說無垢稱經疏 2.253

2.253

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.