大方廣佛華嚴經隨疏演義鈔 25.54

25.54

疏「然佛土之義」下，疏文有三：一辯類、二融攝、三釋文。今初，說三土；二開三為四；三合四為二；四融二為一。前二則《唯識》第十意。然初說三者，依三身故。報有自他，故為四身，四身還依四土。論云「又自性身依法性土，雖此身土體無差別，而屬佛法性相異故。此佛身土俱非色攝，雖不可說形量大小，然隨事相其量無邊，譬如虛空遍一切處。」釋曰：此義前品已引，為下文用之故重委引。論云「自受用身還依自受用土，謂大圓鏡智相應淨識，由昔所修自利無漏純淨佛土因緣成熟，從初成佛盡未來際，相續變為純淨佛土，周圓無際、眾寶莊嚴，自受用身常依而住。如淨土量，身量亦爾，諸根相好一一無邊，無限善根所引生故。功德智慧既非色法，雖不可說形量大小，而依所證及所依身，亦可說言遍一切處。」釋曰：功德隨所依身，智慧隨所證如。餘並可知。論云「他受用身亦依自土，謂平等性智大慈悲力，由昔所修利他無漏純淨佛土因緣成熟，隨住十地菩薩所宜，變為淨土，或小或大、或劣或勝，前後改轉。他受用身依之而住，能依身量亦無定限。若變化身，依變化土，謂成事智大慈悲力，由昔所修利他無漏淨穢佛土因緣成熟，隨未登地有情所宜，化為佛土，或淨或穢、或大或小，前後改轉。佛變化身依之而住，能依身量亦無定限。」釋曰：上皆論文，文並易了。下疏用之，須知所在。

Regarding the commentary's text from "However, the meaning of Buddha-lands..." onward: the text of the commentary has three parts: 1. Distinguishing the categories. 2. Harmonising and subsuming. 3. Explaining the text. Now, in the first, it speaks of three lands; second, it expands the three into four; third, it combines the four into two; fourth, it harmonises the two into one. The first two are the intention of the tenth [fascicle] of the Vijñaptimātratāsiddhi. However, initially speaking of three is because they are based on the three bodies. Since the reward [body] has self and others, there are four bodies; the four bodies in turn depend on four lands. The treatise says: "Furthermore, the svābhāvikakāya depends on the dharmatākṣetra. Although the essence of this body and this land are undifferentiated, they belong to the Buddha's Dharma, and their nature and characteristics differ. This Buddha-body and land are both not subsumed under form (rūpa); although their shapes, dimensions, greatness or smallness cannot be spoken of, yet in accordance with the characteristics of phenomena, their measure is boundless, like empty space pervading all places." The explanation says: This meaning was already cited in the previous chapter, but because it is used in the text below, it is cited again in detail. The treatise says: "The svasaṃbhogakāya in turn depends on the svasaṃbhogakṣetra. That is, the pure consciousness associated with the great round mirror wisdom, because the causes and conditions of the pure Buddha-lands of untainted self-benefit cultivated in the past have matured, continually transforms into a pure Buddha-land from the initial attainment of Buddhahood to the end of the future, universally round without boundary, adorned with numerous jewels; the svasaṃbhogakāya constantly depends on it and abides. As is the measure of the pure land, so is the measure of the body; each of the sense faculties and major and minor marks is boundless, because they are brought forth by limitless wholesome roots. Since merit and wisdom are not material phenomena, although their shape, dimension, greatness or smallness cannot be spoken of, yet depending on what is realised and on the body on which they rely, they can also be said to pervade all places." The explanation says: Merit accords with the body on which it relies, and wisdom accords with the suchness that is realised. The rest can all be understood. The treatise says: "The parasaṃbhogakāya also depends on its own land. That is, by the power of great compassion of the equality wisdom, because the causes and conditions of the pure Buddha-lands of untainted benefiting others cultivated in the past have matured, it transforms into a pure land in accordance with what is suitable for the bodhisattvas dwelling on the ten grounds, whether small or large, inferior or superior, changing and transforming over time. The parasaṃbhogakāya depends on it and abides, and the measure of the body that relies upon it is also without fixed limit. As for the nirmāṇakāya, it depends on the nirmāṇakṣetra. That is, by the power of great compassion of the kṛtyānuṣṭhānajñāna, because the causes and conditions of pure and defiled Buddha-lands of untainted benefiting others cultivated in the past have matured, it transforms into a Buddha-land in accordance with what is suitable for sentient beings who have not yet ascended to the grounds, whether pure or defiled, large or small, changing and transforming over time. The Buddha's nirmāṇakāya depends on it and abides, and the measure of the body that relies upon it is also without fixed limit." The explanation says: The above is all the text of the treatise, and the text is all easy to understand. As the commentary below uses it, one must know where it is located.