About 佛地經論

51,669 · about 172 min

The *Buddhabhūmi-sūtra-śāstra* was composed by venerable masters such as Bandhuprabha and translated by the Tripitaka Master Xuanzang of the Tang Dynasty. This treatise is an authoritative commentary on the *Buddhabhūmi-sūtra*, elucidating the five dharmas of the Buddha's fruition state (the pure Dharma-realm and the four wisdoms) and detailing in full the causes, effects, and sequential stages of practice for attaining Buddhahood. It was established during the peak period of Indian Mahāyāna Buddhism and belongs to the important treatises of the Yogācāra school, systematically summarizing the theory of Buddhahood within the Vijñānavāda tradition. Xuanzang's translation has had a profound and far-reaching influence, serving as the core basis for the study of Buddha-fruition theory in Chinese Buddhism, and holds an esteemed position within the history of Chinese Buddhism and

如是我聞者，謂總顯己聞、傳佛教者，言如是事我昔曾聞。如是總言依四義轉：一、依譬喻；二、依教誨；三、依問答；四、依許可。依譬喻者，如有說言，如是富貴如毘沙門。依教誨者，如有說言，汝當如是讀誦經論。依問答者，如有說言，如是我聞如是宣說。依許可者，如有說言，我當為汝如是而思、如是而作、如是而說。或許可言，是事如是有義，此中唯依許可。謂結集時諸菩薩眾咸共請言：「如汝所聞當如是說。」傳法菩薩便許彼言：「如是當說如我所聞，又如是言信可審定。」謂如是法，我昔曾聞，此事如是，齊此當說定無有異。有義此中亦依問答。謂有問言：「汝當所說昔定聞耶？」故此答言：「如是我聞。」有義，此中通依四種：依譬喻者，謂當所說如是文句，如我昔聞。依教誨者，謂告時眾，如是當聽我昔所聞。餘如前說。我謂諸蘊世俗假者，聞謂耳根發識聽受，廢別就總故說我聞。有義，如來慈悲本願增上緣力，聞者識上文義相生，此文義相雖親依自善根力起，而就強緣名為佛說，由耳根力自心變現，故名我聞。有義，聞者善根本願增上緣力，如來識上文義相生，此文義相是佛利他善根所起，名為佛說。聞者識心雖不取得，然似彼相分明顯現，故名我聞。應知說此如是我聞，意避增減異分過失，謂如是法我從佛聞，非他展轉顯示聞者，有所堪能，諸有所聞皆離增減異分過失，非如愚夫無所堪能，諸有所聞或不能離增減異分。結集法時傳佛教者，依如來教初說此言，為令眾生恭敬信受，言如是法我從佛聞，文義決定無所增減。是故聞者應正聞已，如理思惟當勤修學。

Thus I have heard. This phrase generally indicates that the speaker personally heard and is now transmitting the Buddha's teaching, meaning, "Such matters I heard in the past." The word "thus" (如是) is used here in four senses: 1) by analogy, 2) by instruction, 3) by question and answer, and 4) by affirmation.

1) By analogy: For example, when it is said, "Such wealth is like that of Vaiśravaṇa." 2) By instruction: For example, when it is said, "You should recite the scriptures and treatises in this manner." 3) By question and answer: For example, when it is said, "Thus I have heard, thus it is proclaimed." 4) By affirmation: For example, when it is said, "I will think thus for you, act thus, and speak thus." Or it may be an affirmation meaning, "This matter is thus, it has meaning." Here, it specifically relies on the sense of affirmation.

This refers to the time of the compilation, when all the bodhisattvas together requested, "As you have heard, you should speak thus." The bodhisattva transmitting the Dharma then affirmed to them, "Thus I shall speak, as I have heard." Moreover, the words "thus" express trust and certainty, meaning, "Such a Dharma I heard in the past; this matter is thus; up to this point I shall speak, definitely without variation."

Another interpretation holds that here it also relies on the sense of question and answer. That is, when asked, "Is what you are about to speak definitely what you heard in the past?" the reply is, "Thus I have heard."

Yet another interpretation holds that here it encompasses all four senses. By analogy: meaning the words about to be spoken are like those I heard in the past. By instruction: meaning addressing the assembly, "Thus you should listen to what I heard in the past." The rest are as previously explained.

"I" refers to the conventional, provisional designation of the aggregates. "Heard" means the ear faculty giving rise to consciousness and receiving through listening. Setting aside the specific details and speaking in a general way, we say "I heard."

Another interpretation: Due to the Tathāgata's compassionate original vow and the power of the dominant condition, the characteristics of words and meaning arise in the consciousness of the hearer. Although these characteristics of words and meaning directly depend on arising from the power of one's own wholesome roots, they are attributed to the strong condition and called "spoken by the Buddha." Since they are manifested by one's own mind through the power of the ear faculty, it is called "I heard."

Another interpretation: Due to the power of the hearer's wholesome roots and original vow as the dominant condition, the characteristics of words and meaning arise in the consciousness of the Tathāgata. These characteristics of words and meaning arise from the Buddha's wholesome roots for benefiting others and are called "spoken by the Buddha." Although the hearer's conscious mind does not grasp them, they appear clearly, resembling those characteristics, hence it is called "I heard."

It should be understood that stating "Thus I have heard" is intended to avoid the faults of addition, subtraction, alteration, or incompleteness. It means, "This Dharma I heard from the Buddha," not from others in a辗转流传 indirect transmission. It shows that the hearer is capable; all that is heard is free from the faults of addition, subtraction, alteration, or incompleteness—unlike ordinary foolish people who are incapable, for whom what they hear may not be free from such faults.

When compiling the Dharma, the one transmitting the Buddha's teaching, following the Buddha's instruction, first spoke these words to cause beings to respect, believe, and accept them, saying, "This Dharma I heard from the Buddha; the words and meaning are definite, without addition or subtraction." Therefore, the hearer, having correctly heard, should contemplate according to principle and diligently practice and study.

言一時者，謂說聽時，此就剎那相續無斷，說聽究竟總名一時。若不爾者，字名句等說聽時異，云何言一？或能說者得陀羅尼，於一字中一剎那頃能持能說一切法門。或能聽者得淨耳根，一剎那頃聞一字時，於餘一切皆無障礙悉能領受，故名一時。或相會遇時分無別，故名一時，即是說聽共相會遇同一時義。時者，即是有為法上假立分位，或是心上分位影像，依色心等總假立故，是不相應行蘊所攝。何不別顯？如下處等，但說一時晝夜時分，諸方不定不可別說。又義不定，或一剎那或復相續不可定說，是故總相但說一時。

"At one time" refers to the moment when teaching and listening occur. This is based on the continuous, uninterrupted flow of instants, with the entire process of teaching and listening being collectively called "one time." If it were not so, the moments of speaking and hearing each word, name, and phrase would differ—how could they be called "one"?

Alternatively, it may be that the teacher has attained *dhāraṇī* and, in a single instant while uttering one word, can uphold and expound all Dharma teachings. Or the listener may have attained pure hearing, so that in one instant of hearing a single word, they encounter no obstruction in comprehending all other teachings, fully receiving them. Hence it is called "one time."

Or it may mean that the time of meeting—when teaching and listening come together—is without distinction, thus called "one time." That is, the moment when teaching and listening meet shares the same temporal meaning.

As for "time" itself, it is a conventionally designated division within conditioned phenomena, or a mental impression of such division. It is established based on form, mind, and other factors, and belongs to the aggregate of non-concomitant formations.

Why is it not specified more clearly? As with directions and other such notions below, only "one time" is mentioned because divisions like day and night or periods of time vary across regions and cannot be fixed. Moreover, its meaning is not fixed—it may refer to a single instant or a continuous span—and thus cannot be definitively stated. Therefore, it is generally referred to as "one time."

如是一切如來具有於一切種皆不相離，是故如來名薄伽梵。其義云何？謂諸如來永不繫屬諸煩惱故，具自在義。焰猛智火所燒煉故，具熾盛義。妙三十二大士相等所莊飾故，具端嚴義。一切殊勝功德圓滿無不知故，具名稱義。一切世間親近供養咸稱讚故，具吉祥義。具一切德常起方便利益，安樂一切有情無懈廢故，具尊貴義。或能破壞四魔怨故，名薄伽梵。四魔怨者，謂煩惱魔、蘊魔、死魔、自在天魔。佛具十種功德名號。何故如來教傳法者，一切經首但置如是薄伽梵名？謂此一名世咸尊重故，諸外道皆稱本師名薄伽梵。又此一名總攝眾德，餘名不爾，是故經首皆置此名。薄伽梵德後當廣說。

All Buddhas possess this quality of being inseparable from all aspects of existence, which is why the Tathagata is called the Bhagavan. What does this mean?

It means that the Tathagatas are forever free from the bondage of afflictions, thus embodying the meaning of sovereignty. They are tempered by the blazing fire of wisdom, thus embodying the meaning of radiance. They are adorned with the thirty-two excellent marks of a great being, thus embodying the meaning of majesty. They possess all supreme virtues in perfection, with nothing unknown, thus embodying the meaning of renown. They are revered, offered to, and praised by all beings in the world, thus embodying the meaning of auspiciousness. They possess all virtues and constantly employ skillful means to benefit and bring peace to all sentient beings without weariness, thus embodying the meaning of nobility. Or, because they can destroy the four kinds of demons, they are called Bhagavan. The four kinds of demons are: the demon of afflictions, the demon of the aggregates, the demon of death, and the demon of the heavenly mara.

The Buddha possesses ten virtuous titles. Why then, when transmitting the teachings, is only the name "Bhagavan" placed at the beginning of all sutras? It is because this name is universally respected in the world, and even non-Buddhist traditions refer to their own teachers as Bhagavan. Moreover, this one name encompasses all virtues, while other names do not, which is why it is placed at the beginning of sutras. The virtues of the Bhagavan will be explained in detail later.

受用、變化二佛土中，今此淨土何土所攝？說此經佛為是何身？有義，此土變化土攝，說此經佛是變化身。聲聞等眾住此土中，現對如來聞說是經，歡喜信受而奉行故，佛心所現故出三界，淨識為相為說勝法，化此地前諸有情類，令其欣樂修行彼因，故暫化作清淨佛土，殊妙化身神力加眾令暫得見。若不爾者，聲聞等眾應俱不見。有義，此土受用土攝，說此經佛是受用身。此淨土量無邊際故，路乘門等是實德故受用，如是清淨佛土，一向淨妙、一向安樂、一向無罪、一向自在，餘處說故，解深密說三地已上乃得生故，說此經佛具後所說二十一種實功德故，說餘經時不列如是佛功德故。若暫化作如是淨土、如是妙身加眾令見，應如餘經分明顯說。然不說故，是受用土及受用身，聲聞等眾是佛化作，或諸菩薩現作此身，莊嚴佛土說法會故。若爾此是地上菩薩所應見聞，何故於此化佛土中結集流布？傳法菩薩為欲示現，一切智者及所居處，超過一切世間法故，如是示現欲令所化生欣樂故，為令發願當生如是清淨佛土，見如是佛、聞如是法、修彼因故，為生廣大勝解有情及諸菩薩勝歡喜故，欲令增上意樂勝解界堅牢故，結集流布。又是法勝於此宜聞，然處非勝、化身相麁，不可宣說，故受用身居受用土，為初地上諸菩薩說，令傳法者結集流通。若爾，何故不但說彼所說法耶？若不說處及能說者，不知此法何處誰說，一切生疑故須具說。如實義者，釋迦牟尼說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛淨土為其說法，所聞雖同、所見各別，雖俱歡喜信受奉行，解有淺深所行各異。而傳法者為令眾生聞勝悕願勤修彼因，當生淨土證佛功德，故就勝者所見結集，言薄伽梵住最勝等，乃至廣說如來功德。

In the realms of the Enjoyment Body and the Emanation Body, to which does this Pure Land belong? And what kind of Buddha-body is the Buddha who teaches this sutra?

One interpretation holds that this land belongs to the Emanation Body realm, and the Buddha teaching this sutra is the Emanation Body. The śrāvakas and other disciples dwelling in this land directly face the Tathāgata, hear this sutra taught, rejoice, faithfully accept it, and practice accordingly. It is manifested from the Buddha's mind, transcends the three realms, and takes the pure consciousness as its characteristic. To teach the supreme Dharma, transforming sentient beings below the first bhūmi, making them delight in and cultivate the causes for that realm, the Buddha temporarily manifests a pure Buddha-land and a wondrous Emanation Body, empowering the assembly to temporarily perceive it. If it were not so, the śrāvakas and others would be unable to see it.

Another interpretation holds that this land belongs to the Enjoyment Body realm, and the Buddha teaching this sutra is the Enjoyment Body. This Pure Land is boundless in extent; its paths, vehicles, gates, and so forth are true virtues. It is enjoyed as such a pure Buddha-land—utterly pure and wondrous, utterly blissful, utterly free from faults, utterly liberated—as stated elsewhere. The *Saṃdhinirmocana Sūtra* says that only those above the third bhūmi can be born there. The Buddha teaching this sutra possesses the twenty-one true virtues described later. Other sutras do not list such Buddha-virtues. If it were a temporarily manifested pure land and wondrous body, empowered for the assembly to see, it should be clearly stated as in other sutras. Since it is not stated, it is the Enjoyment Body land and the Enjoyment Body. The śrāvakas and others are either transformed by the Buddha or manifested by bodhisattvas to adorn the Buddha-land and the Dharma assembly.

If so, this should be seen and heard only by bodhisattvas above the first bhūmi. Why then was it compiled and circulated in this Emanation Body land? The bodhisattvas transmitting the Dharma wished to demonstrate that the All-Knowing One and his abode surpass all worldly dharmas. Such a demonstration is to make those being transformed aspire to it, to inspire vows to be born in such a pure land, to see such a Buddha, hear such a Dharma, and cultivate its causes, to generate vast superior understanding in sentient beings and supreme joy in bodhisattvas, and to strengthen their resolve, superior understanding, and firmness of realm. Therefore, it was compiled and circulated.

Moreover, this Dharma is supreme and suitable to be heard here, yet the place is not supreme, and the Emanation Body form is coarse, unfit to proclaim it. Hence, the Enjoyment Body dwells in the Enjoyment Body land, teaching bodhisattvas above the first bhūmi, who then compile and circulate it for Dharma transmitters.

If so, why not only state the Dharma taught? Without stating the place and the teacher, one would not know where this Dharma was taught or by whom, leading all to doubt. Therefore, it must be fully described.

According to the true meaning: When Śākyamuni taught this sutra, the assembly below the first bhūmi saw the Emanation Body dwelling in this impure land teaching them the Dharma, while the assembly above the first bhūmi saw the Enjoyment Body dwelling in the Buddha's Pure Land teaching them the Dharma. What they heard was the same, but what they saw differed. Though all rejoiced, faithfully accepted, and practiced, their understanding varied in depth, and their practices differed.

The Dharma transmitters, wishing sentient beings to hear of the supreme aspiration, diligently cultivate its causes, be reborn in the Pure Land, and realize the Buddha's virtues, compiled it based on what the superior ones saw. Thus, it is said, "The Bhagavān dwells in the most supreme...," and so forth, extensively describing the Tathāgata's virtues.

如是淨土形色圓滿，分量云何？周圓無際，其量難測。謂大宮殿其量周圓無際難測，或大宮殿其量無際周圓難測。又東方等分齊無故，長短等相難可測量。有義，如來受用身土隨所化生所宜而現，或大或小其量無定。雖現廣大亦有邊際，然就地前菩薩智等，說言無際其量難測。有義，如來受用身土，三無數劫所修無邊善根所感周遍法界。地上菩薩及諸如來，亦不能測其量邊際，以無邊故，如無始時。如實義者，受用身土略有二種：一、自受用，謂諸如來三無數劫所修無邊善根所感周遍法界，為自受用大法樂故，從初得佛盡未來際相續無變，如諸功德諸大菩薩亦不能見，但可得聞，如是淨土以無量故，諸佛雖見亦不能測其量邊際；二、他受用，謂諸如來為令地上諸菩薩眾受大法樂，進修勝行隨宜而現，或勝或劣或大或小，改轉不定如變化土，如是淨土以有邊故，地上菩薩及諸如來皆測其量，但就地前言不能測。由是二種差別故言，周圓無際其量難測。

How is the measure of such a Pure Land, perfect in form and color, described? It is boundless in circumference, its extent immeasurable. This means the great palace is boundless in circumference, its extent immeasurable, or the great palace is immeasurable in extent, its circumference boundless. Moreover, since there is no fixed boundary in the east or other directions, its length, breadth, and other dimensions are difficult to measure.

One interpretation holds that the Buddha's enjoyment body and land manifest according to what is suitable for the beings being taught, appearing large or small without fixed measure. Although it may appear vast, it still has boundaries; yet, relative to the wisdom of bodhisattvas below the first bhūmi, it is said to be boundless and immeasurable.

Another interpretation holds that the Buddha's enjoyment body and land are the result of immeasurable good roots cultivated over three countless eons, pervading the entire Dharma realm. Even bodhisattvas on the bhūmis and the Buddhas themselves cannot fathom its limits, for it is boundless, like beginningless time.

In terms of true meaning, the enjoyment body and land are briefly of two kinds:

First, the self-enjoyment body and land. This is what the Buddhas attain through immeasurable good roots cultivated over three countless eons, pervading the entire Dharma realm, for the sake of their own great Dharma bliss. From the moment of attaining Buddhahood until the end of the future, it remains continuous and unchanging. Just as its virtues cannot be seen even by great bodhisattvas—only heard of—such a Pure Land, due to its immeasurability, cannot have its limits fathomed even by the Buddhas themselves.

Second, the other-enjoyment body and land. This is what the Buddhas manifest appropriately to enable bodhisattvas on the bhūmis to experience great Dharma bliss and advance in superior practices. It may appear superior or inferior, large or small, changing and unfixed, like a transformation land. Such a Pure Land, having boundaries, can be measured by bodhisattvas on the bhūmis and the Buddhas themselves. It is only relative to those below the bhūmis that it is said to be immeasurable.

Due to these two distinctions, it is said: "Boundless in circumference, its extent immeasurable."

如是淨土分量圓滿，為三界處、為不爾耶？超過三界所行之處。謂大宮殿處所方域，超過三界所行之處，非如三界自地諸愛執為己有，所緣相應二縛隨增，是彼異熟及增上果。如是淨土非三界愛所執受故，離二縛故，非彼異熟增上果故，如涅槃等，超過三界異熟果地。若爾淨土非三界攝，便是無漏。若是無漏有為所攝，即是道諦便是善性。云何得用色聲香等為其體性？以十八界十五有漏八無記等餘處說故。有義，十八界通有漏無漏皆有善性，然據二乘境界麁相相似，說言十八界中十五有漏八無記等。有義，淨土定心所變，雖有色等似十界相非十界攝，非諸世間五識所得，如遍處等所緣青等，皆是自在所生色故，法界所攝，是故淨土雖用色等為其體性，是無漏善亦不相違。若爾，菩薩五識不緣受用土耶？雖依彼力自識變異，然相麁妙不相似故，非五境攝。如來五識可不緣耶？佛緣事心作用相似，假名五識實非五識，恒在定故。餘處宣說五識體是自性散亂，無有定故。若爾不從五根生耶？如來五根及色聲等，相同根境假名五根，及色等境定心變故，實是法界自在生色。若爾四智應不同時，無有一時一類多識一身起故，許亦何失。如實義者，如來身土甚深微妙，非有非無、非是有漏亦非無漏、非善非惡亦非無記，非蘊界等法門所攝，但隨所宜種種異說。餘處說言，十八界中十五有漏八無記等，但就二乘異生等境麁相分別，不就諸佛諸大菩薩甚深境界，故餘處說如來非實蘊界處攝，所有善等皆是示現，乃至廣說。

Is this pure land realm complete in its dimensions, and does it exist within the three realms, or not? It surpasses the domains traversed by the three realms. This great palace, its location and domain, transcends the areas traversed by the three realms. It is not like the three realms where beings, attached to the loves of their own plane, claim things as their own, bound by the dual fetters of object and corresponding mental entanglement, which are their resultant and dominant fruits. This pure land is not grasped by the loves of the three realms, is free from the dual fetters, and is not their resultant or dominant fruit. Like Nirvana and so forth, it surpasses the ground of karmic fruition within the three realms.

If so, the pure land is not included within the three realms and is therefore unconditioned. If it is unconditioned and included within conditioned phenomena, it pertains to the Truth of the Path and is thus of virtuous nature. How then can it use forms, sounds, smells, and so forth as its substance? Because other passages speak of the eighteen elements, fifteen being conditioned, eight being indeterminate, and so on.

One view holds that the eighteen elements encompass both conditioned and unconditioned, all possessing virtuous nature. However, based on the coarse, similar appearances perceived by the disciples of the Two Vehicles, it is said that among the eighteen elements, fifteen are conditioned, eight are indeterminate, and so on.

Another view holds that the pure land is a transformation produced by meditative concentration. Although it has appearances resembling the ten elements, it is not included within those ten elements. It is not perceived by the worldly five consciousnesses. Like the objects such as blue in the total pervasion practices, they are all colors produced through mastery and are included within the element of phenomena. Therefore, although the pure land uses forms and so forth as its substance, it being unconditioned and virtuous is not contradictory.

If so, do the Bodhisattva's five consciousnesses not perceive and utilize the pure land? Although their own consciousness transforms based on its power, the appearances are too coarse or subtle to be similar, so they are not included within the objects of the five senses. Do the Tathagata's five consciousnesses not perceive it? The Buddha's mind perceiving phenomena functions similarly; it is provisionally called the five consciousnesses but is not truly the five consciousnesses, as it is constantly in meditative absorption. Other passages declare that the five consciousnesses are inherently scattered, lacking meditative stability.

If so, do they not arise from the five sense faculties? The Tathagata's five sense faculties, along with forms, sounds, and so on, are similar to sense faculties and objects, provisionally named the five faculties and the objects like form. They are transformations produced by the meditative mind; in reality, they are colors produced through mastery within the element of phenomena.

If so, the four wisdoms should not arise simultaneously, as there cannot be multiple consciousnesses of the same type arising in one body at one time. But what fault is there in allowing it? According to the true meaning, the Tathagata's body and land are extremely profound and subtle. They are neither existent nor non-existent, neither conditioned nor unconditioned, neither virtuous nor non-virtuous, nor indeterminate. They are not included within the categories of aggregates, elements, and so forth. They are only spoken of in various ways according to what is appropriate.

Other passages say that among the eighteen elements, fifteen are conditioned, eight are indeterminate, and so on. This is only according to the coarse distinctions of appearances perceived by disciples of the Two Vehicles and ordinary beings, not according to the profound states of the Buddhas and great Bodhisattvas. Therefore, other passages state that the Tathagata is not truly included within the aggregates, elements, or sense bases. All that is virtuous and so forth is a manifestation, and so it is extensively explained.

如是淨土方所圓滿，既超三界異熟果地，如涅槃等應無有因，若有因者應三界攝。若言淨土超過三界，還有超過三界法因，此應當說其相云何？勝出世間善根所起，謂大宮殿用出世間無分別智、後所得智善根為因，而得生起，非是無因，非大自在天等為因。云何淨土超過三界，而用出世無分別智、後所得智，世間淨法為異熟因？不說與彼為異熟因，然為餘因彼得生起，如苦法智忍品世第一法為因。此用本來無分別智、後得無漏善法種子，三無數劫修令增廣，為此淨土變現生因。無分別智名出世間，後得過前說名為勝，用勝出世無漏善根為此生因。或諸聲聞獨覺聖道名出世間，如來善根過彼名勝。此佛淨土如來識中無漏善根為因而生。有義但是增上緣生，以外法故。有義亦是因緣而生，親能生故。若不爾者應無因緣，外法相望非因緣故。一切外法皆用內法熏習為因。若爾外法既是共有，云何有情各別種子共為因緣合生一果？勿以小心測量大法，外物豈是極微合成實有體性多因共感？但是有情異識各變，同處相似不相障礙。如眾燈明，如多所夢，因類是同果相相似，處所無別假名為共，實各有異。諸佛淨土亦復如是，各別識變皆遍法界，同處相似說名為共，如是淨土因相圓滿。

If this pure land is a perfect realm beyond the three realms and the fruition of karmic retribution, like Nirvana, it should have no cause. If it has a cause, it should belong to the three realms. If it is said that the pure land transcends the three realms, yet there is a cause that surpasses the three realms, what is its nature?

It arises from supreme, transcendental virtuous roots. That is, the great palace arises from the virtuous roots of transcendental non-conceptual wisdom and subsequently attained wisdom, not from being causeless, nor from causes such as Mahāśvara. How can a pure land transcend the three realms yet rely on transcendental non-conceptual wisdom and subsequently attained wisdom, which are pure worldly dharmas, as the cause of karmic fruition? It is not said to be the cause of karmic fruition for that, but rather as another cause for its arising, just as the worldly supreme dharma is the cause for the arising of the patience with the dharma of suffering.

This uses the seeds of originally non-conceptual wisdom and subsequently attained uncontaminated virtuous dharmas, cultivated and expanded over three immeasurable eons, as the transformative birth-cause for this pure land. Non-conceptual wisdom is called transcendental, and the subsequently attained wisdom surpasses the former, thus called supreme. It uses the supreme, transcendental, uncontaminated virtuous roots as the birth-cause for this. Alternatively, the paths of śrāvakas and pratyekabuddhas are called transcendental, while the Tathāgata’s virtuous roots surpass them and are called supreme. This Buddha’s pure land arises from the uncontaminated virtuous roots within the Tathāgata’s consciousness.

Some say it is only produced by a dominant condition, as it is an external dharma. Others say it is also produced by a direct cause, as it is capable of direct production. If not, it would have no direct cause, as external dharmas are not direct causes in relation to one another. All external dharmas use the internal dharma of habitual tendencies as their cause. If so, since external dharmas are shared, how can the distinct seeds of sentient beings together serve as the direct cause, jointly producing a single fruition? Do not measure the great dharma with a small mind. Are external things truly composed of atoms, possessing real substance, and produced by many causes together? They are merely the distinct transformations of the consciousnesses of sentient beings, appearing in the same place, similar and not obstructing one another. Like the light of many lamps, or like many dreams, the causes are of the same kind, the fruitions appear similar, and the location is undifferentiated, thus conventionally called shared, though in reality each is distinct.

The pure lands of all Buddhas are likewise: each arises from the transformation of distinct consciousnesses, pervading the dharma realm, appearing in the same place and similar, thus called shared. In this way, the causal aspect of the pure land is perfected.

果相云何？最極自在淨識為相。謂大宮殿最極自在，佛無漏心以為體相，唯有識故，非離識外別有寶等，即佛淨心如是變現似眾寶等。如前已說，境界相故，如入青等遍處定者識所現相，此即如來大圓鏡智相應淨識，由昔所修自利無漏淨土種子因緣力故，於一切時遍一切處，不待作意任運變現，眾寶莊嚴受用佛土，與自受用身作所依止處。利他無漏淨土種子因緣力故，隨他地上菩薩所宜變現淨土，或小或大或劣或勝，與他受用身作所依止處，謂隨初地菩薩所宜現小現劣，如是展轉乃至十地最大最勝，於地地中初中後等亦復如是。

What is the characteristic of the fruit? It is the characteristic of the supremely free and pure consciousness. This means the great palace is supremely free, taking the Buddha's undefiled mind as its essence. Since there is only consciousness, there are no separate jewels or other things apart from consciousness. It is the Buddha's pure mind that manifests in this way, appearing as if there are various jewels and other things. As previously explained, this is the characteristic of the realm, similar to the appearances manifested by consciousness when one enters meditative states like the universal perception of blue, and so on. This is the pure consciousness associated with the Tathāgata's great mirror wisdom. Due to the power of the causes and conditions from the seeds of the undefiled pure land cultivated in the past for self-benefit, at all times and in all places, without deliberate effort, it spontaneously manifests a Buddha land adorned with various jewels, serving as the basis for the self-enjoyment body. Due to the power of the causes and conditions from the seeds of the undefiled pure land for benefiting others, it manifests pure lands according to what is suitable for bodhisattvas at various stages—whether small or large, inferior or superior—serving as the basis for the enjoyment body of others. For example, for bodhisattvas at the first stage, it manifests as small and inferior, and so on, progressively up to the tenth stage, where it manifests as the largest and most superior. Within each stage, it also manifests accordingly at the beginning, middle, and end.

如是地上菩薩淨土，為是有漏為是無漏？有義無漏，謂自心中後得無漏淨土種子願力資故，變生淨土，於中受用大乘法樂。以初地上諸菩薩眾證真如理，得真無漏、處真法流、住真淨土、常見諸佛，故所變土是真無漏道諦所攝。有義有漏，謂自心中加行有漏淨土種子願力資故，變生淨土，於中受用大乘法樂。以彼菩薩雖證真如得真無漏，而七地來煩惱現起，乃至十地猶有修斷煩惱種子及所知障，第八識體能持彼故，現受熏故，猶是有漏無記性攝，有為無漏道諦所攝，決定是善。若十地中，第八識體是無漏善，應如佛地不能執持有漏種子，不應受熏，第八識體既是有漏無記性攝，所變淨土云何無漏善性所攝？又一有情無二實身，其身爾時既是有漏，所依淨土云何無漏？是故十地菩薩淨土是妙有漏苦諦所攝。如實義者，十地菩薩自心所變淨土有二：若第八識所變淨土，是有漏識相分攝故，是有漏身所依處故，雖無漏善力所資熏其相淨妙，而是有漏苦諦所攝，隨加行等所現亦爾。若隨後得無漏心變淨土影像，是無漏識相分攝故，從無漏善種子生故，體是無漏道諦所攝。

Regarding the pure lands manifested by Bodhisattvas on the stages above the first ground: are they tainted or untainted?

One view holds that they are untainted. It is said that through the power of their vows, supported by the seeds of the untainted pure land within their own minds, they manifest a pure land in which they enjoy the bliss of the Mahayana Dharma. This is because Bodhisattvas from the first ground onward realize the truth of Suchness, attain true untaintedness, abide in the true flow of Dharma, dwell in the true pure land, and constantly behold the Buddhas. Therefore, the lands they manifest belong to the untainted truth of the Path and are included within it.

Another view holds that they are tainted. It is said that through the power of their vows, supported by the seeds of the tainted pure land cultivated through their practice, they manifest a pure land in which they enjoy the bliss of the Mahayana Dharma. This is because, although these Bodhisattvas realize Suchness and attain true untaintedness, afflictions still arise in them up through the seventh ground. Even up to the tenth ground, there remain seeds of afflictions to be eliminated through cultivation, as well as cognitive obscurations. Since the substance of the eighth consciousness can still hold these and is presently subject to perfuming, it remains tainted and of indeterminate nature. What is included in the untainted truth of the Path is definitely wholesome. If, during the ten grounds, the substance of the eighth consciousness were untainted and wholesome, it would be like the Buddha-ground: incapable of holding tainted seeds and not subject to perfuming. Since the substance of the eighth consciousness is still tainted and of indeterminate nature, how could the pure land it manifests be included within the untainted wholesome nature? Furthermore, a single sentient being cannot have two substantial bodies. Since their body at that time is still tainted, how could the pure land it relies upon be untainted? Therefore, the pure lands of Bodhisattvas on the ten grounds are wondrous but tainted, and are included within the truth of Suffering.

As for the true meaning: the pure lands manifested by the minds of tenth-ground Bodhisattvas are of two kinds. If it is the pure land manifested by the eighth consciousness, since it is included within the objective aspect of the tainted consciousness and is the basis relied upon by a tainted body, even though its appearance is purified and wondrous due to the supportive perfuming of untainted wholesome power, it is still tainted and included within the truth of Suffering. The same applies to what appears in accordance with their preparatory practices and so forth.

If it is the pure land image manifested following an untainted subsequent attainment mind, since it is included within the objective aspect of the untainted consciousness and arises from untainted wholesome seeds, its substance is untainted and included within the truth of the Path.

如是淨土眷屬圓滿，於中止住，以何任持？廣大法味喜樂所持。謂於此中大乘法味喜樂所持，食能令住是任持義。已說淨土超過三界所行之處，云何有食？又無漏法不應名食，食能長養三有眾生，此斷有故應不名食。是任持因故亦名食，如汝宗中生色界等入無漏定亦應名食，非過去食應名為食，過去無故，此亦應爾，是任持因故說為食。如有漏法雖障無漏，然持有漏得名為食；無漏亦爾，雖斷有漏然持無漏，云何非食？此淨土中諸佛菩薩後得無漏，能說能受大乘法味生大喜樂。又正體智受真如味生大喜樂，能任持身令不斷壞，長養善法故名為食。

Thus, the assembly of the Pure Land is perfectly complete, dwelling peacefully within it. What sustains them? They are sustained by the vast and profound joy of the Dharma's flavor. Here, they are upheld by the delight and bliss of the Mahayana Dharma's taste, which nourishes and maintains them—this is the meaning of sustenance.

It has been said that the Pure Land transcends the realms of the Three Realms. How, then, can there be sustenance? Moreover, unconditioned Dharma should not be called sustenance, for sustenance nourishes sentient beings within the Three Realms, while this severs existence and thus should not be termed sustenance. Yet, because it serves as a sustaining cause, it is also called sustenance. Just as in your tradition, those born in the Form Realm who enter unconditioned concentration are also said to be sustained—not that past sustenance is called sustenance, for the past is gone. This should be understood similarly: it is called sustenance because it acts as a sustaining cause.

As conditioned phenomena, though they obstruct the unconditioned, still sustain conditioned existence and are called sustenance; so too with the unconditioned. Though it severs conditioned existence, it sustains the unconditioned—why should it not be called sustenance? In this Pure Land, the Buddhas and Bodhisattvas, through their subsequent attained unconditioned wisdom, are able to expound and partake in the great flavor of the Mahayana Dharma, generating immense joy and bliss. Furthermore, their fundamental wisdom savors the taste of Suchness, producing great joy and bliss, which sustains their bodies without interruption or decay, nurturing wholesome dharmas. Therefore, it is called sustenance.

如是淨土事業圓滿，有何攝益？滅諸煩惱災橫纏垢。謂於此中遠離一切煩惱纏垢及諸災橫，即諸煩惱名為纏垢，如是即名諸災橫因。煩惱纏垢此中無故，所作災橫此中亦無。又煩惱者，謂一百二十八根本煩惱，纏者即是無慚愧等，垢者即是諂誑憍等，災橫即是彼所發業及所得果。若所知障或諸隨眠名為煩惱，即彼現起說名纏垢，本惑名纏，隨惑名垢，所知障等名為災橫。此中何法名為攝益？即離煩惱災橫纏垢名為攝益。如世封主雖不攝受但不為災，封戶亦言主攝益我，此亦如是。又現證得解脫煩惱災橫纏垢，殊勝福智故名攝益。

When this pure land practice is fully accomplished, what benefits does it bring? It eliminates all afflictions, calamities, entanglements, and defilements.

Here, it means being free from all afflictions, entanglements, defilements, and calamities. These afflictions are called entanglements and defilements, and they are the causes of calamities. Since there are no afflictions, entanglements, or defilements here, there are also no calamities arising from them.

Further, afflictions refer to the 128 fundamental afflictions. Entanglements refer to qualities such as shamelessness and lack of conscience. Defilements refer to qualities such as deceit, arrogance, and pride. Calamities refer to the actions generated by these afflictions and the resulting consequences.

If cognitive obscurations or latent tendencies are called afflictions, their active manifestations are called entanglements and defilements— fundamental afflictions are entanglements, secondary afflictions are defilements, and cognitive obscurations are calamities.

What, then, is called a benefit here? Freedom from afflictions, calamities, entanglements, and defilements is called a benefit. Just as a ruler, even if not actively protecting the people, may not bring harm, the people still say, "The ruler benefits us." So it is here.

Moreover, directly realizing liberation from afflictions, calamities, entanglements, and defilements, and attaining superior merit and wisdom, is called a benefit.

如是淨土住處圓滿，有何道路於中往來？大念慧行以為遊路。謂於此中大念大慧及以大行為所行路，所遊履故名為遊路，是道異名。聞所成慧名為大念，聞已記持無倒義故。思所成慧名為大慧，依理審思得決定故。修所成慧名為大行，由修習力趣真理故。大者念等緣大乘法而生起故，是彼果故，彼所攝故，履三妙慧淨土往還，故名遊路。此說菩薩因三妙慧，得入淨土，故名遊路。若諸如來大念即是無分別智，由念安住真如理故，大慧即是後所得智分別諸法真俗相故，此二皆有造作淨土增上業用，故俱名行；由此二智通生淨土，故名遊路。或大念行是自利行，內攝記故；大慧行者是利他行，外分別故，如其次第通生如來二種淨土，故名遊路。

Such a pure land, so perfectly established—what path leads there and allows one to travel within it? The great path of mindfulness, wisdom, and practice is the way to journey. It is called the “journey path” because it is the road traveled, the path walked—another name for the Way.

- The wisdom gained from hearing is called **great mindfulness**, for it retains the true meaning without error. - The wisdom gained from reflection is called **great wisdom**, for it discerns truth through careful reasoning. - The wisdom gained from cultivation is called **great practice**, for through training it advances toward ultimate truth.

“Great” means that mindfulness and the rest arise from, result from, and belong to the Great Vehicle teachings. Treading the threefold sublime wisdom, one journeys to and from the pure land—thus it is called the journey path. This explains how bodhisattvas, by means of the three sublime wisdoms, enter the pure land—hence the name journey path.

For the Tathāgatas: - **Great mindfulness** is non-discriminating wisdom, abiding steadfast in the true nature of reality. - **Great wisdom** is subsequently attained wisdom, discerning the true and conventional aspects of phenomena. Both possess the active power to create and adorn pure lands, and so both are called “practice.” Through these two wisdoms, one reaches the pure land—thus it is called the journey path.

Alternatively: - **Great mindfulness practice** is the practice of self-benefit, inwardly absorbing and retaining. - **Great wisdom practice** is the practice of benefiting others, outwardly discerning and guiding. In this order, they lead to the two kinds of pure lands of the Tathāgatas—thus it is called the journey path.

如是淨土乘既圓滿，應有入門，從彼入門御此乘入，故次說言，大空無相無願解脫為所入門。謂大宮殿，三解脫門為所入處。解脫即是出離涅槃，即大空等名解脫門。依從此門而入淨土，遍計所執生法無我說名為空。緣此三摩地，名空解脫門。相謂十相：一、色；二、聲；三、香；四、味；五、觸；六、男；七、女；八、生；九、老；十、死。即是涅槃無此等相，故名無相。緣此三摩地，名無相解脫門。願謂求願，觀三界苦無所求願，故名無願。緣此三摩地，名無願解脫門。由此空等三解脫門得入淨土，故名為門。大如前說。此淨土中亦應有事路乘門等，為令有情欣樂實德，故就行說。

Now that the Pure Land vehicle is fully established, there must be an entrance through which to enter it. From this entrance, one can ride this vehicle and enter. Therefore, it is next explained that the great emptiness, signlessness, and wishlessness are the gateways to liberation.

This means the great palace has three gates of liberation as its entrance. Liberation is none other than emancipation and nirvana, and it is through these gates of emptiness and so forth that one is said to enter liberation. By passing through these gates, one enters the Pure Land.

The emptiness gate refers to the emptiness of self and phenomena, which are merely conceptual constructs. The samadhi focused on this is called the gate of emptiness liberation.

"Signs" refer to the ten signs: 1. Form 2. Sound 3. Smell 4. Taste 5. Touch 6. Male 7. Female 8. Birth 9. Aging 10. Death

Nirvana is free from these signs, thus it is called "signlessness." The samadhi focused on this is called the gate of signlessness liberation.

"Wish" refers to desires and cravings. Observing the suffering of the three realms, one cultivates no wishes or cravings, thus it is called "wishlessness." The samadhi focused on this is called the gate of wishlessness liberation.

Through these three gates of liberation—emptiness, signlessness, and wishlessness—one enters the Pure Land. Therefore, they are called the gates. "Great" is as explained before.

Within this Pure Land, there should also be paths, vehicles, and gates of practice. These are described in terms of conduct in order to inspire beings to delight in true virtue.

如是淨土門既圓滿，如餘宮殿應有所依，故次復說依持圓滿，無量功德眾所莊嚴，大寶花王眾所建立。謂如地等依風輪等，或如世間宮殿依地，如是淨土無量德眾所嚴。大寶紅蓮花王眾所建立，謂紅蓮花大寶所成，如是大寶無量功德眾善所起，於眾寶中勝故名大，此寶紅蓮，於諸花中最為殊勝，故名花王。或此寶花望諸菩薩善根所起，紅蓮花眾勝故名大，佛是法王，是佛最勝善根所起，故名花王。又此寶花極難得故名為大，寶花中最勝故名花王。此花非一，或花葉多故名為眾。世尊住此花眾建立大宮殿中，說是契經，是故說言大宮殿中。若就如來實受用身所依淨土名大宮殿，量同法界，於中一一佛受用身是能說本，名說此經。若就如來隨菩薩宜現受用身，所依淨土名大宮殿，其量不定。於中諸佛同現一身，正說此經，故此宮殿分量方所不可定說。

Since the Pure Land gate is thus perfected, it must have a foundation like other palaces. Therefore, next, we speak of the perfection of the support and adornment, adorned by immeasurable merits and virtues, established by the assembly of great treasure flower kings.

Just as the earth and others rely on the wind wheel and so forth, or as worldly palaces rely on the earth, so too is the Pure Land adorned by the assembly of immeasurable virtues. It is established by the assembly of great treasure red lotus kings. This means the red lotus is formed from great treasures. Such great treasures arise from the assembly of immeasurable merits and virtues, excelling among all treasures, thus called "great." This treasure red lotus is the most supreme among all flowers, thus called "flower king." Alternatively, this treasure flower surpasses the red lotus flowers arising from the virtuous roots of bodhisattvas, thus called "great." The Buddha is the Dharma King, arising from the supreme virtuous roots of the Buddha, thus called "flower king." Moreover, this treasure flower is extremely rare, thus called "great," and is the most supreme among treasure flowers, thus called "flower king." This flower is not singular; it has many petals and leaves, thus called an "assembly."

The World-Honored One resides in this great palace established by the assembly of flowers, expounding this sutra. Therefore, it is said, "in the great palace." If we consider the Pure Land that is the actual support for the Tathagata's enjoyment body, it is called the "great palace," its measure equal to the Dharma realm. Within it, each Tathagata's enjoyment body is the fundamental source of the teaching, said to expound this sutra. If we consider the Pure Land that manifests according to the suitability of bodhisattvas as the support for the Tathagata's manifested enjoyment body, it is called the "great palace," its measure not fixed. Within it, all Buddhas manifest a single body, properly expounding this sutra. Therefore, the dimensions and location of this palace cannot be definitively stated.