[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) › [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770) › 1.30 # 維摩經疏 1.30 維摩經疏 1.30 - **Language:** Classical Chinese ### [1.30](https://indike.org/pramana/in.bauddha.taisho.2770.1.30) 自下第四佛為廣說。於中應先解淨土義。然後釋文義。如別章。文中有二。一約大悲隨有之行宣說眾生以為佛土。二直心不約就出世恒菩提行說直心等而為佛土。前中有三段。一總說眾生以為佛土。二所以下釋前眾生為佛土義。取土為生故名眾生以為佛土。三所以下轉釋為眾生取佛土義。初中眾生是佛土者。緣中說土。土因悲得。悲由生起。以有眾生菩薩起悲。悲故得土。故名眾生為佛土耳。無限大悲等眾生界情無分限故。名一切眾生之類悉為佛土。第二釋中所以者何。問前起後。土是己報。所以乃說他眾生類為我佛土下對釋之。釋意如何。菩薩取土原為眾生。得土生由故名眾生而為佛土。文中四句。前二為於地前眾生。後二為於地上眾生。前兩句中化。始調終化者。化於種性已前令生信解。調者調於種性。已上令起行修。亦可。化者化令生善。善心先無今忽令有。故名為化。言調伏者。調令離過。離過順法。故名調伏。菩薩隨所化生而耳佛土者。為依淨土化人生善故取佛土。如彌陀界一生其中永善不退。隨所調伏眾生而取佛土者。為依淨土調人離惡故取佛土。如彌陀界一生其中永離諸過。後兩句中。入佛惠者。趣入佛果起菩薩根修起行因。亦可。入惠定惠莊嚴起菩薩根。是福莊嚴。文中初言隨諸眾生。應以何國入佛惠者。隨物所宜故言應。以為依淨土攝諸菩薩修惠莊嚴故取佛土。初地已上皆入三世諸佛智地。為教眾生入是智地故取佛土。應以何國起菩薩根而取佛土者。應以如前為依淨土攝諸菩薩修福莊嚴故取淨土。菩薩所行能為佛本。就人以彰名菩薩根亦可。菩薩行中相起初為後本名菩薩根。但諸眾生藉處不同起道各異。是故並言應以何國菩薩為之取種種土。問曰。所取為真為應。體即是真用相是應。應必依真故現應而取真土。 > From here below is the fourth \[section\], where the Buddha explains in detail. Here one should first explain the meaning of "pure land", and only then interpret the text; the meaning is as in the separate chapter. In the text there are two parts: first, explaining sentient beings as the Buddha-land in terms of practices aligned with existence that accord with great compassion; second, explaining the straight mind and so forth as the Buddha-land without such qualification, in terms of transcendent practices of constant awakening (bodhi). In the former part there are three sections: first, a general explanation of sentient beings as the Buddha-land; second, the passage from "why is this?" downward, which explains the preceding meaning of sentient beings as the Buddha-land—appropriating a land for the sake of sentient beings, hence it is called "sentient beings are the Buddha-land"; third, the passage from "why is this?" downward, which further explains the meaning of appropriating a Buddha-land for the sake of sentient beings. First, regarding "sentient beings are the Buddha-land": this speaks of the land in terms of its conditions. The land is obtained through compassion; compassion arises because of sentient beings. Because there are sentient beings, the bodhisattva arouses compassion; because of compassion, he obtains the land; therefore it is said that "sentient beings are the Buddha-land". Boundless great compassion is equal to the realm of sentient beings, having no limits in sympathy; therefore it is said that "all classes of sentient beings are the Buddha-land". In the second, explanatory section: "why is this?" questions the preceding to introduce what follows. A land is one's own retribution; why then say that other classes of sentient beings are one's own Buddha-land? This is explained in what follows in response. What is the intended explanation? The bodhisattva's appropriating a land is fundamentally for the sake of sentient beings. Since obtaining the land originates from sentient beings, they are called the Buddha-land. In the text there are four phrases: the first two are for sentient beings prior to the \[ten\] grounds (bhūmi), and the latter two are for sentient beings upon the \[ten\] grounds. In the first two phrases, "transforming" is the beginning and "taming" is the end: "transforming" means transforming those prior to the gotra (lineage) to give rise to faith and understanding; "taming" means taming those above the gotra to arouse practical cultivation. Alternatively, "transforming" means transforming them to produce goodness: where a wholesome mind previously did not exist, it is now suddenly caused to exist, hence it is called "transforming". "Taming" means taming them to abandon faults: abandoning faults and according with the Dharma is called "taming". As for "a bodhisattva appropriates a Buddha-land in accordance with those sentient beings whom he transforms": this means that for the sake of relying on a pure land to transform people to produce goodness, he appropriates a Buddha-land—just as in Amitābha's realm, once born within it, one's goodness never regresses. As for "he appropriates a Buddha-land in accordance with those sentient beings whom he tames": this means that for the sake of relying on a pure land to tame people to abandon evil, he appropriates a Buddha-land—just as in Amitābha's realm, once born within it, one is forever free from all faults. In the latter two phrases: "entering the Buddha's wisdom" means advancing toward the fruit of Buddhahood; "arousing the bodhisattva roots" means cultivating the causes of practice. Alternatively, "entering wisdom" is the adornment of concentration and wisdom; "arousing the bodhisattva roots" is the adornment of merit. In the text it first says: "in accordance with by what land sentient beings should enter the Buddha's wisdom": this means in accordance with what is suitable for beings, hence it says "should"; for the sake of relying on a pure land to gather bodhisattvas to cultivate the adornment of wisdom, he appropriates a Buddha-land. From the first ground (prathamabhūmi) upward, all enter the ground of wisdom of all buddhas of the three times; for the sake of teaching sentient beings to enter this ground of wisdom, he appropriates a Buddha-land. As for "in accordance with by what land \[they\] should arouse the bodhisattva roots, he appropriates a Buddha-land": as before, for the sake of relying on a pure land to gather bodhisattvas to cultivate the adornment of merit, he appropriates a pure land. The practices cultivated by a bodhisattva can serve as the root of Buddhahood; expressed in terms of the person, they are called "bodhisattva roots". Alternatively, within the bodhisattva's practices, earlier stages arise to serve as the root of later ones, which is called "bodhisattva roots". However, because various sentient beings rely on different places, the paths they arouse are distinct; therefore in both cases it says "by what land", and the bodhisattva appropriates various lands for them. Question: is that which is appropriated real or manifest? Its essence is real, while its functioning appearances are manifest. The manifest necessarily relies on the real; therefore he displays the manifest and appropriates the real land. > — English (machine translation) (machine translation) - [Previous: 1.29](https://indike.org/pramana/in.bauddha.taisho.2770.1.29) - [Next: 1.31](https://indike.org/pramana/in.bauddha.taisho.2770.1.31) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2770.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2770~en-mt.1.30) — English, machine translation ## Linked texts (1) - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.1.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2770.1.30](https://indike.org/pramana/in.bauddha.taisho.2770.1.30) · Pramāṇa