淨名玄論 7.31

7.31

《華嚴》七處，不離因果；此經四會，義亦同然。但因果有二：一依報因果，謂淨穢國土；二正報因果，即本迹兩身。一部始終，明斯二法。菴園初會明淨土因果，六度四等為淨土之因、報應二國為淨土之果。方丈初會明法身因果，佛身者謂法身也，明法身之果；從無量功德生，即法身之因。此之二會法門，義來次第要先有國土，然後方有佛身。又先明淨土因果，勸捨穢取淨；次辨法身因果，即厭患生死、欣求佛身。義之要極，莫過此二。次集重明三種因果。始從弟子、訖不二法門，破大小二迷，明菩薩妙行，即法身之因。行法身因，即得如來之果。香積以去，示眾香土，明淨土之果。循行八法，為淨土之因。菴園重會，合明二種因果。菩薩之行，無行不攝，即淨土法身之因。〈阿閦佛品〉明法身體絕百非、形備萬德，謂法身果現於妙喜，即淨土果。是以四會同辨因果法門。問：四會同明淨土因果，有何異耶？答：初化主不同者，初會佛說淨土、次維摩辨淨土、後會佛菩薩共明淨土。良由受悟不同，化主為異。二就三眾，初為初會之眾，乃至後說為後集之緣，一聞則三眾不同、重聽則三根為異。次約義差別者，凡有七門：一者菴園明釋迦佛土、方丈辨香積佛土、後會明無動佛土。二者初明下方佛土、次辨上方佛土、後辨餘方佛土。佛土雖多，舉三略攝。三者初後明音聲佛土、香積辨無言世界。舉此二門，亦無國不收。四者初會明一質異見，譬如諸天共寶器食，隨其福德，飯色有異。次明異質異見，香積娑婆淨穢二質，以此二眾所見不同。後明移淨入穢，淨穢同處、異質一處。土義雖多，此三略攝。五者初會明通別淨土，初則通明一切淨土之因、一切淨土之果，謂通明土也。身子生疑，如來變淨，別明釋迦佛土。次兩會但明香積、無動，謂別土也。淨土雖多，不離通別。六者初會明報應二土，應以何國起菩薩根，入佛智慧，謂應土也。修直心之因、感淨土之果，謂報土也。後之兩會，通含報、應。七者初會具明淨土體用。報應因果，即是土體。按地變淨，現土利物，為土用也。後二會唯明土用、不辨體。欲談淨土，委具七門。

The seven locations in the Avataṃsaka are not apart from cause and effect; the four assemblies in this sūtra are also the same in meaning. However, cause and effect are of two kinds: first, the cause and effect of circumstantial retribution, meaning the pure and defiled lands; second, the cause and effect of direct retribution, namely the two bodies of root and trace. The beginning and end of the entire text elucidate these two dharmas. The first assembly in Āmrapālī's grove elucidates the cause and effect of the pure land: the six pāramitās and the four immeasurables are the cause of the pure land, and the two lands of retribution and manifestation are the fruit of the pure land. The first assembly in the square-chamber room elucidates the cause and effect of the dharmakāya: the Buddha-body refers to the dharmakāya, elucidating the fruit of the dharmakāya; being born from immeasurable merits is the cause of the dharmakāya. The Dharma gates of these two assemblies unfold in sequence: there must first be a land, and only afterward can there be a Buddha-body. Furthermore, first elucidating the cause and effect of the pure land encourages renouncing defilement and taking up purity; next distinguishing the cause and effect of the dharmakāya brings about disgust with saṃsāra and aspiration for the Buddha-body. The vital essentials of the meaning do not exceed these two. The next gathering reiterates three kinds of cause and effect. Beginning with the disciples and ending with the Dharma gate of nonduality, it breaks the two delusions of great and small and elucidates the wondrous practice of the bodhisattva, which is the cause of the dharmakāya. Practicing the cause of the dharmakāya, one attains the fruit of the Tathāgata. From Xiangji onward, showing the land of Sarvagandhasugandhā elucidates the fruit of the pure land. Practicing the eight dharmas is the cause of the pure land. The subsequent assembly in Āmrapālī's grove together elucidates two kinds of cause and effect. Bodhisattva practice, with no practice left unincluded, is the cause of both the pure land and the dharmakāya. The "Chapter on the Buddha Akṣobhya" elucidates that the substance of the dharmakāya is severed from the hundred negations and its form is replete with the myriad virtues, meaning the fruit of the dharmakāya; manifesting Abhirati is the fruit of the pure land. Therefore, the four assemblies together distinguish the Dharma gate of cause and effect. Question: Since the four assemblies together elucidate the cause and effect of the pure land, what difference is there? Answer: First, the transforming masters are not the same: in the first assembly the Buddha speaks of the pure land; next Vimalakīrti distinguishes the pure land; in the later assembly the Buddha and the bodhisattva together elucidate the pure land. Truly, because receiving and awakening differ, the transforming masters are distinct. Second, regarding the three assemblies: the first is for the assembly of the initial gathering, and so forth up to the later preaching being for the conditions of the later gathering; with a single hearing, the three assemblies differ, and with repeated listening, the three capacities are distinct. Next, regarding distinctions in meaning, there are seven gates in all: First, Āmrapālī's grove elucidates Śākyamuni's Buddha-land; the square-chamber room distinguishes the Buddha-land of Sarvagandhasugandhā; the later assembly elucidates the Buddha-land of Akṣobhya. Second, the first elucidates a lower Buddha-land; the next distinguishes an upper Buddha-land; the later distinguishes a Buddha-land in other directions. Although Buddha-lands are many, adducing three briefly subsumes them. Third, the first and last elucidate sound-and-voice Buddha-lands; Sarvagandhasugandhā distinguishes an ineffable world. Adducing these two gates, there is likewise no land not included. Fourth, the first assembly elucidates one substance with different perceptions, like the gods eating together from a jeweled vessel where the color of the rice differs according to their merit. The next elucidates different substances with different perceptions, the two substances of purity and defilement in Sarvagandhasugandhā and Sahā, which are seen differently by these two assemblies. The later elucidates moving purity into defilement, where purity and defilement occupy the same place, and different substances are in one location. Although the meanings of lands are many, these three briefly subsume them. Fifth, the first assembly elucidates general and specific pure lands: first it universally elucidates the cause of all pure lands and the fruit of all pure lands, which is called universally elucidating lands. When Śāriputra gives rise to doubt, the Tathāgata transforms it into purity, specifically elucidating Śākyamuni's Buddha-land. The next two assemblies merely elucidate Sarvagandhasugandhā and Abhirati, which are called specific lands. Although pure lands are many, they do not go beyond general and specific. Sixth, the first assembly elucidates the two lands of retribution and manifestation: taking whatever country can arouse a bodhisattva's roots and enter the Buddha's wisdom is called the manifested land; cultivating the cause of a straight mind and inducing the fruit of a pure land is called the retribution land. The later two assemblies generally encompass both retribution and manifestation. Seventh, the first assembly fully elucidates the essence and function of the pure land. The cause and effect of retribution and manifestation are the essence of the land. Pressing the earth to transform it into purity and manifesting the land to benefit beings is the function of the land. The later two assemblies only elucidate the function of the land, not distinguishing the essence. If one wishes to discuss the pure land, it is fully detailed in these seven gates.