妙法蓮華經玄義 6.217

6.217

九番、變易益者，此是方便有餘土人益也。前八番中，凡有四處或九處，謂聲聞、緣覺、通教菩薩、別教三十心、圓教似解，止破見思，未除無明，無明潤無漏，受方便生。故下文云：「我於餘國作佛，更有異名，而於彼土求佛智慧，得聞是經，即是彼土入一乘也。」《勝鬘》云：「三人生變易土，謂大力羅漢、辟支佛、菩薩等。」《楞伽》云三種意生身者：一、安樂法意生身，此欲擬二乘人，入涅槃安樂意也。二、三昧意生身，此擬通教出假化物，用神通三昧意也。三、自性意生身，此擬別教修中道自性意也。通言意者，安樂作空意；三昧作假意；自性作中意。別、圓似解，猶未發真，皆名作意。故論云：「是時過意地，住在智業中。」若發真可是智業，未發真猶在意地。是人生彼，析法者鈍；體法者利；別人已習假，又小利；圓人先即中，最利。既有利、鈍之殊，於彼修學，即有次第、不次第兩益。又是次第、不次第，用二十五三昧兩應也。是為九人生方便國，始於彼土，見諸有我性，得最實益。若分別而言，謂方便土在三界外；若即事而真，不必在遠。下文云：「若能深心信解，則為見佛常在耆闍崛山，共大菩薩、聲聞眾僧圍遶說法。」即方便土意也。

Ninth turn, the benefit of the transformation [body / realm]: This is the benefit for the people of the land of expedient means with remainder. Among the preceding eight turns, there are in total four places or nine places—namely, śrāvakas, pratyekabuddhas, bodhisattvas of the shared teaching, the thirty minds of the distinctive teaching, and the semblance understanding of the perfect teaching—who have only broken [the delusions of] views and contemplation but have not yet eliminated ignorance; ignorance moistens the uncontaminated, and they take birth in [the realm of] expedient means. Therefore a later passage says: "In other lands I become a Buddha under different names, and there, seeking the Buddha's wisdom, they obtain hearing of this sūtra; this is their entry into the One Vehicle in that land." The Śrīmālā-sūtra states: "Three kinds of persons are born in the land of transformation, namely, arhats of great power, pratyekabuddhas, and bodhisattvas." The Laṅkāvatāra-sūtra speaks of three kinds of mind-made bodies: first, the mind-made body of the peaceful and happy Dharma, which designates the intention of the practitioners of the two vehicles to enter the peace and happiness of nirvāṇa; second, the mind-made body of samādhi, which designates the intention of the shared teaching to emerge from emptiness into the provisional to transform beings using supernormal powers and samādhi; third, the mind-made body of inherent nature, which designates the intention of the distinctive teaching to cultivate the inherent nature of the Middle Way. Speaking generally of "mind": peace and happiness constitute the mind of emptiness; samādhi constitutes the mind of the provisional; inherent nature constitutes the mind of the Middle. The semblance understanding of the distinctive and perfect [teachings] has not yet realized truth, so they are all called "making mind." Therefore the treatise says: "At this time one transcends the stage of mind and abides in the activity of wisdom." If one realizes truth, it may be the activity of wisdom; not having realized truth, one is still in the stage of mind. When these persons are born there, those who analyze dharmas are dull; those who embody dharmas are sharp; those of the distinctive teaching have already practiced the provisional and are slightly sharper; those of the perfect teaching from the outset accord with the Middle and are the sharpest. Since there are differences of sharp and dull, in their cultivation and study there, they have the two benefits of the sequential and the non-sequential. Furthermore, there are two responses—sequential and non-sequential—employing the twenty-five samādhis. Thus, nine kinds of persons are born in the land of expedient means, and first in that land they see the nature of the self in all existences and obtain the most real benefit. If spoken of analytically, it is said that the land of expedient means lies outside the three realms; but if one realizes truth directly in phenomenal events, it is not necessarily far away. As the text below says: "If one is capable of deep faith and understanding, one will see the Buddha ever present on Mount Gṛdhrakūṭa, surrounded by great bodhisattvas and the assembly of śrāvakas, preaching the Dharma." This is the meaning of the land of expedient means.