大方廣圓覺修多羅了義經略疏 1.903

1.903

此有三意：一者，一切世界皆依妄念，念既剎那不住，界亦起滅不停。二者，《華嚴》云：「染污眾生住故，世界成染污。大福眾生住故成染淨，信解菩薩住故成淨染等」；三者，成壞相也。然成、住、壞、空各雖二十增減，而世界無量無數故，總觀起滅繽紛。問：「然佛化土許可如斯，自受用中如何起滅？」答：「依實教所明，無形為淨土。生公云：『佛有形累，託土以居。』佛是常住法身，何須國土？故《華嚴》云：『依真而住非國土。』此經云：『入於大光明藏。』餘義已如前辨。」問：「《法華》云：『我此土安隱，天人常充滿。』復云何通？」答：「彼據理即事門，此約理奪事門，二皆無礙。」

This has three meanings: First, all worlds rely upon false thoughts; since thoughts do not abide for even an instant, the worlds also arise and cease without pause. Second, the Avataṃsaka states: "Because defiled sentient beings dwell there, the world becomes defiled; because sentient beings of great merit dwell there, it becomes defiled-and-pure; because bodhisattvas of faith and understanding dwell there, it becomes pure-and-defiled, and so forth." Third, the marks of formation and destruction. However, although formation, abiding, destruction, and voidness each last twenty kalpas of increase and decrease, because the worlds are immeasurable and innumerable, when contemplating them as a whole their arising and ceasing are bewilderingly manifold. Question: "While this may be granted for the Buddha's transformation lands, how could there be arising and ceasing in his personal enjoyment [land]?" Answer: "According to what is explained in the definitive teaching, having no form is the pure land. Master Dao Sheng said: 'Because the Buddha has the burden of physical form, he relies upon a land to dwell.' The Buddha is the eternally abiding dharmakāya; what need has he of lands? Thus the Avataṃsaka states: 'Abiding by relying on truth is not a land.' This sūtra says: 'Entering into the storehouse of great luminosity.' The other meanings have already been distinguished above." Question: "The Lotus Sūtra says: 'This land of mine is secure and tranquil, / gods and humans constantly fill it.' How is this reconciled?" Answer: "That accords with the gate of principle being identical to phenomena, whereas this accords with the gate of principle nullifying phenomena; both are unobstructed."