說無垢稱經疏 2.249

2.249

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.