[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.24 # 華嚴經內章門等雜孔目章 1.24 華嚴經內章門等雜孔目章 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1870.1.24) 依小乘義，無別淨土。依三乘義，有別淨土，略準有四：一化淨土，謂化現諸方所有淨土；二事淨土，謂諸方淨土眾寶所成；三實報淨土，謂諸理行等所成，謂三空為門、諸度等為出入路；四法性淨土，所謂真如，謂以依無住本，立一切法。一乘淨土依準有十，為此娑婆世界中諸四天下教化一切：一有種種身、二有種種名、三有種種處所、四有種種形色及有種種長短、五有種種壽命、六有種種諸得及以諸入、七有種種諸根、八有種種生處、九有種種業、十有種種果報。如是種種不同，眾生所見亦異。問：欲明淨土，何故乃辨眾生分齊不同？答：佛土自融，與法界等，無別可別。何以故？由是佛土稱法界故。若欲取別，知其分齊，依眾生心業行增減、定水昇沈，清濁差別，印成佛土亦差別也。故文殊師利歎土深異，寄彼眾生成土相貌也。問：一乘淨土大小多少染淨差別，云何得知分齊同異？答：一乘淨土一即是多、多即是一，具如《地論》廣釋。欲知分量，準其十佛即可知之。闊狹分量，不同三乘所明淨土，與世界海亦別不同。若世界海即在時中，同彼眾生見聞處，說諸佛淨土不同所謂，故不同也。上件所錄三乘淨土異相，唯簡愚法小乘。問：若爾，何故論云「有妙淨土阿羅漢當生其中」？當知小乘亦有淨土。答：小乘無有淨土。所以得知，凡生淨土須有習業，小乘厭其色心、樂其無餘，因何得生淨土？今言生者，引小乘語，明彼阿羅漢先有淨土種子，故得羅漢當生其中；或是大阿羅漢即是菩薩，當生其中，宜可知之。 > According to the Hīnayāna doctrine, there is no separate pure land. According to the Triyāna doctrine, there are separate pure lands, which briefly may be taken as four: first, the transformed pure land, which refers to the pure lands manifest by transformation in various directions; second, the phenomenal pure land, which refers to the pure lands in various directions constituted of various jewels; third, the real retribution pure land, which refers to that constituted by various principles, practices, and so forth, where the three emptinesses are the gates and the various pāramitās and so forth are the pathways for entry and exit; fourth, the dharmatā pure land, which is the so-called tathatā, meaning that all phenomena are established based on the unestablished root. The Ekayāna pure lands are taken to be ten, which teach and transform all within the various four continents of this Sahā world: 1. having diverse bodies; 2. having diverse names; 3. having diverse locations; 4. having diverse shapes and colors, as well as diverse lengths; 5. having diverse lifespans; 6. having diverse attainments and entrances; 7. having diverse faculties; 8. having diverse birthplaces; 9. having diverse karmas; 10. having diverse retributions. Diverse in these ways, what is seen by sentient beings also differs. Question: If one wishes to elucidate the pure lands, why does one distinguish the diverse demarcations of sentient beings? Answer: The Buddha-lands are inherently interfused and equal to the dharmadhātu, having no distinct separation that could be distinguished. Why is this? Because a Buddha-land accords with the dharmadhātu. If one wishes to identify differences and know their demarcations, it is based on the increase or decrease of the mental karmic practices of sentient beings, the rise or sinking in the waters of concentration, and the differences of purity and defilement, which stamp and establish the differences in the Buddha-lands as well. Therefore, Mañjuśrī praised the profound difference of the lands, using those sentient beings to express the characteristics of the lands. Question: Regarding the Ekayāna pure lands' differences of size, quantity, defilement, and purity, how is one to know the identity and difference of their demarcations? Answer: In the Ekayāna pure lands, the one is the many and the many is the one, fully as expounded at length in the Daśabhūmika-śāstra. If one wishes to know their proportions, one can know them by matching them to the ten Buddhas. Their proportions of width and breadth are not like the pure lands elucidated in the Triyāna, and they are also distinct and different from the ocean of worlds. If it is the ocean of worlds, it exists within time, in the places seen and heard by those sentient beings, speaking of the different designations of the pure lands of the various Buddhas; hence they are not the same. The distinctive characteristics of the Triyāna pure lands recorded above only exclude the Hīnayāna of those who are foolish regarding phenomena. Question: If so, why does the treatise state: "There is a marvelous pure land; arhats will be born in it"? One should know that the Hīnayāna also has pure lands. Answer: The Hīnayāna has no pure lands. The reason this is known is that whoever is born in a pure land must possess the practice of habitual karmic tendencies, whereas the Hīnayāna is weary of rūpa and citta and delights in the remainderless \[nirvāṇa\]; by what cause could they be born in a pure land? What is now spoken of as "being born" cites Hīnayāna terminology to elucidate that those arhats previously possessed the seeds of a pure land, and hence having attained arhatship, they will be born in it; or alternatively, the great arhats are themselves bodhisattvas who will be born in it—this should be understood accordingly. > — English (machine translation) (machine translation) - [Previous: 1.23](https://indike.org/pramana/in.bauddha.taisho.1870.1.23) - [Next: 1.25](https://indike.org/pramana/in.bauddha.taisho.1870.1.25) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.24](https://indike.org/pramana/in.bauddha.taisho.1870.1.24) · Pramāṇa