[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) › 9.12 # 西方合論 9.12 西方合論 9.12 - **Language:** Classical Chinese ### [9.12](https://indike.org/pramana/in.bauddha.taisho.1976.9.12) 六、淨願者，《智度論》曰：「諸菩薩見諸佛世界無量嚴淨，發種種願。有佛世界都無眾苦，乃至無三惡之名者。菩薩見已自發願言：『我作佛時，世界無眾苦乃至無三惡之名，亦當如是。』有佛世界七寶莊嚴，晝夜常有清淨光明，無有日月，便發願言：『我作佛時，世界常有嚴淨光明，亦當如是。』有佛世界一切眾生，皆行十善有大智慧，衣被飲食應念而至，便發願言：『我作佛時世界中眾生，衣被飲食亦當如是。』有佛世界純諸菩薩，如佛色身三十二相，光明徹照，乃至無有聲聞、辟支佛名，亦無女人，一切皆行深妙佛道，遊至十方教化一切，便發願言：『我作佛時，世界中眾生亦當如是。』如是等無量佛世界種種嚴淨，願皆得之，以是故名願受無量諸佛世界。問曰：『諸菩薩行業清淨，自得淨報，何以要須立願然後得之。譬如田家得穀，豈復待願？』答曰：『作福無願，無所標立，願為導御，能有所成。譬如銷金，隨師而作，金無定也。如佛所說，有人修少施福、修少戒福、不知禪法，聞人中有富樂人，或聞欲天色天，心願樂者，命終之後，各生其中。菩薩亦如是，修淨世界願，然後得之。以是故知因願受勝果。復次莊嚴佛界事大，獨行功德不能成故，要須願力。譬如牛力雖能挽車，要須御者能有所至。淨世界願亦復如是，福德如牛，願如御者。』問曰：『若不作願，不得福耶？』答曰：『雖得，不如有願。願能助福，常念所行，福德增長。』」 > Sixth, pure vows: The \*Mahāprajñāpāramitopadeśa\* says: "The bodhisattvas, seeing the immeasurable adornments and purities of the buddha-worlds, generate various vows. There are buddha-worlds completely without suffering, even without the names of the three evil \[destinies\]. The bodhisattva, having seen this, generates the vow himself, saying: 'When I become a buddha, may my world likewise be without suffering and even without the names of the three evil \[destinies\].' There are buddha-worlds adorned with the seven jewels, where day and night there is always pure light and no sun or moon; he then generates the vow, saying: 'When I become a buddha, may my world likewise always have such adorned, pure light.' There are buddha-worlds where all sentient beings practice the ten good actions and possess great wisdom, their clothing, drink, and food appearing according to their thoughts; he then generates the vow, saying: 'When I become a buddha, may the clothing, drink, and food of the sentient beings in my world likewise be thus.' There are buddha-worlds consisting purely of bodhisattvas, with physical bodies like the Buddha's possessing the thirty-two marks and radiant with light shining through, even without the names of śrāvakas and pratyekabuddhas, and without women, all practicing the profound and wondrous Buddha path and traveling throughout the ten directions to teach and transform all; he then generates the vow, saying: 'When I become a buddha, may the sentient beings in my world likewise be thus.' Wishing to attain all such various adornments and purities of immeasurable buddha-worlds—for this reason it is called 'vowing to receive immeasurable buddha-worlds.' > Question: 'The bodhisattvas' bodily and mental actions are pure, and they naturally obtain pure retribution; why must they formulate vows and only then obtain it? For example, when a farming family reaps grain, do they still wait for a vow?' > Answer: 'Generating merit without a vow provides no direction or foundation. The vow acts as a guide, making accomplishment possible. For example, when melting gold, it is fashioned according to the artisan; the gold has no fixed form of its own. As the Buddha said, if someone cultivates a little merit from giving, cultivates a little merit from morality, but does not know the methods of dhyāna, and upon hearing of the wealthy and happy among humans, or hearing of the desire heavens or form heavens, his mind aspires toward them and delights in them, then after life ends, he is reborn in each of them accordingly. The bodhisattva is also like this: he cultivates the vows for a pure world, and only then obtains it. From this one knows that by cause of the vow, he receives the superior fruit. Furthermore, adorning a buddha-world is a great undertaking; solitary practice of merits cannot accomplish it, so the power of vows is essential. For example, although the strength of an ox can pull a cart, a driver is required to reach the destination. The vow for a pure world is also like this: merit is like the ox, and the vow is like the driver.' > Question: 'If one does not make a vow, does one obtain no merit?' > Answer: 'Although one obtains it, it is not as good as having a vow. A vow can assist merit: by constantly being mindful of what one practices, merit increases.'" > — English (machine translation) (machine translation) - [Previous: 9.11](https://indike.org/pramana/in.bauddha.taisho.1976.9.11) - [Next: 9.13](https://indike.org/pramana/in.bauddha.taisho.1976.9.13) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1976.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.9.12) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.4.93) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.9.12](https://indike.org/pramana/in.bauddha.taisho.1976.9.12) · Pramāṇa