[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 7.24 # 大乘法苑義林章 7.24 大乘法苑義林章 7.24 - **Language:** Classical Chinese ### [7.24](https://indike.org/pramana/in.bauddha.taisho.1861.7.24) 第三辨因行者，此上經言發起無上菩提心，正是為菩薩嚴淨佛土。菩薩證得大菩提時，一切發趣大乘有情來生其國，純意樂、善加行、上意樂、六波羅蜜、四無量、四攝事、巧方便、三十七種菩提分法、修迴向、善說、息除八種無暇，自守戒行不譏彼短，十善業道，合十八種淨修佛土，皆淨土因。經下文言成熟八法生于淨土。〈香臺品〉言「堪忍世界諸菩薩眾，成就八法，無毀無傷，從此命終生餘淨土。一作思惟：我於有情應作善事，不應於彼希望善報。二作思惟：我應代彼一切有情受諸苦惱，我之善根悉迴施與。三作思惟：我於有情應心平等，心無罣礙。四作思惟：我應於彼一切有情摧伏憍慢，敬愛如佛。五信解增上，於未聽受甚深經典，暫得聽聞無疑無謗。六於他利養無嫉妬心，於己利養不生憍慢。七調伏自心，常省已過，不譏他犯。八恒無放逸，於諸善法常樂尋求，精進修行菩提分法。」《觀無量壽經》廣說諸觀生淨土因，乃至孝養父母、奉事師長、十念成就，皆淨土因。《佛地經論》及《攝大乘》皆言「勝出世間善根所起」，唯說無漏善根為因。雖有如是諸文不同，各隨所化機宜本同，宜聞說行，非定唯爾。故《對法》云「非業煩惱力所生故、非業煩惱增上起故，然由大願清淨善根之所引發。」總而言之，淨土因者，一由善根、二由大願。若不修善根，佛土無因；不發大願，佛土無緣，因緣具足方感果故。如世有支資愛、取潤，方感內外二土果故。要修眾行，以願為資，方得生於佛土之中。不爾，便無見佛聞法生佛土義。總相雖爾，然佛四土勝因各別，謂法性土，唯以二空無分別智為其因緣，證法性理唯此智故。自受用土，唯以自利後所得智為其因緣，證事五蘊唯此智故。他受用土及變化土，唯以利他後所得智為其因緣。《般若經》云「莊嚴佛土莊嚴佛土者，即非莊嚴佛土，是名莊嚴佛土莊嚴佛土。」天親論云「智習唯識通，如是取淨土，非形第一體，非嚴莊嚴意。」廣如彼說，正與此同。此說佛土所化眾生，其因乃別。其法性土，十地菩薩亦以無分別智為其因緣。圓滿法性土十地不生，分有證會菩薩亦得，如前已說。故諸論云「初地已往生如來家」，謂淨法界名如來家，於中證會名為生故。自受用土十地不生，知而不證。他受用土，十地菩薩後所得智為其因緣，無分別智、加行智等而其助因。《佛地》亦言無分別者，相資通論理智不為事因緣故。若變化土，地前凡夫以加行智，二乘亦以後所得智為正因緣。此上所說皆正因緣。若兼助因及緣助者，隨應理土以事行及願為緣助得。若事土者，以理行及願為緣助生。有漏淨土以無漏為助，無漏土以有漏為助。故《對法》云「唯以大願善根為因而得生起。」諸教所說種種不同，皆隨所宜應時而說，非即決定。《無垢》所言八法無瘡生于淨土，《佛地》所言勝出世間善根所起，此二皆是他受用因。《無垢經》言「發起無上菩提心土，乃至十善業道是為淨修佛土」者，通說有漏無漏二因相資，生于他受用土，亦可通說生變化淨土。《觀經》所說諸觀及孝養父母等，乃至十念為淨土因者，此有二義。一云：准《攝大乘》等，西方乃是他受用土，《觀經》自言阿鞞拔致不退菩薩方得生故，非以少善根因緣而得生故；無著、天親《淨土論》言女人、根缺、二乘種等皆不生故。《攝大乘》云「非唯由願方乃得生，別時意故。如以一錢貨得千錢，別時方得，非今即得。十念往生亦復如是，十念為因，後方漸生，非由十念死後即生。為除懈怠不修善者令其念佛，說十念因生淨土故。」又說阿彌陀佛身量豪相如五須彌，非他受用何容乃爾？又《觀音授記經》言「阿彌陀佛滅度之後，觀音菩薩次當補處。」十地大形說當補處，非他受用是何佛耶？二云：西方通於報化二土，報土文證如前所說。化土證者，《鼓音王經》云「阿彌陀佛父名月上，母名殊勝妙顏」，有子、有魔，亦有調達，亦有王城。若非化身，寧有此事？故《觀經》說九品生中，有阿羅漢、須陀洹等，故生彼者通有三乘。其土通是報、化二土。若依前解，此是他受用身示現，亦有父母王國，實即無之，實無女人、惡道怖等。九品生中阿羅漢等，借彼名說，實是菩薩。二釋任情，取捨隨意。 > Third, determining the causal practice: The aforementioned sūtra states that generating the unexcelled bodhicitta is precisely the bodhisattva's purifying of the Buddha land. When the bodhisattva realizes great bodhi, all sentient beings who set out on the Mahāyāna will be born in that land. Pure intention, virtuous preparation, superior intention, the six pāramitās, the four immeasurables, the four means of attraction, skillful means, the thirty-seven factors of bodhi, practicing dedication, virtuous speech, eliminating the eight unfree conditions, guarding one's own ethical discipline without censuring the shortcomings of others, and the ten paths of virtuous action—these eighteen ways of purifying the Buddha land in all are causes of a pure land. Later, the sūtra states that by bringing eight dharmas to maturity, one is born in a pure land. The "Chapter on the Incense Platform" says: 'Bodhisattvas in the Sahā world who achieve eight dharmas without injury or harm, upon dying here, will be born in another pure land: First, thinking, "I should do good to sentient beings without expecting any virtuous reward from them." Second, thinking, "I should undergo all suffering on behalf of all sentient beings, dedicating all my roots of virtue to give to them." Third, thinking, "I should maintain an impartial mind toward sentient beings, free of obstruction." Fourth, thinking, "I should humble arrogance toward all sentient beings and revere them as if they were Buddhas." Fifth, an increase in faith and understanding, so that upon hearing profound scriptures not previously listened to, one has no doubt or disparagement upon hearing them for a moment. Sixth, harboring no jealousy toward others' gain and not becoming proud of one's own gain. Seventh, subduing one's own mind, constantly examining one's own faults without censuring the offenses of others. Eighth, being constantly free of heedlessness, ever delighting in seeking virtuous dharmas, and vigorously cultivating the factors of bodhi.' The Visualization Sūtra explains at length the various contemplations that are the causes of birth in a pure land, extending to filial support of parents, serving teachers and elders, and the accomplishment of ten thoughts—all are causes of a pure land. Both the Buddhabhūmi-sūtra-śāstra and the Mahāyānasaṃgraha state that it is 'generated from superior, supramundane roots of virtue', teaching solely that untainted roots of virtue are the cause. Although there are such diverse passages, each accords with what is suitable for those being transformed based on an underlying commonality; it is suitable for them to hear it spoken of and practiced, yet it is not strictly limited to this. Therefore, the Abhidharmasamuccaya says: 'It is not produced by the power of karma and kleśas, nor does it arise due to the predominance of karma and kleśas; rather, it is brought about by great vows and pure roots of virtue.' In sum, the causes of a pure land are, first, roots of virtue, and second, great vows. If one does not cultivate roots of virtue, the Buddha land lacks a cause; if one does not generate great vows, the Buddha land lacks conditions. Only when both causes and conditions are complete will the result be brought about. Just as the factors of worldly existence must be assisted and moistened by craving and grasping before they can bring about the internal and external results of the two lands, so one must cultivate manifold practices and take vows as assistance before one can attain birth in a Buddha land. Otherwise, there would be no meaning to seeing the Buddha, hearing the Dharma, and being born in a Buddha land. Although this is true in general, the superior causes of the four Buddha lands are each distinct: For the dharmatā land, non-conceptual wisdom of the two emptinesses alone serves as its direct cause and condition, because only this wisdom realizes the principle of dharmatā. For the self-enjoyment land, the subsequently attained wisdom of self-benefit alone serves as its direct cause and condition, because only this wisdom realizes the five aggregates of phenomenal affairs. For the other-enjoyment land and the transformation land, the subsequently attained wisdom of benefiting others alone serves as their direct cause and condition. The Prajñāpāramitā Sūtra says: 'Adorning a Buddha land, adorning a Buddha land, is no adorning of a Buddha land; therefore it is called adorning a Buddha land, adorning a Buddha land.' Vasubandhu's commentary says: 'Practicing wisdom reaches mastery of consciousness-only; / Thus one grasps the pure land. / It is not physical, being the supreme reality; / Not being an adornment is the intent of adornment.' As fully explained there, it aligns precisely with this. This explains that for the sentient beings transformed by the Buddha lands, their causes are distinct. Regarding the dharmatā land, the bodhisattvas of the ten grounds also take non-conceptual wisdom as its direct cause and condition. The complete dharmatā land is not a place of rebirth for those on the ten grounds, yet bodhisattvas also attain partial experiential realization of it, as previously explained. Therefore, the treatises state: 'From the first ground onward, one is born into the Tathāgata's family'—meaning the pure dharmadhātu is called the Tathāgata's family, and realizing it experientially within is called being born. The self-enjoyment land is not a place of rebirth for those on the ten grounds; they know it without directly realizing it. For the other-enjoyment land, the subsequently attained wisdom of the bodhisattvas of the ten grounds serves as its direct cause and condition, while non-conceptual wisdom, preparative wisdom, and so forth serve as its auxiliary causes. When the Buddhabhūmi\[-śāstra\] also mentions non-conceptual \[wisdom\], this is an inclusive explanation based on mutual assistance, since the wisdom of principle does not serve as a direct cause and condition for phenomenal affairs. For the transformation land, ordinary persons prior to the grounds take preparative wisdom, and the two vehicles also take subsequently attained wisdom, as their primary cause and condition. All those stated above are primary causes and conditions. If one also includes auxiliary causes and assisting conditions: in accordance with the circumstances, a land of principle is attained by taking phenomenal practices and vows as assisting conditions. A land of phenomenal affairs is brought about by taking practices of principle and vows as assisting conditions. A tainted pure land takes the untainted as an assistance, and an untainted land takes the tainted as an assistance. Therefore, the Abhidharmasamuccaya says: 'It is brought about and arises solely through the cause of great vows and roots of virtue.' The various teachings explain this in different ways, all spoken according to what is suitable to the occasion, and are not strictly fixed. The Vimalakīrti\[-nirdeśa\]'s statement of eight dharmas without fault leading to birth in a pure land, and the Buddhabhūmi\[-śāstra\]'s statement of generation from superior supramundane roots of virtue, are both causes for the other-enjoyment \[land\]. The Vimalakīrti-sūtra's statement, 'The land of generating the unexcelled bodhicitta, up to the ten paths of virtuous action, is the purification of the Buddha land,' generally refers to the two causes, tainted and untainted, assisting each other to bring about birth in the other-enjoyment land, and it can also generally refer to birth in a pure transformation land. As for the causes of the pure land stated in the Visualization Sūtra, such as the various contemplations, filial support of parents, and up to the accomplishment of ten thoughts, there are two interpretations. The first says: According to the Mahāyānasaṃgraha and other texts, the Western \[Pure Land\] is an other-enjoyment land. The Visualization Sūtra itself states that only non-retrogressing avaivartika bodhisattvas attain birth there, and that it is not through minor roots of virtue, causes, or conditions that one attains birth; the pure land treatises of Asaṅga and Vasubandhu state that women, those with defective sense-faculties, and the lineage of the two vehicles are all not born there. The Mahāyānasaṃgraha says: 'It is not solely by vows that one attains birth, because this was spoken with a different time in mind. Just as by trading one coin one gains a thousand coins, which is attained at a different time and not immediately today, so too is rebirth through ten thoughts. The ten thoughts serve as a cause for gradual birth later on, not that one is immediately born after death through ten thoughts. In order to remove indolence and urge those who do not cultivate goodness to practice mindfulness of the Buddha, it teaches the cause of ten thoughts for birth in the pure land.' Furthermore, it says that Amitābha Buddha's bodily dimensions and the mark of the white curl of hair are as vast as five Mount Sumerus; if it were not an other-enjoyment \[body\], how could it be so? Furthermore, the Guanyin shouji jing says: 'After Amitābha Buddha passes into extinction, Avalokiteśvara Bodhisattva will next succeed to his place.' When a great form on the ten grounds is said to succeed to the place, if this is not an other-enjoyment Buddha, what Buddha is it? The second says: The Western \[Pure Land\] encompasses both reward and transformation lands. The textual evidence for the reward land is as stated above. As for the evidence for the transformation land: the Guyinwang jing says, 'Amitābha Buddha's father was named Candrocchraya (Moon-Arisen) and his mother was named Viśiṣṭasurūpā (Distinctive Beautiful Countenance).' He has a son, a māra, a Devadatta, and a royal city. If it were not a transformation body, how could there be such things? Hence, the Visualization Sūtra states that among the nine grades of rebirth, there are arhats, srotāpannas, and so forth, so that those born there include all three vehicles. That land encompasses both reward and transformation lands. If based on the former explanation, these are manifestations of the other-enjoyment body, which also appears to have parents and a kingdom, though in reality there are none, and in reality there are no women or fears of the evil destinies. The arhats and others among the nine grades of rebirth are named borrowing those titles, but in reality are bodhisattvas. The two explanations depend on disposition; one may accept or reject them as one pleases. > — English (machine translation) (machine translation) - [Previous: 7.23](https://indike.org/pramana/in.bauddha.taisho.1861.7.23) - [Next: 7.25](https://indike.org/pramana/in.bauddha.taisho.1861.7.25) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1861.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.7.24) — English, machine translation ## Linked texts (1) - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.2.251) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.7.24](https://indike.org/pramana/in.bauddha.taisho.1861.7.24) · Pramāṇa