大方廣佛華嚴經疏 34.11

34.11

第七淨土願，願清淨自土安立正法，及能修行眾生故。於行相中總有七淨：一同體淨，以同法性，故令一多互相即入。二無量佛土普皆清淨者，即自在淨，如摩尼珠美惡斯現、淨穢圓通，故云普皆清淨。三光明眾具以為莊嚴者，名莊嚴淨，即相淨也。四「離一切」下明受用淨，謂受用此土離過成德故。初句成斷德、後句成行德，如受用香飯，身諸惑滅，入正位等。五「無量智慧」下住處眾生淨，謂具德人居，今略語智慧。六「普入」下因淨。淨因有二：一者生因，謂施戒等，如《淨名》說。二者依因，此復有二：一鏡智淨識為土所依：二後智通慧為依，如初第十地入佛國土體性三昧現淨土等。此二皆是諸佛境界。七「隨眾生」下果淨，因既有二，果亦二種：一所生果，即前相淨；二所示現果，即臨機示現，今依此義。上七淨中，前四當相明土、次一就人顯勝、後二舉因顯果。就前四中，初二土體、第三土相、後一土用。就土體中，初彰體同、後明體淨，故有七淨，淨土義周。

Seventh is the vow to purify the lands, vowing to purify one's own land to establish the true Dharma and the sentient beings capable of practice. Within the practice-marks there are altogether seven purities: First, purity of identical essence: because of having the same dharmatā, the one and the many are made mutually identical and interpenetrating. Second, "immeasurable buddha-lands are universally purified" is purity of sovereignty: like a mani jewel where both beauty and ugliness appear, pure and defiled are perfectly unimpeded, hence it says "universally purified." Third, "with light and multitude of appliances as adornment" is called purity of adornment, which is purity of marks. Fourth, from "free from all" down explains purity of enjoyment, meaning that enjoying this land leaves behind faults and accomplishes virtues. The first phrase accomplishes the virtue of abandonment; the latter phrase accomplishes the virtue of practice. For example, enjoying fragrant food, the body's afflictions are eliminated, and one enters the correct station, and so on. Fifth, from "immeasurable wisdom" down is purity of the dwelling sentient beings, meaning that people possessing virtue dwell there; here wisdom is mentioned concisely. Sixth, from "universally entering" down is purity of causes. Pure causes are of two kinds: first, the producing cause, meaning giving, morality, and so on, as spoken in the Vimalakīrti[-nirdeśa]. Second, the supporting cause, which again has two kinds: 1. the mirror wisdom and pure consciousness serve as the support for the land; 2. the subsequent wisdom and pervasive wisdom serve as the support, as in the first and tenth stages entering the samādhi of the essential nature of buddha-lands to manifest pure lands, and so forth. Both of these are the realms of all buddhas. Seventh, from "according to sentient beings" down is purity of fruition. Since causes are of two kinds, fruitions are also of two kinds: first, the produced fruition, which is the aforementioned purity of marks; second, the manifested fruition, which is manifesting according to capacity; here it relies on this meaning. Among the above seven purities, the first four explain the land in terms of its marks; the next one reveals excellence in terms of persons; the latter two raise the cause to reveal the fruition. Within the first four, the first two are the land's essence, the third is the land's marks, and the last is the land's function. Within the land's essence, the first shows that the essence is identical, and the latter clarifies that the essence is pure; thus there are seven purities, and the meaning of the pure land is complete.