首先，初述本論論註造由中，初述本論造由。辨天親菩薩《淨土論》撰述的由來

首先，初述本论论注造由中，初述本论造由。辨天亲菩萨《净土论》撰述的由来。此处有通别二意，通的话，是所有菩萨造论的因缘，即是令法久住利益众生，为了让佛法久住于世，利益众生而造论给众生造论。此义如《显深义记》中引《十住毗婆沙》及《十二门论》所辨。可以参考。接着另外辨此《净土论》的造由。今选取要点来辨两种含义。一为显示自行化他本怀故。天亲菩萨弘扬佛法，一生中造了众多的论，都不出菩萨自行化他的本意，造此论也只是为了显示愿生安乐的意趣。而检寻大藏中所传的天亲菩萨所造的论，从《十地论》《法华论》到《唯识论》《俱舍论》等总共有二十七部。其中《法华论》《金刚般若论》等由于有异译的论，藏中各有两部。另外《摄大乘论》《二十唯识论》等有三译。将这些异译的论也算上的话，藏中天亲所造的论有三十五部。而《旧俱舍》开头所载的惠恺的序（初右）有「造大小乘论凡数十部」。《西域记》卷五（十二丁左）有「制大乘论凡百余部」。嘉祥《百论疏》卷一（续藏七三套五，三七二页）中造小乘论五百部，大乘论五百部「时人呼为千部论主」。这里称天亲菩萨为千部论师也是当流相承，所依用的。《慕归绘词》卷三（三丁）有「称世亲菩萨为千部论师」，又莲如上人的《正信偈大意》（十六丁）说「此天亲菩萨和龙树同为千部论师」。天亲菩萨制作的大乘论由此大致可见。小乘论只有《俱舍论》一部。而《杂心论》一（初丁）的细注中，天竺诸师在解释《阿毗昙心论》时，有被称为和修盘头的法师造了六千偈的释。此和修盘头即是天亲的梵语vasubandhu。《付法藏经》里天亲被称为婆修盘陀，字面上和婆修盘头大体相同。如果《杂心论》细注中的和修盘头也是天亲的话，那这里所指的也应该是五百部小乘论中的一论了。而如右所见天亲一生所造的论虽然很多，在《俱舍宝疏》卷一（十八丁）中分为六种论。一是依小乘经而造的《俱舍论》，二是依大乘《般若经》而造的《金刚般若论》，三是依《解深密经》等而造的《唯识论》《摄大乘论》。这样标列的初小乘论，后大乘《般若论》《唯识论》的顺序，是按《解深密经》里有空中三时教顺序排列。而四是 依《法华经》而造《法华论》，五是依《如来藏经》等而造《佛性论》，六是依《涅槃经》而造《涅槃论》。又《宝疏》的结文中，由前后的经造六种论，说「随经义别意无朋执」。这可以说将天亲所造的论都囊括了。如护法清辨的空有之争，也有菩萨执空执有，只是世亲菩萨一点朋执也没有。因此依《般若经》而造《金刚般若论》说诸法皆空，依《解深密经》等而造《唯识论》，说依他缘起的诸法是有。此外天亲的所有撰述都以所依的经而造论，因此说有六种论是以经的前后顺序而言的。又清凉《华严玄谈》卷五中，分天亲菩萨一代的论为五种，初四种分类与《宝疏》相同，最初是小乘的《俱舍论》，其次是大乘《般若论》《唯识论》《法华论》的顺序，而第五列举的是解释《华严经》十地品的《十地经论》。而为什么清凉大师和宝法师所说不同，正如释迦一代经按照宗旨分为三时，五时的教判，天亲菩萨一代论也按宗旨而显分教判。这里所谓的宝法师是涅槃宗的人。《俱舍》所解释的内容，虽然和玄奘门下游学的人没有区别，但宝法师不是在以瑜伽唯识为宗的玄奘门下进行料简的。《宋高僧传》卷四（七丁右）有「唐京兆大慈恩寺法宝传胜庄。释法宝亦三藏奘师学法之神足也。性灵敏利最所先焉奘初译婆娑论毕宝有疑情以非想见惑请益之奘别以十六字入乎论中以遮难辞云云」。宝法师属涅槃宗之事，见凝然《三国传通缘起》卷上（佛全一〇一卷，一〇四页）「京兆法宝立涅槃宗」。这里宝法师由于自己是涅槃宗的缘故，今 论》，其次是大乘《般若论》《唯识论》《法华论》的顺序，而第五列举的是解释《华严经》十地品的《十地经论》。而为什么清凉大师和宝法师所说不同，正如释迦一代经按照宗旨分为三时，五时的教判，天亲菩萨一代论也按宗旨而显分教判。这里所谓的宝法师是涅槃宗的人。《俱舍》所解释的内容，虽然和玄奘门下游学的人没有区别，但宝法师不是在以瑜伽唯识为宗的玄奘门下进行料简的。《宋高僧传》卷四（七丁右）有「唐京兆大慈恩寺法宝传胜庄。释法宝亦三藏奘师学法之神足也。性灵敏利最所先焉奘初译婆娑论毕宝有疑情以非想见惑请益之奘别以十六字入乎论中以遮难辞云云」。宝法师属涅槃宗之事，见凝然《三国传通缘起》卷上（佛全一〇一卷，一〇四页）「京兆法宝立涅槃宗」。这里宝法师由于自己是涅槃宗的缘故，今 论》，其次是大乘《般若论》《唯识论》《法华论》的顺序，而第五列举的是解释《华严经》十地品的《十地经论》。而为什么清凉大师和宝法师所说不同，正如释迦一代经按照宗旨分为三时，五时的教判，天亲菩萨一代论也按宗旨而显分教判。这里所谓的宝法师是涅槃宗的人。《俱舍》所解释的内容，虽然和玄奘门下游学的人没有区别，但宝法师不是在以瑜伽唯识为宗的玄奘门下进行料简的。《宋高僧传》卷四（七丁右）有「唐京兆大慈恩寺法宝传胜庄。释法宝亦三藏奘师学法之神足也。性灵敏利最所先焉奘初译婆娑论毕宝有疑情以非想见惑请益之奘别以十六字入乎论中以遮难辞云云」。宝法师属涅槃宗之事，见凝然《三国传通缘起》卷上（佛全一〇一卷，一〇四页）「京兆法宝立涅槃宗」。这里宝法师由于自己是涅槃宗的缘故，今

首先，初述本论论注造由中，初述本论造由。 辨天亲菩萨《净土论》撰述的由来。 此处有通别二意，通的话，是所有菩萨造论的因缘，即是令法久住利益众生，为了让佛法久住于世，利益众生而造论给众生造论。 此义如《显深义记》中引《十住毗婆沙》及《十二门论》所辨。 可以参考。 接着另外辨此《净土论》的造由。 今选取要点来辨两种含义。 一为显示自行化他本怀故。 天亲菩萨弘扬佛法，一生中造了众多的论，都不出菩萨自行化他的本意，造此论也只是为了显示愿生安乐的意趣。 而检寻大藏中所传的天亲菩萨所造的论，从《十地论》《法华论》到《唯识论》《俱舍论》等总共有二十七部。 其中《法华论》《金刚般若论》等由于有异译的论，藏中各有两部。 另外《摄大乘论》《二十唯识论》等有三译。 将这些异译的论也算上的话，藏中天亲所造的论有三十五部。 而《旧俱舍》开头所载的惠恺的序（初右）有「造大小乘论凡数十部」。 《西域记》卷五（十二丁左）有「制大乘论凡百余部」。 嘉祥《百论疏》卷一（续藏七三套五，三七二页）中造小乘论五百部，大乘论五百部时人呼为千部论主。 这里称天亲菩萨为千部论师也是当流相承，所依用的。 《慕归绘词》卷三（三丁）有「称世亲菩萨为千部论师」，又莲如上人的《正信偈大意》（十六丁）说「此天亲菩萨和龙树同为千部论师」。 天亲菩萨制作的大乘论由此大致可见。 小乘论只有《俱舍论》一部。 而《杂心论》一（初丁）的细注中，天竺诸师在解释《阿毗昙心论》时，有被称为和修槃头的法师造了六千偈的释。 此和修槃头即是天亲的梵语vasubandhu。 《付法藏经》里天亲被称为婆修槃陀，字面上和婆修槃头大体相同。 如果《杂心论》细注中的和修槃头也是天亲的话，那这里所指的也应该是五百部小乘论中的一论了。 而如右所见天亲一生所造的论虽然很多，在《俱舍宝疏》卷一（十八丁）中分为六种论。 一是依小乘经而造的《俱舍论》，二是依大乘《般若经》而造的《金刚般若论》，三是依《解深密经》等而造的《唯识论》《摄大乘论》。 这样标列的初小乘论，后大乘《般若论》《唯识论》的顺序，是按《解深密经》里有空中三时教顺序排列。 而四是依《法华经》而造《法华论》，五是依《如来藏经》等而造《佛性论》，六是依《涅槃经》而造《涅槃论》。 又《宝疏》的结文中，由前后的经造六种论，说「随经义别意无朋执」。 这可以说将天亲所造的论都囊括了。 如护法清辨的空有之争，也有菩萨执空执有，只是世亲菩萨一点朋执也没有。 因此依《般若经》而造《金刚般若论》说诸法皆空，依《解深密经》等而造《唯识论》，说依他缘起的诸法是有。 此外天亲的所有撰述都以所依的经而造论，因此说有六种论是以经的前后顺序而言的。 又清凉《华严玄谈》卷五中，分天亲菩萨一代的论为五种，初四种分类与《宝疏》相同，最初是小乘的《俱舍论》，其次是大乘《般若论》《唯识论》《法华论》的顺序，而第五列举的是解释《华严经》十地品的《十地经论》。 而为什么清凉大师和宝法师所说不同，正如释迦一代经按照宗旨分为三时，五时的教判，天亲菩萨一代论也按宗旨而显分教判。 这里所谓的宝法师是涅槃宗的人。 《俱舍》所解释的内容，虽然和玄奘门下游学的人没有区别，但宝法师不是在以瑜伽唯识为宗的玄奘门下进行料简的。 《宋高僧传》卷四（七丁右）有「唐京兆大慈恩寺法宝传胜庄。 释法宝亦三藏奘师学法之神足也。 性灵敏利最所先焉奘初译婆娑论毕宝有疑情以非想见惑请益之奘别以十六字入乎论中以遮难辞云云"。 宝法师属涅槃宗之事，见凝然《三国传通缘起》卷上（佛全一〇一卷，一〇四页）「京兆法宝立涅槃宗」。 这里宝法师由于自己是涅槃宗的缘故，今

First of all, in the initial statement of the origin of Ben Lun, the origin of Ben Lun is described. On the origin of tianqin Bodhisattva's pure land. There are two meanings here: tongbie. Tonghua is the cause of all Bodhisattvas' creationism, that is, to make Dharma stay in the world for a long time to benefit all living beings, and to make creationism for all living beings in order to make Dharma stay in the world for a long time to benefit all living beings. This meaning is distinguished by the quotations from Shi Zhu PI Po Sha and Shi Er men Lun in Xianshen Yi Ji. For reference. Then, the author tries to find out the origin of the pure land. This paper selects the main points to distinguish the two meanings. One is to show that he is self-conscious. Tianqin Bodhisattva has created many theories in his life to carry forward the Dharma. None of them shows that Bodhisattva can realize his original intention on his own. This theory is only created to show the interest of happy life. There are twenty-seven theories of tianqin Bodhisattvas in search of dazang, from Shidi Lun, fahua Lun, Zhishi Lun and jushe Lun. Among them, there are two books in the collection, one is on fahua, the other is on Vajra Prajna. In addition, there are three translations of "the theory of taking Mahayana" and "the theory of twenty consciousness only". If these theories of different translations are taken into account, there are thirty-five theories made by tianqin in Tibet. The preface of Hui Kai in the beginning of the old club house (at the beginning right) contains "dozens of theories of making great and small multipliers". Volume 5 (12 Ding left) of the records of the western regions contains "more than 100 chapters on Mahayana". In Volume 1 of Jiaxiang's Bai Lun Shu (continuation of 73 sets of 5, 372 pages), there are five hundred books on Hinayana and five hundred books on Mahayana. Here, we call tianqin Bodhisattva a thousand Buddhists. In volume 3 (3-D) of Mugui's painting Ci, there is a saying that "Shiqin Bodhisattva is called Qianbu Lun Shi". In another word, lianshangren's zhengxinji Dayi (16-d) says that "tianqin Bodhisattva and Longshu are both Qianbu Lun Shi.". The Mahayana theory made by tianqin Bodhisattva can be seen from this. The theory of Hinayana is only one of "the theory of Ju she". In the detailed notes of zaxinlun I (Chu Ding), when Tianzhu masters interpreted abitanxinlun, some mages, known as hexiutantou, created six thousand verses. This and Xiu pan Tou is the Sanskrit Vasubandhu of tianqin. In Fu Fa Zang Jing, Tian Qin is called Po Xiu pan Tuo, which is roughly the same as po Xiu pan tou. If he Xiu pan tou in the detailed notes of zaxinlun is also related to heaven, it should also be one of the five hundred Hinayana theories. As you can see, although there are many theories created by tianqin in his life, they can be divided into six kinds in Volume I (18 Ding) of jushe Baoshu. The first is the theory of Ju she, which is based on the Mahayana sutra; the second is the theory of Vajra and Prajna, which is based on the Mahayana Prajna Sutra; the third is the theory of knowledge only and the theory of taking Mahayana, which is based on the jieshenmi Sutra. In this way, the primary Mahayana theory, the post Mahayana Prajna theory and the epistemology theory are arranged in the order of the three seasons in the sky in jieshenmi Sutra. The fourth is to create the theory of fahua according to the Dharma Sutra, the fifth is to create the theory of Buddha nature according to the Tathagata Sutra, and the sixth is to create the theory of Nirvana according to the nirvana Sutra. In the conclusion of Bao Shu, there are six theories about the creation of scriptures before and after, which say "following the meaning of scriptures, there is no friend to hold.". This can be said to include all the theories made by heaven. For example, there is also a dispute about the emptiness of Dharma protection, and there are bodhisattvas holding the emptiness, but there is no friend holding the emptiness of Bodhisattvas. Therefore, according to the Prajna Sutra and the Vajra Prajna Sutra, it is said that all the dharmas are empty, and according to the jieshenmi Sutra and so on, it is said that there are dharmas originated from him. In addition, all tianqin's writings are based on the scriptures on which they are based. Therefore, there are six kinds of theories based on the order of the Scriptures. In volume 5 of Huayan Xuantan, there are five kinds of theories of tianqin Bodhisattva generation. The fourth kind of classification in junior high school is the same as that in Baoshu. At first, it is Mahayana's jushe theory, followed by Mahayana's Prajna theory, epistemology theory and fahua theory, and the fifth is the Shidi Jing theory which explains the ten local products of Huayan Jing. Why is master Qingliang different from master Bao? Just as the Sakyamuni Sutra is divided into three seasons and five seasons according to its tenet, the tianqin Bodhisattva's theory is also divided into three categories according to its tenet. The so-called master Bao here is a person of Nirvana sect. Although there is no difference between the contents explained in "Ju she" and those who study in Xuanzang's school, master Bao did not make a brief introduction under Xuanzang's school, which is based on yoga. The fourth volume of biography of eminent monks of Song Dynasty (the right side of Qiding) has "Tang Jingzhao Da Ci'en Temple magic weapon biography Shengzhuang". The magic weapon of Buddhism is also the God's foot of learning Dharma. The most important thing is to be sensitive and profitable. Yan Zang's first translation is "whirling" on Bi Bao. If you have doubts, you don't want to see Zang who is confused and asks for help. Don't put sixteen words into the discussion to cover up the difficulties. The fact that master Bao belongs to Nirvana sect can be seen in the volume of the origin of the Three Kingdoms (volume 101, page 104 of Buddha's complete works) by Ning ran. Here, master Bao, because he is a Nirvana sect, now<br>