淨名玄論 8.10

8.10

又來意者，初二句明為物取報土，次兩句明為物取應土。問：何以知然？答：後二句云「隨諸眾生應以何國」，此明適緣示淨土不同。《華嚴》百萬阿僧祇品淨土，隨根淺深故示土優劣，故知是應。又隨以何淨穢雜等五種之土，則知是應土也。前文但明教化調伏而取佛土，不云隨機示土，故知明報土也。為物雖多，不出報、應。問：前後二義，將不相違耶？答：初義攝緣，明所為緣普；後義攝土，明土義曠。文含二旨，故兩義相成。問：前云五種土，請示其相。答：一淨土；二穢土；三雜土；四本不淨後變而成淨，如彌勒來也；五本淨後變成不淨，如彌勒去後土還不淨。此五土攝一切土。又報，應各五，故成十土也。

Furthermore, as to their intention: the first two clauses clarify taking a reward land for the sake of beings, and the next two clauses clarify taking a manifested land for the sake of beings. Question: How is this known to be so? Answer: The latter two clauses say 'in accordance with what land is appropriate for the various sentient beings'; this clarifies that the display of pure lands differs in accommodating the conditions of beings. In the Avataṃsaka Sūtra's chapter on the One Million Asaṃkhyeyas of pure lands, the superior or inferior quality of the lands displayed accords with the shallowness or depth of their faculties; therefore we know they are manifested lands. Moreover, when it says 'in accordance with what land', [this encompasses] the five kinds of lands—pure, defiled, mixed, and so forth; thus we know they are manifested lands. The previous text merely clarifies taking a Buddha-land by teaching, transforming, and disciplining, without saying that the land is displayed in accordance with capacity; therefore we know it clarifies the reward land. Though what is done for beings is manifold, it does not exceed reward and manifestation. Question: Are the former and latter meanings not in conflict? Answer: The first meaning subsumes the conditions, clarifying that the conditions for whose sake it is done are universal; the latter meaning subsumes the lands, clarifying that the meaning of the lands is vast. The text contains both purports, and thus the two meanings complete each other. Question: Previously you mentioned five kinds of lands; please show their characteristics. Answer: The first is the pure land; the second is the defiled land; the third is the mixed land; the fourth is originally defiled and later transformed into pure, as when Maitreya arrives; the fifth is originally pure and later transformed into defiled, as when the land returns to defilement after Maitreya departs. These five lands subsume all lands. Moreover, the reward and manifestation lands each have five, thus making ten lands.