大方廣佛華嚴經隨疏演義鈔 27.15

27.15

疏「此中文無標結大數」等者，例中間海，如第八經末。第十經即以正喻依者，以眾生身喻種種剎故，亦是以因喻緣者故。下六地云「業為田，識為種」，謂心即名言種，為親因緣，名之為因。業如增上緣，名之為緣。餘如疏釋。疏「三一偈雙明心業」者，標也。行即是業，故釋也。以心顯，故不釋。謂隨其心淨則佛土淨，是由心異見剎不同。若行十善則見命不中夭，生於大富梵行之國，是隨業異見剎不同。此即雙舉因緣，亦雙明王所。言「亦喻眾生同處異見」者，佛本無二，見銀見金；剎本是一，見淨見穢。故螺髻所見如第六天宮，身子所見丘陵坑坎。疏「初一麁壞細存」等者，所現雖敗惡，即麁壞也，是變化土。其處常堅固，細存也，即自他受用。上略屬經文，下出所以。「壞由惡業」者，《法華》云「是諸罪眾生，以惡業因緣，過阿僧祇劫，不聞三寶名。」言「存由二因」者，標也。「一約佛」者，即自受用土。「二善業」者，即他受用，兼變化淨。以業不同，同處見異。故《法華》云「諸有修功德，柔和質直者，則皆見我身，在此而說法。」

Regarding the Commentary's statement: "Here the text has no opening or concluding great numbers...", it takes the intermediate ocean as a parallel, as at the end of the eighth fascicle. The tenth fascicle uses the direct metaphor of the support, because the bodies of sentient beings are used as metaphors for the various lands, and also because causes are used as metaphors for conditions. Below, the Sixth Ground states: "Karma is the field, consciousness is the seed"; that is, the mind is the name-and-concept seed, acting as the direct cause and condition, named "cause." Karma acts like the predominant condition, named "condition." The rest is as explained in the Commentary.

Regarding the Commentary's statement: "Three: one stanza jointly illuminates mind and karma": this is the thesis. Action is karma, hence it is explained; because mind is evident, it is not explained. That is to say, in accordance with the purity of one's mind, the Buddha land is pure: this is seeing lands differently due to differences of mind. If one practices the ten virtues, one sees life not cut short prematurely and is born in a land of great wealth and pure conduct: this is seeing lands differently in accordance with differences of karma. This jointly adduces cause and condition, and also jointly illuminates the primary consciousness and its mental concomitants.

As for the statement: "It also uses the metaphor of sentient beings having different visions in the same place": the Buddha is originally non-dual, yet seen as silver or seen as gold; the land is originally one, yet seen as pure or seen as defiled. Thus, what Śikhin saw was like the palace of the sixth heaven, while what Śāriputra saw was mounds, pits, and ditches.

Regarding the Commentary's statement: "First: one [verse on] coarse destruction and subtle preservation...": what is manifested, though ruined and foul, is coarse destruction, which is the transformation land; that place is constantly firm, which is subtle preservation, which is the self-enjoyment and other-enjoyment [lands]. The above connects briefly to the sūtra text; below, the reason is given.

As for "destruction is due to evil karma": the Lotus Sūtra says, "These sinful sentient beings, / Due to causes and conditions of evil karma, / Passing through asaṃkhyeya kalpas, / Do not hear the name of the Three Jewels."

As for the statement: "Preservation is due to two causes": this is the thesis. "One: in terms of the Buddha" refers to the self-enjoyment land. "Two: good karma" refers to the other-enjoyment [land] combined with the pure transformation [land]. Because their karma differs, their visions differ in the same place. Therefore the Lotus Sūtra says: "Those who cultivate merit, / Being gentle and straightforward, / All see my body / Existing here expounding the Dharma."