[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) › [藥師經疏](https://indike.org/pramana/in.bauddha.taisho.2767) › 1.1 # 藥師經疏 1.1 藥師經疏 1.1 - **Language:** Classical Chinese ### [1.1](https://indike.org/pramana/in.bauddha.taisho.2767.1.1) 性三主□□□□□□五問答分別。第一釋名。言淨土者。淨謂□□□□地謂諸淨人所居□故名為淨土。或出即淨故名淨土。然此淨□有其二種。一者色淨所居宮殿眾妙七寶所嚴飾故。二功德淨大念慧行以為遊路。大心妙觀以為所乘。大空無相無願解脫為□大門。如是等德不可具說。今此淨土具說兩法以為淨土。第二出體。有其二義。一種數差別。二依種出體。言種數者。如成唯識淨土差別有其四種。一法體性土。謂二空理是諸法性法性即土名法性土。二自受用土。謂遍法界七寶妙色及諸功德為受用土。三他用土。謂諸如來為十地上諸菩薩眾所現色等。四變化土。謂諸如來為化地前所變淨土。若廣分別如成唯識第十。及佛地論第七卷說。言出體者。法性淨土法數門中真如為體。三科出體非蘊所攝處界門中法處法界以為自性。唯是意識所緣境故。或可通六種無為為性。五種無為皆依真如假建立故。自受用土。百法門中六十法以為體性。所謂眼等八種淨識相應二十一心所有法。謂五遍行五各別境及善十一十一種色及二十種不相應法。除異生性及不和合無想定天六種無為。然六無為有其二種。一依法性建立六種法性五□。二淨八識所攝六種六種皆是自受用土他受用土及變化土。乃法出體應知亦爾。而差別者自受用土真實功德為體。餘之二土皆是變化。三科出體。若妙色土即用色蘊少色香味觸四處四界一分為性。通攝功德為淨者。即用五蘊及十二處十八界法以為體性。如理應思。第三主眾差別者。如成唯識第十卷說。佛有四種。一自性身。謂諸如來真淨法界受用變化平等所依離相寂然。絕諸戲論具無邊際真當功德亦名法身。大功德法所依止處故此自性身。依自性土雖此身土體無差別。而屬佛法性相異故。此佛身土俱非色揀唯有其主而無眷屬。二自受用身。謂諸如來三無數劫。修集無量福慧資糧所起無邊真實功德。及極圓淨常遍色身相續湛然。盡未來際恒自受用廣大法樂。此身還依自受用土。謂圓鏡智相應淨識。由昔所修自利無漏純淨佛土因緣成就。從初成佛盡未來際相續變為純淨佛土。自受用身常依此土。亦唯有佛無諸徒眾。唯佛自利善所生故。三他受用身。謂諸如來由平等智示現微妙淨功德身。居純淨土為住。十地諸菩薩眾現大神通轉正法輪。決眾疑網。令彼受用大乘法樂他受用土以此為主。十地菩薩以為眷屬。四變化身。謂諸如來由成事智變現無量隨類化身居淨穢土為未登地。諸菩薩眾二乘異生稱彼機宜現通說法。令各獲得諸利樂事。此化淨土以化身佛以為其主。菩薩二乘及諸異生以為眷屬。第四形量大小者。一自性身土。離色相故不可說有形量大小而隨相說無量無邊故。成唯識第十卷云。雖不可說形量大小而隨事相其量無邊。譬如虛空遍一切處。二自受用身及其淨土形量無邊。無邊善根之所生故。是故經云。圓圓無際其量難測。三他受用身。及其淨土。隨住十地菩薩所宜變為身土。或大或小。或勝或劣。前後改轉。若變化身依變化土。或依穢土。隨其根機大小不定。五問答分別。問異生二乘生淨土不。若言生者如何攝大乘云。若稱佛名生淨土者是別時意。又解深密及瑜伽論問。何等人不生淨土。答異生二乘若言不生者。如阿彌陀等經說。若一日乃至七日。心不亂者即生淨土。解云。此義極難。西國諸師兩說不同。一云。異生及二乘不生淨土故。攝大乘云。生淨土者約別時意。由此念佛有初因緣數數修習。乃至十地方得生彼故。諸經說生淨土者。約別時說。又深密說。二乘異生不生淨土。又往生論云。女人及根缺。二乘種不生。一云淨土有其四種。法性淨土是真如故不可說言。生與不生絕諸相故。自受用土。唯佛與佛乃得生彼。他受用者唯是十地菩薩生處。其變化土異生二乘地前菩薩。皆能往生。而攝大乘及瑜伽論說不生者。約他受用說不說化土。問極樂國土四種土中何土所攝。解云。西方自有兩釋。一云。他受用身。有分限故。一云。極樂有其二種。一他受用。唯是地上菩薩生處二變化土。即是已生地前菩薩皆得往生。 > \[…\] nature; third, distinction between host and retinue; \[…\] fifth, analysis by questions and answers. First, explaining the name: As for 'pure land', 'pure' means \[…\] 'land' means the place resided in by various pure persons; therefore it is called a pure land. Alternatively, departing \[from defilement\] is pure; hence it is called a pure land. However, this pure \[land\] has two kinds: first, purity of form, because the resided palaces are adorned with multiple wondrous seven jewels; second, purity of qualities, taking the great practice of mindfulness and wisdom as the path of traversal, taking the great mind's wondrous contemplation as the vehicle, and taking great emptiness, signlessness, and wishlessness—the liberations—as the \[…\] great gate. Such virtues cannot be fully described. Now, this pure land fully possesses both factors, making it a pure land. Second, identifying the essential nature: There are two aspects: first, the varieties and counts; second, identifying the essential nature based on the varieties. As for the varieties and counts: as in the Cheng weishi lun, the divisions of pure lands are of four kinds: 1. the land of the essential nature of dharmas (dharmatā-land), meaning the principle of the two emptinesses is the nature of all dharmas, and the dharmatā is itself the land, hence called the dharmatā-land; 2. the self-enjoyment land, meaning the wondrous forms of the seven jewels and all virtues pervading the dharmadhātu constitute the enjoyment land; 3. the other-enjoyment land, meaning the forms and so forth manifested by the Tathāgatas for the assemblies of bodhisattvas on the ten bhūmis; 4. the transformation land, meaning the pure lands transformed by the Tathāgatas to transform those prior to the bhūmis. If explained in detail, it is as stated in the tenth fascicle of the Cheng weishi lun and the seventh fascicle of the Buddhabhūmy-upadeśa. As for identifying the essential nature: in the dharmatā pure land, among the enumeration of dharmas, tathatā is its essential nature. Identifying the essential nature through the three categories: it is not subsumed under the aggregates; among āyatanas and dhātus, it takes the dharma-āyatana and the dharmadhātu as its intrinsic nature, because it is an object cognitive domain exclusively of the mano-vijñāna. Alternatively, it can generally take the six kinds of asaṃskṛta as its nature, since the five kinds of asaṃskṛta are all provisionally established based on tathatā. For the self-enjoyment land, among the hundred dharmas, sixty dharmas constitute its essential nature: namely, the eight pure consciousnesses such as the eye-\[consciousness\], the associated twenty-one mental factors—meaning the five omnipresent, the five object-specific, and the eleven wholesome—the eleven kinds of form, and twenty unassociated formations, excluding the nature of a pṛthagjana and the heaven of non-conception within non-concordance, \[and\] the six kinds of asaṃskṛta. However, the six asaṃskṛta are of two kinds: first, the six established based on dharmatā, five \[…\] of dharmatā; second, the six subsumed by the pure eight consciousnesses—all six are the self-enjoyment land. For the other-enjoyment land and the transformation land, the identification of dharmic essential nature should be known to be likewise. Yet the distinction is: the self-enjoyment land takes real virtues as its essence; the remaining two lands are both transformations. Identifying the essential nature through the three categories: if it is the wondrous form land, it uses a portion of the form aggregate, namely four āyatanas and four dhātus—a portion of form, smell, taste, and tangibles—as its nature. If it generally subsumes virtues as pure, it uses the dharmas of the five aggregates, twelve āyatanas, and eighteen dhātus as its essential nature. This should be contemplated in accordance with reason. Third, the distinction between host and retinue: as stated in the tenth fascicle of the Cheng weishi lun, buddhas are of four kinds: 1. the svabhāvakāya, meaning the pure dharmadhātu of all Tathāgatas, the equal support of enjoyment and transformation, quiescent and free of signs, cut off from all conceptual proliferation, endowed with boundless, true and actual virtues, also called the dharmakāya, because it is the locus of reliance for the dharmas of great virtue. This svabhāvakāya relies on the svabhāva-land; although this body and land have no difference in essence, their characteristics differ in pertaining to the Buddha's dharmas. Both this buddha-body and land are excluded from form; they have only the host and no retinue. 2. The self-enjoyment body, meaning the boundless real virtues generated by all Tathāgatas throughout three incalculable eons by cultivating and accumulating immeasurable provisions of merit and wisdom, as well as the extremely perfect, pure, eternal, and all-pervading form body, continuous and serene, continually enjoying the vast Dharma-bliss for oneself through the end of the future. This body also relies on the self-enjoyment land, meaning the pure consciousness associated with the ādarśa-jñāna, perfected through the causes and conditions of the pure buddha-land of self-benefit and non-outflow cultivated in the past; from first attaining buddhahood through the end of the future, it continuously transforms into a pure buddha-land. The self-enjoyment body constantly relies on this land; it also has only the Buddha without an assembly of disciples, because it is generated solely by the Buddha's own wholesome \[causes\] of self-benefit. 3. The other-enjoyment body, meaning all Tathāgatas, by virtue of samatā-jñāna, manifest a subtle, wondrous body of pure virtues, dwelling in a pure land to reside in; for the assemblies of bodhisattvas on the ten bhūmis, they display great spiritual powers, turn the wheel of the True Dharma, resolve the net of doubts of the multitude, and enable them to enjoy the Dharma-bliss of the Mahāyāna. The other-enjoyment land takes this as its host, and the bodhisattvas of the ten bhūmis as its retinue. 4. The nirmāṇakāya, meaning all Tathāgatas, by virtue of kṛty-anuṣṭhāna-jñāna, transform and manifest immeasurable transformation bodies corresponding to various classes, dwelling in pure and defiled lands; for the assemblies of bodhisattvas who have not yet ascended the bhūmis, for those of the two vehicles, and for pṛthagjanas, they manifest spiritual penetrations and expound the Dharma in accord with their capacities, enabling each to obtain benefit and joy. This transformation pure land takes the transformation-body Buddha as its host, and bodhisattvas, the two vehicles, and various pṛthagjanas as its retinue. Fourth, the size of shape and measure: 1. The svabhāvakāya and its land, being free from form and signs, cannot be spoken of as having size of shape and measure; yet spoken of according to signs, they are immeasurable and boundless. Therefore, fascicle ten of the Cheng weishi lun states: 'Although their size of shape and measure cannot be spoken of, according to phenomenal signs their measure is boundless, just as empty space pervades all places.' 2. The self-enjoyment body and its pure land are boundless in shape and measure, because they are generated by boundless roots of goodness. Therefore the sūtra says: 'Perfect and circular without limit, their measure is difficult to fathom.' 3. The other-enjoyment body and its pure land: in accord with the suitability of the bodhisattvas dwelling on the ten bhūmis, it transforms into body and land—either large or small, either superior or inferior, changing back and forth. If it is the nirmāṇakāya, it relies on a transformation land or relies on a defiled land; its size is indeterminate in accord with their faculties and capacities. Fifth, analysis by questions and answers: Question: Do pṛthagjanas and those of the two vehicles take birth in the pure land or not? If you say they are born there, why does the Mahāyānasaṃgraha say that reciting the Buddha's name to be born in the pure land is an intention of another time? Furthermore, the Saṃdhinirmocana Sūtra and Yogācārabhūmi-śāstra ask: 'What kinds of persons are not born in the pure land?' and answer: 'Pṛthagjanas and those of the two vehicles.' If you say they are not born there, as texts such as the Amitābha Sūtra state, if for one day up to seven days one's mind is undistracted, one is immediately born in the pure land. Explanation: This meaning is extremely difficult; the various masters of the Western Country (India) have two different explanations. One says: Pṛthagjanas and the two vehicles are not born in the pure land; therefore the Mahāyānasaṃgraha says that being born in the pure land is stated with reference to the intention of another time. Because of this mindfulness of the Buddha, there is an initial causal condition; cultivating it repeatedly, one only attains birth there upon reaching the ten bhūmis. Therefore, when various sūtras speak of being born in the pure land, it is spoken with reference to another time. Furthermore, the Saṃdhinirmocana says that those of the two vehicles and pṛthagjanas are not born in the pure land. Furthermore, the Wangsheng lun states: 'Women, those deficient in faculties, and the lineage of the two vehicles are not born \[there\].' Another says: There are four kinds of pure lands. The dharmatā pure land is tathatā, so one cannot speak of birth or non-birth, as it is cut off from all characteristics. The self-enjoyment land is where only a buddha together with a buddha can be born. The other-enjoyment land is solely the birthplace of bodhisattvas of the ten bhūmis. As for its transformation land, pṛthagjanas, the two vehicles, and bodhisattvas prior to the bhūmis can all be reborn there. When the Mahāyānasaṃgraha and Yogācārabhūmi-śāstra speak of non-birth, they speak with reference to the other-enjoyment \[land\], not the transformation land. Question: Among the four kinds of lands, which land subsumes the Land of Utmost Bliss (Sukhāvatī)? Explanation: In the Western regions there are themselves two explanations: One says: It is the other-enjoyment body, because it has limits. Another says: Sukhāvatī has two kinds: 1. other-enjoyment, which is solely the birthplace of bodhisattvas on the bhūmis; 2. transformation land, which is where those already born and bodhisattvas prior to the bhūmis can all attain birth. > — English (machine translation) (machine translation) - [Next: 1.2](https://indike.org/pramana/in.bauddha.taisho.2767.1.2) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2767.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2767~en-mt.1.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2767.1.1](https://indike.org/pramana/in.bauddha.taisho.2767.1.1) · Pramāṇa