大乘義章 19.5

19.5

次辨其相。為明佛土，兼辨餘義。分別有三：一事淨土、二相淨土、三真淨土。事淨之中，三門分別：一總辨相、二別顯之、三約諦以定。總相云何？言事淨者，是凡夫人所居土也。凡夫以其有漏淨業，得淨境界，眾寶莊嚴飾事相嚴麗，名為事淨。然此事淨，修因之時情有局別，受報之時土有分限，疆畔各異。又此修時取相執定，受報之時。國土莊嚴諸相各定。總相如是。次別顯之，事淨有二：一是凡夫求有淨業所得之土，如上諸天所居等是。由從求有善業得故，受用之時還生三有煩惱結業，不生出道。有生者，別由善友教化之力，所以能起，非是所受境界之力。二是凡夫求出善根所得淨土，如安樂國、眾香界等。由從出世善業得故，受用之時能生出道。如眾香飯，其有食者，滅惑生道，如是等也。問曰：此土諸天境界，為當純是求有業生？為當有出世善得？理亦兼有，故《涅槃》中佛說我義，無量鳥狩聞說發心，生於天中。明知亦有出善往生，少故不論。別相如是。次約四諦辨定其相。前兩門中，初門之因唯是集諦，分段因故。初門之果，體唯苦諦，分段果故。後門之因，有其兩能：一正感佛果、二傍招淨土。正感佛邊，一向非集，能生佛德不集生死諸有果故。傍招土邊，亦集非集。形於向前初門之因，得言非集。求出善根，是其相似道諦攝故。當分實論，體性是集，能招有為生滅果故。後門之果，形前非苦，是其相似出世果故。故論宣說「無量壽國不屬三界。彼無貪欲，故非欲界。以在地故，不名色界。有形色故，非無色界。」以是相似道家之果，攝之屬道，故不名苦。似佛淨土，菩提道攝。當分實論，體是苦諦，生滅果故，有漏報身所依處故。事淨如是。次辨相淨。於中亦以三門分別：一總辨相、二別顯之、三約諦辨定。總相云何？言相淨者，聲聞緣覺及諸菩薩所居土也。如龍樹說「有妙淨土，出過三界，是阿羅漢當生彼中。」如是等是。此諸賢聖，修習緣觀對治無漏所得境界，妙相莊嚴離垢清淨。土雖清淨，妄想心起，如夢所覩，虛偽不真。相中離垢，故名相淨。然此相淨，修因之時情無局別，受報之時土無方限。又此修時心無定執，所得境界隨心迴轉，猶如幻化無有定方。總相如是。次別顯之，別有兩門：一約行分別、二約心分別。言約行者，行別有二：一是聲聞緣覺之人，自利善根所得之土，虛寂無形，如無色界所安止處。問曰：無色云何有處？釋曰：四空但無麁色，非無細色，故得有處。故經宣說「菩薩鼻根聞於無色宮殿之香。」如龍樹說「有妙淨土，出過三界。羅漢生中，聞《法花經》。」即其事也。由從自行善根生故，受用之時但生自行厭離善根，不能自然起慈悲願利他之行。設有起者，由佛菩薩教化之力，非是所受境界之力。二諸菩薩化他善根所得之土，不捨眾生，隨物受之，如維摩室。由從化他善根生故，受用之時自然能起利他善行。約行如是。言約心者，心別有二：一事識中緣觀無漏能得淨土、二妄識中緣觀無漏能得淨土。事識無漏，有其二種：一增相觀所得淨土，相續住持，證實方捨。二息相觀所得淨土，暫現如幻。妄識無漏，亦有二種：一增相觀所得淨土，相續住持，證實方捨。二息相觀所得淨土，暫現即滅。別相如是。次第三門約諦以定。相淨之因，形前非集，道諦攝故。當分是集，變易因故。相淨之果，形前非苦，道果攝故。如佛淨土，菩提道攝。當分實論，體性是苦，變易果故。相淨如是。

Next, to distinguish its characteristics. In order to clarify the Buddha-lands, other aspects are also distinguished. There are three classifications: first, phenomenal pure lands; second, characteristic pure lands; third, true pure lands. Within the phenomenal pure lands, there are three sections of distinction: first, generally distinguishing the characteristics; second, specifically revealing them; third, determining them in terms of the [four noble] truths. What is the general characteristic? As for the 'phenomenal pure [land]', it is the land inhabited by ordinary persons. Because ordinary persons possess tainted pure karma, they attain pure spheres [of rebirth], adorned with diverse jewels, whose phenomenal characteristics are adorned and magnificent; hence it is called phenomenal pure. However, with respect to this phenomenal pure [land], at the time of cultivating the cause, the mind has narrow limitations; and at the time of receiving the retribution, the land has demarcated limits, with distinct boundaries. Furthermore, at the time of cultivating this, one grasps at characteristics and adheres to fixed forms; at the time of receiving the retribution, the lands, adornments, and various characteristics are each fixed. Such is the general characteristic. Next, specifically revealing them: there are two kinds of phenomenal pure [lands]. First, the lands attained through the pure karma of ordinary persons seeking [re]existence, such as the abodes of the various devas above. Because they are attained from good karma that seeks [re]existence, at the time of experiencing them, they in turn give rise to the afflictions, fetters, and karma of the three realms of existence, and do not give rise to the supramundane path. If any [path] arises, it is separately through the power of teaching and transformation by good spiritual friends that it is able to arise, not through the power of the objective sphere that is experienced. Second, the pure lands attained through the roots of good of ordinary persons seeking liberation, such as the Land of Peace and Bliss (Sukhāvatī), the Realm of Abundant Fragrance (Sarvagandhasugandhā), and so on. Because they are attained from supramundane good karma, at the time of experiencing them they are able to give rise to the supramundane path. For example, as for the rice of abundant fragrance, those who eat it eradicate delusion and give rise to the path, and so forth. Question: Are the spheres of the devas in this land born purely of karma seeking [re]existence? Or are they attained through supramundane good? In principle, they also contain both. Therefore, in the Nirvāṇa [Sūtra], the Buddha taught the meaning of the self, and countless birds and beasts, hearing the teaching, gave rise to the aspiration [for awakening] and were born among the devas. Thus we know that there are also those who are reborn there through supramundane good; but because they are few, it is not discussed. Such are the specific characteristics. Next, determining their characteristics in terms of the four noble truths. Among the previous two sections, the cause of the first section is exclusively the truth of origin, because it is the cause of samsāric fragmentation (saṃsāra). The result of the first section is essentially just the truth of suffering, because it is the fruit of fragmentation. The cause of the latter section has two capacities: first, directly inducing the Buddha-fruit; second, collaterally bringing about a pure land. With respect to directly inducing the Buddha, it is entirely not [the truth of] origin, because it is able to produce the virtues of a Buddha and does not accumulate the various fruits of existence in birth-and-death. With respect to collaterally bringing about the land, it is both [the truth of] origin and not [the truth of] origin. When compared to the cause of the former first section, it can be said to be not origin, because the roots of good seeking liberation are subsumed under the semblance truth of the path. When speaking of its actual inherent nature, its essence is origin, because it is able to bring about conditioned fruits of arising and ceasing. The fruit of the latter section, when compared to the former, is not suffering, because it is a semblance supramundane fruit. Therefore, the treatise declares: 'The Land of Immeasurable Life does not belong to the three realms. Because there is no sensual desire there, it is not the desire realm. Because it is situated on the ground, it is not called the form realm. Because it possesses physical form, it is not the formless realm.' Because it is the fruit of the semblance path, subsumed under the path, it is not called suffering. Resembling a Buddha's pure land, it is subsumed under the path to bodhi. When speaking of its actual inherent nature, its essence is the truth of suffering, because it is a fruit of arising and ceasing, and because it is the basis upon which a tainted retribution body relies. Such is the phenomenal pure [land]. Next, to distinguish the characteristic pure [land]. Within this, it is also distinguished by three sections: first, generally distinguishing the characteristics; second, specifically revealing them; third, determining them in terms of the truths. What is the general characteristic? As for the 'characteristic pure [land]', it is the land inhabited by śrāvakas, pratyekabuddhas, and bodhisattvas. As Nāgārjuna says: 'There is a wonderful pure land, transcending the three realms, into which arhats are to be born.' Such are examples of this. These noble and wise ones cultivate conditional contemplation as an antidote, and through this untainted [contemplation] attain an objective sphere adorned with marvelous characteristics, free from defilement and pure. Although the land is pure, it arises from the mind of false discrimination; like what is seen in a dream, it is deceptive and not real. Because it is free from defilement within characteristics, it is called characteristic pure. However, with respect to this characteristic pure [land], at the time of cultivating the cause, the mind has no narrow limitations; and at the time of receiving the retribution, the land has no spatial limits. Furthermore, at the time of this cultivation, the mind has no fixed attachment, and the objective sphere attained shifts and transforms in accordance with the mind, just like an illusion, without any fixed direction. Such is the general characteristic. Next, specifically revealing them: specifically there are two sections: first, distinguishing them in terms of practice; second, distinguishing them in terms of mind. Regarding in terms of practice, practice has two distinctions: first, the land attained through the roots of good for self-benefit by śrāvakas and pratyekabuddhas, which is vacant, tranquil, and formless, like the dwelling places in the formless realm. Question: How can the formless [realm] have a place? Explanation: The four formless [realms] merely lack coarse form, but not subtle form; therefore, they can have a place. Thus the sūtra declares: 'The bodhisattva's nose faculty smells the fragrance of the palaces of the formless [realm].' As Nāgārjuna says: 'There is a wonderful pure land, transcending the three realms. Arhats are born into it and hear the Lotus Sūtra.' That is precisely this matter. Because it is produced from roots of good for one's own practice, at the time of experiencing it, it only gives rise to the roots of good of disgust and renunciation in one's own practice, and cannot spontaneously give rise to the practice of benefiting others through compassionate vows. If any does arise, it is through the power of teaching and transformation by Buddhas and bodhisattvas, not through the power of the objective sphere that is experienced. Second, the land attained through the roots of good for transforming others by bodhisattvas: not abandoning sentient beings, it is received in accordance with [the needs of] beings, like the room of Vimalakīrti. Because it is produced from roots of good for transforming others, at the time of experiencing it, it is naturally able to give rise to good practices that benefit others. Such is [the distinction] in terms of practice. Regarding in terms of mind, mind has two distinctions: first, within phenomenal consciousness, untainted conditional contemplation is able to attain a pure land; second, within deluded consciousness, untainted conditional contemplation is able to attain a pure land. The untainted of phenomenal consciousness has two kinds: first, the pure land attained through contemplation that increases characteristics, which is maintained continuously, and relinquished only upon realizing the real; second, the pure land attained through contemplation that stills characteristics, which appears temporarily like an illusion. The untainted of deluded consciousness also has two kinds: first, the pure land attained through contemplation that increases characteristics, which is maintained continuously, and relinquished only upon realizing the real; second, the pure land attained through contemplation that stills characteristics, which appears temporarily and then ceases immediately. Such are the specific characteristics. Next, the third section: determining them in terms of the truths. The cause of the characteristic pure [land], when compared to the former, is not origin, because it is subsumed under the truth of the path. In its own proper category, it is origin, because it is the cause of the transformation-[body / saṃsāra]. The fruit of the characteristic pure [land], when compared to the former, is not suffering, because it is subsumed under the fruit of the path. Like a Buddha's pure land, it is subsumed under the path to bodhi. When speaking of its actual inherent nature, its essence is suffering, because it is a fruit of transformation. Such is the characteristic pure [land].