大方廣佛華嚴經隨疏演義鈔 25.21

25.21

疏「我此土淨而汝不見」，即《淨名》第一。「眾生見燒淨土不毀」，即《法華》第五。並如下引。「色即是如，相即非相」，即義引《大品》等經。身土事理互交徹故，結前生後。然結前者，結前三文，成上三義。謂引《淨名》成第三，當相即是功德，身土則具妙莊嚴，通自他受用。二引《法華》成智法身土，亦通性相。智所現身者，若大圓鏡智現自受用身，平等性智現他受用身，成所作智現變化身。此三身既融，則三土亦融。變化則毀，自他受用皆悉不毀。我此土安隱，即自受用。天人常充滿，即他受用。三義引《大品》，色即是如，成第一義。相即如故，如即法性土。相通諸土，即法性身與色相身無礙依土，亦性相無礙。是故結云「皆事理交互」。言生後者，生後四句。文有兩重四句，初四唯單相對。其色相言，通於報化，自受用報、他受用報皆色相故。二又以單對複成五句，唯出其一。今準思之，以成於五：上即第一。二法性身，依色相法性土。三法性色相身，依色相土。四法性色相身，依法性土。第五有一俱句，謂法性色相身，依法性色相土，則是性相無礙之身依性相無礙之土。

On the commentary's "My land here is pure, yet you do not see it": this is the first fascicle of the Vimalakīrtinirdeśa. "Sentient beings see it burning, yet the pure land is not destroyed": this is the fifth fascicle of the Lotus Sūtra. Both are cited below. "Form is precisely tathatā, characteristics are precisely non-characteristics": this is an implicit citation of sūtras such as the Pañcaviṃśatisāhasrikā Prajñāpāramitā. Because the body and land, and phenomena and principle, interpenetrate, it concludes what precedes and introduces what follows. As for concluding what precedes: it concludes the previous three passages, establishing the three meanings above. That is, citing the Vimalakīrti establishes the third: corresponding characteristics are themselves merit, and the body and land are endowed with wondrous adornments, extending to both self-enjoyment and other-enjoyment. Second, citing the Lotus Sūtra establishes the wisdom dharmakāya and land, which also extends to nature and characteristics. As for the body manifested by wisdom: the great round mirror-like wisdom manifests the svasaṃbhogakāya; the wisdom of equality manifests the parasaṃbhogakāya; and the all-accomplishing wisdom manifests the nirmāṇakāya. Since these three bodies are interfused, the three lands are also interfused. The nirmāṇakāya is destroyed, while both self-enjoyment and other-enjoyment are completely indestructible. "My land here is peaceful and secure" is self-enjoyment; "gods and humans constantly fill it" is other-enjoyment. Third, implicitly citing the Pañcaviṃśatisāhasrikā, "form is precisely tathatā," establishes the first meaning: characteristics are precisely tathatā, and tathatā is precisely the dharmatā-land. Characteristics pervade all lands; that is, the dharmatā-kāya and the form-characteristic body rely unobstructed upon the lands, and their nature and characteristics are also unobstructed. Therefore it concludes: "They are all the mutual interpenetration of phenomena and principle." As for introducing what follows: it introduces the subsequent four propositions. In the text there are two sets of four propositions. The first four are only simple relative pairs. The expression "form-characteristics" applies to both reward and transformation [bodies], because both the self-enjoyment reward and other-enjoyment reward are form-characteristics. Second, pairing the simple with the compound forms five propositions, though it only sets forth one. Now, deducing it systematically to complete the five: the above is the first. Second, the dharmatā-kāya relies upon the form-characteristic dharmatā-land. Third, the dharmatā form-characteristic body relies upon the form-characteristic land. Fourth, the dharmatā form-characteristic body relies upon the dharmatā-land. Fifth, there is an inclusive proposition: the dharmatā form-characteristic body relies upon the dharmatā form-characteristic land; this is the body of unobstructed nature and characteristics relying upon the land of unobstructed nature and characteristics.