[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) › [淨土論](https://indike.org/pramana/in.bauddha.taisho.1963) › 1.48 # 淨土論 1.48 淨土論 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1963.1.48) 答曰，今依經論出二種因，一初引經論廣明其因、二削煩就約略明其因。初引經論者，如《無量壽經》云「生彼國者凡有三輩，其上輩者有三種因：一須發菩提心、二須出家、三須專念佛名兼修餘福，迴向發願即得往生。」觀此經意，上品三生者，唯是出家人也。其中輩生者亦有三種因：一須發菩提心；二須專念佛名；三須受戒持齋、起塔造像、飲食眾僧、燒香散花、燈幡供養，餘如前說。此唯是俗人也。經云「雖不能捨家行作沙門故」也。其下輩者亦有三種因：一須發菩提心、二須專念佛名乃至十念、三須聞甚深義信樂不疑（此通道俗，《無量壽經》意也）。又如《無量清淨平等覺經》云「欲生無量清淨平等寶國中，有其三輩。第一輩者，去妻子斷愛欲、作沙門，不與女人交通，行六波羅蜜，齋戒清淨，至心不斷，夢中見佛，則得往生也。其中輩者，持經受戒，布施飲食沙門，慈心不瞋，幡華供養，一日一夜不斷絕者，往生其土。其下輩者，當斷愛欲、慈心不瞋、齋戒清淨，一心念佛，十日十夜不斷絕，便得往生（此是《無量清淨平等覺經》，與《無量壽經》大同也）。」又如《阿彌陀鼓音聲王經》云「若有受持阿彌陀佛名號，堅固其心，憶念不忘，十日十夜除捨散亂，精懃修集念佛三昧。知彼如來常住安樂世界，相續憶念勿令斷絕，受持讀誦此鼓音聲王經十日十夜，六時專念，五體投地敬禮彼佛，念念不絕。十日之中必見彼佛，唯除重障（此是《鼓音聲王經》，此明現在未死時則得見佛也）。」又如《觀經》說：一須三福清淨業、二須十六觀。此是《觀經》中因，廣不可具引，且總舉耳也。又如《小阿彌陀經》說「若善男子善女人，聞說阿彌陀佛。執持名號，若一日乃至七日念阿彌陀佛，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現其人前。是人終時，心不顛倒，即得往生（此是《小阿彌陀經》，七日念佛即得往生也）。」又如《大集經》說「佛告賢護：『云何名現前三昧？若有比丘、比丘尼、優婆塞、優婆夷，持戒清淨，獨處空閑，隨何方面。若聞西方阿彌陀佛，是人聞已，作如是念：「如我所聞，阿彌陀佛今在西方，為諸菩薩說法。」是人依所聞故，繫念思惟，觀察不已，了了分明，終獲見彼阿彌陀佛。譬如若男若女，於其夢中見種種事，所謂金銀珍寶。是人夢中所見，或違或順、或憂或喜。是人寤已，為他廣說，追憶夢中便生憂喜。如是賢護！彼善男子善女人，想彼阿彌陀佛如是相好、如是威儀、如是大眾、如是說法，繫念思惟，或一日或一夜。具足念故，是人必覩阿彌陀佛。若於晝時不能見者，於睡夢中阿彌陀佛必當現也（此是《大集．賢護菩薩經》，此經中教人想佛必得見也）。』」又如《往生論》說「修五念門即得往生。何等五念？一者禮拜、二者讚歎、三者作願、四者觀察、五者迴向（此是《往生論》中教人修行五念門即得往生。是天親菩薩造也）。」又如《大乘起信》說「復次眾生初學是法，其心怯弱懼畏，信心難可成就，意欲退者。如來有勝方便攝護信心，謂以專心念佛因緣，隨願得往生他方佛土。如修多羅說：若人專念西方阿彌陀佛，所作善根迴向願求生彼世界，即得往生（此是《起信論》。馬鳴菩薩造此論，教人念佛、發願廻向，即得往生也）。」又如大乘《十住毘婆娑》，龍樹菩薩教人禮讚阿彌陀佛，即得往生（此禮讚文，第五引聖教門中具顯。此略引三五初門意也）。 > Answer: Now, relying on the sūtras and treatises, two kinds of causes are presented: first, citing the sūtras and treatises to explain their causes extensively; second, curtailing the cumbersome and grasping the concise to explain their causes in brief. As for first citing the sūtras and treatises, it is like the Sukhāvatīvyūha Sūtra, which says: 'Those who are born in that land are generally of three grades. Those of the highest grade have three kinds of causes: first, they must generate bodhicitta; second, they must renounce the household life; third, they must single-mindedly recite the Buddha's name and concurrently cultivate other blessings, dedicating the merit and making vows, whereupon they immediately attain rebirth.' Looking at the intention of this sūtra, those born in the three ranks of the highest grade are exclusively monastics. Those born in the middle grade also have three kinds of causes: first, they must generate bodhicitta; second, they must single-mindedly recite the Buddha's name; third, they must receive the precepts and observe the fasts, raise stūpas and make images, provide food and drink to the saṃgha, burn incense and scatter flowers, and make offerings of lamps and banners; the rest are as stated before. These are exclusively laypeople, for the sūtra says, 'Although they are unable to abandon the household to practice as śramaṇas.' Those of the lowest grade also have three kinds of causes: first, they must generate bodhicitta; second, they must single-mindedly recite the Buddha's name, even down to ten recitations; third, they must hear the profound meaning and joyfully believe without doubt. (This pertains to both monastics and laity; this is the intention of the Sukhāvatīvyūha Sūtra.) Again, it is like the Wuliang qingjing pingdengjue jing, which says: 'Those who wish to be born in the land of immeasurable, pure, and equal jewels are of three grades. Those of the first grade abandon wife and children, sever sensual desire, become śramaṇas, have no sexual intercourse with women, practice the six pāramitās, keep the fasts and precepts pure, and with a sincere mind without interruption see the Buddha in dreams; then they attain rebirth. Those of the middle grade uphold the sūtras and receive the precepts, give food and drink in charity to śramaṇas, harbor a mind of loving-kindness without anger, and make offerings of banners and flowers; if uninterrupted for a day and a night, they are reborn in that land. Those of the lowest grade should sever sensual desire, harbor a mind of loving-kindness without anger, keep the fasts and precepts pure, and single-mindedly practice mindfulness of the Buddha; if uninterrupted for ten days and ten nights, they immediately attain rebirth.' (This is from the Wuliang qingjing pingdengjue jing, which largely agrees with the Sukhāvatīvyūha Sūtra.) Again, it is like the Amitābhadundubhisvararāja Sūtra, which says: 'If there are those who receive and uphold the name of Amitābha Buddha, make their minds firm, remember and do not forget, abandon distraction for ten days and ten nights, and diligently cultivate and collect the buddhānusmṛti-samādhi; if they know that that Tathāgata constantly abides in the world of Sukhāvatī, continuously remember him without letting it be interrupted, receive, uphold, read, and recite this Dundubhisvararāja Sūtra for ten days and ten nights, single-mindedly practice mindfulness in the six periods of the day, cast their five limbs to the ground in respectful worship of that Buddha, thought after thought without interruption—within ten days they will certainly see that Buddha, solely excepting heavy obstacles.' (This is from the Dundubhisvararāja Sūtra; this clarifies that in the present life, before dying, one then attains the sight of the Buddha.) Again, it is as the Contemplation Sūtra says: first, one must have the three blessings of pure karma; second, one must have the sixteen contemplations. These are the causes in the Contemplation Sūtra; they are broad and cannot be cited in full, but are merely mentioned in summary. Again, it is as the Shorter Amitābha Sūtra says: 'If a good man or good woman hears of Amitābha Buddha and upholds his name, whether for one day \[...\] or up to seven days of mindfulness of Amitābha Buddha with single-minded, undisturbed attention, when that person's life comes to an end, Amitābha Buddha together with the assembly of holy ones will appear before that person. When this person dies, their mind will not be deranged, and they will immediately attain rebirth.' (This is from the Shorter Amitābha Sūtra; by mindfulness of the Buddha for seven days, one immediately attains rebirth.) Again, it is as the Mahāsaṃnipāta Sūtra says: 'The Buddha told Bhadrapāla: "What is called the present samādhi? If there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who keeps the precepts pure, dwells alone in a quiet and vacant place, facing whatever direction, if they hear of Amitābha Buddha of the western direction, after this person has heard, they generate this thought: 'As I have heard, Amitābha Buddha is now in the west, expounding the Dharma for the bodhisattvas.' In accordance with what has been heard, this person fastens their mindfulness and reflects, contemplating without ceasing, clear and distinct, and ultimately succeeds in seeing that Amitābha Buddha. Just as when a man or a woman sees various matters in their dreams, namely gold, silver, and precious jewels, what this person sees in the dream may be contrary or favorable, sorrowful or joyful. When this person awakens, they speak of it extensively to others, and recalling what was in the dream, they give rise to sorrow or joy. Just so, Bhadrapāla! When that good man or good woman imagines Amitābha Buddha's major marks like this, deportment like this, great assembly like this, and exposition of the Dharma like this, fastening their mindfulness and reflecting for either a day or a night, because their mindfulness is complete, this person will certainly behold Amitābha Buddha. If they cannot see him during the day, Amitābha Buddha will certainly appear in their sleep and dreams."' (This is from the Bhadrapāla Bodhisattva Sūtra of the Mahāsaṃnipāta; in this sūtra people are taught that by visualizing the Buddha they will certainly succeed in seeing him.) Again, it is as the Treatise on Rebirth says: 'Cultivating the five gates of mindfulness, one immediately attains rebirth. What are the five kinds of mindfulness? The first is worship; the second is praise; the third is making vows; the fourth is contemplation; the fifth is dedication of merit.' (This is in the Treatise on Rebirth, teaching people to practice the five gates of mindfulness whereupon they immediately attain rebirth. It was composed by the Bodhisattva Vasubandhu.) Again, it is as the Awakening of Mahāyāna Faith says: 'Furthermore, when sentient beings first learn this teaching, their minds are timid and frightened, their faithful mind is difficult to achieve, and their intention is inclined to retrogress. The Tathāgata has superior skillful means to embrace and protect their faithful mind, which is to say that through the cause and condition of single-minded mindfulness of the Buddha, in accordance with their vows, they attain rebirth in another Buddha-land. As a sūtra says: If a person single-mindedly practices mindfulness of Amitābha Buddha of the western direction and dedicates the roots of goodness they have performed with the vow seeking to be born in that world, they will immediately attain rebirth.' (This is the Awakening of Faith. Bodhisattva Aśvaghoṣa composed this treatise, teaching people to practice mindfulness of the Buddha, make vows, and dedicate merit, whereupon they immediately attain rebirth.) Again, it is like the Mahāyāna Daśabhūmika-vibhāṣā, where Bodhisattva Nāgārjuna teaches people to worship and praise Amitābha Buddha, whereupon they immediately attain rebirth. (This text of worship and praise will be fully revealed in the fifth section, Citing the Holy Teachings. Here the intention of the three and five primary gates is briefly cited.) > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.1963.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.1963.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1963.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1963~en-mt.1.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1963.1.48](https://indike.org/pramana/in.bauddha.taisho.1963.1.48) · Pramāṇa