大方廣佛華嚴經疏 11.11

11.11

第二依章別釋者，十事不同則為十段，一一皆有長行與偈。長行中各三，謂標、釋、結。今初，起具因緣。標中略舉十種，通成三世一切佛剎。二「何者」下，釋。然佛土之義雖有多種，不出其三：一法性土、二受用土、三變化土。若開受用有自有他，則成四土。統為二種，謂淨及穢，或性及相。融而為一，有異餘宗。又此淨土一質不成，淨穢虧盈；異質不成，一理齊平；有質不成，搜源則冥；無質不成，緣起萬形故，形奪圓融無有障礙。土既不等，因緣亦殊。今文十中，初三通顯、次四別明、後三則融攝轉變。言初三者，一如來神力者，謂一切淨穢等土皆是如來通慧力成，為物而取，擬將普應。佛應統之，皆稱佛土故。蓮華藏海佛所嚴淨，而內含淨穢，然就佛言之，故無國而不淨也。既即穢而淨，故不思議。二法如是者，梵云達磨多，此云法爾，或曰法性。若是法性，即以本識如來藏身為所依持，恒頓變起外諸器界。若云法爾者，謂有問言：何以諸佛眾生起於剎土？答云：法應如是，不可致詰。若會此二，謂法應如是藏識變起。三眾生業力者，業有善惡、國有淨穢，故《淨名》以萬行為因。又云「眾生之類是菩薩佛土」，謂法性雖一，隨業成異，佛隨異類取土攝生。涅槃微善，《觀經》三心等，其類非一。上三，初因、二緣、三因。次四別明者，有因有緣。初一自受用土因，大圓鏡智之所成故。二變化土因，謂眾生菩薩共構一緣，各隨行業來生其國，凡聖同居。三四二種他受用土因。然初即初地以上，如十大願中修淨土願是也；後即八地已上功用，不退行之所成故，八地中有淨土分。後三融攝者，通於因緣。初一即八地已上，攪大海為酥酪、變大地為黃金，以染為淨、以淨為染，自在攝生，故十自在中有剎自在。窮其因者，清淨勝解，勝解印持隨心變故。次一謂成正覺時，其身充滿十方世界微塵剎土，念劫圓融一時成立，由二種因：一善根所流，語因中也；二成道勢力，明果用也。此一受用變化相融也。即如經初，即摩竭陀地堅固等。後一無問成與不成，常能融攝。又前是妙覺，此是等覺。其法性土，通為諸土之體。窮其因者，有正有助，謂法爾為其正因，以一切智及總以諸因而為緣因故。其後三亦融前土，非有別體。又此十事展轉生起，謂諸佛土總由佛力。何以由之？法如是故。法爾云何而有異耶？業不同故。眾生由業，佛復由何？成一切智之所變故。生佛有異，何以凡聖同居？同構一緣故。何以復有純菩薩國？菩薩願行力故。既由行業，何可轉變？勝解自在故。云何復得融攝重重？佛及普賢自在力故。結略顯廣，如前已釋。

Second, as for separately explaining according to the chapters: since the ten matters are different, there are ten sections, each possessing both prose and verses. In the prose of each, there are three parts: namely, the statement, the explanation, and the conclusion. Now, the first is the causes and conditions for their arising and possession. In the statement, ten kinds are briefly listed, which generally establish all Buddha-kṣetras of the three times. Second, from "Which ones?" onward, is the explanation. Although there are many meanings of the Buddha-lands, they do not exceed three: (1) the land of dharmatā, (2) the land of enjoyment, and (3) the land of transformation. If enjoyment is divided into for oneself and for others, then four lands are formed. Overall, there are two kinds: pure and defiled, or nature and marks. Fusing them into one differs from the other schools. Furthermore, this pure land cannot be established as a single substance, for pure and defiled wax and wane; it cannot be established as different substances, for the one noumenon is uniformly level; it cannot be established as having substance, for when their source is searched out, it is dark; it cannot be established as lacking substance, for dependent origination produces myriad forms. Therefore, forms supplant one another in perfect interpenetration without any obstruction. Since the lands are not uniform, their causes and conditions are also distinct. Among the ten in the present text, the first three explain generally, the next four clarify specifically, and the last three are fusion, containment, and transformation. As for the first three: First, the Tathāgata's spiritual power: this means that all lands, pure and defiled, are accomplished by the power of the Tathāgata's penetrating wisdom; they are grasped for the sake of sentient beings, intended to respond universally. The Buddha's response unites them, and all are called Buddha-lands; hence, although the ocean of the Padmagarbha is adorned and purified by the Buddha, it internally contains pure and defiled, yet spoken of from the Buddha's perspective, there is no realm that is not pure. Since defilement is identical to purity, it is inconceivable. Second, that phenomena are naturally so: in Sanskrit, *dharmatā*, translated here as naturally so, or called dharmatā. If it is dharmatā, then it takes the body of the Tathāgatagarbha in the fundamental consciousness as its support, constantly and suddenly transforming to give rise to the external receptacle-worlds. If it is said to be naturally so, this refers to someone asking: "Why do the Buddhas and sentient beings give rise to kṣetras?" The answer is: "Phenomena must naturally be so; it cannot be questioned." If one reconciles these two, it means that phenomena naturally being so, the storehouse consciousness transforms and gives rise [to them]. Third, the karmic power of sentient beings: karma has good and bad, and realms have pure and defiled; therefore the *Vimalakīrti-nirdeśa* takes the myriad practices as the cause. It also states: "The categories of sentient beings are the bodhisattva's Buddha-land," meaning that although dharmatā is one, following karma it becomes differentiated, and the Buddha, following the differentiated categories, takes up lands to gather sentient beings. The slight wholesome [seeds] of the *Mahāparinirvāṇa-sūtra*, the three minds of the *Guan Wuliangshou Jing*, and so forth, are of more than one kind. The above three are: first, a cause; second, a condition; third, a cause. The next four specifically clarify, having causes and conditions. The first is the cause of the land of self-enjoyment, because it is accomplished by the great round mirror-like wisdom. The second is the cause of the land of transformation, meaning that sentient beings and bodhisattvas together construct a single condition, and each follows their karmic deeds to be born in that realm, where ordinary beings and sages co-dwell. The third and fourth are two kinds of causes of the land of other-enjoyment. The first is from the first stage onward, as exemplified by the vow to cultivate a pure land among the ten great vows; the second is the function from the eighth stage onward, because it is accomplished by non-retrogressive practice, so there is a share of pure land in the eighth stage. The last three, of fusion and containment, apply to both causes and conditions. The first is from the eighth stage onward: churning the great ocean into ghee, transforming the great earth into yellow gold, taking the defiled as pure, and taking the pure as defiled, sovereignly gathering sentient beings; hence among the ten masteries there is mastery over kṣetras. Tracing its cause: pure resolute faith; because resolute faith stamps and sustains, it transforms according to the mind. The next means that upon attaining sambodhi, his body fills the kṣetras of the dust motes of the worlds in the ten directions, where thoughts and kalpas perfectly interpenetrate and are established simultaneously, due to two kinds of causes: (1) what flows from wholesome roots, which speaks of the causal stage; (2) the momentum of attaining the Way, which clarifies the function of the fruit. This is the mutual fusion of enjoyment and transformation. This is just like the beginning of the sūtra: the diamond-like solidity of the ground of Magadha, and so forth. The last, whether established or unestablished, is constantly capable of fusion and containment. Furthermore, the former is wondrous enlightenment, and this is equal enlightenment. As for the land of dharmatā, it serves universally as the essence of all lands. Tracing its causes: there are primary and auxiliary—namely, naturally so is its primary cause, and all-knowledge and all causes in general are its conditioning causes. The last three also fuse the preceding lands, having no separate essence. Furthermore, these ten matters arise sequentially: namely, all Buddha-lands generally stem from the Buddha's power. Why do they stem from it? Because phenomena are naturally so. Since they are naturally so, why are there differences? Because karma is not the same. If sentient beings are due to karma, what is the Buddha due to? Because he transforms them through the attainment of all-knowledge. If beings and Buddhas are different, why do ordinary beings and sages co-dwell? Because they together construct a single condition. Why then are there purely bodhisattva realms? Because of the power of the bodhisattvas' vows and practices. Since they stem from karmic deeds, how can they be transformed? Because of the mastery of resolute faith. How can they further achieve manifold fusion and containment? Because of the sovereign power of the Buddha and Samantabhadra. Concluding with the summary to show the extensive is as already explained before.