大方廣圓覺修多羅了義經略疏 1.203

1.203

二、說處依真者，處成就也，謂佛入法性源，現無邊無礙剎土，亦不定分自他受用，故曰依真。然諸大乘經在淨土中說者，今略舉十以為其例，謂《深密經》、《法集經》、《稱讚大乘經》、《密嚴經》、《心印經》、《興顯經》、《大毘盧經》、《入印法門經》、《虛空藏經》、《佛地經》云：「如是我聞。一時，薄伽梵住最勝光曜，放大光明普照無邊世界，周圓無際，超過三界所行之處。」彼論釋云：「此土受用土攝，說此經佛是受用身，此淨土量無邊際故若爾，此地上菩薩所應見聞，何故於此化土中結集流布？」論自答云：「佛為地上諸菩薩說，令傳法者結集流通。」又云：「說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛淨土為其說法。所聞雖同，所見各別。而傳法者為令眾生聞勝希願，證佛功德，故就勝者所見結集，言婆伽梵住最勝等。」

Second, the place of preaching resting on the real is the fulfillment of place. It means the Buddha entered the source of the dharmatā, manifesting boundless and unhindered lands, and without definitely distinguishing between self-enjoyment and enjoyment-for-others; hence it is said to rest on the real. As for the various Mahāyāna sūtras preached in pure lands, ten are now briefly cited as examples: the *Saṃdhinirmocana-sūtra*, the *Dharmasaṅgīti-sūtra*, the *Mahāyānānuśaṃsā-sūtra*, the *Ghanavyūha-sūtra*, the *Hṛdayamudrā-sūtra*, the *Abhyudgata-sūtra*, the *Mahāvairocana-sūtra*, the *Mudrāpravartana-dharmaparyāya-sūtra*, the *Ākāśagarbha-sūtra*, and the *Buddhagūmi-sūtra*, which says: "Thus have I heard. At one time, the Bhagavān dwelt in supreme radiance, emitting great light that universally illuminated boundless worlds, circular and without boundary, transcending the realms traversed by the three realms." That treatise's commentary explains: "This land is subsumed under the sambhogakāya land; the Buddha preaching this sūtra is the sambhogakāya, because the measure of this pure land is boundless. If so, this should be seen and heard only by bodhisattvas on the stages; why then was it compiled and circulated in this transformation land?" The treatise itself answers: "The Buddha preached it for the bodhisattvas on the stages, commanding the transmitters of the Dharma to compile and circulate it." It also says: "When this sūtra was preached, the assembly below the stages saw the transformation body dwelling in this defiled land preaching the Dharma for them; the assembly on the stages saw the sambhogakāya dwelling in the Buddha's pure land preaching the Dharma for them. Although what was heard was the same, what was seen was distinct. But the transmitters of the Dharma, in order to cause sentient beings to hear what is superior, give rise to aspiration, and realize the Buddha's merits, compiled it based on what was seen by the superior ones, stating that the Bhagavān dwelt in supreme [radiance] and so forth."