大方廣佛華嚴經隨疏演義鈔 26.6

26.6

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.