[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) › [釋淨土群疑論](https://indike.org/pramana/in.bauddha.taisho.1960) › 1.36 # 釋淨土群疑論 1.36 釋淨土群疑論 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1960.1.36) 釋曰：安法師慧悟開明、神襟俊爽，制造斯論妙窮深旨。于時大乘經論文義未周，已能作此推尋，實為印手菩薩。可謂鑿荒途以開轍，標玄旨於性空。然且文隱義深，讀者罕知其趣，今當為子廣宣其義。淨穢兩土由淨穢二業，令其自心變現作淨穢相。此淨穢相是淨穢心現，心淨土淨、心穢土穢，各由自心。心既有殊，土寧稱一？故曰一質不成故淨穢虧盈。佛未足指按地，穢盈而淨虧。佛已足指按地，淨盈而穢虧，如《維摩經》說「故知身子、梵王二心各異，所現之土淨穢有殊。」不可言其一，故曰一質不成故淨穢虧盈。雖復淨穢兩心現淨穢二土，心有兩體土成二相。然同處同時不相障礙，不可言有淨處無穢、有穢處無淨，別處而現而有障礙，以同處同時現淨穢故，故曰異質不成故搜玄即冥。搜者，搜求也。玄者，幽玄者。搜其幽玄旨趣，淨穢兩相冥然同在一處，不可分成二所也。計此，應言異質雖成，搜玄即冥。此法師猶未全解唯識義，故以同一處言異質不成也。亦可淨穢相殊其體無二，搜其實體唯是一如，故言搜玄即冥。無質不成故緣起萬形者，此淨穢土雖同處現而二相別，皆由淨穢兩業因緣差別，變現種種棘林瓊樹瓦礫珠璣，從緣所生依他起性方成土相，不同於彼空花龜毛兔角遍計所執性情有體無無形質體，故曰無質不成故緣起萬形也。 > I explain: Dharma Master Dao'an had an open and enlightened intelligence, and a spirited, refined mind. In composing this treatise, he plumbed its deep purport with wondrous insight. At that time, the texts and meanings of the Mahāyāna sūtras and treatises were not yet fully available, yet he was already able to make such inquiries; he was truly the 印手 Bodhisattva. He may be said to have hewn a road through the wilderness to open a track, and marked the profound purport upon the emptiness of nature. Nevertheless, the text is hidden and the meaning deep, so readers rarely understand its intent. I shall now expound its meaning for you at length. The two lands, pure and impure, arise from pure and impure karma, causing their own minds to transform and manifest as pure and impure characteristics. These pure and impure characteristics are manifested by pure and impure minds: when the mind is pure, the land is pure; when the mind is impure, the land is impure; each derives from its own mind. Since the minds are different, how could the lands be called one? Therefore it is said: 'Because being one substance cannot be established, purity and impurity wax and wane.' Before the Buddha pressed the earth with his toe, impurity waxed and purity waned. After the Buddha pressed the earth with his toe, purity waxed and impurity waned. As the Vimalakīrtinirdeśa Sūtra states: 'Thus we know that the two minds of Śāriputra and the Brahmā King were each different, and the lands manifested had differences of pure and impure.' They cannot be said to be one; therefore it is said: 'Because being one substance cannot be established, purity and impurity wax and wane.' Although the two minds, pure and impure, manifest the two lands, pure and impure, and the minds have two substances and the lands form two characteristics, nevertheless they do not obstruct each other in the same place at the same time. One cannot say that where there is a pure place there is no impurity, and where there is an impure place there is no purity, manifesting in distinct places and possessing obstruction. Because pure and impure manifest in the same place at the same time, therefore it is said: 'Because being different substances cannot be established, when searching into the profound, they merge.' 'To search' means to seek out. 'Profound' means abstruse and deep. When one searches out its abstruse and profound import, the two characteristics of pure and impure merge and exist in the same single place; they cannot be divided into two locations. Strictly speaking, it should say: 'Although being different substances is established, when searching into the profound, they merge.' This Dharma Master had not yet fully understood the meaning of consciousness-only, and therefore because they are in the same single place, he stated that being different substances cannot be established. Alternatively, it may mean that while the characteristics of pure and impure differ, their substance is not two; when one searches for their actual substance, it is only a single suchness, and therefore he says: 'when searching into the profound, they merge.' As for 'Because being without substance cannot be established, dependent arising forms myriad shapes': although these pure and impure lands manifest in the same place, their two characteristics are distinct. They are all transformed and manifested into various thorny forests, jeweled trees, rubble, and pearls through the diverse causes and conditions of pure and impure karma. Only when arising from conditions through the dependent-arising nature (paratantra-svabhāva) do they form the characteristics of lands, unlike those sky-flowers, turtle hairs, or rabbit horns of the conceptually constructed nature (parikalpita-svabhāva), which exist mentally but lack substance and have no physical forms or substances. Therefore it is said: 'Because being without substance cannot be established, dependent arising forms myriad shapes.' > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1960.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1960.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1960.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1960~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1960.1.36](https://indike.org/pramana/in.bauddha.taisho.1960.1.36) · Pramāṇa