華嚴經探玄記 3.56

3.56

Fourth, regarding defilement and purity: according to the Hīnayāna, it is exclusively defiled. In the Three Vehicles there are two [perspectives]: first, in terms of stages; second, in terms of dharmas.
In the first, there are four pairs demonstrating its defilement and purity:
First, in terms of cause and effect: the lands inhabited by bodhisattvas from the vajra[-samādhi] downward are called 'retributive effect lands' and are not called pure lands, because faults have not yet been exhausted. Only the single Buddha has entirely eradicated latent dispositions and habits, and what he inhabits is called 'pure.' Hence the Benevolent Kings Sūtra says: 'The three grades of the worthy and the ten classes of the noble abide in retributive effect; only the single Buddha resides in the pure land.'
Second, in terms of being exclusively or not exclusively [transcending]: the lands inhabited by bodhisattvas from the eighth bhūmi and above receive the name 'pure land,' because they have exclusively transcended the matters of the three realms, and because they are fully endowed with the four meanings of 'exclusive'—namely, exclusively pure, exclusively blissful, exclusively flawless, and exclusively sovereign. Those from the seventh bhūmi downward are not yet called pure lands, because they have not exclusively transcended the three realms. Even if they transcend them by the power of vows, the four meanings of 'exclusive' are not complete, because their uncontaminated contemplative wisdom has interruptions and thus is not flawless, etc.; this is distinguished according to the Mahāyānasaṃgraha.
Third, in terms of pure and mixed: places where ordinary beings and the two vehicles dwell together in a mixed manner are not called pure lands; the places where bodhisattvas on the bhūmis take birth are called pure. Hence the Yogācārabhūmi-śāstra states: 'The boundless worlds are of two kinds: namely, pure and impure. In pure worlds, there are no hell-beings, animals, or hungry ghosts, nor is there a desire realm, form realm, or formless realm; only a congregation of pure bodhisattvas dwells therein, and thus it is named a pure world. Bodhisattvas who have already entered the third bhūmi are born there through the power of vows, and there are no ordinary beings or non-ordinary being śrāvakas and pratyekabuddhas.' It is explained: since this 'third bhūmi' is named 'pure intention' (śuddhādhyāśaya), it is indeed the Joyful Bhūmi (Pramuditā-bhūmi), because it is distinguished in terms of the seven bhūmis.
Fourth, in terms of retrogression and non-retrogression: the places of birth for bodhisattvas among the three grades of the worthy who have entered the ten abodes and above into the stage of non-retrogression are named pure lands, within which there are also the four fruits, the two vehicles, and so forth, as in the land of Amitābha, where all who are born there abide in the definitely assured state, etc. Places where beings from the stage of retrogression like light feathers, downward from [the stage of] suitability, and the three categories of sentient beings are born together, are not called pure lands.
Among these four pairs and eight meanings, the first is exclusively pure in terms of the effect; the last is exclusively defiled in terms of retrogression; and those in the middle, when contrasted, all admit of both defilement and purity.
Second, in terms of the four propositions regarding dharmas: either it is exclusively pure, because in contrast with the four gates above one takes it as pure, and what is inhabited by those in retrogressive stages is pure in its self-nature; or it is exclusively defiled, because in contrast among the four gates one takes it as defiled, and the Buddha-fruit is taught in accord with conditions and capacities, which the Awakening of Faith calls 'that which is produced through the illusion of following defiled karma'; or it is both, because the preceding two meanings are not separated from each other; or it is neither, because the two meanings mutually interpenetrate and are not definitively one, and because the two characteristics are exhausted.
In the One Vehicle there are also two [perspectives]: first, in terms of categories, the first category is defiled, the later category is pure, and the middle category admits of both. Second, in terms of dharmas: either both are pure, because it is identical with the Buddha; or both are defiled, because it is identical with sentient beings; or it possesses both, because the preceding two meanings are not separated; or it possesses neither, because the two characteristics interpenetrate and the two characteristics are exhausted. In each of the three categories above, every single one possesses these four propositions; this can be known by inference.