大方廣佛華嚴經隨疏演義鈔 25.55

25.55

疏「統唯二種謂淨與穢或性與相」者，三攝四為二也。諸經論中皆有於此二種之二，先攝上四為淨穢者，乃有多義。四中有淨有穢，則三類半為淨、半類為穢。二前三為淨，以他受用斷分別障已證真如，故名為淨。變化皆穢，設有七珍，穢眾生住，故亦非淨。三後二皆穢，《仁王經》云「三賢十聖住果報，唯佛一人居淨土。」而生公說「有形皆穢，無形為淨。」則唯法性為淨。若爾，自受用土豈稱穢耶？此以冥同真性，不可說其形量大小，則同淨攝。二攝前四為性相者，略有二門：一法性為性、餘三皆相；二自受用土冥同真性亦可名性、餘二唯相。第四融而為一，則淨穢性相、三土四土無不圓融，即此經意，故云「有異餘宗」。

Regarding the commentary's statement, "Summarily, there are only two kinds: namely, pure and defiled, or nature and characteristic": this is the third part, subsuming the four into two. In various sūtras and treatises there are always pairs of these two kinds. First, subsuming the above four into pure and defiled has multiple meanings: Among the four, there are both pure and defiled, so three and a half classes are pure, and half a class is defiled. Second, the first three are pure: because the parasaṃbhoga has severed the conceptual barrier and already realised tathatā, it is termed pure; transformation is entirely defiled, for even if it possesses the seven treasures, defiled sentient beings dwell there, so it is also not pure. Third, the latter two are both defiled; the Renwang jing says: "The three [ranks of] worthy ones and the ten sages dwell in the fruition of retribution; only the Buddha alone dwells in the pure land." And Master Daosheng said: "Whatever has form is defiled; what is formless is pure." Then only the dharmatā is pure. If so, how could the svasaṃbhogakṣetra be called defiled? This is because it is darkly identical with the true nature, and its shape, dimension, greatness or smallness cannot be spoken of; hence it is equally subsumed under the pure. Second, subsuming the preceding four into nature and characteristic has, briefly, two gates: 1. Dharmatā is nature, and the remaining three are all characteristics. 2. Since the svasaṃbhogakṣetra is darkly identical with the true nature, it can also be named nature, while the remaining two are solely characteristics. Fourth, harmonising them into one: then pure and defiled, nature and characteristic, the three lands and the four lands are all completely integrated. This is precisely the intention of this sūtra, hence it says, "it differs from other traditions."