大方廣佛華嚴經疏 11.17

11.17

第六段明剎清淨方便者，唯約淨也。若約隨宜攝物，佛應統之，則淨穢皆稱佛土；若就行致，唯淨非穢。然淨有二種：一世間淨，離欲穢故，以六行為方便，上二界為淨土。二出世間淨，此復二種：一者出世，所謂二乘以緣諦為方便，權教說之無別淨土。約實言者，出三界外別有淨土，二乘所居。《智論》有文。二出世間上上淨，此謂菩薩即以萬行而為方便，以實報七珍無量莊嚴而為其土。今此正明菩薩，兼顯二乘。然出世上上淨中復有二種：一者真極，佛自受用，相累兼亡而為方便。二者未極，等覺已還。故《仁王》云「三賢十聖住果報，唯佛一人居淨土。」未極之中復有二種：一八地已上一向清淨，以永絕色累，照體獨立、神無方所，故其淨土色相難名。二七地已還，未出三界，無漏觀智有間斷故，非一向淨。若依《瑜伽》，入初地去方為淨土，三賢所居皆穢非淨，此分受用、變化別故。約此經宗，十信菩薩即有淨土，故今此文始自近友、終成佛力，皆淨方便，故通萬行。然淨方便即是淨因，長行亦可為等流果，如云久近善友得生有善友之剎中故，即十事皆淨相也。然望莊嚴有同、約門別故，望具因緣，當知亦爾。又起具因緣通於染淨，此則唯淨。莊嚴多約其果，清淨多約其因。又前多修善，此多治惡，故於世界。此如洗滌，彼如粉繪。別釋中，一近善友同善根者，如善財夜神處廣說。二智導慈雲大彌法界。三法門勝解皆已淨治，約位地前也。四即初地證遍行如故，云觀察一切境界生如來家，故云安住。五修治等者，見道之後修道位故。餘雖未滿，一切皆修。若約圓融，亦得稱滿。六初地勝進，遍學十地行法，後後但是依法行故。上三皆初地。七初地發願順行，至第八地一切皆成，故名出生一切願海。而言淨者，純無漏故。八即九地，二乘出要唯止與觀，菩薩出要唯無礙辯，令眾出故。九一切莊嚴者，十地二嚴皆成滿故。十淨方便力，即是普賢佛功德也。十中，前三變化淨因、後七受用淨因。上欲總收諸土故，依次豎配。若約橫修，初心即可圓具其十。頌中，九偈分二：初一總明能所淨，前半方便、後半清淨，皆上句果、下句因。後八別頌前文，於中初四如次頌上四淨。初地慈悲為首，故云為生修行。遍滿真如，故云廣大。第五偈頌修治淨，及超頌第七願淨，以願通初地八地。此據初地，故超頌也。第六偈頌前第八出要。第七偈頌第九，及却頌觀菩薩地，地義通前後故。第八偈頌方便力。上來且配長行，其間亦兼餘義。

The sixth section explains the expedients for purifying lands, which pertains solely to pure [lands]. If viewed from the perspective of gathering beings in accord with suitability, the Buddha should govern them all, and thus both pure and defiled are called Buddha-lands; but if viewed from the perspective of realization through practice, it is solely pure and not defiled. Yet purity is of two kinds: first, mundane purity, because it is free from the defilements of desire; taking the six practices as expedient means, the upper two realms serve as pure lands. Second, supramundane purity, which is again of two kinds: first is supramundane, namely where the two vehicles take the conditioned truths as expedient means, and provisional teachings state that there is no separate pure land. Speaking in terms of the real, outside the three realms there is a separate pure land inhabited by the two vehicles; there is a passage [affirming this] in the Mahāprajñāpāramitopadeśa. Second is the supreme supramundane purity: this refers to bodhisattvas who take the myriad practices as expedient means, having as their lands the immeasurable adornments of the seven jewels of the real reward. Here it primarily explains the bodhisattvas, while concurrently revealing the two vehicles. Furthermore, within the supreme supramundane purity there are again two kinds: first is the ultimate truth, which is the Buddha's own enjoyment, taking the dual cessation of marks and defilements as the expedient means. Second is the not yet ultimate, [which applies to those] up to the stage of equal enlightenment. Therefore, the Benevolent King [Sūtra] says: "The three [ranks of] worthies and ten [stages of] sages dwell in fruition-reward; only the Buddha alone resides in the pure land." Within the not yet ultimate there are again two kinds: first, from the eighth stage onward it is consistently pure, because they have eternally severed the burdens of form, their illuminating essence standing independent and their spirit having no localized direction; hence the marks of form of their pure land are difficult to designate. Second, up to the seventh stage, they have not yet departed the three realms, and because their untainted contemplative wisdom has interruptions, it is not consistently pure. If according to the Yogācārabhūmi, only upon entering the first stage does it become a pure land, and what is inhabited by the three [ranks of] worthies is all defiled and not pure; this is because it distinguishes enjoyment and transformation. According to the doctrine of this sūtra, bodhisattvas of the ten faiths already possess pure lands; hence this present text begins with drawing near to virtuous friends and culminates in the realization of the Buddha's power, all of which are expedients for purity, thus extending through the myriad practices. However, expedients for purity are just pure causes, and the prose may also be regarded as nisyanda-phala (commensurate fruits), as it says that by drawing near to virtuous friends for a long time one attains birth in lands having virtuous friends; thus the ten items are all marks of purity. Yet in relation to adornments they share similarities, differing according to the doctrinal approach; in relation to possessing causes and conditions, it should be known to be likewise. Moreover, possessing causes and conditions for arising applies to both defiled and pure, whereas this pertains solely to the pure. Adornment mostly pertains to the fruit, while purification mostly pertains to the cause. Furthermore, the former mostly cultivates good, while the latter mostly remedies evil; therefore, with regard to the world, this is like washing clean, whereas that is like painting with powders. In the detailed explanation: first, drawing near to virtuous friends and sharing roots of goodness, as expounded at length in the section on Sudhana and the night goddess. Second, wisdom guides the cloud of compassion, greatly filling the dharmadhātu. Third, supreme understanding of the Dharma approaches is already purified, which, in terms of stations, is before the stages. Fourth is the first stage, because of realizing the all-pervading suchness; hence it says "observing all realms, being born into the family of the Tathāgata"; thus it says "dwelling securely." Fifth, cultivating and purifying, etc., because it is the path of cultivation following the path of seeing. Though the rest are not yet fulfilled, one cultivates them all. If viewed through perfect interpenetration, it may also be called fulfilled. Sixth, the superior progress of the first stage, comprehensively learning the practices and dharmas of the ten stages, since all subsequent ones merely practice according to the Dharma. The above three all belong to the first stage. Seventh, making vows in the first stage and practicing accordingly, all being accomplished by the eighth stage; hence it is called "giving rise to the ocean of all vows." And calling it pure is because it is purely untainted. Eighth is the ninth stage; the essential path of emergence for the two vehicles is solely śamatha and vipaśyanā, whereas the bodhisattva's essential path of emergence is solely unobstructed eloquence, in order to cause the multitude to emerge. Ninth, all adornments, because in the ten stages the two adornments are both accomplished and fulfilled. Tenth, the power of pure expedients, which is just the Buddha-virtue of Samantabhadra. Among the ten, the first three are pure causes of transformation, and the latter seven are pure causes of enjoyment. Desiring above to encompass all lands comprehensively, they are vertically matched in sequence. If viewed through horizontal cultivation, the initial mind can already completely fulfill the ten. In the verses, the nine gāthās are divided into two parts: the first one generally clarifies that which purifies and that which is purified—the first half is the expedient, the second half the purity, both having the fruit in the upper line and the cause in the lower line. The latter eight separately versify the preceding text; therein, the first four versify the four purities above in sequence. The first stage takes compassion as foremost; hence it says "cultivating practices for beings." Pervading suchness; hence it says "vast." The fifth verse versifies the purity of cultivation and remedies, and additionally versifies the seventh, the purity of vows, because vows extend across the first and eighth stages. Based here on the first stage, it is versified out of sequence. The sixth verse versifies the aforementioned eighth, the path of emergence. The seventh verse versifies the ninth, and looks back to versify observing the bodhisattva stages, because the meaning of "stage" extends to both before and after. The eighth verse versifies the power of expedients. The above tentatively matches the prose; in between, it also encompasses other meanings.