[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) › 1.2 # 樂邦文類 1.2 樂邦文類 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1969a.1.2) 昔善逝愍群生之旋復於諸苦趣也，指樂邦令歸依，列聖幽讚、宿耆受生者不一，載諸竺墳、燦如星陳。及後之宗焉者漸遠，率以聲色求而不知求諸心，故大鑒示以惟心，俾知欲得淨土當淨其心，是善逝說觀佛，而示是心是佛之旨也。是具三心十心。而往生之方也，是法藏發勝願，其心寂靜、志無所著之因行也。及後之宗焉者漸遠，率弟視九品恬嬉具縛。夫恬嬉具縛，則諸佛不必出世而度生，而群生之流浪無已也。不求諸心，則愈求愈遠，三聖之觀皆外逐於相也。聖人因病以致藥，眾生因藥而滋疾，可不哀耶。是故稱樂邦，所以使理即者緣般若而修證，拯流浪於苦輪也。言唯心，所以使觀行者本法身而解脫，見三聖於真常也。善逝指人以寶藏，大鑒啟之以元鑰；大鑒示人以因華，善逝接人以果地也。披其華而遺其果，猶夫無華矣；有其藏而不能啟，猶夫無藏矣。事樂邦者，能外夫唯心耶？古今，吾心之古今也，延極三世而不可際也。剎界，吾心之剎界也，廣被無邊而不可窮也。淨而四聖、染而六凡，吾心之四聖六凡也。不曰唯心，將安所而求樂邦也？誠知唯心，必不能無事於樂邦也。蠢爾含生遠自無始，於無生而妄生、於無我而執我，三縛十使習染久矣，非藉濟願船棲靈聖域，則菩薩尚迷於隔陰、聲聞有昧於出胎，乃下焉者而可自期不退哉？文殊，七佛導師也，無生忍非不證也而受記往生。善財，一生圓曠劫之果者也，第一義非不聞也而發願導歸。不事樂邦，將何修而盡惟心之妙也？吾心中之阿彌陀佛，於因地所莊嚴、吾心之勝土為樂邦。原我之初，與阿彌陀佛無二無別，我則迷而流浪，為佛心中之眾生；佛則覺而修證，為眾生心中之佛耳。我心即佛心，我不可得而我也；佛心即我心，佛不可得而他也。不可得而他之佛，念念度生，無間於我。而眾生執不可得而我之幻我，背覺合塵，役役而顛冥於三界。悲夫！故盡修乎樂邦者，所以盡修乎吾心也。盡修乎吾心，所以遠離顛倒而證我所同於阿彌陀佛者也。諸佛別無所證，全證眾生本性耳。凡阿彌陀佛所具足，我亦具足，不離我心故。樂邦非相，即我心故。非空無相，即相非相故。即相非相，則依正皆真、生佛同體矣。依正皆真、生佛同體，則樂邦之過去尊音王如來未嘗入滅，未來功德山王如來久已成佛，現在阿彌陀如來在十萬億佛剎外而靡所隔也。八萬四千隨形好隨念隨見，我心非往、彼佛不來，如鏡中燈、如水中月。鏡非攬燈，燈自現鏡；月非入水，水常含月。在在爾、法法爾，毫相常觀而非觀、寶臺無生而往生。若然者，謂之惟心乎？謂之樂邦乎？吾不得而知也。鹿亭上人梓宋曉師所集《樂邦文類》，乞予言。辨其卷，遂為稽首佛祖，抒臆見而卑之。 > In antiquity, the Sugata took pity on sentient beings revolving through the various realms of suffering, and pointed them toward the Land of Bliss so that they might take refuge. The unseen praises of various sages and the rebirths obtained by venerable elders are manifold; recorded in the scriptures of India, they are set forth as brilliantly as the stars. But when later followers gradually drifted astray, they generally sought \[the Pure Land\] through sounds and forms without knowing to seek it in their own minds. Therefore Dajian revealed it to be mind-only, enabling them to understand that those who wish to attain the Pure Land must purify their own minds; this is the purport of the Sugata's preaching on the contemplation of the Buddha, showing that "this mind is the Buddha." This possesses the three minds and the ten minds, and is the method for rebirth; this is Dharmākara's setting forth of supreme vows, his causal practice wherein his mind was quiescent and his resolve unattached. But when later followers gradually drifted astray, they generally took a subordinate view of the nine grades and were contentedly complacent within their fetters. If one is contentedly complacent within fetters, then the Buddhas need not have appeared in the world to deliver beings, and sentient beings would wander endlessly. If one does not seek within the mind, then the more one seeks, the farther away one gets, and the contemplation of the three sages would wholly pursue marks externally. The sages applied medicine on account of illness, yet sentient beings aggravate their illness on account of the medicine—is this not lamentable? Therefore, proclaiming the Land of Bliss is how those who are in identity in principle are led to rely on prajñā for practice and realization, saving them from wandering on the wheel of suffering. Speaking of mind-only is how practitioners of contemplation are led to base themselves on the dharmakāya for liberation, beholding the three sages within the true and constant. The Sugata pointed human beings to the jewel storehouse, and Dajian opened it with the primal key; Dajian showed human beings the causal flower, and the Sugata received human beings into the fruition stage. To unfold the flower while neglecting the fruit is as if there were no flower; to possess the storehouse while being unable to open it is as if there were no storehouse. Can those who attend to the Land of Bliss set aside mind-only? Past and present are the past and present of my mind, extending through the three periods of time without limit. Buddha-lands are the lands of my mind, broadly extending without bound and inexhaustible. Purified as the four sages and defiled as the six commoners, these are the four sages and six commoners of my mind. If one does not speak of mind-only, where else could one seek the Land of Bliss? If one truly understands mind-only, one cannot possibly fail to attend to the Land of Bliss. Unthinking, sentient life from beginningless time has falsely produced birth within non-arising and clung to a self within no-self; their habituation to the three fetters and ten afflictions has lasted long indeed. Without relying on the boat of the compassionate vows to lodge their spirits in the sacred domain, even bodhisattvas are still confounded by the transition between skandhas, and śrāvakas are bewildered upon emerging from the womb—how then could those of lower capacity expect to attain non-retrogression on their own? Mañjuśrī is the guide of the seven Buddhas: it is not that he had not realized the forbearance of the non-arising of dharmas, yet he received the prediction of rebirth. Sudhana is one who perfected within a single lifetime the fruits of vast kalpas: it is not that he had not heard the ultimate truth, yet he made vows to be guided back. If one does not attend to the Land of Bliss, through what practice could one exhaust the wondrousness of mind-only? The Amitābha Buddha within my mind is adorned in the causal stage; the supreme land of my mind is the Land of Bliss. In our primordial origin, I and Amitābha Buddha are neither two nor different: I was deluded and wandered, becoming a sentient being within the Buddha's mind; the Buddha awakened, practiced, and attained realization, becoming the Buddha within the sentient being's mind. My mind is the Buddha's mind—I cannot obtain a separate "I"; the Buddha's mind is my mind—the Buddha cannot be obtained as an "other." The Buddha who cannot be obtained as an other delivers sentient beings thought after thought, without interruption from me. Yet sentient beings cling to the illusory self that cannot be obtained as "I," turning their backs on awakening to unite with dust, toiling in delusion and darkness within the three realms. How lamentable! Therefore, thoroughly cultivating the Land of Bliss is precisely how one thoroughly cultivates one's own mind. Thoroughly cultivating one's own mind is precisely how one leaves behind delusion and realizes that in which one is identical with Amitābha Buddha. The Buddhas realize nothing else: they completely realize the original nature of sentient beings. Whatever Amitābha Buddha possesses, I also possess, because it does not depart from my mind. The Land of Bliss is not a mark, because it is my mind. It is not an empty absence of marks, because marks are identical with non-marks. When marks are identical with non-marks, circumstantial and primary rewards are both true, and sentient beings and Buddhas are of the same substance. When circumstantial and primary rewards are both true, and sentient beings and Buddhas are of the same substance, then the past Dharmaghoṣarāja Tathāgata of the Land of Bliss has never entered extinction, the future Guṇaparvatarāja Tathāgata has long since attained buddhahood, and the present Amitābha Tathāgata, though beyond a hundred thousand koṭis of buddha-lands, is not separated from us in the least. The eighty-four thousand secondary marks are seen in accordance with every thought: my mind does not go, and that Buddha does not come, like a lamp in a mirror, like the moon in the water. The mirror does not grasp the lamp, yet the lamp naturally appears in the mirror; the moon does not enter the water, yet the water constantly contains the moon. Everywhere is thus; every dharma is thus. The mark of the white curl of hair between the brows is constantly contemplated yet is not a contemplation; one is reborn on the jeweled dais without arising. Being thus, is it to be called mind-only? Is it to be called the Land of Bliss? I cannot know. The Superior One of Luting carved the printing blocks for the Collected Writings on the Land of Bliss compiled by Master Xiaozong, and asked me for words. Examining the fascicles, I thereupon bowed to the Buddhas and patriarchs, expressing my modest views to accompany it. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1969a.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1969a.1.3) - [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.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.1.2](https://indike.org/pramana/in.bauddha.taisho.1969a.1.2) · Pramāṇa