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Author 釋惠敏 (著)=Shih, Hui-min (au.)
Source 中華佛學學報=Chung-Hwa Buddhist Journal=The Journal of Chinese Buddhist Studies
Pages25 - 44
Publisher中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
Publisher Url
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese; 英文=English
Keyword維摩詰經; 心淨; 成就眾生; 淨佛國土; The Teaching of Vimalakiirti suutra; pure mind; deliver living beings; purify Buddha-land

There is a very close relation between the concept that "To the Extent that the Mind of a Bodhisattva is Pure is his Buddha-land Purified" in The Teaching of Vimalakiirti suutra, the thought of Mind-only Pure Land, and "Earthly" Pure Land. How have Chinese commentator interpreted this statement? How did this statement become established? What, concretely, is Pure land Practice? How should the stages and steps in this progress be treated? How is this related to "The mind is pure; therefore, living beings are pure"? May we take this statement as evidence that The Teaching of Vimalakiirti asserts "mind-only"? How should the "pure
mind" be interpreted? This essay examines and compares extant Chinese translations of the suutra as well as commentators' interpretations. I refer to explanations in Naagaarjuna's Great Wisdom Discourse and other works
as well as reserchs done by modern scholars, to reach the following conclusions.

(1) For the disciplining and great favour of living beings, the bodhisattva who are on the path to supreme and perfect enlightenment acquire Buddha-land and practice the purification of his Buddha-lan.
(2) The eighteen practices for the purification of his Buddha-land:If practice is pur, living beings are pure; if living beings are pure, his Buddha-land is pure. By means of these eighteen practices, the
Bodhisattva purifies himself as well as all living beings; this is why it is said, "if practice is pure, then living beings are pure." The purified living beings of this practice ecome companions and reach his
Buddha-lan in their next life, which is why it is said, "if living beings are pure, then his Buddha-land is pure."
(3) The Hui-yuan's( 慧遠, 523 ~ 592) Commentary and Chi-tsang's (吉藏, 549 ~ 623)Commentary cite "the theory of stages in practices for the purification of his Buddha-land" in the Seng-chao's (僧肇, 374? ~ 414)Commentary which they match with the thirteen Stages in the progress towards Buddhahood.
For example, the Bodhisattva Caste Stae, the Practice Progrss Stage...... the Seventh Stage is delivering living beings, the Eighth is the purification of his Buddha-lan, the Ninth is the purification of
teaching, the Tenth is the purified wisdom, the Diamond mind universal enlightenment Stage is the purified mind, and the Buddha Stage is the purified merit.
However, this conflicts with Naagaarjuna's Great Wisdom Discourse, in which the Seventh Stage is complete self-benefit, the Eighth and the Ninth are benefiting self and others, teaching living beings and his
Buddha-land may be purified.
(4) The Hsuan-tsang Translation and the Kui-ji's (窺基, 632 ~ 682) Commentary explain by means of the model that Eighteen practices for the purification of his Buddha-land -> Purify his Buddhaland -> Teach to deliver
living beings. This is similar to the quote in Naagaarjuna's Great Wisdom Discourse, form the Mahaapraj~naa-paaramita-suutra:"Benefit all living beings to purify his Buddha-land. Purifying his Buddha-land, all kinds of wisdom are attained. When all kinds of wisdom are attained, turn the Dharma Wheel
ISSN10177132 (P)
Created date1998.04.28
Modified date2017.06.16

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