華嚴經探玄記 11.16

11.16

第七願內淨土七義中，經內略無自在淨，以與同體不多別故。六中，初三當相明淨、次一約人顯淨、後二舉因顯果。前中，初體淨、次一相淨、後一用淨。體中，同體有二義：一同以法性為體，是故鎔融相入無礙；二一以多為體、多以一為體故名同體。是故論經無入字，明即是故不言入也。問：與前帝網何別？答：前是世界海，約緣起通染淨，互相變現；今是國土海，就理實言，一元來是多、多本來是一，亦非彼此相涉等。二具德莊嚴，有三：一神通莊嚴，謂神變自在，或大小相容、或能起化宣說法故；二光明莊嚴，常放光明，照除黑闇，破無明故；三寶相莊嚴，眾寶集成，具勝德故。略具此三，故云無量莊嚴。三受用淨，謂受用此土。一令成斷德，煩惱永盡故，云離諸垢穢。二令成行德，淨妙行成故，云具足清淨。四住處眾生淨，諸大菩薩悉具勝智充滿其國故名淨。五因淨土，因有二：一生因，謂修施戒等因，當得淨土果，如《維摩經》說；二依因，此亦二種，一以鏡智淨識為土所依、二後智通慧為依，如下第十地入佛國體性三昧現淨土。今依此義，故云常有等。六果淨。果有二種：一因所生果；二示現果，謂果德自在臨機示現。今依此義故，云隨眾生心等。

In the seven meanings of a pure land within the seventh vow, the sūtra omits sovereign purity, because it is not very different from having the same essence. Among the six, the first three explain purity according to characteristics; the next one reveals purity with reference to persons; the last two set forth the cause to reveal the fruit. In the former, the first is purity of essence; the next is purity of characteristics; the last is purity of function. Within essence, "having the same essence" has two meanings: first, they equally take dharmatā as their essence, and therefore merge and mutually enter without obstruction; second, the one takes the many as its essence, and the many take the one as their essence, hence it is called having the same essence. Therefore, the treatise-sūtra lacks the word "enter," clarifying that because they are identical, it does not speak of entering. Question: How is this different from the previous Indra's net? Answer: The previous was the ocean of worlds, which in terms of dependent origination extends to both defiled and pure, mutually manifesting each other; this is the ocean of lands, which, spoken in terms of true reality, the one has originally been the many, and the many have fundamentally been the one, nor is it a matter of mutual intermingling and the like. Second, adorned with complete virtues has three: 1. adornment of supernatural powers, meaning mastery in divine transformations, either where great and small accommodate each other, or being able to produce transformations to proclaim the Dharma; 2. adornment of radiance, constantly emitting light to illuminate and dispel darkness, shattering fundamental ignorance; 3. adornment of precious marks, gathered from manifold jewels, possessing superior virtues. Having these three in brief, it is therefore said, "immeasurably adorned." Third, purity of enjoyment refers to enjoying this land: 1. causing the accomplishment of the virtue of severance, because afflictions are eternally exhausted, it says "free from all defilements"; 2. causing the accomplishment of the virtue of practice, because pure and wondrous practices are accomplished, it says "fully endowed with purity." Fourth, purity of the sentient beings dwelling there: all the great bodhisattvas are endowed with superior wisdom and fill that land, hence it is called pure. Fifth, pure land of causes; causes are of two kinds: 1. generative cause, which means cultivating causes such as generosity and precepts to obtain the fruit of a pure land in the future, as taught in the *Vimalakīrti Sūtra*; 2. reliant cause, which is also of two kinds: first, taking the mirror-like wisdom and pure consciousness as the reliance of the land; second, taking subsequent wisdom and pervasive penetrative insight as the reliance, as in the tenth bhūmi below where entering the samādhi of the essential nature of the Buddha lands manifests the pure land. Now relying on this meaning, it therefore says "constantly having," etc. Sixth, purity of the fruit. The fruit has two kinds: 1. fruit produced by causes; 2. fruit of manifestation, which refers to the sovereign fruit-virtues manifesting in response to conditions. Now relying on this meaning, it therefore says "according with the minds of sentient beings," etc.