大乘義章 19.6

19.6

次明真淨。四門辨之：一總辨相、二別顯之、三約諦決定、四隨義廣辨。總相云何？言真淨者，初地以上乃至諸佛所在土也。諸佛菩薩實證善根所得之土，實性緣起，妙淨離染，常不變故，故曰真淨。然此真淨，因無緣念，土無緣念，土無相狀，如梵天王頂上寶珠，體雖是有，向無青黃赤白等相。亦如比丘無作戒法，體雖是色而無一相。有而無相，土之妙也。又此真土，因無定執，土無定所。因無分別，土無彼此自他之異。總相如是。次別顯之。於中曲有三門分別：一對妄分別。真行有二：一離妄真。保諸菩薩所成真行，為妄所離，所得真土還與妄合，如空在霧。於此門中，土隨位別階降不等，隨諸地位分分漸增，妄土漸滅、真土漸現，如霧漸消虛空轉現。二純淨真，謂佛如來所在之土。純真無雜，如淨虛空。土雖清淨，應與染合。二約行分別。行要唯二：一智、二悲。智依空成，以智攝行，行皆離相；所得之土還同彼因，妙寂離相，猶若虛空。悲隨有生，以悲攝行，行皆為物；所得之土還同彼因，隨物所現，猶如淨珠無色不現。故《地經》云「雖知諸佛國土如空，而觀無量莊嚴土行。」三約法分別。於彼真實如來藏中，法門有二：一寂滅門。依之得土，還同彼法寂滅離相。二是緣起作用法門。依之起土，無所不現，如如意珠隨心所求無所不現。別相如是。次約諦論。於此門中，淨土之因或道或滅。行因體起，是道諦收。法門力起，是滅諦攝。果亦如之，或菩提收，道果攝故；或涅槃收，滅果攝故。似佛法身。約諦如是。次第四門隨義廣辨。於中開合，廣略不定。或總為一，唯一佛土。或分為二，唯真與應。自所詫，名之為真。隨他異現，說以為應。其真土者，即是平等法門之土，妙寂離相，圓備眾義，形無定所，無處不在，其猶陰陽五行之法。此喻似法，持宜審記。土既如是，諸相莊嚴，寧可別取？雖無別狀，不得言無。土雖妙寂，與是緣起作用之性，萬物依生、化應所託，其猶陰陽五行等法，能造世間一切色像。真土如是。其應土者，隨情現，示有局別。染淨軀分，形殊善惡，諸相莊嚴，事別各異。應土如是。或分為三：一法性土、二實報土、三圓應土。法性土者，土之本性。諸義同體，虛融無礙，猶如帝網。亦如虛空無礙不動，無所有等。同體義分，《地經》所說真實義相，即其義也。一切世界本性恒爾，而諸眾生妄想覆心，自累成隔，無礙法中見為定礙，有處定有、無處定無，染處定染、淨處定淨，地處定地、水處定水，如是一切。後息妄想，彼土實性顯成我用，名法性土。實報土者，菩薩顯前法性土時，曠修法界無盡行業，以此淨業勳發之力，於彼無邊淨法界處，無量殊異莊嚴事起，名實報土。此實報土，義別三種，同後報身。一依法說，還同法性，諸相莊嚴，融同無礙，如海十相一一充遍。圓應土者，前二真土猶如淨珠，能隨眾生種種異現，用無缺少，名圓應土。或分為七，如《地經》說：一同體淨、二自在淨、三莊嚴淨、四受用淨、五住處眾生淨、六者因淨、七者果淨。七中前四，明土體相；第五一種，寄人顯勝；後之兩門，舉因顯果。就前四中，初之兩門，明其土體；第三一門，辨其土相；後一土用。初二體中，前一明其土體無別，後一彰其土體清淨。同體淨者，事相隔礙名為不淨，同體處融名為淨矣。云何同體？分別有三：一本末分別。法性之土是其根本，報應為末。一切報應，法性為體，故名同體。二真應分別。一切應土，用真為體，故名同體。三就應中諸土相望，同體無別，故名同體。如此娑婆土田世界，異種眾生於此土上種種異見，如螺髻王見寶莊嚴，如是等也。所見異土，同用娑婆土地為體，如是一切，故名同體。故經說言「一切佛土即一佛土，一即一切。」三義如前。自在淨者，泛論淨義，有二種：一是相淨。諸寶莊飾，清淨嚴麗，如安樂界、眾香國等。二自在淨。猶如淨珠，美惡斯現，所現無礙，故曰自在。由土體淨，故能如是無礙自在。舉用顯體，名自在淨。今此所論，義當後門。故經說言「一切國土平等清淨。」淨相之土，彼穢此淨，不名平等。自在淨者，染淨圓通、法界齊等，故曰平等。此二土體。莊嚴淨者，是其土相。泛論有三：一人莊嚴，勝善眾生居住其中，土名淨矣。下五住處眾生淨者，即其義也。二法莊嚴，具諸佛法，其土名淨。故《地論》言「人及諸法莊嚴。」三事莊嚴，五欲殊妙。此三種中，《地經》偏說一事莊嚴，為莊嚴淨。土中有三：一神通莊嚴，一切境界變現無礙。二光明莊嚴，常有光明滅除闇冥。三相莊嚴，眾寶莊飾。故經說云「神通莊嚴光相具足。」受用淨者，是其土用。淨土境界受用之時，能滅煩惱出生道。此前四種，明土體相。第五住處眾生淨者，寄人顯勝。無量功德智慧眾生悉滿其中，故土勝矣。又以善人居住其中，故土清淨。後兩門中，初因淨者，舉因顯果。因有二種：一淨土行業，所謂布施持戒行業，如《維摩》說。二淨土德業，所謂淨土三昧法門。得此門同故，一切境界隨心迴轉，如金剛藏所入佛國體性三昧，如是等也。住中之中，偏據後門，故彼又言「入佛土妙平等境界，名為因淨。諸佛淨土法門，名為上妙平等境界。」菩薩證入，能有異現，說為因淨。言果淨者，對因明果。泛論有二：一相淨果。菩薩曠修淨土行，得妙淨土，諸相莊嚴能淨無穢。二自在淨果。依前淨土三昧德業，種種異現。《地經》所說，義當後門，故彼經中隨諸眾生心之所樂，與為示現，名為果淨。隨別廣論，亦可無量。辨相如是。

Next, the truly pure [land] is explained. It is distinguished through four gates: first, generally distinguishing its characteristics; second, individually revealing them; third, determining them in terms of the [four noble] truths; and fourth, extensively distinguishing them according to their meanings. What are its general characteristics? What is called the "truly pure" is the land where those from the first ground upwards, up to the Buddhas, abide. It is the land attained through the good roots of the actual realization of the Buddhas and bodhisattvas; because its true nature arises dependently, is wondrously pure and free from defilement, and is eternal and unchanging, it is therefore called "truly pure." However, in this true purity, because the cause is without conceptual thought, the land is without conceptual thought and the land is without marks or appearances, just like the jewel upon the crown of the Brahmā King: although its substance exists, it completely lacks marks such as blue, yellow, red, or white. It is also like a monk's unmanifest precept-nature (avijñapti-śīla): although its substance is form, it lacks any single mark. Existing yet without marks is the wonder of this land. Furthermore, regarding this true land, because the cause lacks fixed attachments, the land has no fixed location; because the cause lacks discrimination, the land has no distinction of this or that, self or other. Such are its general characteristics. Next, to reveal them individually: within this, there are precisely three gates of distinction. First, distinction relative to delusion. True practice is of two kinds: First is the truth that departs from delusion. As for the true practice accomplished by all bodhisattvas, because it has departed from delusion, the true land attained is nevertheless joined with delusion, like space within fog. Within this gate, the land differs according to stage and its gradations are unequal; following the various stages, it gradually increases portion by portion, deluded lands gradually extinguishing and the true land gradually appearing, just as fog gradually dissipates and empty space increasingly appears. Second is the purely pure truth, which refers to the land where the Buddha, the Tathāgata, abides. It is purely true without mixture, like pure empty space. Although the land is pure, it responds and joins with the defiled. Second, distinction according to practice. The essentials of practice are only two: first, wisdom; second, compassion. Wisdom is accomplished in reliance on emptiness: when wisdom subsumes practice, all practice is free from marks; the land attained is furthermore identical to that cause, wondrously quiescent and free from marks, just like empty space. Compassion arises in accord with existence: when compassion subsumes practice, all practice is for the sake of beings; the land attained is furthermore identical to that cause, manifesting in accord with beings, just like a pure pearl that fails to reflect no color. Therefore the Daśabhūmika Sūtra says: "Although knowing that the lands of all Buddhas are like space, one yet contemplates the practice of immeasurably adorned lands." Third, distinction according to phenomena. Within that true tathāgatagarbha, the Dharma gates are of two kinds: First is the gate of quiescent cessation. The land attained in reliance upon it is furthermore identical to that Dharma, quiescent and free from marks. Second is the Dharma gate of dependent origination and functional operation. The land arisen in reliance upon it leaves nothing unmanifested, like a wish-fulfilling jewel that leaves nothing unmanifested according to whatever the mind seeks. Such are its individual characteristics. Next, discussing it according to the truths. Within this gate, the cause of the pure land is either the truth of the path or the truth of cessation. Arising from the substance of practice-causes, it is subsumed under the truth of the path; arising through the power of Dharma gates, it is included in the truth of cessation. The fruit is also like this: it is either subsumed under bodhi, because it is included in the fruit of the path; or it is subsumed under nirvāṇa, because it is included in the fruit of cessation. It resembles the Buddha's dharmakāya. Such is the distinction according to the truths. Next is the fourth gate, extensively distinguishing according to meanings. Within this, opening and combining, expansion and abbreviation are not fixed. It may be combined into one as a whole: solely one Buddha-land. Or it may be divided into two: solely the true and the responsive. What is relied upon by oneself is named the true; what is manifested differently in accord with others is explained as the responsive. That true land is precisely the land of the equal Dharma gate: wondrously quiescent and free from marks, fully complete with all meanings, its form without fixed location, and nowhere not present, like the principles of yin-yang and the five elements. This analogy resembles the Dharma; one should carefully bear it in mind. Since the land is like this, how could its adornments of various marks be grasped separately? Although it has no separate features, one cannot say it is non-existent. Although the land is wondrously quiescent, it participates in this nature of dependent origination and functional operation, upon which the ten thousand things arise in dependence and on which transformations and responses rely, just like the principles of yin-yang, the five elements, and so forth, which can produce all forms and images in the world. Such is the true land. As for its responsive land, it manifests in accord with beings' sentiments, showing limitations and distinctions: defiled and pure are partitioned, forms differ in good and evil, and the adornments of various marks are each distinct in their phenomenal details. Such is the responsive land. Or it may be divided into three: first, the land of dharmatā; second, the land of actual reward; third, the land of perfect response. As for the land of dharmatā, it is the fundamental nature of the land. All meanings share the same substance, empty, harmonious, and unimpeded, like Indra's net; it is also like empty space, unimpeded, unmoving, without possession, and so forth. With distinctions of meaning within the identical substance, the characteristics of true meaning spoken of in the Daśabhūmika Sūtra are precisely this meaning. The fundamental nature of all worlds is ever thus, but the deluded thoughts of sentient beings cover their minds, encumbering themselves and forming barriers: within unimpeded dharmas, they see fixed impediments; where there is existence, they take it as definitely existing; where there is non-existence, they take it as definitely non-existing; where defiled, definitely defiled; where pure, definitely pure; where earth, definitely earth; where water, definitely water; and so on for all things. Later, when deluded thoughts cease, the true nature of that land becomes manifest as one's own function; this is called the land of dharmatā. As for the land of actual reward, when a bodhisattva manifests the aforementioned land of dharmatā, having broadly cultivated the inexhaustible practices of the dharmadhātu, by the perfuming power of this pure karma, in that boundless pure dharmadhātu, immeasurable and uniquely adorned phenomena arise; this is called the land of actual reward. This land of actual reward has three distinct meanings, identical to the reward body (sambhogakāya) below. First, explained according to the Dharma, it is furthermore identical to the dharmatā: the adornments of all marks are harmoniously merged and unimpeded, just as the ten marks of the ocean thoroughly pervade each and every [drop]. As for the land of perfect response, the two preceding true lands are like a pure pearl that can manifest in various ways according to sentient beings, its function lacking nothing; this is called the land of perfect response. Or it may be divided into seven, as spoken of in the Daśabhūmika Sūtra: first, identical-substance purity; second, sovereign purity; third, adorned purity; fourth, enjoyment purity; fifth, purity of dwelling sentient beings; sixth, causal purity; and seventh, fruitional purity. Among the seven, the first four clarify the substance and characteristics of the land; the fifth single one relies on persons to reveal supremacy; the latter two gates cite the cause to reveal the fruit. Within the first four, the first two gates clarify the substance of the land; the third gate distinguishes the characteristics of the land; the last one is the function of the land. Within the first two on substance, the former clarifies that the substance of the land is without distinction, and the latter reveals that the substance of the land is pure. As for identical-substance purity, phenomenal marks being separated and obstructed is called impure; sharing the same substance and fusing everywhere is called pure. How do they share the same substance? There are three distinctions: First, distinction by root and branch. The land of dharmatā is its root, while reward and response are the branches. All rewards and responses have dharmatā as their substance; hence it is called identical substance. Second, distinction by the true and the responsive. All responsive lands take the true as their substance; hence it is called identical substance. Third, viewing all lands within the responsive in relation to one another, their identical substance is without distinction; hence it is called identical substance. In this Sahā world-realm of earth and fields, different kinds of sentient beings have various different perceptions of this land, as when the King of Conch-Crests saw it adorned with jewels, and so forth. The different lands seen identically take the earth of Sahā as their substance; so it is with all of them, and hence it is called identical substance. Therefore the sūtra says: "All Buddha-lands are precisely one Buddha-land, and one is precisely all." The three meanings are as above. As for sovereign purity, speaking generally of the meaning of purity, there are two kinds: First is mark-purity, where various jewels adorn it, pure and magnificent, like the Realm of Peace and Joy, the Land of Multitudinous Fragrances, and so forth. Second is sovereign purity, where, just like a pure pearl, both fine and foul are manifested, and what is manifested is unimpeded; hence it is called sovereign. Because the substance of the land is pure, it can thus be unimpeded and sovereign. Citing the function to reveal the substance is called sovereign purity. What is discussed here in meaning corresponds to the latter gate. Therefore the sūtra says: "All lands are equally pure." In a land of pure marks, that is defiled and this is pure, so it is not called equal. Sovereign purity means that defilement and purity are perfectly interfused and identical throughout the dharmadhātu; hence it is called equal. These two are the substance of the land. Adorned purity is the characteristic of the land. Speaking generally, there are three kinds: First is adornment of persons, where superior and good sentient beings dwell within it, so the land is called pure. The fifth [gate] below, purity of dwelling sentient beings, is precisely this meaning. Second is adornment of dharmas, where it is endowed with all Buddha-dharmas, so the land is called pure. Therefore the Daśabhūmika-śāstra says: "Adornment of persons and all dharmas." Third is adornment of phenomena, where the five desires are wondrous. Among these three kinds, the Daśabhūmika Sūtra exclusively speaks of phenomenal adornment as adorned purity. Within the land there are three: First, adornment of spiritual powers, where all realms transform and manifest without impediment. Second, adornment of light, where there is constantly light dispelling darkness. Third, adornment of marks, where various jewels adorn it. Therefore the sūtra says: "Spiritual powers adorn it, fully endowed with light and marks." Enjoyment purity is the function of the land: when the realm of the pure land is enjoyed, it can extinguish afflictions and give rise to the path. The preceding four kinds clarify the substance and characteristics of the land. The fifth, purity of dwelling sentient beings, relies on persons to reveal supremacy: sentient beings of immeasurable merit and wisdom completely fill it, so the land is supreme. Furthermore, because good people dwell within it, the land is pure. In the latter two gates, the first, causal purity, cites the cause to reveal the fruit. Causes are of two kinds: First, the karmic practice of the pure land, namely the practices of giving and observing precepts, as spoken of in the Vimalakīrti Sūtra. Second, the virtuous karma of the pure land, namely the samādhi Dharma gate of the pure land. Because one attains unity with this gate, all realms turn in accord with the mind, like the samādhi on the essential nature of Buddha-lands entered by Vajragarbha, and so forth. In abiding in the center, it relies exclusively on the latter gate; therefore it also says: "Entering the wondrous, equal realm of Buddha-lands is called causal purity. The Dharma gate of all Buddhas' pure lands is called the supreme, wondrous, and equal realm." The bodhisattva's realization and entry, being able to manifest diversely, is explained as causal purity. Purity of fruit clarifies the fruit in contrast to the cause. Speaking generally, there are two kinds: First is the fruit of pure marks. Bodhisattvas broadly cultivate the practices of the pure land and attain a wondrous pure land whose various marks are adorned, capable of being pure without defilement. Second is the fruit of sovereign purity: relying on the virtuous karma of the aforementioned pure land samādhi, various diverse manifestations appear. What is spoken of in the Daśabhūmika Sūtra in meaning corresponds to the latter gate; therefore in that sūtra, manifesting according to whatever sentient beings delight in within their minds is called the purity of fruit. Extensively discussing according to particulars, they may also be immeasurable. Distinguishing their characteristics is like this.