大方廣佛華嚴經隨疏演義鈔 58.21

58.21

第七願，疏「願清淨」下，疏文有三：初總顯立意、二「於行相」下釋文、三「上七淨中」下收束。今初，略具三淨攝於淨土：一「清淨自土」，即是相淨，如第三淨；二「安立正法」，即法門流布淨，如第七淨；三「及修行眾生」，即住處眾生淨，如第五淨。顯斯三淨即淨土意，自他受用及變化土皆悉具矣。疏「一同體淨」，有二意：初明報應淨土皆以法性土而為其體，即事理無礙。二「故令一多」下，由相即性，以性融相，令報應等及染淨土互相即入。疏「即自在淨」者，淨土略有二種：一者相淨，即第三淨；二自在淨，即是今文。「如摩尼」下，喻自在相，隨機現故，如身子、螺髻各見不同。而言「普皆清淨」者，就佛言之，無不淨也。故《淨名》云「我此土淨，而汝不見。」即以自在圓通而為淨也，如第八地。疏「受用香飯」下，引《淨名》證身諸惑滅，證離過斷德。「入正位等」，證成行德。等者，等於《淨名》餘經，前教體中已明，至〈法界品〉更顯。疏「具德人居」者，亦名人寶莊嚴。亦同《淨名》「不諂眾生來生其國」等。「因淨」，如〈世界品〉。疏「一所生果」者，即生因招。「臨機示現」，即依因招，即後智通慧。故論結云「顯智神力等故」。

Regarding the seventh vow: From "vows for purity" downward in the commentary, the commentary text has three parts: first, a general statement of the underlying intent; second, an explanation of the text from "in the forms of practice" downward; and third, a summary from "among the above seven purities" downward. Now for the first part: it briefly sets forth three purities that encompass the pure lands: first, "purifying one's own land," which is purity of characteristics, corresponding to the third purity; second, "establishing the true Dharma," which is the purity of the dissemination of the Dharma-gate, corresponding to the seventh purity; and third, "and the sentient beings who practice," which is the purity of the sentient beings residing there, corresponding to the fifth purity. Showing that these three purities constitute the intent of the pure lands means that self-enjoyment lands, other-enjoyment lands, and transformation lands are all fully included. The commentary's "one, identical essence purity" has two meanings: first, it explains that both reward and response pure lands take the land of Dharma-nature as their essence, which is the non-obstruction of phenomena and principle; second, from "therefore causing the one and the many" downward, it shows that because characteristics are identical to the nature, and using the nature to blend the characteristics, it causes the reward, response, defiled, and pure lands to mutually be identical and enter into one another. The commentary's "namely, unobstructed purity": pure lands generally have two kinds: first, purity of characteristics, namely the third purity; second, unobstructed purity, which is the present passage. From "like a mani-jewel" downward, it illustrates the characteristics of unobstructedness through metaphor, appearing according to spiritual capacities, just as Śāriputra and Śikhi each saw differently. Stating "all universally pure" means that from the perspective of the Buddha, there is nothing that is not pure. Hence the Vimalakīrtinirdeśa states: "This land of mine is pure, yet you do not see it." That is, it takes unobstructed perfect interpenetration as purity, as in the eighth ground. From the commentary's "enjoying the fragrant rice" downward, it cites the Vimalakīrtinirdeśa to verify that the delusions of the body are eradicated, verifying the virtue of abandonment that departs from faults. "Entering the correct position, etc." verifies the accomplishment of the virtue of practice. "Etc." encompasses the rest of the Vimalakīrtinirdeśa and other sūtras, which was already explained earlier under the teaching-essence and will become even clearer in the "Dharmadhātu Chapter." The commentary's "inhabited by virtuous beings" is also called adornment by human jewels. This also accords with the Vimalakīrtinirdeśa: "Sentient beings who are without deceit are born in that land," and so on. "Purity of cause" is as in the "World Chapter." The commentary's "one, the fruit of what was born" refers to what is brought about by the generative cause. "Manifesting according to spiritual capacity" refers to what is brought about by the supporting cause, which is the subsequent cognition and superknowledges. Hence the treatise concludes by saying, "showing the supernatural power of wisdom, etc."