大方廣佛華嚴經疏 42.5

42.5

大文第四淨土分者，問：經中但云大方便智一切觀察皆如實知，廣說化生應形作用。《瑜伽論》中十自在，前起智門，後但云得分身智。何以論主判為淨土分耶？答：淨土有二，一是能淨之因、二是所淨之果。此有二對：一相淨果，謂寶嚴等，以行業為因，謂直心等；二自在淨果，謂三世間圓融等，以德業為因，謂淨土三昧等。今約後對。然淨土行業始起在凡、滿在十地，淨土德業始起不動、終在如來。文分三別：一器世間自在行、二眾生世間自在行、三智正覺世間自在行。初是化處、次是所化、後是能化，具後二淨方名淨土。然初一多約能淨，後二多約所淨，文影略耳。就初分二：先總標舉。無功用智為能觀智，智所行境為所觀，方便善巧即無功用因。在於七地修無功用，今得自在。後「所謂」下別顯其相。有五種自在：一隨心欲、二隨何欲、三隨時欲、四隨廣陜欲、五隨心幾許欲。今初，觀世間成壞，論云「隨心所欲」。彼能現及不現故者，謂約能淨。論隨隨自心欲，知即能知，故約所淨。論隨隨眾生心樂欲見者，則現成現壞。不欲見者則不現故，經云觀知，則唯約因。論主欲顯義兼於果，故云隨現，即轉變自在。下之四段隨現準知。二「由此業」下明隨何欲，謂隨物欲知何業成壞，皆能現故。三「幾時成」下明隨時欲，謂隨時長短，即能現故。若約能淨，即隨時智。如此世界成二十劫，初劫成器，餘成眾生。壞亦二十，先壞眾生，後一壞器。並稱事稱理，名如實知。四「又知地」下隨廣陜欲，彼能現故。文中三：初知四大差別，即是廣相；二「知微塵」下是知陜相；三「隨何世界所有地水」下知能所成，即雙明廣陜相。今初中小相者，非定地報識境界。大相者，定地境界，乃至四禪緣三千故。無量者，如來境界。上三是事分齊，皆以境界智知。差別相者，是法分齊故，以相智知，知其自相同相差別故。後類餘易了。二知塵中細者，透金塵故。論經次云麁相者，隙塵故。差別同前。無量差別者，一塵之中含多法故。塵之麁細俱通定散，故不云小大。三知能所成中二：先總知內外、二「知地獄」下別明六道。斯即《楞伽》責所不問，意顯窮幽。又云無性故。第五「又知欲界」下明隨心幾許欲，即能現故。文中二：初約智知自在。上即三界互望論大小，今即一界之中自分大小。欲界中人境為小、天境為大；色中覺觀為小、無覺觀為大；無色界中，論云佛法中凡境為小、聲聞菩薩為大者，為揀外道妄取為涅槃故，特云佛法。如來所知一切三界，皆名無量相。

Regarding the fourth main section, the Division on Purifying Lands: Question: The sūtra merely says, "With great wisdom of expedient means, observing all, he knows in accordance with reality," and expounds extensively on the functions of transforming births and responding with forms. In the *Yogācāra-bhūmi-śāstra*, among the ten masteries, the gate of wisdom is first initiated, and thereafter it only says that one obtains the wisdom of multiplying bodies. Why does the treatise master designate this as the Division on Purifying Lands? Answer: Purifying lands has two aspects: first, the cause that can purify; second, the fruit that is purified. Here there are two pairs: 1. The fruit of pure marks—meaning jewel adornments and the like—takes the practice of karmic actions as its cause, meaning a straightforward mind and so forth; 2. The fruit of pure mastery—meaning the perfect interpenetration of the three realms and so forth—takes the actions of virtue as its cause, meaning the samādhi of pure lands and so forth. Here it is understood according to the latter pair. Now, the karmic practice of a pure land first arises in an ordinary person and is perfected in the ten stages; the virtuous practice of a pure land first arises in the Immovable [Stage] and concludes in the Tathāgata. The text is divided into three parts: 1. the practice of mastery over the container realm; 2. the practice of mastery over the realm of sentient beings; 3. the practice of mastery over the realm of wisdom and sambodhi. The first is the locus of transformation, the next is those who are transformed, and the last is that which can transform. Only when possessing the latter two purities is it called a pure land. However, the first is mostly treated according to that which can purify, while the latter two are mostly treated according to that which is purified; the text merely implies each in the other. In the first part, there are two: First, a general identification. Effortless wisdom is the observing wisdom, and the sphere traversed by wisdom is the observed; skill in expedient means is the cause of effortless [activity]. Cultivating effortlessness in the seventh stage, one now attains mastery. Next, from "That is to say" onward, its marks are specifically revealed. There are five kinds of mastery: 1. according to the mind's desire; 2. according to what is desired; 3. according to the time desired; 4. according to the desire for breadth or narrowness; 5. according to the quantity of the mind's desire. As for the first: observing the formation and destruction of the world, the treatise says "according to what the mind desires." Because of "his being able to manifest or not manifest," this is explained in terms of that which can purify. In the treatise, "following" [refers to] following one's own mind's desire; "knowing" means being able to know, hence it is explained in terms of that which is purified. In the treatise, according to sentient beings' mental predilections, for those who wish to see, [the land] manifests formation or manifests destruction; for those who do not wish to see, it does not manifest. Therefore, when the sūtra speaks of "observing and knowing," it pertains solely to the cause. The treatise master wishes to reveal that the meaning embraces the fruit as well; hence he says "manifesting in accordance," which is mastery of transformation. The four passages below on manifesting in accordance are to be understood by analogy. Second, from "By this karma" onward, it explains [mastery] according to what is desired: that is, according to whatever karma creatures desire to know formation and destruction by, he is able to manifest it all. Third, from "In how long a time it is formed" onward, it explains [mastery] according to the time desired: that is, according to the length or brevity of the time, he is able to manifest it. If considered in terms of that which can purify, this is the wisdom of conforming to time. For instance, this world is formed over twenty kalpas: in the first kalpa the container [realm] is formed, and in the remainder sentient beings are formed. Its destruction also takes twenty: first sentient beings are destroyed, and in the last one the container [realm] is destroyed. Both correspond to phenomena and correspond to noumenon; this is called knowing in accordance with reality. Fourth, from "He also knows the earth" onward, it is according to the desire for breadth or narrowness, because he is able to manifest them. Within the text there are three: first, knowing the distinctions among the four great elements, which are the broad marks; second, from "knowing subtle dust" onward, which is knowing the narrow marks; third, from "According to whatever earth and water exist in a world" onward, knowing that which forms and that which is formed, which doubly clarifies the broad and narrow marks. In the first: small marks are not the realm of the retribution-consciousness of the stage of meditative absorption. Great marks are the realm of the stage of meditative absorption, up to the fourth dhyāna's cognizing of the trichiliocosm. Immeasurable [marks] are the realm of the Tathāgata. The above three are divisions of phenomena, all known by the wisdom of the objective sphere. As for the marks of distinction, being divisions of phenomena, they are known by the wisdom of marks, knowing the distinctions between their specific marks and common marks. The rest can be easily understood by analogy. Second, in knowing dust: the subtle dust is that which penetrates gold. In the treatise text it next speaks of coarse marks, which are dust in sunbeams. The distinctions are as above. As for immeasurable distinctions: because a single mote of dust contains many phenomena. Coarseness and subtlety of dust apply to both the concentrated and the distracted, hence it does not say small and large. Third, in knowing that which forms and that which is formed, there are two: first, generally knowing the internal and external; second, from "knowing hells" onward, specifically explaining the six destinies. This is what the *Laṅkāvatāra-sūtra* reproached as not being questioned, meant to show the exhaustion of the profound; moreover, it says they are without self-nature. Fifth, from "He also knows the desire realm" onward, it explains [mastery] according to the quantity of the mind's desire, being able to manifest it. In the text there are two: first, in terms of mastery through knowing by wisdom. Above, large and small were discussed by comparing the three realms to one another; now, large and small are distinguished within a single realm itself. In the desire realm, the human sphere is small and the deva sphere is large; in the form realm, initial and sustained thought are small, and freedom from initial and sustained thought is large; in the formless realm, the treatise says that in the Buddha-Dharma the ordinary sphere is small, while that of śrāvakas and bodhisattvas is large—this specifically says "in the Buddha-Dharma" in order to distinguish it from non-Buddhists who falsely grasp it as nirvāṇa. All three realms as known by the Tathāgata are called immeasurable marks.