大方廣佛華嚴經隨疏演義鈔 26.6

26.6

疏「業有善惡」下，先總釋；後「淨名」下，後引證。引三經四文，《淨名》有二，皆〈佛國品〉。初云「以萬行為因」者，經云「寶積！當知直心是菩薩淨土，菩薩成佛時，不諂眾生來生其國。深心是菩薩淨土，菩薩成佛時，具足功德眾生來生其國。菩提心是菩薩淨土，菩薩成佛時，大乘眾生來生其國。」次列六度等，故云萬行為因。二又云「眾生之類是菩薩佛土」等者，亦是此文。次云「謂法性雖一」下，雙釋上二。疏文有三：初隨業成異，釋上萬行為因，此是土因；二佛隨異類，取土攝生，釋上文「又云眾生之類是菩薩佛土」，此是土緣。三「涅槃」下，別引他經成其初義。就第二中，亦具引文。〈佛國品〉寶積獻蓋，佛為現變化淨土相，便求其因。故初問云「願聞得佛國土清淨」，舉果也。「唯願世尊說諸菩薩淨土之行」（徵因也）。佛答云：「眾生之類是菩薩佛土（標也，下徵釋文）。所以者何？菩薩隨所化眾生而取佛土，隨所調伏眾生而取佛土。」釋曰：上二句總明取土一向為物。經云「隨諸眾生應以何國入佛智慧，而取佛土。隨諸眾生應以何國起菩薩根，而取佛土。」釋曰：此明土異之由。下經徵釋云「所以者何？菩薩取於淨國，皆為饒益諸眾生故。」釋經意云：菩薩修因取土皆緣眾生，若無眾生，取土何用？此皆他受用土及變化土緣故。《唯識》中二土，皆以利他行成，明為物取，故彼經舉喻：欲造宮室，須依空地。若無虛空，終不能成。欲修淨土，必緣眾生。若無眾生，無修土處。

Regarding the Commentary's 'Karma has good and evil' and below: First, a general explanation; later, from 'Vimalakīrti' onward, citations of proof. It cites four passages from three sūtras; from the Vimalakīrti there are two, both from the 'Buddha-Land Chapter'. First, regarding 'taking the myriad practices as the cause': The sūtra states, 'Ratnakūṭa! You should know that the straightforward mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings without deceit will come and be born in his land. The deep mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings complete with merit will come and be born in his land. The bodhicitta is the bodhisattva's pure land; when the bodhisattva attains buddhahood, Mahāyāna sentient beings will come and be born in his land.' Next it lists the six pāramitās and so forth; hence it says 'the myriad practices are the cause'. Second, as for the statement 'The species of sentient beings are the bodhisattva's buddha-land' and so forth, it is also from this text. Next, the statement 'Although the dharmatā is one' and below jointly explains the two above. The Commentary text has three parts: First, becoming different in accordance with karma explains the above 'taking the myriad practices as the cause'—this is the cause of the land. Second, the Buddha, in accordance with the different species, adopts a land to gather in sentient beings; this explains the above passage 'Again it says: The species of sentient beings are the bodhisattva's buddha-land'—this is the condition for the land. Third, from 'Nirvāṇa' onward, it separately cites another sūtra to establish the first meaning. Within the second part, it also cites the text in full. In the 'Buddha-Land Chapter', Ratnakūṭa presented the parasols, and the Buddha manifested the characteristics of transformed pure lands for him; [Ratnakūṭa] then sought their cause. Thus he first asked, 'I wish to hear of attaining the purity of the buddha-lands,' which raises the result. 'We only wish the World-Honoured One would speak of the bodhisattvas' pure-land practices' (inquiring about the cause). The Buddha answered: 'The species of sentient beings are the bodhisattva's buddha-land (the thesis; below inquires into and explains the text). Why is this? The bodhisattva adopts a buddha-land in accordance with the sentient beings to be transformed; he adopts a buddha-land in accordance with the sentient beings to be subdued.' Explanation: The above two sentences generally clarify that adopting a land is entirely for the sake of beings. The sūtra states, 'In accordance with which land sentient beings should use to enter the Buddha's wisdom, he adopts a buddha-land. In accordance with which land sentient beings should use to arouse the bodhisattva faculties, he adopts a buddha-land.' Explanation: This clarifies the reason for the differences among lands. Below, the sūtra raises the question and explains: 'Why is this? The bodhisattva's adopting a pure land is entirely for the sake of benefiting all sentient beings.' Explaining the sūtra's intent: A bodhisattva cultivating causes and adopting a land is always conditioned upon sentient beings; if there were no sentient beings, what would be the use of adopting a land? These are all conditions for the land of other-enjoyment and the transformation land. In the Vijñaptimātratā teachings, both lands are accomplished through practices benefiting others, clarifying that they are adopted for beings. Therefore that sūtra gives an analogy: If one wishes to build a palace, one must rely on empty space; if there were no empty space, it could never be completed. If one wishes to cultivate a pure land, one must rely on sentient beings; if there were no sentient beings, there would be nowhere to cultivate the land.