[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) › [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a) › 1.172 # 樂邦文類 1.172 樂邦文類 1.172 - **Language:** Classical Chinese ### [1.172](https://indike.org/pramana/in.bauddha.taisho.1969a.1.172) 佛告慈氏：「彼國人民，有胎生者。汝復見不？」對曰：「已見。」「其胎生者所處宮殿，或百由旬、或五百由旬，各於其中受諸快樂，如忉利天。」慈氏白佛：「何因何緣，彼國人民胎生化生？」佛言：「若有眾生，以疑惑心修諸功德，願生彼國。不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信。然猶信罪福，修習善本，願生其國。此諸眾生，生彼宮殿，壽五百歲，常不見佛、不聞法、不見僧，是故於彼謂之胎生。若有眾生，明信佛智乃至勝智，作諸功德，信心迴向。此諸眾生，於七寶華中自然化生，加趺而坐，須臾之頃身相光明、智慧功德如諸菩薩具足成就。彌勒當知，彼化生者，智慧勝故。」佛言：「其人作是以後，若復中悔，心意狐疑，不信作善後世得福、不信往生佛國。其人雖爾，續得往生。其人命欲終時，阿彌陀佛即令其人於臥夢中見阿彌陀國土，心中大喜，意自念言：『我悔不知益作諸善，今當往生。』其人但念，口不能言，即自悔過者，疑差減少，悔無所及。其人命終，即生阿彌陀佛國，不能得前至，便道見二千里七寶城中，心獨歡喜，便止其中，於七寶浴池，蓮華化生，如第二忉利天上自然之物。於其城中五百歲竟，乃得出至阿彌陀佛所。其人聞經，心不開解，智慧不明。所居舍宅在地，不能令舍宅隨意高大在虛空中。復去阿彌陀佛大遠，不能得近。亦如第二中輩狐疑也。其人久久亦當智慧開解，知經勇猛，次如上第一輩也。所以者何？皆坐前世求道時中悔狐疑，暫信暫不信，不信作善得其福德，皆自然得之爾。當知生疑惑者，為失大利。是故應當明信諸佛無上智慧。」 > The Buddha said to Maitreya: "Among the people of that land, there are those born from a womb. Do you see them or not?" He replied: "I have seen them." \[The Buddha said:\] "The palaces where those born from a womb dwell are either a hundred yojanas or five hundred yojanas \[in size\], and within them they each experience various joys like those of the Trāyastriṃśa Heaven." Maitreya addressed the Buddha: "By what cause and what condition are the people of that land born from a womb or born by transformation?" The Buddha said: "If there are sentient beings who cultivate various merits with a mind of doubt and vow to be born in that land—failing to understand the Buddha's wisdom, inconceivable wisdom, ineffable wisdom, the vast wisdom of the Great Vehicle, and the supreme, peerless wisdom, harboring doubt and disbelief toward these wisdoms—yet still believe in sin and merit, cultivate wholesome roots, and vow to be born in that land: these sentient beings are born in those palaces. With a life span of five hundred years, they constantly do not see the Buddha, do not hear the Dharma, and do not see the Saṅgha; therefore, in that land it is called 'womb-birth'. If there are sentient beings who clearly believe in the Buddha's wisdom down to the supreme wisdom, perform various merits, and dedicate them with a mind of faith: these sentient beings are born spontaneously by transformation within flowers of seven jewels, sitting cross-legged, and in an instant their physical marks, radiance, wisdom, and virtues are fully accomplished just like those of bodhisattvas. Maitreya, you should know that those who are born by transformation are superior in wisdom." The Buddha said: "If, after acting thus, that person regrets midway, harbors doubts in his mind, does not believe that performing wholesome deeds yields blessings in future lives, and does not believe in rebirth in the Buddha's land—though this person is like this, he still attains rebirth. When this person's life is about to end, Amitābha Buddha causes him to see the land of Amitābha in a dream. Greatly rejoicing in his mind, he thinks to himself: 'I regret that I did not know to perform more wholesome deeds; now I am about to be reborn.' That person only thinks it, but his mouth cannot speak; as he thus repents of his faults, his doubts lessen, but his regret comes too late. When this person's life ends, he is immediately born in Amitābha Buddha's land. Unable to proceed to the front, on the way he sees a city of seven jewels two thousand li across; rejoicing alone in his mind, he settles inside it, being born by transformation within a lotus flower in a bath pond of seven jewels, like the spontaneous objects of the second Trāyastriṃśa Heaven. After five hundred years in that city have elapsed, he is only then able to go out to the place of Amitābha Buddha. When this person hears the sūtras, his mind is not opened to understanding, and his wisdom is not clear. The dwelling in which he lives remains on the ground, unable to become high and vast in empty space as he wishes. Furthermore, he is far removed from Amitābha Buddha and cannot approach him. This is just like the doubts of the second, middle class. In the fullness of time, this person's wisdom will also open and understand, and he will know the sūtras with vigor, next becoming like the first, highest class. Why is this? It is all because in his past life, when seeking the Way, he regretted midway and harbored doubts, sometimes believing and sometimes not believing, and did not believe that performing good yields its blessings and virtues—all this is merely attained naturally. You should know that those who give rise to doubts lose great benefit. Therefore, one should have clear faith in the unsurpassed wisdom of all Buddhas." > — English (machine translation) (machine translation) - [Previous: 1.171](https://indike.org/pramana/in.bauddha.taisho.1969a.1.171) - [Next: 1.173](https://indike.org/pramana/in.bauddha.taisho.1969a.1.173) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1969a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.1.172) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.1.172](https://indike.org/pramana/in.bauddha.taisho.1969a.1.172) · Pramāṇa