淨名玄論 8.22

8.22

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.