成唯識論述記 10.658

10.658

述曰：還隨自受用土，下二身隨自土亦爾，非離身別有土名故，如《樞要》說。然此功德隨所依身、智慧，隨所證如法，亦可說言遍一切處。「隨住十地菩薩宜」者，《十地經》說，十地各有分量大小，廣如彼說。唯見百佛，見百葉化佛，見百三千大千世界變化身土。「淨穢佛土，因緣成就」者，以化土中有淨有穢，非他受用土，故言淨穢。他受用法樂增同自受用，俱名受用。化土雖復說法，神通增故立變化名，法樂義劣。此《佛地論》廣說大、精。

The Commentary states: It follows its own self-enjoyment land; the lower two bodies likewise follow their own lands, for there is no name 'land' separate from the body, as stated in the Cheng weishi lun shuyao. However, these meritorious qualities, following the supported body and wisdom, and following the dharma of suchness that is realized, can also be said to pervade all places. Regarding 'according with what is suitable for bodhisattvas abiding in the ten stages': the Daśabhūmika-sūtra states that each of the ten stages has dimensions of large and small, as explained extensively therein. They only see a hundred Buddhas, see a hundred-petaled transformation Buddha, or see the transformation bodies and lands of a hundred trichiliocosms. Regarding 'the pure and defiled Buddha-lands are established through causes and conditions': because among the transformation lands there are both pure and defiled ones, unlike the other-enjoyment land, it therefore says 'pure and defiled.' In the other-enjoyment [body], the increase of dharma-bliss is identical to the self-enjoyment, so both are named 'enjoyment.' Although in the transformation lands there is also the preaching of the Dharma, because supernatural powers are prominent it is given the name 'transformation,' and the aspect of dharma-bliss is inferior. The Buddhabhūmisūtra-śāstra explains this extensively with great precision.