說無垢稱經疏 2.253

2.253

第五分量者，《佛地》、《唯識》皆說「法性土雖非色攝，不可說其形量大小，然依事相其量無邊，譬如虛空遍一切處。」自受用土，《十地經》說「第十地菩薩得生大自在宮，有十果相現。有大寶蓮花座，周圓如十阿僧祇百千三千大千世界，微塵數量出。第十地菩薩座登正覺，既成佛竟，盡未來際相續變為純淨佛土，周圓無際、眾寶莊嚴，隨法性土量無邊故。他受用土，隨十地菩薩所宜而現，或大或小、或劣或勝，前後改轉。」《梵網經》說「我今盧舍那，方坐蓮花座，一花百億國，一國一釋迦。」《攝論》等云「初地菩薩，悟十百門，見百佛土，一佛國土三千世界，三千世界有百億四天下，四天下各有一化佛，三千界中有百億化佛。」初地菩薩見百箇百億化佛一受用身，受用身居一大寶花臺，花有百葉，葉即三千大千世界。一受用佛名盧舍那，百箇百億化佛名為釋迦，不離一盧舍那身有眾釋迦。二地菩薩見一受用佛坐千葉蓮花，乃至第十地見佛極大，花葉無邊。且二地中，見初地所見十受用身盧舍那、千箇百億化身釋迦，乃至十地見九地所見無量受用身盧舍那、無量化身釋迦。大千世界佛數雖多，不離釋迦之化，故名一佛所化。又小乘中唯言一佛，無多化身，亦隨彼機說一佛也。或資糧道，見一四天下有一主佛。加行道中，見三千界有一主佛。初地以上，漸漸增故，故他受用土其量不定。變化土，或淨或穢、或小或大，前後改轉亦無定限，隨生所宜一時現故。《無垢稱經》佛足指按，大千界淨。無垢將至，預變毘耶一城為淨。說法花經，初變大千，次變十方各二百萬億佛國令淨，後更重變，故知大小隨時不定。《瓔珞經》言「毘盧遮那佛是法身，盧舍那佛是受用身，釋迦牟尼佛是化身。」故作是說。

Fifth, regarding its extent: Both the Buddhabhūmi[-sūtra-śāstra] and the Vijñaptimātratāsiddhi state: "Although the land of the nature of phenomena (dharmatā) is not subsumed under form and its shape, measure, size, or smallness cannot be spoken of, nevertheless, according to the phenomenal aspect, its measure is boundless, like space pervading all places." As for the land of self-enjoyment (svasaṃbhoga), the Daśabhūmika-sūtra states: "A Bodhisattva on the tenth ground attains rebirth in the palace of Mahāmaheśvara, where ten marks of fruition appear. There is a great jewelled lotus throne whose circumference surpasses the number of dust motes in ten asaṃkhyeyas of hundreds of thousands of trichiliocosms. Sitting upon it, the Bodhisattva on the tenth ground ascends to complete awakening; once buddhahood is attained, all the way to the end of future time, it continuously transforms into a purely clean buddha land, boundless in circumference, adorned with various jewels, for it accords with the boundless extent of the land of the nature of phenomena." The land of enjoyment for others (parasambhoga) manifests in accordance with what is suitable for Bodhisattvas on the ten grounds—either large or small, either inferior or superior, transforming and altering from earlier to later. The Brahmajāla-sūtra states: "I am now Rocana, seated upon a lotus throne; in one flower are a hundred billion lands, and in each land is one Śākya." The Asaṅga-saṃgraha (Mahāyānasaṃgraha) and other texts state: "A Bodhisattva on the first ground awakens to the ten hundred gateways and sees a hundred buddha lands. In each buddha land is a trichiliocosm, and within the trichiliocosm are a hundred billion sets of four continents. In each of the four continents there is one nirmāṇa-buddha; within the trichiliocosm there are a hundred billion nirmāṇa-buddhas." A Bodhisattva on the first ground sees one saṃbhoga body for every hundred sets of a hundred billion nirmāṇa-buddhas; this saṃbhoga body resides upon a great jewelled flower dais, and the flower has a hundred petals, each petal being a trichiliocosm. The one saṃbhoga buddha is named Rocana, and the hundred sets of a hundred billion nirmāṇa-buddhas are named Śākyamuni; the manifold Śākyas are not apart from the single body of Rocana. A Bodhisattva on the second ground sees one saṃbhoga buddha seated on a thousand-petalled lotus, up to the tenth ground where one sees an extremely vast buddha, with boundless flower petals. Moreover, on the second ground, one sees ten saṃbhoga bodies of Rocana and a thousand sets of a hundred billion nirmāṇa bodies of Śākyamuni, which were seen on the first ground; and so on up to the tenth ground, where one sees immeasurable saṃbhoga bodies of Rocana and immeasurable nirmāṇa bodies of Śākyamuni, which were seen on the ninth ground. Although the number of buddhas in a trichiliocosm is great, they are not separate from the transformation of Śākyamuni; hence it is called the field transformed by one buddha. Furthermore, in the Hīnayāna they speak only of one buddha and not of many nirmāṇa bodies; this too is teaching one buddha in accordance with their capacities. Or again, on the path of accumulation, one sees one primary buddha in one set of four continents. On the path of preparation, one sees one primary buddha in a trichiliocosm. Because it gradually increases from the first ground upward, the extent of the land of enjoyment for others is therefore indeterminate. As for the transformation land (nirmāṇakṣetra), it is either pure or defiled, either small or large, transforming and altering over time without any fixed limit, for it is manifested all at once in accordance with what is suitable for sentient beings. In the Vimalakīrtinirdeśa-sūtra, when the Buddha pressed his toe [against the earth], the trichiliocosm became pure. When Vimalakīrti was about to arrive, he transformed the single city of Vaiśālī in advance into purity. When preaching the Lotus Sūtra, he first transformed the trichiliocosm, next transformed the two trillion buddha lands in each of the ten directions into purity, and later transformed them again; therefore we know that size is variable depending on the occasion. The Yingluo jing states: "Vairocana Buddha is the dharmakāya, Rocana Buddha is the saṃbhogakāya, and Śākyamuni Buddha is the nirmāṇakāya." Hence it is explained in this way.