淨土論 1.10

1.10

答曰：夫綺色眩目、巧言翳理，今欲令愚智同解，所以且消去浮辭，指陳而說也。一明體性者，自有三門：一法身淨土、二報身淨土、三化身淨土。法身淨土者，有其二義：一出能住人體、二出所住土體。能住人者，依《起信論》釋如來藏體，具三大義：一者體大義，謂一切法真如平等不增減故，此即是一味真如。此體何但非包含內外，亦乃貫通凡聖也。二者相大義，謂如來藏具足無漏性功德故，此即是恒沙萬德差別義也。此即有情處有、無情處無也，故《涅槃經》云「非佛性者，謂牆壁瓦礫無情之物」也。三者用大義，謂能生世間出世間善因果故，此即是前相處用也。今既相、用二大義為能住人體，論差別，依一味而存故也。二出所住土體者，即取前一味真如體大義為所住土體，謂與恒沙萬德為依止故。此即人土同體、義分二也。報身淨土者，有其二種：一者實報土、二者事用土。實報土者，亦人土同體，謂始起萬德為其土體。如《攝大乘論》十八圓淨中云「大空無相等為門，三慧為路」也，及《維摩經》中「總持之園苑，無漏法林樹」等也。若論能住人者，即總攬萬德成一佛人也。此人及土，一切下位乃至金剛心菩薩亦不得見，唯佛與佛自相見耳。言事用土者，此即人土別體，謂頗梨柯蓮華藏世界等為所住土體，故《攝大乘論》云「淨土以蓮華王為依止」也。大定大悲妙色相好等為能住人體，故《攝大乘論》云「應身以大定大悲為體」也。此人及土，初地已上菩薩隨分得見，乃至十地見皆不同，謂地即上下之別、見亦麁妙之異也，故《攝論》云「若離應身初地已上菩薩，菩提資糧即不具足，此或名報身，或名受用身、或名應身。」酬還曰報，答理名應，為他飡味稱為受用或名食身，與受用相似。化身淨土者，亦有二種：一者將三大僧祇利他行，盛即是常隨之化，此身及土此界他方恒現不絕，或一劫或百年，三十二相八十隨形好等，謂新新生世、數數涅槃也。二者無而忽有化，謂依此化身更起多化。如釋迦如來即是常隨化，更起分身，即是無而忽有化也。或現猨猴鹿馬等形，不必唯現佛也。身既有二，土亦然也。如妙喜世界諸妙蓮華，即是常隨化淨土。如《維摩經》中如來足指案地，三千皆淨，即是無而忽有化淨土也。此兩身二土，唯是地前菩薩、二乘、凡夫得見，故《攝大乘論》云「若離化身，聲聞瘦澁，及願樂位初發心修行皆不成就也。」法身及土，即五眼中慧眼、法眼、佛眼得見；報化身土，即肉眼、天眼見也。

Answer: "Ornate words dazzle the eyes, and clever phrases obscure principle. Now, wishing to enable both the foolish and the wise to understand alike, I shall temporarily dispense with superfluous rhetoric and speak with direct exposition. Regarding the first point, clarifying the essential nature, there are inherently three gates: first, the pure land of the dharmakāya; second, the pure land of the saṃbhogakāya; third, the pure land of the nirmāṇakāya. As for the pure land of the dharmakāya, it has two meanings: first, presenting the essence of the person who is able to abide; second, presenting the essence of the land which is abided in. Regarding the person who is able to abide, relying on the Qixin lun's explanation of the essence of the tathāgatagarbha, it possesses the three great meanings: First is the meaning of the greatness of essence, which means that the tathatā of all phenomena is equal, neither increasing nor decreasing; this is the single-taste tathatā. This essence not only does not merely contain the internal and external, but also pervades ordinary beings and sages. Second is the meaning of the greatness of attributes, which means that the tathāgatagarbha is replete with out-of-flow nature-merits; this is the differentiated meaning of the myriad virtues as numerous as the sands of the Ganges. This exists in sentient beings, but does not exist in insentient things; therefore, the Nirvāṇa Sūtra says: 'That which is not buddha-nature refers to insentient things such as walls, tiles, and rubble.' Third is the meaning of the greatness of function, which means that it is able to produce worldly and world-transcending wholesome causes and effects; this is the function situated in the aforementioned attributes. Now, since the two great meanings of attributes and function constitute the essence of the person who is able to abide, in terms of differentiation, they exist depending on the single taste. Second, regarding the presentation of the essence of the land which is abided in, one takes the aforementioned greatness of essence of the single-taste tathatā as the essence of the land abided in, meaning that it serves as the basis for the myriad virtues as numerous as the sands of the Ganges. Thus, the person and the land share the same essence, while in meaning they are distinguished as two. As for the pure land of the saṃbhogakāya, there are two kinds: first, the true retribution land; second, the phenomenal function land. Regarding the true retribution land, the person and the land also share the same essence, meaning that the newly arisen myriad virtues constitute the essence of its land. As stated among the eighteen complete purities in the Mahāyānasaṃgraha: 'Great emptiness, signlessness, and so forth are the gates, and the three wisdoms are the roads'; and in the Vimalakīrti Sūtra: 'The park of dhāraṇī, the forest and trees of out-of-flow phenomena,' and so forth. In terms of the person who is able to abide, it is the gathering of the myriad virtues to form a single buddha-person. This person and land cannot be seen by any of the lower stages, even up to bodhisattvas of the vajra-mind; only a buddha and a buddha see each other. As for the phenomenal function land, here the person and the land have different essences, meaning that the crystal lotus-treasury world and so forth constitute the essence of the land abided in; therefore, the Mahāyānasaṃgraha says: 'The pure land has the lotus king as its basis.' Great concentration, great compassion, wondrous forms, marks, and so forth constitute the essence of the person who is able to abide; therefore, the Mahāyānasaṃgraha says: 'The nirmāṇakāya takes great concentration and great compassion as its essence.' This person and land can be seen by bodhisattvas from the first bhūmi upwards according to their portion, and up to the tenth bhūmi their visions are all different, meaning that the bhūmis have distinctions of higher and lower, and the visions also have differences of coarse and subtle. Therefore, the Mahāyānasaṃgraha says: 'Apart from the response body, bodhisattvas from the first bhūmi upwards would not have complete provisions for bodhi. This is sometimes called the retribution body (saṃbhogakāya), sometimes called the enjoyment body (saṃbhogakāya), and sometimes called the response body (nirmāṇakāya).' Requiting is called 'retribution' (bao); responding to principle is called 'response' (ying); tasting flavours for others is called 'enjoyment' (shouyong), or called the 'food body' (shishen), which is similar to enjoyment. As for the pure land of the nirmāṇakāya, there are also two kinds: First, using the altruistic practices of the three great asaṃkhyeya kalpas, its flourishing is the constantly accompanying transformation; this body and land appear constantly without interruption in this realm and other directions, for either an eon or a hundred years, with the thirty-two marks and eighty minor characteristics, manifesting newly born into the world and repeatedly entering nirvāṇa. Second, the transformation that suddenly appears from non-existence, meaning that relying on this nirmāṇakāya, many more transformations are produced. For example, Śākyamuni Tathāgata is the constantly accompanying transformation; producing emanations from his body is the transformation suddenly appearing from non-existence. Or he may manifest in the forms of monkeys, deer, horses, and so forth, not necessarily manifesting only as a buddha. Since the bodies are two, the lands are also likewise. For example, the wondrous lotuses of the Abhirati world are the pure land of the constantly accompanying transformation; as in the Vimalakīrti Sūtra, when the Tathāgata pressed the earth with his toe and the trichiliocosm became entirely pure, that is the pure land of the transformation suddenly appearing from non-existence. These two bodies and two lands can only be seen by bodhisattvas before the bhūmis, the two vehicles, and ordinary beings. Therefore, the Mahāyānasaṃgraha says: 'Apart from the transformation body, the śrāvakas would be withered and rough, and the cultivation of those in the stage of aspiration and initial resolve would not be accomplished.' The dharmakāya and its land can be seen by the wisdom eye, the dharma eye, and the buddha eye among the five eyes; the retribution and transformation bodies and lands are seen by the flesh eye and the divine eye."