維摩經略疏 10.29

10.29

第二、從「諸佛國土」去，是釋成四種垢淨之意，顯出方便隨緣性淨寂光之土。就此為四：一就虛空結釋、二略明身智、三廣明身智、四約三號。今就虛空結釋，對上佛國辨果意即用譬。如有人欲於虛空造立宮室終不能成，依地即成。雖復依地，若無虛空即亦不成。此言菩薩直就法性真空之理，則無萬行功德諸波羅蜜莊嚴法身。若依俗諦，則有成就眾生淨佛國土，雖復萬行功德終是約法性空有所成就，若無法性空凡有所作則不能成。今此結釋與上立宗同明隨緣之土，為化眾生欲令調伏，使入佛慧起菩薩根，雖砂石為地七寶為地，乃至方便有餘自性實報種種之國，約於眾生而有若干差別之異。性淨之土為極智所栖，無有垢淨高下優劣之事，故引虛空無若干為譬。雖虛空無若干，而遍若干之國，若干之國不得離無若干之空，終不離若干之外別有一無若干空也。今四種隨緣之土雖復垢淨不等，皆約常寂光土故有隨緣化他。常寂光土亦遍方便之國，離方便國無別寂光，故經云「其佛住處，名常寂光，遍一切處，無處不有。」極智所觀，觀一切法無非法性，故知法性名為常寂。經言「無明明者名畢竟空」，畢竟空即是無明之性，此性明故名為寂光，常住不變名之為常。是故同虛空無有若干，釋成垢淨土也。

Second, from "the buddha-lands" onward, this explains the intent of the four kinds of defiled and pure, revealing the land of Expediency-with-Remainder, Accordance-with-Conditions, Nature-Pure, and Eternally Quiescent Light. Within this there are four parts: first, concluding and explaining in terms of empty space; second, briefly explaining body and wisdom; third, extensively explaining body and wisdom; fourth, in terms of the three titles. Now, concluding and explaining in terms of empty space, in contrast to the buddha-lands above, discriminates the intent of the fruition, and thus uses an analogy. For example, if someone wishes to build a palace in empty space, they can never accomplish it; if they rely on the ground, it is accomplished. Although relying on the ground, if there were no empty space, it also could not be accomplished. This says that if a bodhisattva proceeds directly from the principle of the true emptiness of Dharma-nature, there are no myriad practices, virtues, and perfections adorning the dharmakāya. If one relies on conventional truth, then there is the maturing of sentient beings and the purifying of buddha-lands; although there are myriad practices and virtues, in the end they are accomplished in relation to the emptiness of Dharma-nature; without the emptiness of Dharma-nature, whatever is done cannot be accomplished. Now this concluding explanation, together with the establishment of the theme above, equally clarifies the land of accordance with conditions: in order to transform sentient beings, wishing to subdue them, cause them to enter the Buddha's wisdom, and arouse the faculties of bodhisattvas, whether with sand and stone as ground or seven jewels as ground, up to various lands of Expediency-with-Remainder, Nature-in-itself, and True Retribution, there are a number of distinct differences relative to sentient beings. The land of pure nature is the dwelling of ultimate wisdom, free from defilement, purity, high, low, superior, or inferior matters; therefore, empty space having no multiplicity is cited as an analogy. Although empty space has no multiplicity, it pervades multiple lands, and multiple lands cannot be separated from empty space that lacks multiplicity; never is there a separate empty space without multiplicity outside of multiplicity. Now, although the four kinds of lands of accordance with conditions are not equal in defilement and purity, they all rely on the Land of Eternally Quiescent Light, hence there is transforming others in accordance with conditions. The Land of Eternally Quiescent Light also pervades the lands of expediency; apart from the lands of expediency, there is no separate Quiescent Light. Therefore, the sūtra states: "Where that buddha abides is named Eternally Quiescent Light; it pervades all places, and there is no place where it does not exist." Contemplated by ultimate wisdom, contemplating all phenomena, none is not Dharma-nature; therefore, know that Dharma-nature is named "Eternally Quiescent." The sūtra states: "The illumination of ignorance is called ultimate emptiness." Ultimate emptiness is precisely the nature of ignorance; because this nature is illuminated, it is named "Quiescent Light"; abiding eternally without changing, it is named "Eternal." Therefore, like empty space lacking multiplicity, it explains and completes the defiled and pure lands.