淨名玄論 8.22

8.22

《法華玄論》已略陳之，但此義人喜迷人，宜須決了。問：定以何物為一質而云異見？答：今既明一質異見，宜就土辨之。土雖無量，不出三種：一法身本土、二迹中明報應二土。法身本土，即中道實相，此土非垢非淨、不生不滅，超百非、絕四句，不知何之目之，強歎美云淨土。言一質者，即中道實相一淨質也。異見者，於佛如來常見中道實相，眾生恒見斷常生滅。生滅之土自燒，無生之土不毀，故名一質異見。二者就迹中報應二土明一質二見者，以應土為一質，若應淨土即一淨質；穢土亦然。但二緣所見各自不同，心依佛慧則還是淨質；若不依佛慧，則放一淨質，遂見其穢。故名一質異見。問：穢緣自見穢土，何須應以淨耶？答：有二義。一顯菩薩之德，令增進願行；二彰小乘之失，令欣慕大道。譬如欲誡初生諸天福之厚薄，故共寶器食也。

The Fahua xuanlun has already briefly set this forth, but people frequently become confused about this meaning, so it must be resolved. Question: Precisely what thing is taken as the one substance such that there are said to be divergent perceptions? Answer: Since we are now clarifying one substance and divergent perceptions, we should distinguish them in terms of lands. Although lands are immeasurable, they do not exceed three kinds: first, the root land of the dharmakāya; second, the two lands of saṃbhoga and manifestation explained within the traces. The root land of the dharmakāya is the dharmatā of the middle way; this land is neither defiled nor pure, neither arising nor ceasing, transcending the hundred negations and cutting off the catuṣkoṭi. Not knowing what to call it, one arbitrarily praises it as a 'pure land.' The 'one substance' is precisely the one pure substance of the dharmatā of the middle way. 'Divergent perceptions' means that in relation to the Buddha, the Tathāgata, one constantly sees the dharmatā of the middle way, whereas sentient beings constantly see annihilation and permanence, arising and ceasing. The land of arising and ceasing burns of itself, while the unborn land is not destroyed; therefore it is called one substance with divergent perceptions. Second, to clarify one substance and two perceptions in terms of the two lands of saṃbhoga and manifestation within the traces: taking the manifested land as one substance, if it is a manifested pure land, it is one pure substance; defiled lands are likewise. But what is seen by the two conditions differs respectively: if the mind relies on the Buddha's wisdom, it remains a pure substance; if it does not rely on the Buddha's wisdom, then abandoning the one pure substance, it consequently perceives its defilement. Therefore it is called one substance with divergent perceptions. Question: Those conditioned for defilement naturally see a defiled land; why must there be a manifestation as pure? Answer: There are two meanings. First, to reveal the virtues of the bodhisattvas so as to cause them to advance in their vows and practices. Second, to make apparent the shortcomings of the lesser vehicle so as to make them admire and long for the great path. It is like wanting to admonish the newly born devas regarding the magnitude of their blessings, and therefore having them eat from the same jeweled vessel.