大方廣佛華嚴經隨疏演義鈔 4.42

4.42

疏「或說報身在餘淨土約引攝」者，即第二通《涅槃》、《央掘》等經也。《涅槃》二十四〈高貴德王菩薩品〉明十功德中第四功德，高貴德王難云：「若有菩薩修大涅槃，悉作如是十事功德，如來何故唯修九事、不修淨土？」佛答：「具修。」末云：「善男子！西方去此娑婆世界，度四十二恒河沙等諸佛國土，彼有世界名曰無勝。彼土何故名曰無勝？其土所有莊嚴之事，悉皆平等無有差別，猶如西方安樂世界，亦如東方滿月世界。我於彼土出現於世，為化眾生故，於此界閻浮提中現轉法輪。非但我身獨於此中現轉法輪，一切諸佛亦於此中而轉法輪。以是義故，諸佛世尊。非不修行如是十事。善男子！慈氏菩薩以誓願故，當來之世令此世界清淨莊嚴。以是義故，一切諸佛，所有世界無不嚴淨。」釋曰：既言為化眾生居此閻浮提，無勝國土是我嚴淨，明指報身在餘淨土。言央掘經者，經文稍廣，今略義引。謂佛答央掘云：「我住無生際，而汝不覺知」等。央掘難云：「若住無生際，何以生於此土？」佛答云：「東方有佛，汝往問之，當為汝說。」央掘與文殊同往問佛，彼佛答言：「彼釋迦者即是我身。」大意明餘淨土中佛是證無生際者，今生娑婆是化現耳，故云在餘淨土。而疏言約引攝說者，不言嚴淨華藏及周法界帝網之剎，不言此身周滿法界，而言在於東方等，明是隨宜引攝娑婆雜惡眾生令修淨土之行耳。

Regarding the Commentary's statement: 'Or where it is said that the reward body is in other pure lands, this is spoken in terms of attracting and guiding': this is the second, resolving sūtras such as the Nirvāṇa and the Aṅgulimāla. The Nirvāṇa Sūtra, fascicle twenty-four, the 'Bodhisattva Noble and Virtuous King Chapter,' explains the fourth of the ten virtues. The Bodhisattva Noble and Virtuous King questions: 'If there are bodhisattvas cultivating the Mahāparinirvāṇa who perform all ten virtuous actions, why does the Tathāgata cultivate only nine and not cultivate a pure land?' The Buddha answers: 'I cultivate them completely.' At the end it says: 'Good son! Going west from this Sahā world, crossing as many Buddha lands as the sands of forty-two Ganges rivers, there is a world named Unsurpassed. Why is that land named Unsurpassed? All the adornments in that land are completely equal and without distinction, just like the Sukhāvatī world in the west, and also like the Full Moon world in the east. I appeared in the world in that land; to transform sentient beings, I manifest turning the wheel of the Dharma here in Jambudvīpa of this world. Not only do I alone manifest turning the wheel of the Dharma here, but all Buddhas also turn the wheel of the Dharma here. For this reason, the Buddha-Bhagavāns do not fail to cultivate these ten actions. Good son! Due to his vows, the Bodhisattva Maitreya will cause this world to be pure and adorned in future ages. For this reason, there are no worlds of all Buddhas that are not adorned and pure.' Exposition: Since it says that to transform sentient beings he resides in this Jambudvīpa, and that the Unsurpassed land is my adorned and pure land, this clearly indicates that the reward body is in another pure land. As for the Aṅgulimāla Sūtra, the text of the sūtra is rather broad; here its meaning is cited briefly. That is, the Buddha answered Aṅgulimāla: 'I abide at the limit of non-arising, yet you do not perceive it,' and so forth. Aṅgulimāla objected: 'If you abide at the limit of non-arising, why were you born in this land?' The Buddha answered: 'In the east there is a Buddha; go and ask him, and he will explain it to you.' Aṅgulimāla and Mañjuśrī went together to ask that Buddha, and that Buddha answered: 'That Śākya is my body.' The general meaning clarifies that the Buddha in the other pure land is the one who has realized the limit of non-arising; his present birth in the Sahā world is merely a transformation manifestation; hence it is said to be in another pure land. But when the Commentary says 'spoken in terms of attracting and guiding,' it does not speak of the adorning of the Lotus Treasury or the realms of Indra's net pervading the dharmadhātu, nor does it say that this body fully pervades the dharmadhātu; rather, it says that it resides in the east and so on, making clear that this is adapting expediently to attract and guide the mixed, defiled sentient beings of the Sahā world to cultivate the practices of the pure land.