow north of the Huai River, yet oranges are seen in the fruit markets of the Yellow and Luo river valleys; it is also said that parrots do not cross west of Long, yet there are parrots on the perches of Zhao and Wei. Of these two things, it is only said that their seeds do not cross over. That there are śrāvakas there is also like this. If interpreted in this way, the sūtras and the treatise are reconciled. > — English (machine translation) (machine translation) - [Previous: 1.46](https://indike.org/pramana/in.bauddha.taisho.1819.1.46) - [Next: 1.48](https://indike.org/pramana/in.bauddha.taisho.1819.1.48) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1819.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1819~en-mt.1.47) — English, machine translation ## Linked texts (1) - [佛說無量壽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sukhavativyuha*zh-sanghavarman-wei.1.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1819.1.47](https://indike.org/pramana/in.bauddha.taisho.1819.1.47) · Pramāṇa