[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.249 # 說無垢稱經疏 2.249 說無垢稱經疏 2.249 - **Language:** Classical Chinese ### [2.249](https://indike.org/pramana/in.bauddha.taisho.1782.2.249) 贊曰：自下第三，佛現淨土。佛土義，以八門分別：一顯差別、二出體性、三顯因行、四彰果相、五釋分量、六解處所、七共不共、八諸門辨。第一顯差別者，《佛地論》第七云「佛身有二：一生身、二法身。若自性身、若自受用，俱名法身，諸功德法所集成故。若變他身、若他受用，俱名生身，隨眾所宜數現生故。」一切佛土必有身居，身既有二故土亦然。生身土通淨穢，法身土唯清淨。或身有二：一實、二權，實即法身、權即生體。土隨亦二，淨穢如前。《佛地經》說「佛身有三。頌曰：自性法受用，變化差別轉。」彼論云「自性法者，即是如來初自性身，體常不變，故名自性。力無畏等諸功德法所依止故，亦名法身。受用者，即受用身，能令自他受用種種大法樂故。變化者，即變化身，為欲利益安樂有情，示現種種變化事故。雖淨法界體性無差，別而有三身，種種相異、轉變不同，故名差別。身既有三，土隨亦爾：一法性土、二受用土，此二唯淨；三變化土，通淨及穢。」《成唯識論》第十卷說「佛身有四，佛土亦爾。一自性身，依法性土。《稱讚大乘功德經》言『是薄伽梵，住法界藏，說彼經典。』住法性土也。二自受用身，依自受用土。三他受用身，依他受用土。《佛地經》云『住最勝光耀十八圓滿也。』四變化身，依變化土。」此經所云住廣嚴城也。初三身土，唯淨非穢；後變化土，通淨及穢。為十地菩薩現身及土，非穢唯淨；為地前菩薩二乘眾現，通淨及穢。若為分別煩惱及所知障未盡、未證二空真如者所現身土，或淨或穢；若為二分別障盡及已證二空者所現身土，必是淨故。《佛地論》說「三身有四句：一受用非變化，謂自受用身。二變化非受用，謂變化身。三亦受用亦變化，謂他受用身。四非受用非變化，謂自性身。」亦同《唯識》。《大般若經》第五百六十八勝天王會第三卷說「佛有十身：一平等身、二清淨身、三無盡身、四善修身、五法性身、六離尋伺身、七不思議身、八寂靜身、九虛空身、十妙智身。天王白言：『何位能得如來十身？』佛言：『初地得平等身，通達法性，離諸邪曲，見平等故。第二地中得清淨身，離犯戒失，戒清淨故。第三地中得無盡身，離欲貪嗔，得勝定故。第四地中得善修身，常勤修習菩提分故。第五地中得法性身，觀諸諦理，證法性故。第六地中得離尋伺身，觀緣起理，離尋伺故。第七地中得不思議身，方便善巧智行滿故。第八地中得寂靜身，離諸煩惱戲論事故。第九地中得虛空身，身相無盡，遍一切故。第十地中得妙智身，一切種智修圓滿故。』天王復言：『佛菩薩身，寧無差別？』佛言：『天王！身無差別，功德有異。以一切法同一法性故，身無差別。諸如來身具諸功德，菩薩不爾，故功德異。』廣說無量譬喻顯之。」故知十身皆唯法身。法身依義既有十名，是故真如隨於勝德亦成十土：一遍行土、二最勝土、三勝流土、四無攝受土、五類無別土、六無染淨土、七法無別土、八不增減土、九智自在土、十業自在土。亦隨能證別分十土，依義別故。《佛地論》云「又餘經說，有十種佛。」即《花嚴經》「一現等覺佛、二弘誓願佛、三業異熟佛、四住持佛、五變化佛、六法界佛、七心佛、八定佛、九本性佛、十隨樂佛。」前五世俗、後五勝義，隨其所應，三身所攝。且隨麁相配三身者，初五化身、次二法身、後三受用。既即三身，土亦三土，更無別義。《瑜伽》第四云「復有超過淨居大自在住處，有十地菩薩，由極熏修第十地故，得生其中。」即《花嚴》云「有妙淨土，出過三界，第十地菩薩當生其中。」亦即十地云「現報利益，受佛位故；後報利益，摩醯首羅智處生故。」梵云摩醯首羅，即《瑜伽》所云大自在，第十地菩薩也。第十地菩薩將成佛時，往色究竟上，坐大寶蓮花，成正覺故，感得此土。既成佛已，土便無邊，更無別處。《對法》第六云「復有清淨世界，非苦諦攝，非業煩惱力所生故、非業煩惱增上所起故，然由大願清淨善根增上所引。此所生處不可思議，唯佛所覺。尚非得靜慮者境界，況尋思者。此自受用土，唯佛所知，尚非十地二乘境界，況非聖住有尋思者之所能知。」雖有諸教種種不同，及如上說身土差別不過三四，更不釋餘，如理應知。 > Commentary: From here downward is the third \[part\], where the Buddha manifests the pure land. The meaning of the Buddha-land is distinguished through eight gates: 1. revealing distinctions; 2. explaining the essential nature; 3. revealing causal practices; 4. disclosing fruition characteristics; 5. explaining dimensions; 6. understanding locations; 7. common and uncommon; 8. analysis through various approaches. Regarding the first, revealing distinctions: Fascicle 7 of the Buddhabhūmi-śāstra states: 'The Buddha's bodies are twofold: first, the physical body (janma-kāya); second, the dharmakāya. Both the svabhāvakāya and the self-enjoyment body (svasambhoga-kāya) are called dharmakāya, because they are composed of all dharmas of merit. Both the transformed other-body and the other-enjoyment body (parasambhoga-kāya) are called physical bodies, because they are repeatedly manifested as births according to what is appropriate for sentient beings.' All Buddha-lands must have bodies residing in them; since bodies are twofold, lands are likewise so. The physical body's land extends to both pure and impure, while the dharmakāya's land is purely clean. Alternatively, bodies are twofold: 1. real; 2. provisional. The real is the dharmakāya, and the provisional is the physical entity. Lands accordingly are also twofold, pure and impure as before. The Buddhabhūmi-sūtra states: 'Buddha bodies are threefold. The verse says: "Svabhāva, dharma, sambhoga, / And transformation operate in distinction."' That treatise states: '"Svabhāva-dharma" refers to the Tathāgata's primal svabhāvakāya. Its essence is eternally unchanging, hence called svabhāva. Because it is that upon which all dharmas of merit such as the powers and fearlessnesses rely, it is also called dharmakāya. "Sambhoga" refers to the saṃbhogakāya, because it enables oneself and others to enjoy various great Dharma pleasures. "Transformation" refers to the nirmāṇakāya, because to benefit and bring peace and happiness to sentient beings, it displays various transformation activities. Although the pure dharmadhātu's essential nature is without distinction, distinctly there are three bodies, with diverse characteristics and different operations; hence they are called distinctions. Since bodies are threefold, lands accordingly are also so: 1. dharmatā-land; 2. sambhoga-land—these two are purely clean; 3. transformation-land, which extends to both pure and impure.' Fascicle 10 of the Cheng weishi lun states: 'Buddha bodies are fourfold, and Buddha-lands are likewise so. 1. Svabhāvakāya, relying on the dharmatā-land. The Sūtra Praising the Merits of the Mahāyāna states: "This Bhagavat, dwelling in the matrix of the dharmadhātu, expounds that scripture"—this is dwelling in the dharmatā-land. 2. Svasambhoga-kāya, relying on the svasambhoga-land. 3. Parasambhoga-kāya, relying on the parasambhoga-land. The Buddhabhūmi-sūtra states: "Dwelling in the eighteen perfections of supreme brilliance." 4. Nirmāṇakāya, relying on the transformation-land'—this refers to what this sūtra calls dwelling in the city of Vaiśālī. The first three bodies and lands are purely clean and not impure; the latter transformation-land extends to both pure and impure. For bodhisattvas of the ten grounds, it manifests bodies and lands that are not impure but purely clean; for pre-ground bodhisattvas and the assembly of the two vehicles, it manifests what extends to both pure and impure. If manifested for those whose discriminative afflictions and cognitive obscurations are not yet exhausted and who have not yet realized the tathatā of twofold emptiness, the body and land are either pure or impure; if manifested for those whose two discriminative obscurations are exhausted and who have already realized twofold emptiness, they are necessarily pure. The Buddhabhūmi-śāstra states: 'The three bodies comprise four alternatives: 1. sambhoga and not transformation, namely the svasambhoga-kāya; 2. transformation and not sambhoga, namely the nirmāṇakāya; 3. both sambhoga and transformation, namely the parasambhoga-kāya; 4. neither sambhoga nor transformation, namely the svabhāvakāya.' This also agrees with Vijñaptimātratā. Fascicle 3 of the Assembly of the Sovereign Deva King, Chapter 568 of the Mahāprajñāpāramitā-sūtra, states: 'A Buddha has ten bodies: 1. equal body; 2. pure body; 3. inexhaustible body; 4. well-cultivated body; 5. dharmatā body; 6. body free from vitarka and vicāra; 7. acintya body; 8. tranquil body; 9. space-like body; 10. wondrous wisdom body. The Deva King said: "At what stage can one attain the Tathāgata's ten bodies?" The Buddha said: "In the first ground one attains the equal body, thoroughly realizing dharmatā, free from all crookedness, because one sees equality. In the second ground one attains the pure body, free from faults of breaking precepts, because morality is pure. In the third ground one attains the inexhaustible body, free from desire, greed, and anger, because one attains superior concentration. In the fourth ground one attains the well-cultivated body, because one constantly and diligently cultivates the bodhipakṣa\[-dharmas\]. In the fifth ground one attains the dharmatā body, contemplating the principle of the truths and realizing dharmatā. In the sixth ground one attains the body free from vitarka and vicāra, contemplating the principle of pratītyasamutpāda and being free from vitarka and vicāra. In the seventh ground one attains the acintya body, because the wisdom-practice of upāya-kauśalya is perfected. In the eighth ground one attains the tranquil body, being free from all afflictions and conceptual proliferations. In the ninth ground one attains the space-like body, bodily characteristics being inexhaustible and pervading everywhere. In the tenth ground one attains the wondrous wisdom body, because omniscience (sarvākārajñatā) is cultivated to perfection." The Deva King further said: "Are the bodies of Buddhas and bodhisattvas not distinct?" The Buddha said: "Deva King! The bodies are not distinct, but the merits differ. Because all dharmas share the same dharmatā, the bodies are not distinct. The Tathāgatas' bodies are complete with all merits, while bodhisattvas are not so; hence the merits differ." It expounds this extensively through immeasurable similes.' Therefore, we know that all ten bodies are solely dharmakāya. Since the dharmakāya has ten names according to meaning, tathatā likewise forms ten lands according to superior virtues: 1. all-pervading land; 2. supreme land; 3. superior outflow land; 4. ungrasped land; 5. without difference in kind land; 6. without defilement or purity land; 7. without difference in dharmas land; 8. neither increasing nor decreasing land; 9. wisdom-sovereignty land; 10. karma-sovereignty land. They are also divided into ten lands according to what can realize them, due to distinctions in meaning. The Buddhabhūmi-śāstra states: 'Moreover, other sūtras state that there are ten kinds of Buddhas'—namely in the Avataṃsaka-sūtra: '1. Buddha of manifest equal awakening; 2. Buddha of vast vows; 3. Buddha of karma maturation; 4. Buddha of maintenance; 5. Buddha of transformation; 6. Buddha of the dharmadhātu; 7. Buddha of the mind; 8. Buddha of samādhi; 9. Buddha of original nature; 10. Buddha according to delight.' The first five pertain to conventional truth and the latter five to ultimate truth; according to what is appropriate, they are subsumed under the three bodies. Tentatively matching them with the three bodies according to coarse characteristics: the first five are nirmāṇakāya, the next two dharmakāya, and the last three saṃbhogakāya. Since they are just the three bodies, the lands are also three lands, without any different meaning. Fascicle 4 of the Yogācārabhūmi states: 'Furthermore, there is a dwelling place of Maheśvara that surpasses the Śuddhāvāsa heavens; bodhisattvas of the ten grounds, due to supremely perfuming and cultivating the tenth ground, attain birth therein.' That is what the Avataṃsaka states: 'There is a wondrous pure land surpassing the trailokya, in which bodhisattvas of the tenth ground will be born.' This also corresponds to what the Daśabhūmika states: 'The benefit of present retribution, because they receive the Buddha stage; the benefit of future retribution, because they are born in the wisdom-abode of Maheśvara.' Sanskrit Maheśvara is precisely the 'Great Sovereign' mentioned in the Yogācārabhūmi, referring to bodhisattvas of the tenth ground. When a bodhisattva of the tenth ground is about to become a Buddha, they go above Akaniṣṭha, sit on a great jewel lotus, and attain right awakening; therefore they obtain this land. Once they have become a Buddha, the land becomes boundless, with no other separate place. Fascicle 6 of the Abhidharmasamuccayavyākhyā states: 'Furthermore, there is a pure world not subsumed under the truth of suffering, because it is not born of the power of karma and afflictions, and not produced by the predominance of karma and afflictions; rather, it is drawn forth by the predominance of great vows and pure roots of wholesome qualities. This place of birth is acintya, realized solely by Buddhas. It is not even the realm of those who have attained dhyāna, let alone those engaged in vitarka. This svasambhoga-land is known only to Buddhas; it is not even the realm of the ten grounds or the two vehicles, let alone what could be known by those residing as non-nobles who engage in vitarka.' Although various teachings present various differences, and as stated above the distinctions of bodies and lands do not exceed three or four, no further explanations are given; one should understand this in accord with principle. > — English (machine translation) (machine translation) - [Previous: 2.248](https://indike.org/pramana/in.bauddha.taisho.1782.2.248) - [Next: 2.250](https://indike.org/pramana/in.bauddha.taisho.1782.2.250) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.249) — English, machine translation ## Linked texts (2) - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.4.175) — Classical Chinese - [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861.7.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.249](https://indike.org/pramana/in.bauddha.taisho.1782.2.249) · Pramāṇa