[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) › 4.119 # 樂邦文類 4.119 樂邦文類 4.119 - **Language:** Classical Chinese ### [4.119](https://indike.org/pramana/in.bauddha.taisho.1969a.4.119) 余觀如來東流之教，若直指本心令人究理之說，有識者既已信之矣。而庸鄙之徒，亦無敢議者。及乎示淨土論往生，則人莫不懷疑焉。且眾生本心具四淨土：曰凡聖同居、曰方便有餘、曰實報無障礙、曰常寂光。如凡聖同居者，在具縛凡夫即可依之；其餘三土，至斷惑聖人始獲證入焉。往生一門有二淨業，曰正觀默照本心也、曰助行備修萬行善也。正觀與助行並進，則達四淨土。止有願等事善者，近生凡聖同居，而遠作上三土之因也。以此論之，則淨土者正是究理菩薩所登境界，而兼容悠悠眾生迴向漸修耳。彼信如來直指本心令人究理之說，而疑其示淨土論往生者，何哉？大抵眾生本心，體無一法有形、用無一相不備。彼不知之，謂直若太虛寥曠、無復依正莊嚴。又助行以正觀為主、正觀以助行為輔，二者相待而立、似反而符。彼不知之，謂究理忘緣，則何須加願？加願往生則有妨究理。況復淨土具有四品，其往生者，上至究理菩薩、下及漸修眾生，則何類不收？何機不攝？彼不知之，聞聖師高僧往生，則自甘絕分；見婦人童子念佛，則恥從其事。噫如來之稱讚淨土也，其意若曰淨土自他、凡聖因果，即眾生之自心耳。往生淨土易，自信自心難。當時十方諸佛，知其說一切世間難信之法，由是舒舌勸信；既而如來又喻之，使信受焉。則大覺垂慈之旨，於斯可見。而眾生終不信，是可歎也。一日客有訪余以淨土教者，甞隨其所詰而論說之矣。暇時編次成書，得十問答，名曰「淨土自信錄」。或見或聞、或依或違，不動娑婆即歸極樂。此余之志也。四明無功叟王闐記。 > I observe that among the teachings of the Tathāgata flowing eastward, those that directly point to the original mind and cause people to investigate principle have already been believed by the discerning; even mediocre and vulgar people dare not dispute them. But when it comes to indicating the Pure Land and discussing rebirth, everyone harbors doubts. Furthermore, sentient beings' original mind is complete with four Pure Lands: the Land where Commoners and Sages Cohabit, the Land of Expediency with Remainder, the Land of True Reward without Obstruction, and the Land of Eternally Quiescent Light. The Land where Commoners and Sages Cohabit can be relied upon even by bound ordinary people; as for the other three lands, one only attains realization and entry upon reaching the stage of sages who have severed delusions. Within the gate of rebirth, there are two pure karmas: the primary contemplation silently shining on the original mind, and the auxiliary practices fully cultivating the myriad wholesome actions. When primary contemplation and auxiliary practices advance together, one reaches the four Pure Lands. Those who merely have vows and other practical goods are born in the near term in the Land where Commoners and Sages Cohabit, and create from afar the cause for the upper three lands. Discussing it in this way, the Pure Land is precisely the realm entered by bodhisattvas who investigate principle, while also accommodating the dedicated and gradual cultivation of ordinary sentient beings. Why is it that they believe the Tathāgata's teaching that directly points to the original mind and causes people to investigate principle, yet doubt his indicating the Pure Land and discussing rebirth? In general, as for the original mind of sentient beings, in essence not a single phenomenon has physical form, yet in function not a single mark is lacking. They do not know this, saying it is directly like the vast and empty void, without any circumstantial and primary adornments. Furthermore, auxiliary practices take primary contemplation as their host, and primary contemplation takes auxiliary practices as its support; the two rely on each other to stand, appearing contradictory yet concordant. They do not know this, saying that if one investigates principle and forgets conditions, why should one need to add vows? And adding vows for rebirth obstructs the investigation of principle. Moreover, the Pure Land possesses four grades; among those reborn, reaching up to bodhisattvas who investigate principle and down to sentient beings of gradual cultivation, what class is not gathered in? What capacity is not embraced? They do not know this: hearing of the rebirth of sacred teachers and eminent monks, they resign themselves to being excluded; seeing women and children practicing buddha-mindfulness, they are ashamed to follow their pursuits. Ah, when the Tathāgata praised the Pure Land, his intent was as if to say: the Pure Land and others, ordinary and holy, causes and effects, are simply the sentient beings' own mind. Attaining rebirth in the Pure Land is easy; having confidence in one's own mind is hard. At that time, the Buddhas of the ten directions, knowing that he was preaching a Dharma difficult to believe in all worlds, extended their tongues to encourage faith; subsequently, the Tathāgata also used analogies to cause them to believe and accept it. Thus the Great Awakened One's intent in extending compassion can be seen here. Yet that sentient beings ultimately do not believe is truly lamentable. One day, a guest visited me to inquire about the Pure Land teaching, and I once discussed and explained it in response to his questions. In my leisure time, I compiled it into a book, obtaining ten questions and answers, titled ‘Record of Generating Faith in the Pure Land’. Whether seeing or hearing, whether following or opposing, without moving from the Sahā world one directly returns to the Utmost Bliss. This is my aspiration. Recorded by Wang Tian, the Old Man of Non-Achievement of Siming. > — English (machine translation) (machine translation) - [Previous: 4.118](https://indike.org/pramana/in.bauddha.taisho.1969a.4.118) - [Next: 4.120](https://indike.org/pramana/in.bauddha.taisho.1969a.4.120) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1969a.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.4.119) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.4.119](https://indike.org/pramana/in.bauddha.taisho.1969a.4.119) · Pramāṇa