[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) › 2.82 # 樂邦文類 2.82 樂邦文類 2.82 - **Language:** Classical Chinese ### [2.82](https://indike.org/pramana/in.bauddha.taisho.1969a.2.82) 或曰：虛空無涯、世界無量，其間有凡有聖、有淨有穢。何為其然乎？曰：妄念而然也。真則不然，諸佛證真，空界殞裂。至論應化身土之事，亦隨眾生妄念所感。蓋使夫革凡成聖、捨穢趣淨，然後純純乎如諸佛之證也。噫眾生之妄也久矣，故我佛能仁氏起無緣慈悲，出堪忍世界，以若干方便開諸度門。繇是五時設教、三乘授道，雖頓漸不同，同歸于理。其有我佛未度而度在他佛者，則曰補處之有慈氏、極樂之有彌陀，乃至十方淨佛國土，示若鏡像、導如津梁，隨其所應，利有攸往。然而補處雖近、十方俱遠，諸大乘經莫不稱讚乎極樂為最、彌陀為勝。依正既異，壽命且長，眾生信而願生者多矣，神化之蹟粲在群藉。佛言：「將來法滅，唯留無量壽經住世百年。」天台云「當知彼佛於此惡世偏有緣爾。」茲經也，始慈恩法師甞有譔釋，復有疏本，亦題基公之名。相傳云：此無名師假託而行也。校其文旨，實大同而小別。洎孤山中庸子章句後出，盛傳于時。以病中援毫，詞簡義略，凡用敷訓似未盡於方等之詮乎。走不敏，探智者之教頗歷歲紀，常欲以一家法要并淨土諸說覆述斯文，竊避人之多忌，未果所志。年逼耳順，退藏故園，伏念玉泉報恩，九旬揮於犀柄；圭峯思孝，七月薦於蘭盆，緬挹清芬遂獲操染。卷成析為上下，以新疏目之，別舊章也。若乃言之無文，吾何敢以前說並駕？或言下之理粗通大方，亦所不讓云。 > Someone asked: 'Space is boundless and worlds are immeasurable; among them there are ordinary and sage, pure and defiled. Why is it so?' I answered: 'It is so because of false thoughts. The true is not like this. When the Buddhas realize the true, the realms of space shatter. As for the matter of the response and transformation bodies and lands, they too are felt in accord with the false thoughts of sentient beings. It is meant to cause them to transform the ordinary into sagehood, abandon defilement to proceed toward purity, and only then be purely identical to the realization of the Buddhas. Alas, sentient beings have been deluded for long! Therefore our Buddha, the Benevolent Sage, aroused causeless compassion and appeared in the Sahā World, opening various gates of salvation through diverse skillful means. Thence he set forth the teachings in five periods and bestowed the Path through the three vehicles; though the sudden and gradual differ, they converge in the Principle. For those whom our Buddha had not yet saved and whose salvation lay with another Buddha, he spoke of Maitreya being in the Stage of Succession, of Amitābha being in Utmost Bliss, and even of the pure Buddha-lands of the ten directions, displayed like mirror-reflections and guiding like bridges and ferries, so that according to their fitness, there was benefit in going forward. Yet, although the Stage of Succession is near, the ten directions are all distant; the Mahāyāna sutras all universally praise Utmost Bliss as the highest and Amitābha as the supreme. The circumstantial and primary rewards being extraordinary and the lifespan furthermore being long, those sentient beings who believe and vow to be born there are many; traces of spiritual transformations shine brightly in the texts. The Buddha said: "In the future when the Dharma is extinguished, only the Sutra of Immeasurable Life will remain in the world for a hundred years." Tiantai said: "You should know that that Buddha has a special affinity with this evil world." / For this sutra, Dharma Master Ci'en formerly composed an exposition; there is also a commentary manuscript that likewise bears the name of Master Kuiji. It is traditionally said that this was circulated falsely under his name by an anonymous master. When collating their texts and purports, they are in fact largely identical with minor differences. When the sentences and sections by Zhongyongzi of Gushan appeared later, they were widely circulated at the time. Because he wielded his brush while ill, his words were concise and the meanings brief; in his general explanations, he seemed not to have fully reached the exposition of the Vaipulya. I, clumsy as I am, have explored the teachings of Zhiyi for quite a number of years. I often wished to recapitulate this text using our school's essential doctrines combined with the various Pure Land explanations; but secretly avoiding people's many jealousies, my aspiration was not fulfilled. Nearing the age of sixty, I retired to my old garden. Reverently reflecting that Guanxiang of Yuquan wielded his rhinoceros-horn whisk for ninety days to repay kindness, and Zongmi of Guifeng offered the Ullambana basin in the seventh month to contemplate filial piety, I recollected and drew from their pure fragrance and finally took up the brush. The work completed, I divided it into upper and lower fascicles and titled it "New Commentary" to distinguish it from the old chapters. As for the writing lacking polish, how could I dare rival the previous treatises? Yet if the principle beneath the words roughly communicates the Great Way, I would not yield either.' > — English (machine translation) (machine translation) - [Previous: 2.81](https://indike.org/pramana/in.bauddha.taisho.1969a.2.81) - [Next: 2.83](https://indike.org/pramana/in.bauddha.taisho.1969a.2.83) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1969a.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.2.82) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.2.82](https://indike.org/pramana/in.bauddha.taisho.1969a.2.82) · Pramāṇa