說無垢稱經疏 2.250

2.250

第二出體性者，自性身土即真如理，雖身土體無差別，而屬佛法相性異故，以義相為身、以體性為土，以覺相為身、以法性為土，體具恒沙真理功德。此佛身土，俱非色攝、非心心所，但依一如差別義說。自受用身還依自土，謂圓鏡智相應淨識。由昔所修自利無漏純淨佛土因緣成熟，從初成佛盡未來際，相續變為純淨佛土，唯以無漏色蘊香味觸相續四塵間斷，亦聲五塵為性，體具事相色法功德。《對法》所言「唯佛所覺，尚非得靜慮者靜慮境界，況尋伺者。」即是此土。他受用身還依自土，謂平等智大慈悲力。由昔所修利他無漏純淨佛土因緣成熟，隨第十地菩薩所宜變為淨土，器亦以無漏色蘊四塵五塵而為體性。譬如世間人王國土，以有情界及器世界以為體性，離二無別王國土故。由此他受用身所有淨土，亦以成十地菩薩五蘊，及金銀等所成四塵等器土以為體性。此卷上說諸有情土是為菩薩嚴淨佛土，一切菩薩隨諸有情增長饒益，即便攝受嚴淨佛土。乃至廣說，十善業道土是菩薩佛土，菩薩成佛時，大富梵行乃至正見有情來生其國。故知有情及彼器界俱稱佛土。持髻所言我見釋迦佛土嚴淨，復有無量寶功德莊嚴。亦他受用土，持髻乃是第八地故。《法花經》言「眾生見劫盡，大火所燒時。我此土安穩，天人常充滿。」《梵網經》云「我今盧舍那，方坐蓮花臺。一花百億國，一國一釋迦。」即他受用土。世親菩薩《淨土論》云「女人及根缺，二乘種不生。」皆他受用土。此之佛土，佛所變化者，定唯無漏；菩薩變者，通有無漏。第八五識所變唯有漏，第六識或第七識及所變通無漏。其有情土通以五蘊功德為性，其此器土具十八圓滿。佛變化身還居自土，謂成事智大慈悲力。由昔所修利他無漏淨穢佛土因緣成熟，隨未登地有情所宜化為佛土，或淨或穢。如彌勒土淨。釋迦土中，說無垢稱經，足未按前現穢非淨，足按已後暫令見淨。說法花時，十方佛集，淨而非穢；未集已前，穢而非淨。《涅槃》亦云「爾時三千大千世界，以佛神力，地皆柔軟，無有坵墟土石沙礫。」亦化土攝，隨所宜生而現土故。此土亦以有情五蘊及器四塵等以為體性，佛變唯無漏，餘有情變通有無漏。第六識及所變通有無漏，餘識及所變唯有漏。雖有種種眾寶莊嚴，依法出體，外土唯色、內土通五，所化有情五蘊成故，或似有功德、或似無功德。

Second, concerning the identification of the essential nature: the essential nature of the Svabhāva-kāya and its land is the principle of tathatā itself. Although the substance of the body and the land has no differentiation, because belonging to the Buddha Dharma their characteristics and nature are distinct, meaning and characteristics are taken as the body, and the essential nature is taken as the land; the characteristic of awakening is taken as the body, and the dharmatā is taken as the land; its substance is endowed with virtues of true principle as numerous as the sands of the Ganges. This buddha-body and land are neither subsumed under form (rūpa) nor under mind and mental factors (citta and caitta), but are spoken of merely in terms of differential aspects grounded in the one tathatā. The Svasaṃbhoga-kāya likewise relies on its own land, which is the pure consciousness associated with the Great Round Mirror Wisdom (ādarśa-jñāna). Owing to the maturation of the causes and conditions for a pure buddha-land—which were cultivated in the past as anāsrava self-benefit—from the time of first attaining buddhahood until the furthest limit of the future, it continuously transforms into a purely clean buddha-land. It has as its essential nature solely the four continuous sense-data (viṣaya) of the anāsrava form aggregate (rūpaskandha)—namely visible form, fragrance, taste, and tangibility—with sound, [which is] intermittent, making five sense-data; its substance is endowed with the virtues of concrete form-phenomena (rūpa-dharma). That which the Abhidharma-samuccaya-bhāṣya speaks of—'known only to buddhas, not even the domain of the dhyāna of those who have attained dhyāna, much less those of inquiry and examination (vitarka and vicāra)'—is precisely this land. The Parasambhoga-kāya likewise relies on its own land, which is the power of the great compassion of the Wisdom of Equality (samatā-jñāna). Owing to the maturation of the causes and conditions for an anāsrava pure buddha-land cultivated in the past for the benefit of others, it transforms into a pure land according to what is appropriate for bodhisattvas of the tenth ground (bhūmi), and the vessel[-world] likewise takes the four or five sense-data of the anāsrava form aggregate as its essential nature. For example, just as the realm of a worldly human king takes the sentient realm and the vessel world as its essential nature, because apart from the two there is no distinct royal realm, therefore the pure land possessed by this Parasambhoga-kāya likewise takes as its essential nature the five aggregates that constitute the bodhisattvas of the tenth ground, as well as the vessel land constituted of the four sense-data such as gold, silver, and so forth. Earlier in this fascicle it says: 'The realms of sentient beings are the purified buddha-lands of the bodhisattvas; according to how sentient beings are augmented and benefited, all bodhisattvas thereupon grasp and purify their buddha-lands,' up to the extensive exposition stating that 'the land of the ten paths of wholesome action is the bodhisattva's buddha-land; when the bodhisattva attains buddhahood, sentient beings of great wealth, of pure practice (brahmacarya), and even of right view come to be born in that realm.' Hence we know that both sentient beings and their vessel world are called buddha-lands. What Śikhin said—'I see that Śākyamuni Buddha's realm is clean and adorned, furthermore adorned with immeasurable jewel-like virtues'—is also a parasambhoga-land, because Śikhin is indeed on the eighth ground. The Lotus Sūtra says: 'When living beings see the kalpa ending, / Consumed by a great fire, / This land of mine is tranquil and secure, / Constantly filled with gods and humans.' The Brahmā Net Sūtra says: 'I, Rocana, / Am now seated on a lotus throne. / On one flower are a thousand million lands; / In each land is a Śākyamuni.' These are parasambhoga-lands. Bodhisattva Vasubandhu's Commentary on the Pure Land Sūtra (Jingtulun) says: 'Women, those with deficient sense-faculties, / And the lineage of the two vehicles are not born [there].' These are all parasambhoga-lands. As for these buddha-lands: those transformed by buddhas are definitively anāsrava alone; those transformed by bodhisattvas can be either sāsrava or anāsrava. Those transformed by the eighth and the five [sense-]consciousnesses are solely sāsrava; the sixth consciousness or the seventh consciousness and what they transform can be anāsrava. The sentient land generally takes the virtues of the five aggregates as its essential nature, and this vessel land is endowed with the eighteen perfections. The Buddha's Nirmāṇakāya likewise abides in its own land, which is the power of the great compassion of the All-Accomplishing Wisdom (kṛty-anuṣṭhāna-jñāna). Owing to the maturation of the causes and conditions for an anāsrava pure or impure buddha-land cultivated in the past for the benefit of others, it is manifested as a buddha-land according to what is appropriate for sentient beings who have not yet ascended the grounds, being either pure or impure: as Maitreya's land is pure; while in Śākyamuni's land, when speaking the Vimalakīrtinirdeśa-sūtra, before pressing his foot down it appeared impure and not pure, and after pressing his foot down he caused it temporarily to be seen as pure; when speaking the Lotus Sūtra, when the buddhas of the ten directions gathered, it was pure and not impure, while before they gathered, it was impure and not pure. The Mahāparinirvāṇa-sūtra also says: 'At that time, by the Buddha's spiritual power (ṛddhi), the trichiliocosm became completely soft, free of mounds, ruins, earth, rocks, sand, and pebbles'—this is also subsumed under the nirmāṇa-land, because the land is manifested according to those who are suitable to be born there. This land likewise takes the five aggregates of sentient beings and the four sense-data of the vessel as its essential nature; what the Buddha transforms is solely anāsrava, while what other sentient beings transform can be either sāsrava or anāsrava. The sixth consciousness and what it transforms can be either sāsrava or anāsrava; the remaining consciousnesses and what they transform are solely sāsrava. Although it has various adorning jewels, when identifying the essential nature according to the Dharma: the external land is solely form (rūpa); the internal land includes all five [aggregates], because the sentient beings who are transformed are constituted of the five aggregates. They may seem to possess virtues, or seem to lack virtues.