[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) › 1.6 # 釋淨土群疑論 1.6 釋淨土群疑論 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1960.1.6) 釋曰：佛有三身，土有三土。三身者，一法性身、二受用身、三變化身。土有三種者，一法性土、二受用土、三變化土。法性身居法性土，受用身居受用土，變化身居變化土。法性身土，俱以真如清淨法界以為體性。如《般若》說「彼如來妙體即法身諸佛」，如《法界體性經》文殊師利禮云：「無色無形相，無根無住處，不生不滅故，敬禮無所觀等。」《維摩經》云「如自觀身實相，觀佛亦然。」法性土者，如《般若》云「莊嚴佛土者，即非莊嚴。」又《維摩經》云「雖知諸佛國，及與眾生空」，又云「諸佛國土亦復皆空」，又云「十方佛國皆如虛空，雖知身土並一真如」。夫如者不一不異，而言法性身居法性土者，此以覺照性義名身，法真理體名土，是施設安立諦門說。二受用身土者，此有二種，一自受用身土、二他受用身土。自受用身土，以菩薩行八萬四千波羅蜜行，修習圓滿恒沙果德，自利利他，四智周圓淨五蘊等，為自受用身體，即以智上所現微細周遍廣大清淨四塵，唯佛與佛乃能知見。自受用身所依止處，為自受用土體。他受用身土者，為初地已上諸大菩薩平等性智，擊發鏡智利他功德，隨其所應現一分細相，為他受用身土體性。變化身土者，為於地前菩薩及二乘凡夫，以成所作智擊發鏡智利他功德，隨其所應現一分麁相，為變化身土體性。此受用、變化二土體性者有三，一攝事歸真體、二攝相歸心體、三本末別明體。攝事歸真體者，一切眾法皆以真如為體。此報化二土，即以真如為體。二攝相歸心體者，此報化二土，皆如來等淨心所現。故《維摩經》云「隨其心淨即佛土淨」。即《唯識論》及《攝大乘論》等明一切萬法皆不離自心。三本末別明體者，此二淨土俱以眾寶莊嚴為體。 > Explanation: A Buddha has three bodies, and lands are of three kinds. The three bodies are: first, the dharmatā-kāya; second, the sambhogakāya; third, the nirmāṇakāya. The three kinds of lands are: first, the dharmatā-kṣetra; second, the saṃbhoga-kṣetra; third, the nirmāṇa-kṣetra. The dharmatā-kāya abides in the dharmatā-kṣetra; the sambhogakāya abides in the saṃbhoga-kṣetra; the nirmāṇakāya abides in the nirmāṇa-kṣetra. Both the dharmatā-kāya and its land take tathatā, the pure dharmadhātu, as their essential nature. As the Prajñā says: 'The marvelous essence of that Tathāgata is indeed the dharmakāya Buddhas.' As Mañjuśrī's homage in the Dharmadhātuprakṛti Sūtra says: 'Without color and without form or sign, without faculties and without abode, because it is neither born nor extinguished, I pay homage to that which is unobservable, and so forth.' The Vimalakīrtinirdeśa Sūtra says: 'Just as when one observes the true nature of one's own body, observing the Buddha is also like this.' Regarding the dharmatā-kṣetra, the Prajñā says: 'What is called adorning the Buddha lands is no adornment.' Moreover, the Vimalakīrtinirdeśa Sūtra says: 'Although one knows that the Buddha lands and sentient beings are empty,' and also says: 'All Buddha lands are likewise empty,' and also says: 'The Buddha lands of the ten directions are all like empty space; though one knows body and land are both one tathatā.' Now, tathatā is neither one nor different; as for saying that the dharmatā-kāya abides in the dharmatā-kṣetra, this refers to the meaning of the nature of awareness and illumination as 'body', and the real principle-essence of phenomena as 'land'; this is spoken from the approach of conventional, posited truth. Second, regarding the saṃbhoga body and land, there are two kinds: first, the svasaṃbhoga body and land; second, the parasaṃbhoga body and land. As for the svasaṃbhoga body and land, through the bodhisattva's practice of the eighty-four thousand pāramitā practices, cultivating to perfection the fruit-virtues numerous as the sands of the Ganges, benefiting oneself and benefiting others, the four wisdoms being fully rounded and the five aggregates purified, this constitutes the essence of the svasaṃbhoga body; that is, the subtle, all-pervading, vast, and pure four dusts manifested upon wisdom, which only a Buddha and a Buddha can know and see. The locus on which the svasaṃbhoga body relies constitutes the essence of the svasaṃbhoga-kṣetra. As for the parasaṃbhoga body and land, for the sake of the great bodhisattvas from the prathamā bhūmi and above, the samatājñāna stirs the altruistic virtues of the ādarśajñāna, and according to what is appropriate manifests a portion of subtle signs, which constitutes the essential nature of the parasaṃbhoga body and land. As for the nirmāṇa body and land, for the sake of bodhisattvas prior to the bhūmis and the pṛthagjanas of the two vehicles, the kṛtyānuṣṭhānajñāna stirs the altruistic virtues of the ādarśajñāna, and according to what is appropriate manifests a portion of coarse signs, which constitutes the essential nature of the nirmāṇa body and land. The essential nature of these two lands, saṃbhoga and nirmāṇa, has three aspects: first, the essence of gathering phenomena back to the real; second, the essence of gathering signs back to the mind; third, the essence of explaining the root and branches distinctly. Regarding the essence of gathering phenomena back to the real: all conditioned phenomena take tathatā as their essence. These two lands, reward and transformation, precisely take tathatā as their essence. Second, regarding the essence of gathering signs back to the mind: these two lands, reward and transformation, are both manifested by the pure mind of the Tathāgatas and others. Therefore the Vimalakīrtinirdeśa Sūtra says: 'In accordance with the purity of their minds, the Buddha land is pure.' This is what the Vijñaptimātratāsiddhi, the Mahāyānasaṃgraha, and other texts explain: all the myriad phenomena are not separate from one's own mind. Third, regarding the essence of explaining the root and branches distinctly: both of these two pure lands take ornamentation with various jewels as their essence. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1960.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1960.1.7) - [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.1.6) — English, machine translation ## Linked texts (1) - [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973.3.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1960.1.6](https://indike.org/pramana/in.bauddha.taisho.1960.1.6) · Pramāṇa