[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 7.142.1 # 翻譯名義集 7.142.1 翻譯名義集 7.142.1 - **Language:** Classical Chinese ### [7.142.1](https://indike.org/pramana/in.bauddha.taisho.2131.7.142.1) 初憑文者，《維摩經》云：「隨所化眾生而取佛土，隨所調伏眾生而取佛土，隨諸眾生應以何國入佛智慧，隨諸眾生應以何國起菩薩根。 」天台釋云：若對四土，宛然相似，若別出者。 《思益經》云：「東方之國，佛號日月光。 有菩薩梵天，曰思益，白佛：『我欲詣娑婆世界。 』佛言：『便往。 汝應以十法，游於彼土。 』」斯乃淨聖來游穢土。 又《智論》云：「穢土先施三乘，後顯一乘，娑婆是。 淨土先施三乘，後顯一乘，安養是。 」二有餘土，如《法華經》「我於餘國作佛，更有異名。 」《智論》云：「有淨佛土，出於三界，乃無煩惱之名。 於是國土佛所，聞《法華經》。 」三果報土，如《仁王》云：「三賢十聖住果報，唯佛一人居淨土。 」四常寂光，《普賢觀》云：「釋迦牟尼，名毘盧遮那。 其佛所住，名常寂光。 」二釋名。 初曰染淨同居者，染淨三種：一、迷悟分，九界迷逆名染，佛界順悟名淨。 如妙樂云：「相約隨緣，緣有染淨故。 」又《不二門》云：「法性之與無明，遍造諸法，名之為染。 無明之與法性，遍應眾緣，號之為淨。 」二、情理分，《不二門》云：「故知剎那，染體悉淨。 」《指要》云：「今之染淨，約情理說。 」三凡聖分，《淨名疏》云：「六道鄙穢故名染，三乘見真故名淨。 」三、六共住，染淨同居。 問：「《不二門》云：『一理之內，而分淨穢。 別則六穢四聖，通則十通淨穢。 』然此染淨淨穢，《文心》解云：『染淨，從迷悟體用而言。 淨穢，約凡聖界如而辨。 』今謂《淨名》染淨，正約凡聖而分。 云何淨覺却云：『淨穢約凡聖界如而辨』？ 又垂裕云：『染淨之名，約正； 淨穢之名，約依。 二土凡聖共居，通名染淨。 此土砂礫充滿，別受穢名； 彼土金寶莊嚴，別受淨號。 』今謂《淨名疏》云：『四趣共住，名穢； 無四惡趣，名淨。 』此從正報立依報名。 云何孤山却云：『染淨之名約正，淨穢之名約依。 』當知染淨，從凡聖之心以立名。 淨穢，約依正之境而標號。 問：既從染淨，立同居名，還許亦從淨穢，立同居乎？ 」答：「染淨是通名，淨穢是別號。 故垂裕云：『此方即染淨穢土，安養即染淨淨土。 』故知同居，正從染淨而立。 若從通義，如《淨名》中，身子見穢，梵王見淨，乃是娑婆淨穢同居。 又《婆沙》云：『若人種善根，疑則華不開。 信心清淨者，華開即見佛。 』此是安養淨穢同居。 雖通此義，名非正立。 此染淨土，亦名凡聖同居。 故《淨名疏》云：『染即是凡，淨即是聖。 』如疏文云：『凡聖各二。 凡居二者，一惡眾生，即四趣也； 二善眾生，即人天也。 聖居二者，一實二權。 實者，四果及支佛，通教六地，別十住，圓十信。 通惑雖斷，報身猶在。 二權聖者，方便有餘三乘，受遍真法性身，為利有緣，願生同居。 若實報及寂光，法身菩薩及妙覺佛，為利有緣，應生同居，皆是權也。 此等聖人，與凡共住，故名凡聖同居。 』」二方便有餘土，言方便者，如《禪門》云：「善巧修習，故名方便。 」此有三義：一真中，《淨名疏》云：「二乘三種菩薩，證方便道之所居也。 」《輔行》云：「所以在方便者，並屬空邊。 」二真似，《妙玄》云：「別圓似解，未發真修，皆名作意。 」三遍圓，妙樂云：「並以三教而為方便，雖通三義正從證真，立方便名。 」言有餘者，《觀經疏》云：「無明未盡，故曰有餘。 」《淨名疏》云：「若修二觀，斷通惑盡，恒沙別惑，無明未斷。 捨分段身，而生界外。 受法性身，即有變易。 所居之土，名有餘國。 」亦名果報，如《輔行》云：「通有由因感果之報，未入實報。 」又云：「今文且說偏空偏假所感之報，則不如初住已上居果報土。 」又名法性，如《智論》云：「受法性身，非分段生。 」三果報土。 > First, relying on texts: The Vimalakīrti-sūtra says, "In accordance with the sentient beings to be transformed, he takes a buddha-land; in accordance with the sentient beings to be subdued, he takes a buddha-land; in accordance with the country by which sentient beings ought to enter into the wisdom of the buddhas, \[he takes a buddha-land\]; in accordance with the country by which sentient beings ought to generate the roots of a bodhisattva, \[he takes a buddha-land\]." Tiantai explains: if matched to the four lands, they correspond clearly; if brought out separately: The Viśeṣacintā-sūtra says, "In an eastern country, the buddha's name is Candrasūryaprabha. There was a bodhisattva and Brahma named Viśeṣacinti, who said to the buddha: 'I wish to go to the Sahā world.' The buddha said: 'Go then. You should travel in that land by means of ten dharmas.'" This is a pure noble one coming to travel in an impure land. Furthermore, the Dàzhìdù lùn says, "In an impure land, the three vehicles are first set forth, and afterwards the one vehicle is revealed; the Sahā world is such. In a pure land, the three vehicles are first set forth, and afterwards the one vehicle is revealed; the Sukhāvatī \[world\] is such." Second, the land with remainder: As the Lotus Sūtra says, "I become a buddha in other lands, and have still other names." The Dàzhìdù lùn says, "There are pure buddha-lands that transcend the three realms, where even the names of the defilements do not exist. In these lands, in the presence of the buddha, one hears the Lotus Sūtra." Third, the land of reward: As the Benevolent Kings \[Sūtra\] says, "The three \[grades of\] worthies and the ten \[grades of\] sages abide in reward; only the Buddha alone dwells in the Pure Land." Fourth, \[the land of\] eternally quiescent light: The Samantabhadra Contemplation Sūtra says, "Śākyamuni is named Vairocana. Where that buddha dwells is called the Eternally Quiescent Light." Second, explaining the names: First, what is called "cohabitation of the defiled and pure" has three kinds of defiled and pure: (1) distinguished by delusion and awakening: the delusion and contrariness of the nine realms is called "defiled," and the accord and awakening of the buddha-realm is called "pure." As Miaole says, "The characteristics are distinguished according to conditions, for conditions have defilement and purity." Furthermore, the Buer men says, "Dharmatā together with ignorance universally creates all dharmas, which is called defilement. Ignorance together with dharmatā universally responds to the manifold conditions, which is called purity." (2) Distinguished by sentiment and principle: The Buer men says, "Thus we know that in an instant, the substance of defilement is entirely pure." The Zhiyao says, "The defilement and purity of the present text is stated in terms of sentiment and principle." (3) Distinguished by ordinary beings and noble ones: The Jingming shu says, "The six destinies are base and foul, hence called defiled; the three vehicles see reality, hence called pure." When the three \[vehicles\] and the six \[destinies\] dwell together, it is the cohabitation of the defiled and pure. Question: "The Buer men says, 'Within the one principle, pure and foul are differentiated. Specifically, the six \[destinies\] are foul and the four \[realms of\] noble ones are pure; generally, the ten \[realms\] all possess both pure and foul.' However, regarding this defiled and pure versus pure and foul, the Wenxin explains: 'Defiled and pure are spoken of in terms of the substance and function of delusion and awakening. Pure and foul are discerned with reference to the realms and thusness of ordinary beings and noble ones.' Now we say that the defiled and pure in the Jingming \[shu\] is precisely distinguished with reference to ordinary beings and noble ones. Why does Jingjue on the contrary say: 'Pure and foul are discerned with reference to the realms and thusness of ordinary beings and noble ones'? Furthermore, Chuiyu says: 'The terms "defiled" and "pure" refer to the direct \[retribution\]; the terms "pure" and "foul" refer to the environment. The two lands where ordinary beings and noble ones cohabit are generally called "defiled and pure." This land is full of sand and gravel, so it specifically receives the name "foul"; that land is adorned with gold and jewels, so it specifically receives the title "pure."' Now we say that the Jingming shu says: 'Where the four destinies dwell together is called foul; where there are no four evil destinies is called pure.' This establishes the name of the environmental retribution on the basis of the direct retribution. Why does Gushan on the contrary say: 'The names "defiled" and "pure" refer to the direct \[retribution\], while the names "pure" and "foul" refer to the environment'? One should know that 'defiled' and 'pure' establish their names from the minds of ordinary beings and noble ones; 'pure' and 'foul' designate their labels with reference to the states of environment and direct retribution. Question: Since the name 'cohabitation' is established on the basis of defiled and pure, is it also permissible to establish 'cohabitation' on the basis of pure and foul?" Answer: "Defiled and pure is the general designation, while pure and foul is the specific appellation. Thus Chuiyu says: 'This realm is a defiled-and-pure foul land; Sukhāvatī is a defiled-and-pure pure land.' Therefore we know that 'cohabitation' is precisely established on the basis of defiled and pure. If taken according to the general sense, as in the Jingming \[sūtra\], where Śāriputra saw foulness and the Brahma King saw purity, this was Sahā's cohabitation of pure and foul. Furthermore, the Vibhāṣā says: 'If a person plants good roots but has doubt, then the flower will not open; for those whose faithful mind is pure, the flower opens and they immediately see the buddha.' This is Sukhāvatī's cohabitation of pure and foul. Although it accords with this meaning, the name is not principally established \[thus\]. This defiled-and-pure land is also called the cohabitation of ordinary beings and noble ones. Thus the Jingming shu says: 'Defiled is precisely the ordinary, and pure is precisely the noble.' As the text of the commentary says: 'Ordinary beings and noble ones each have two kinds. The two kinds of ordinary dwellers are: (1) evil sentient beings, namely the four destinies; (2) good sentient beings, namely humans and devas. The noble dwellers are of two kinds: actual and provisional. The actual are those of the four fruits and pratyekabuddhas, the six stages of the Shared Teaching, the ten abodes of the Separate Teaching, and the ten faiths of the Perfect Teaching. Although their general delusions have been severed, their reward bodies still remain. The second, provisional noble ones, are those of the three vehicles of the \[land of\] expedient means with remainder, who have attained the body of pervasive true dharmatā; in order to benefit those with whom they have affinity, they vow to be born in \[the land of\] cohabitation. As for the \[lands of\] actual reward and quiescent light, the dharmakāya bodhisattvas and the buddhas of wondrous awakening, in order to benefit those with whom they have affinity, manifest birth in \[the land of\] cohabitation; these are all provisional. These noble ones dwell together with ordinary beings; therefore it is called the cohabitation of ordinary beings and noble ones.'" Second, the land of expedient means with remainder: Speaking of expedient means, as the Chánmén says: "Skillfully practicing and cultivating is therefore called expedient means." This has three meanings: (1) True versus middle: The Jingming shu says, "The dwelling place of those of the two vehicles and the three kinds of bodhisattvas who have realized the path of expedient means." The Fuxing says, "The reason they are in expedient means is that they all belong to the side of emptiness." (2) True versus semblance: The Miaoxuan says, "The semblance understanding of the Separate and Perfect \[Teachings\], which has not yet initiated true cultivation, is entirely called deliberate thought." (3) Pervasive versus perfect: Miaole says, "All three teachings are taken as expedient means; although it encompasses the three meanings, it establishes the name 'expedient means' principally from the realization of truth." Speaking of "with remainder": The Guan jing shu says, "Because ignorance has not yet been exhausted, it is called 'with remainder.'" The Jingming shu says, "If one cultivates the two contemplations, one exhausts the severance of general delusions, but the distinct delusions \[as numerous as\] the sands of the Ganges and ignorance are not yet severed. Shedding the body of fragmented lifetimes, one is born outside the realms. Attaining a dharmatā body, one undergoes change. The land in which one dwells is called the country with remainder." It is also called "fruit and reward," as the Fuxing says: "It generally possesses the retribution of evoking a fruit from a cause, but has not entered actual reward." It also says: "The present text speaks provisionally of the retribution evoked by biased emptiness and biased provisionality, which does not equal those from the first abode upward who dwell in the land of reward." It is also called "dharmatā," as the Dàzhìdù lùn says: "Attaining a dharmatā body, not a birth of fragmented lifetimes." Third, the land of reward. > — English (machine translation) (machine translation) - [Previous: 7.141](https://indike.org/pramana/in.bauddha.taisho.2131.7.141) - [Next: 7.142.2](https://indike.org/pramana/in.bauddha.taisho.2131.7.142.2) - [Up: 7.142](https://indike.org/pramana/in.bauddha.taisho.2131.7.142) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.7.142.1) — English, machine translation ## Linked texts (2) - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.4.41) — Classical Chinese - [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717.14.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.7.142.1](https://indike.org/pramana/in.bauddha.taisho.2131.7.142.1) · Pramāṇa