維摩經略疏 10.31

10.31

第三、廣明身智。若作廣略明義，此前屬略、後屬廣。若作思議不思議明義，略屬思議二諦三藏佛無礙慧，從廣明身智屬不思議二諦明無礙慧。非但不思議真諦異於思議三藏中真，不思議之俗亦異於三藏若干之俗，身智差別亦復如是。何以故？若三藏中取應生父母之身辨其若干，取真諦五分法身辨無若干。極智栖於法性常寂之境，此處無有若干。若明色身門內長者尊特之身、蓮華藏中大相小相現此勝應為若干，取極智所栖常寂法身之境為無若干，當知真俗永異也。今十方佛色等者，一者應身垢國行化亦皆同等。法身妙色湛然安住，此處亦等。智慧等者，應身三藏佛十力無畏慈悲亦等，乃至法身勝應十力無畏亦復不殊。姓等者，應身剎利婆羅門貴姓中生，其事一等。法身之性、習種性、性種性、道種性、聖種性，乃至妙覺法性亦皆同等。化眾生等，應身是化有餘眾生，勝應亦是化實報中眾生。此諸處既等，垢淨依報亦復是等，何但諸佛獨有淨國，釋迦亦有淨國名為無勝而在西方。何但釋迦獨娑婆行化，《涅槃》云「一切諸佛亦於此中現轉法輪」，故知諸佛皆有隨緣若干之國，等有常寂無礙之慧，故言廣約身智釋成垢淨之國也。此之身智國土互得相釋，若是為眾生故而取國土致有淨穢之殊，是則依報優劣不等。依報既不等，為眾生所受正報身智亦復不等，此是將國土釋身智。為此義故，即是以身智釋國土，約此即是顯於淨穢（云云）。

Third, broadly explaining body and wisdom. If we explain the meaning in terms of broad and brief, what preceded belongs to the brief, and what follows belongs to the broad. If we explain the meaning in terms of the conceivable and inconceivable, the brief belongs to the conceivable two truths and the unimpeded wisdom of the Tripiṭaka Buddha, while broadly explaining body and wisdom belongs to the inconceivable two truths and explains unimpeded wisdom. Not only is the inconceivable ultimate truth different from the ultimate [truth] within the conceivable Tripiṭaka, but the inconceivable conventional is also different from the manifold conventional of the Tripiṭaka; the distinctions in body and wisdom are likewise also thus. Why is this? If, within the Tripiṭaka, one takes the body born of parents in response to beings and distinguishes its manifoldness, one takes the fivefold dharmakāya of ultimate truth and distinguishes its non-manifoldness. Utmost wisdom resides in the realm of the constantly tranquil nature of phenomena; here there is no manifoldness. If one explains that within the gate of the physical body, the body of the noble elder of exceptional excellence and the great and minor marks in the Lotus Treasury manifest these superior response bodies as manifold, while taking the realm of the constantly tranquil dharmakāya in which utmost wisdom resides as non-manifold, you should know that ultimate and conventional are forever distinct. Now, as for the colors of the Buddhas of the ten directions being equal: first, their response bodies performing transformation in defiled lands are all likewise identical and equal. The wondrous color of the dharmakāya abides serenely; here it is also equal. As for their wisdom being equal: the ten powers, fearlessness, and kindness and compassion of the response bodies of the Tripiṭaka Buddhas are also equal, up to the ten powers and fearlessness of the superior response of the dharmakāya also being no different. As for their lineages being equal: the response bodies are born into the noble lineages of kṣatriya or brāhmaṇa, and that matter is completely equal. The nature of the dharmakāya, the nature of practiced seed, the nature of original seed, the nature of the path seed, the nature of holy seed, up to the wondrous enlightenment of the nature of phenomena, are likewise all identical and equal. Their converting of sentient beings is equal: the response body converts sentient beings with remainder, and the superior response body also converts sentient beings within true retribution. Since these various aspects are equal, their defiled and pure dependent retributions are likewise equal; why would the Buddhas alone possess pure lands, while Śākyamuni also possesses a pure land named Invincible located in the west? Why would Śākyamuni alone carry out transformation in the Sahā world? The *Nirvāṇa [Sūtra]* says, “All Buddhas also appear here to turn the wheel of the Dharma.” Therefore, we know that all Buddhas have manifold lands in accordance with conditions, and equally possess constantly tranquil, unimpeded wisdom. Hence it is said that broadly, based on body and wisdom, it explains and establishes the defiled and pure lands. This body and wisdom and the lands can mutually explain one another: if, for the sake of sentient beings, they take up lands such that there is the distinction between pure and defiled, then the dependent retributions are unequal in excellence and inferiority. Since the dependent retributions are unequal, the proper retribution bodies and wisdom received for the sake of sentient beings are also unequal; this is using the lands to explain body and wisdom. For the sake of this meaning, this is then using body and wisdom to explain the lands; based on this, it is precisely revealing purity and defilement (and so on).