大乘法苑義林章 7.30

7.30

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.