維摩經略疏 2.107

2.107

三、類通四土者，一通同居，如前四義。次通有餘者，隨所化眾生住方便觀，斷界內結。眾生不無福慧優劣，譬如諸天同寶器食飯色有異，為化此眾生，以有餘土淨穢調伏入於佛慧，以十界六塵起其諸根，令於諸塵通達無滯見寂光理。此即為有餘土眾生之類，並得通用四句。三、通果報土者，菩薩取於此土，正為教化別圓。諸地功德既有優劣，即是淨穢調伏進諸法門，進諸法門即是法身入佛慧也。令諸根明了，得佛諸法界海六根，即起根也。四、通寂光者，元品無明未盡，故須化也。果報既有高下，即是調伏進觀實相，即入佛慧入重玄門虛空法界海，自行化他橫竪轉明即是起根。四、約三觀觀四種境者，謂因緣、空、假、中境。境是心之所依，即土義也。眾生者，佛告諸比丘：「汝等日夜常生無量百千眾生。」今因緣，心多境多、心少境少，由照境多少名大小國。如是觀境名化心眾生，緣善緣惡即淨穢國，調能緣之心令住正道即調伏。如是調心悟解不定，隨觀善惡取悟不同，名淨穢土。善惡殊入，佛慧不異。起菩薩根者，隨觀善惡，了知此塵即是法界畢竟常寂，常寂之境發於真智，智所依境即是寂光。復次行人觀是四境非為著境，但伏煩惱心數眾生。隨一一境觀其闊狹與不調、入與不入、起與不起。深識此意，在因緣境中用此四心而起誓願，願諸眾生皆得如我，化此心數悉令清淨即是淨土。安立有為緣集眾生，以四種觀於空心多少調伏入慧起根即發誓願，願諸眾生如我調伏令心明，即是淨有餘土、安立無為緣集眾生。若但有行無願，不能淨佛國土，如有牛無御。有願無行，如有御無牛，皆無所到。行人住三觀心，願行具足，成就眾生。淨佛國土，意在此也。《大集》云「欲淨佛土，當淨爾心。」即四種心也，故佛答寶積云「隨其心淨即佛土淨」。行人當知，一切菩薩淨佛國土從此而起。五、約教，即為四別：一、所化眾生取同居土。四教所化未斷有為，即是凡夫惑斷不盡，即是聖人為此所化，取於同居淨穢諸土。若四教所化斷有為盡，為此所化取有餘土。若別圓二教所化，斷有為盡見真中道，無為未盡，為此所化取果報土。若圓教所化無為將盡，為此所化取寂光土。二、為調伏取佛土者，四教調伏眾生，斷有為無為盡不盡、若凡若聖，以教對土例前可知，但調伏之言異耳。三、因國入佛慧。若為稟四教眾生，稟何教斷何惑、若盡未盡，於何國土得開權顯實，隨其相應之土得入佛慧者而取四土，例前所化可知。四、起根取佛土者，若為稟聲四教起耳根，本斷有為未盡，為取聲為佛事同居之國，餘五塵為佛事起五根亦如是。若為稟聲四教眾生斷有為盡，取有餘音聲佛事之國，餘五根塵亦如是。若為稟別圓聲教見中道斷無為，取果報國聲為佛事，起耳根乃至意根。但此中眾生六根互用，隨一塵起一根即起六根。若為稟圓教斷無為將盡取寂光國，以六塵起六根者，皆是寂照之六根，令成妙覺六根。此釋別為眾生取土，傍下文〈菩薩行品〉之所明也。下文多倒，釋故難見，至文當別出也。

Third, analogously extending [each] through the four lands: first, extending to the common residence, as in the previous four meanings. Next, extending to the remainder: according to the living beings transformed, they abide in expedient contemplation and sever bonds within the realms. Living beings are not without superior and inferior blessings and wisdom—just as the devas, eating from the same precious vessel, have different colors of rice. To transform these living beings, one uses the pure and defiled lands of remainder to tame them and enter into the Buddha's wisdom, and uses the six dusts of the ten realms to arouse their faculties, causing them to thoroughly penetrate all dusts without obstruction and see the principle of quiescent light. This is for the species of living beings in the land of remainder, and all four lines may be applied universally.

Third, extending to the fruition-retribution land: the bodhisattva adopts this land precisely to teach and transform the separate and perfect [teachings]. Since the merits of the various stages have superior and inferior aspects, this is pure and defiled taming to advance through the various Dharma gates; advancing through the various Dharma gates is the dharmakāya entering the Buddha's wisdom. Causing the faculties to be clear and distinct, attaining the six faculties of the Buddha's ocean of dharmadhātus, is arousing the faculties.

Fourth, extending to quiescent light: fundamental ignorance is not yet exhausted, hence transformation is still required. Since fruition-retribution has higher and lower, this is taming to advance the contemplation of true reality; this is entering the Buddha's wisdom, entering the gate of profound mystery and the ocean of the empty space dharmadhātu, where one's own practice and transforming others horizontally and vertically turn clearer and brighter—this is arousing the faculties.

Fourth, in terms of the three contemplations contemplating the four kinds of objects: that is, the objects of causes and conditions, emptiness, conventionality, and the Middle. The object is that upon which the mind relies, which is the meaning of "land." As for "living beings," the Buddha told the monks: "Day and night you constantly give birth to immeasurable hundreds of thousands of living beings." Now, regarding causes and conditions: when minds are many, objects are many; when minds are few, objects are few. Due to the amount of objects illuminated, they are named great and small lands. Contemplating objects in this way is called transforming the living beings of the mind. Grasping good and grasping evil are pure and defiled lands. Taming the grasping mind to abide in the right path is "taming." Taming the mind in this way, awakening and understanding are not uniform; following the contemplation of good and evil, the awakenings adopted differ, which is named pure and defiled lands. Though good and evil differ in their entry, the Buddha's wisdom is not different. As for arousing the bodhisattva faculties: following the contemplation of good and evil, one completely understands that this dust is itself the dharmadhātu, ultimately ever quiescent; the ever-quiescent object gives rise to true wisdom, and the object upon which wisdom relies is quiescent light.

Furthermore, when practitioners contemplate these four objects, it is not to become attached to objects, but merely to subdue the living beings of the mental factors of affliction. With respect to each and every object, one contemplates its width or narrowness, tamed or untamed, entering or not entering, aroused or not aroused. Deeply recognizing this meaning, within the object of causes and conditions one employs these four minds to arouse vows, vowing that all living beings may become like oneself. Transforming these mental factors to render them all pure is the pure land. Establishing living beings gathered through conditioned causes and conditions: using the four kinds of contemplation with respect to the mind of emptiness—in its many or few, taming, entering wisdom, and arousing faculties—one then arouses vows, vowing that all living beings may be tamed like oneself to render their minds clear; this is purifying the land of remainder and establishing living beings gathered through unconditioned causes and conditions. If one has only practice without vows, one cannot purify the buddha-land, like having an ox without a driver. If one has vows without practice, it is like having a driver without an ox; in neither case does one arrive anywhere. Practitioners abiding in the mind of the three contemplations are fully endowed with vows and practice, and achieve the fulfillment of living beings. Purifying the buddha-land: the intention lies here. The *Mahāsaṃnipāta* says: "If you wish to purify the buddha-land, you should purify your mind." This refers to the four minds; hence the Buddha answered Ratnakūṭa, "According to the purity of their minds, the buddha-land is purified." Practitioners should know that all bodhisattvas' purifying of the buddha-land arises from this.

Fifth, in terms of the teachings, there are four distinctions:
1. Adopting the land of common residence for the living beings transformed: those transformed by the four teachings who have not severed the conditioned are ordinary beings; if their afflictions are not exhausted, they are sages. For these transformed ones, one adopts the pure and defiled lands of common residence. If those transformed by the four teachings have completely severed the conditioned, for these transformed ones one adopts the land of remainder. If those transformed by the separate and perfect teachings have completely severed the conditioned and seen the true Middle Way, but have not exhausted the unconditioned, for these transformed ones one adopts the fruition-retribution land. If those transformed by the perfect teaching are about to exhaust the unconditioned, for these transformed ones one adopts the land of quiescent light.

2. Adopting a buddha-land for taming: the four teachings tame living beings, whether they exhaust or do not exhaust the conditioned and unconditioned, whether ordinary or holy; matching the teachings against the lands can be understood by analogy with the preceding, only the word "taming" differs.

3. Entering the Buddha's wisdom due to the land: if for living beings receiving the four teachings, whatever teaching they receive, whatever afflictions they sever, whether exhausted or unexhausted, in whatever land they are able to open the provisional and reveal the real, according to their corresponding land by which they can enter the Buddha's wisdom, one adopts the four lands; this can be understood by analogy with those transformed, above.

4. Arousing the faculties and adopting a buddha-land: if for living beings receiving the four teachings through sound to arouse the ear faculty, originally not having exhausted the conditioned, one adopts a land of common residence where sound performs buddha-work; the other five dusts performing buddha-work to arouse the five faculties are also like this. If for living beings receiving the four teachings through sound who have completely severed the conditioned, one adopts a land of remainder where sound performs buddha-work; the other five faculties and dusts are also like this. If for those receiving the sound teaching of the separate and perfect teachings, seeing the Middle Way and severing the unconditioned, one adopts a fruition-retribution land where sound performs buddha-work to arouse the ear faculty, up to the mind faculty. However, living beings here have the six faculties functioning interchangeably: following any single dust to arouse a single faculty, the six faculties are all aroused. If for those receiving the perfect teaching who are about to exhaust the unconditioned, one adopts the land of quiescent light, using the six dusts to arouse the six faculties, these are all the six faculties of quiescent illumination, causing them to accomplish the six faculties of wondrous awakening. This explanation of specifically adopting lands for living beings draws laterally upon what is explained below in the "Bodhisattva Practice Chapter". The text below contains many inversions, so the explanation is difficult to discern; when we reach the text, it will be brought out separately.