[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) › [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976) › 8.21 # 西方合論 8.21 西方合論 8.21 - **Language:** Classical Chinese ### [8.21](https://indike.org/pramana/in.bauddha.taisho.1976.8.21) 十圓寔墮者，謂華藏世界一剎一塵，具含無量國土，本無淨穢，焉有往來。故長者言：「西方淨土是權非寔，以情存取舍，非法界如如之體故。」答：「若約真論，則華藏世界亦是權立，何獨西方。如論中言理智無邊，名之為普；知隨根益，稱之曰賢；是普賢菩薩亦權也。文殊師利是自心善簡擇妙慧，覺首、目首等菩薩，是隨信心中理智現前，是文殊菩薩等亦權也。又如此方聖賢，尼父、顏淵等，論中皆云此是表法，本無是人，是一切賢聖皆權也。今試定量：文殊普賢及與此方賢聖，權耶實耶？若言權，則現有其人及諸遺言往行；若言實，則是長者誑凡滅聖，犯大妄語。于此辯得，西方亦入剎塵，剎塵亦含西方，豈有權實。又若論中云：『蓮華藏體是法身隨行無依住智體之所報得；宮殿，總大悲含育之所報得；樓閣，即是智照觀根順悲濟物之所報得；其地金剛平等，自性法身之所報得；摩尼莊嚴，法身戒體隨行報得；金剛輪圍山，大悲戒防護之業之所報得；眾華，莊嚴萬行利生開敷之所報得；寶樹，建行利生覆蔭含識之所報得。但業不相應者，同住居而不見；猶如靈神及諸鬼趣，與人同處，人不能見。』若爾，則所謂華藏世界者與汝所見之剎塵，同耶？異耶？若云同者，目連、鶖子視聽尚隔；若云異者，何名一真？又如僧靈幹，志奉《華嚴》，作華嚴觀及彌勒天宮觀，至于疾甚目睛上視，若有所見。童真問之，答曰：『向見童子引至兜率天宮，而天樂非久終墮輪迴，蓮花藏是所圖也。』言終氣絕，須臾復甦，真問何所見。幹曰：『見大水遍滿，花如車輪，而坐其上，所願足矣。』言終而逝。故清涼國師云：『觀行則天童迎，而大水瀰漫，此與西方往生，為同為別？』」是故當知，漏巵勺海，螢火焚山，徒益疲勞。諸有智者，不應如是分別。 > Tenth, those who fall into perfect reality claim: In the Flower Treasury World, every single land and every single dust particle fully contains immeasurable lands; fundamentally there is neither purity nor defilement, so how could there be coming or going? Therefore, the Elder said, 'The Western Pure Land is provisional and not real, because harboring grasping and rejection in one's mind does not accord with the tathatā essence of the dharmadhātu.' In response: If discussed in terms of the ultimate truth, then the Flower Treasury World is also provisionally established; why only the Western Land? Just as the treatise says that boundless principle and wisdom are named 'Samanta' (universal), while knowing how to benefit according to capacities is called 'Bhadra' (virtuous), thus Samantabhadra Bodhisattva is also provisional. Mañjuśrī is one's own mind's wonderful wisdom of skillful discernment, and bodhisattvas such as Jñānaśrī and Netraśrī are the manifestation of principle and wisdom in accordance with the mind of faith; thus Mañjuśrī and the other bodhisattvas are also provisional. Furthermore, as with the sages and worthies of this land, such as Confucius and Yan Yuan, the treatise states in all these cases that they are expressions of dharma and that fundamentally no such persons existed; thus all worthies and sages are provisional. Now let us attempt to determine: Are Mañjuśrī, Samantabhadra, and the worthies and sages of this land provisional or real? If you say they are provisional, then these persons and their transmitted words and past deeds currently exist; if you say they are real, then the Elder deceived ordinary people and annihilated the noble ones, committing a great false speech. If you can discern this point, then the Western Land also enters the lands and dust particles, and the lands and dust particles also contain the Western Land; how could there be provisional or real? Furthermore, the treatise says: 'The essence of the Lotus Treasury is the retribution attained by the essence of non-abiding wisdom that accords with the practices of the dharmakāya; the palaces are the retribution attained by encompassing great compassion that embraces and nurtures; the towers and pavilions are the retribution attained by wisdom-illumination that observes faculties and accords with compassion to save beings; its adamantine and level ground is the retribution attained by the svabhāva-dharmakāya; the adornment of maṇi jewels is the retribution attained by the dharmakāya's discipline-essence according with practice; the adamantine Iron Ring Mountains are the retribution attained by the karma of protection through the discipline of great compassion; the various flowers are the retribution attained by the blooming of the myriad practices that benefit beings; the jeweled trees are the retribution attained by establishing practices to benefit beings and provide shelter to sentient beings. However, those whose karma does not correspond dwell together with it yet do not see it; just as spiritual deities and the various ghost realms abide in the same place as humans, yet humans cannot see them.' If so, is this so-called Flower Treasury World the same as or different from the lands and dust particles that you see? If you say they are the same, Maudgalyāyana and Śāriputra were still obstructed in sight and hearing; if you say they are different, why is it called the Single True \[Dharmadhātu\]? Moreover, consider the monk Linggan, whose resolution was dedicated to the Avataṃsaka, practicing the Avataṃsaka contemplation and the contemplation of Maitreya's heavenly palace. When he fell gravely ill, his eyes stared upward as if seeing something. Tongzhen asked him about it, and he replied, 'Just now I saw boys leading me to the Tuṣita heavenly palace, but heavenly joy does not last long and ultimately one falls back into saṃsāra; the Lotus Treasury is what I aim for.' With these words his breath ceased, but after a short while he revived. Zhen asked what he had seen. Linggan said, 'I saw great waters everywhere, with flowers like chariot wheels, and I sat upon them; my wish is fulfilled.' With these words he passed away. Therefore National Preceptor Qingliang said: 'In his contemplative practice, heavenly boys came to welcome him, yet great waters flooded everywhere; is this identical to or different from rebirth in the Western Land?' Therefore, one should know that scooping the sea with a leaky vessel or burning a mountain with a firefly's spark merely increases futile toil. Those endowed with wisdom should not make distinctions like these. > — English (machine translation) (machine translation) - [Previous: 8.20](https://indike.org/pramana/in.bauddha.taisho.1976.8.20) - [Next: 8.22](https://indike.org/pramana/in.bauddha.taisho.1976.8.22) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1976.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.8.21) — English, machine translation ## Linked texts (1) - [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739.13.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.8.21](https://indike.org/pramana/in.bauddha.taisho.1976.8.21) · Pramāṇa