[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 15.15 # 法苑珠林 15.15 法苑珠林 15.15 - **Language:** Classical Chinese ### [15.15](https://indike.org/pramana/in.bauddha.taisho.2122.15.15) 述曰。具引經論十說不同。或說一行而生淨土。如涅槃經云。有德國王覺德比丘。為護法因緣生不動國。又維摩經云直心是菩薩淨土。菩薩成佛時。不諂眾生來生其國等。或說二行而生淨土。如梁攝論云。出世善法者。無分別智及後得智所生善根。為出世善法名因。或用定慧為乘。或說三行而生淨土。如涅槃經云。思惟三三昧空無作無相而生淨土。又觀經云。令未來一切凡夫生極樂國。當修三業。一孝養父母事師不殺修十善業。二受三歸具足眾戒不犯。威儀。三發菩提心深信因果。讀誦大乘勸進行者。如是三事是名淨業。或說四行而生淨土。如維摩經云。行四無量心是菩薩淨土。菩薩成佛時。慈悲喜捨眾生來生其國。或四攝法是菩薩淨土。謂布施愛語利益同事。是菩薩淨土。菩薩成佛時。解脫所攝眾生來生其國。或說五行而生淨土。如淨土論云。一者禮拜。二者讚歎。三者作願。四者觀察。五者迴向。或說六行而生淨土。如維摩經云。布施是菩薩淨土。菩薩成佛時。一切能捨眾生來生其國。乃至智慧是菩薩淨土。菩薩成佛時。一切智慧眾生來生其國等。或說七行而生淨土。如維摩經云。布以七淨華浴此無垢人。一者戒淨。二者定淨。三者見淨。四者度疑淨。五者道非道淨。六者行淨。七者行斷智淨。前二是方便道。次三是見道。次一是修道。後一是無學道。由斯七淨得成四道。四道既成故報居淨土也。或說八行而生淨土。如維摩經云。菩薩成就幾法於此世界行無瘡疣生于淨土。答云。成就八法生于淨土。一饒益眾生而不望報。代於眾生受諸苦惱。二所作功德盡以施之。三等心眾生謙下無礙。四於諸菩薩觀之如佛。五所未聞經聞之不疑。六不與聲聞而相違背。七不嫉彼供不高己利。而於其中調伏其心。八常省己過不訟彼短。常以一心求諸功德。或說九行而生淨土。如無量壽經云。略說三輩廣說九品（具如經說）或說十行而生淨土。如維摩經云。十善是菩薩淨土。菩薩成佛時。命不中夭大富梵行。所言誠諦常以軟語。眷屬不離善和諍訟。言必饒益不嫉不恚。正見眾生來生其國。又彌勒發問經云。若欲樂生安養國者。當修十念即得往生。何等。為十。一者於一切眾生常生慈心。二者於一切眾生不毀其行。若有毀者終不往生。三者於一切眾生深起悲心除殘害心。四者發護法心不惜身命。於一切法不生誹謗。五者於忍辱中生決定心。六者深心清淨不染利養。七者發一切種智心日日常念無有廢忘。八者於一切眾生生尊重心。除憍慢心謙下言說。九者於諸談話不生染著。心近於覺意深起種種善根因緣不生憒鬧散亂心。十者常念觀佛除去諸相。彌勒當知。如是十念。一一次第相續而起。不生彼國無有是處。或說三十七品是菩薩淨土。菩薩成佛時。念處正勤神足根力覺道眾生來生其國。或如無量壽經云。發四十大願而生淨土（上來所說廣略雖異隨行一法與理冥符皆得往生安樂國土）優波提舍論偈云。 > The Commentary states: Fully citing the sūtras and treatises, there are ten distinct explanations. Some say that by a single practice one is born in the Pure Land. As the Nirvāṇa Sūtra says: King Guṇavardhana (Youde) and the monk Guṇavardhana (Juede), because of the causal conditions of protecting the Dharma, were born in the Realm of the Immovable (Akṣobhya's realm). Also, the Vimalakīrtinirdeśa Sūtra says: 'A straightforward mind is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings who are not deceitful come to be born in his realm,' and so forth. Some say that by two practices one is born in the Pure Land. As the Liang Translation of the Mahāyānasaṃgraha says: concerning supramundane wholesome dharmas, the wholesome roots produced by non-conceptual gnosis and subsequently acquired gnosis are the cause named supramundane wholesome dharmas; or that one uses concentration and wisdom as the vehicle. Some say that by three practices one is born in the Pure Land. As the Nirvāṇa Sūtra says: reflecting on the three samādhis of emptiness, signlessness, and wishlessness, one is born in the Pure Land. Also, the Guan Wuliangshou Jing says: 'To cause all ordinary beings in the future to be born in the Realm of Utmost Bliss, they should cultivate three karmic actions: First, to filially care for their parents, serve their teachers, not kill, and cultivate the ten wholesome karmas; second, to receive the three refuges, be complete in all the precepts, and not violate the comportments; third, to generate the mind of awakening (bodhicitta), deeply believe in cause and effect, recite the Mahāyāna, and encourage practitioners. These three matters are called pure karma.' Some say that by four practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Practicing the four immeasurable minds is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings of loving-kindness, compassion, sympathetic joy, and equanimity come to be born in his realm.' Or, the four means of embracing are the bodhisattva's Pure Land, namely: giving, kind speech, beneficial action, and common cause are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings who are embraced by liberation come to be born in his realm. Some say that by five practices one is born in the Pure Land. As the Treatise on the Pure Land (Jingtu Lun) says: first is prostration, second is praise, third is making vows, fourth is contemplation, and fifth is dedication. Some say that by six practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Giving (dāna) is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, all sentient beings capable of giving come to be born in his realm,' and so forth down to: 'wisdom (prajñā) is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, all wise sentient beings come to be born in his realm.' Some say that by seven practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Spreading the seven purities as flowers, bathe this defilement-free person. First is the purity of morality, second is the purity of concentration, third is the purity of view, fourth is the purity of overcoming doubt, fifth is the purity of knowledge and vision of path and non-path, sixth is the purity of knowledge and vision of practice, and seventh is the purity of knowledge and vision of severance. The first two are the path of expedient means; the middle three are the path of vision; the next one is the path of cultivation; the last one is the path of beyond-training. Through these seven purities one attains the realization of the four paths; since the four paths are accomplished, as retribution one dwells in the Pure Land.' Some say that by eight practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'By accomplishing how many dharmas does a bodhisattva practice in this world without blemish and be born in the Pure Land?' It answers: 'Accomplishing eight dharmas, one is born in the Pure Land: first, to benefit sentient beings without expecting reward, taking upon oneself all afflictions on behalf of sentient beings; second, to dedicate entirely whatever merit one has generated; third, to have an impartial mind toward sentient beings, humble without hindrance; fourth, to view bodhisattvas as if they were Buddhas; fifth, not to doubt sūtras one has not heard before upon hearing them; sixth, not to run counter to the śrāvakas; seventh, not to envy others' offerings nor to boast of one's own gain, but to subdue one's mind within that; eighth, to constantly examine one's own faults and not criticize others' shortcomings, always seeking all merits with a single mind.' Some say that by nine practices one is born in the Pure Land. As the Sukhāvatīvyūha Sūtra says: briefly explaining three grades, and elaborating nine ranks (as fully explained in the sūtra). Some say that by ten practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'The ten wholesome actions are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings whose lives are not cut short, who have great wealth and pure brahma conduct, whose speech is sincere and true, who always use soft words, whose kin do not part, who are skilled at resolving disputes, whose words are necessarily beneficial, who do not harbor jealousy or anger, and who possess right view come to be born in his realm.' Also, the Maitreya-paripṛcchā Sūtra says: 'If one wishes to rejoice in being born in the Land of Peace and Sustenance, one should cultivate ten mindful thoughts, and one will immediately attain rebirth. What are the ten? First, toward all sentient beings, always generate a mind of loving-kindness. Second, toward all sentient beings, do not destroy their practice; if one destroys it, one will never attain rebirth. Third, toward all sentient beings, deeply arouse a mind of compassion, removing harm and violence. Fourth, arouse the mind to protect the Dharma, not begrudging physical life, and do not generate slander toward all dharmas. Fifth, in the midst of forbearance (kṣānti), generate a resolute mind. Sixth, keep a deeply pure mind, untainted by profit and offerings. Seventh, arouse the mind directed toward omniscience (sarvākārajñatā), mindful of it every single day without abandonment or forgetting. Eighth, toward all sentient beings, generate a mind of respect, removing arrogance and using humble speech. Ninth, toward mundane talk, do not give rise to defiled attachment; let the mind approach awakened awareness, deeply generating causes and conditions for various wholesome roots, and not giving rise to an agitated or distracted mind. Tenth, always maintain mindfulness in contemplating the Buddha, eliminating all marks. Maitreya, you should know: when such ten thoughts are successively aroused one by one, it is impossible that one would not be born in that realm.' Or some say that the thirty-seven factors of awakening are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings \[endowed with\] the foundations of mindfulness, correct exertion, bases of psychic power, faculties, powers, and factors of awakening come to be born in his realm. Or, as the Sukhāvatīvyūha Sūtra says, one arouses the forty-eight great vows and is born in the Pure Land. (Although the explanations above differ in being broad or brief, following any single dharma that secretly accords with principle, all will attain rebirth in the Land of Peace and Bliss.) A verse of the Upadeśa says: > — English (machine translation) (machine translation) - [Previous: 15.14](https://indike.org/pramana/in.bauddha.taisho.2122.15.14) - [Next: 15.16](https://indike.org/pramana/in.bauddha.taisho.2122.15.16) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2122.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.15.15) — English, machine translation ## Linked texts (3) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.189) — Classical Chinese - [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976.3.28) — Classical Chinese - [略諸經論念佛法門往生淨土集卷上](https://indike.org/pramana/in.bauddha.taisho.2826.1.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.15.15](https://indike.org/pramana/in.bauddha.taisho.2122.15.15) · Pramāṇa