說無垢稱經疏 2.250

2.250

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.