大乘法苑義林章 7.30

7.30

二翼輔者，其法性土及自受用，唯有佛居而無翼輔。十地菩薩雖分能證，非是法身之能輔翼，法身無相不說之故。他受用土，《佛地經》言「諸大菩薩眾所雲集，謂此淨土常有無量大菩薩僧常來輔翼，故無怨敵能為違害。諸佛慈悲，於自識上，隨菩薩宜現麁妙土；菩薩隨自善根願力，於自識上似佛所生淨土相現。雖是自心各別變現，而同一處形相相似，謂為一土共集其中。」《佛地論》云：如是十地所變淨土，為是有漏？為是無漏？略有三義。有義無漏，自無漏種願力資故變生淨土，於中受用大乘法樂，能證真如得真無漏，常見諸佛故、道諦收。有義有漏，謂自心中加行有漏淨土種子，願力資故變生淨土，於中受用大乘法樂，七地已前煩惱現起，十地修道煩惱及所知障種在。第八識體能持彼故、現受熏故，猶是有漏無記性攝，故非無漏。又非有情有二實身，身既有漏，所依淨土云何無漏？故唯有漏，苦諦所攝。如實義者，十地菩薩自心所變淨土有二：第八所變唯是有漏，有漏第八相分攝故，為有漏身之所依故。雖無漏善力所資熏，其相淨妙，而是有漏。隨加行等所現亦爾。若隨後得，無漏心變淨土影像，是無漏識相所攝故，從無漏善種子生故，體是無漏，道諦所攝。其變化土，三乘眾集，二乘聖人菩薩凡夫之所集故。佛所變者唯是無漏，餘所變者。有義：唯有漏，無漏後得不能變為淨土相故。有義：亦無漏，無漏後得隨佛所變增上緣力亦變事相，理不乖故。前釋為善。

Second, the supporters: In the dharmatā land and the self-enjoyment land, only Buddhas dwell and there are no supporters. Although bodhisattvas of the ten stages partially realize it, they are not supporters of the Dharma body, because the Dharma body is without signs and is not spoken of in this way. As for the other-enjoyment land, the Buddhabhūmi-sūtra says: 'The assembly of great bodhisattvas gathers like clouds, meaning that this pure land is constantly attended and supported by an immeasurable saṅgha of great bodhisattvas; therefore, no adversaries can cause harm.' Out of compassion, the Buddhas, upon their own consciousnesses, manifest coarse or subtle lands according to what is suitable for the bodhisattvas; the bodhisattvas, according to the power of their own wholesome roots and vows, manifest upon their own consciousnesses pure land signs that resemble those produced by the Buddhas. Although these are distinct transformations of their own minds, because they are in the same place and their forms and signs resemble each other, they are regarded as a single land in which they assemble together. The Buddhabhūmi-sūtra-śāstra asks: Are the pure lands transformed by those of the ten stages sāsrava or anāsrava? In brief, there are three interpretations: One opinion holds that they are anāsrava: aided by their own anāsrava seeds and the power of their vows, they transform and give rise to pure lands, enjoying the Mahāyāna Dharma bliss within them, being able to realize tathatā and attain true anāsrava, and constantly seeing the Buddhas; therefore, they are subsumed under the truth of the path. Another opinion holds that they are sāsrava: aided by the seeds of sāsrava pure lands produced through preparation in their own minds and the power of vows, they transform and give rise to pure lands, enjoying the Mahāyāna Dharma bliss within them; before the seventh stage, kleśas manifest, and through the path of cultivation in the ten stages, seeds of kleśa and knowable hindrances remain. Because the substance of the eighth consciousness can hold them and presently receives perfuming, it is still subsumed under the sāsrava indeterminate nature; hence it is not anāsrava. Moreover, a sentient being does not possess two real bodies; since the body is sāsrava, how could the pure land it relies upon be anāsrava? Therefore, it is solely sāsrava, subsumed under the truth of suffering. The true meaning is: The pure lands transformed by the minds of the bodhisattvas of the ten stages are of two kinds: That transformed by the eighth consciousness is solely sāsrava, because it is subsumed under the objective aspect of the sāsrava eighth consciousness and serves as the basis of the sāsrava body. Although perfumed and supported by the power of anāsrava wholesomeness so that its marks are pure and subtle, it is nevertheless sāsrava. Those manifested according to preparation and the like are also like this. If it is an image of the pure land transformed by the subsequent anāsrava mind, because it is subsumed under the cognitive aspect of the anāsrava consciousness and arises from anāsrava wholesome seeds, its substance is anāsrava, subsumed under the truth of the path. As for the transformation land, assemblies of the three vehicles gather there, because it is where noble ones of the two vehicles, bodhisattvas, and ordinary beings gather. That transformed by the Buddha is solely anāsrava; regarding that transformed by others: One opinion holds that it is solely sāsrava, because the anāsrava subsequent [wisdom] cannot transform into the marks of a pure land. Another opinion holds that it is also anāsrava, because the anāsrava subsequent [wisdom], following the overriding power of what is transformed by the Buddha, also transforms phenomenal appearances, which does not contradict principle. The former explanation is preferable.