仁王護國般若波羅蜜多經疏 2.261

2.261

Question: In total, how many kinds of lands dwelled in are there? What is their substance? Why do the extents across the ten bhūmis differ? Answer: According to the Buddhabhūmi Sūtra Śāstra, taking all lands in contrast, they are generally divided into two: first, pure; second, defiled. Fully enumerated among the pure are thirteen lands: there are three fruit-lands and ten cause-lands. Regarding the three fruit-lands: as for the dharmatā-land, it has suchness as its substance, because nature-virtues [as numerous as] the sands of the Ganges depend on intrinsic nature. As for the reward-obtained land, it has mirror-like cognition as its substance, because all undefiled seeds depend on its own land. For the land of enjoyment for others, cognition of equality is its substance, because the manifestation of large and small bodies depends on its own land. As for the transformation land, the class of cognition that accomplishes duties is its substance, because the manifestation of transformation bodies depends on its own land. Combining the enjoyment-for-others and transformation bodies, both constitute the third, the response and transformation lands. Regarding the ten cause-lands: the lands dwelled in by bodhisattvas of the ten bhūmis have the fundamental consciousness as their substance, being subsumed within the truth of suffering with defilements. If they are reflected images manifested by post-attainment cognition, they are undefiled and subsumed within the truth of the path. Depending on whether the cognition is superior or inferior, their extents differ. Adornments of various jewels are all manifested by their own cognition and have differences of coarse or subtle, because they are for their own enjoyment. Explaining in passing: as for that land of transformation of the two vehicles, its substance is identical to that of the bodhisattvas, only coarse and inferior. Regarding the Western Pure Land, for those born prior to the bhūmis, it has the fundamental consciousness as its substance; born there through the power of the Buddha's original vows and their own practice, because it is not stimulated and induced by undefiled cognition, the status of the seven jewels is inferior, being for their own enjoyment. In defiled lands, the superiority or inferiority of the realms and destinies is manifested by their own consciousness; this should be known by analogy to this. The similarities and differences of purity and defilement and the distinctive karma of living beings are distinguished as usual. From here, the second part assigns [the bodhisattva] to a royal stage.