西方合論 1.52

1.52

九、一心四種淨土者，一曰凡聖同居土；二曰方便有餘土；三曰實報無障礙土；四曰常寂光土。一、凡聖同居土者，自分二類：初、同居穢土；次、同居淨土。穢土之中，凡居、聖居各二。凡居二者：一、惡眾生，即四趣也；二、善眾生，即人天也。聖居二者：一、實聖，即四果辟支、通教六地、別十住、圓十信，後心通惑雖盡，報身猶在，皆名實也；二、權聖，謂方便、實報、寂光土中法身菩薩，及妙覺佛，為利有緣應生同居，皆是權也。是等與四趣共住，故名穢土。次同居淨土者，如極樂中有眾生；妙喜國中，有鐵圍男女之類。以無四惡趣，故名淨土。余按同居穢土之中，既有諸聖，亦可名同居淨土。如娑婆世界，在華藏世界第十三重，亦云華藏也。二、方便有餘土者，二乘、三種菩薩，破見思惑，證方便道，塵沙別惑無明未斷，捨分段身，而生界外，名曰有餘。故《釋論》云：「出三界外有淨土，聲聞辟支佛出生其中。」受法性身，非分段也。三、實報無障礙土者，無有二乘，純諸法身菩薩所居。盡塵沙惑，分破無明，得真實果；而無明未盡，潤無漏業，受法性報身，亦名果報國。故《仁王經》云：「三賢十聖住果報。」以觀實相發真無漏，感報殊勝，七寶莊嚴，且淨妙五塵，故名為實；色心不二，毛剎相容，故名無障礙。《華嚴》明因陀羅網世界是也。四、常寂光土者，妙覺極智所照如如法界，名之為國，亦名法性土。但一真如佛性，非身非土，而說身土；離身無土，離土無身，諸佛如來所遊居處。妙宗曰：「經論中言寂光無相，乃是已盡染礙之相，非如大虛空無一物。良由三惑究竟清淨，則依正色心，究竟明顯。」《大經》曰：「因滅是色，獲得常色，受想行識亦復如是。」《仁王》稱為法性五陰，是為極果。然十方剎土，隨心異見；七寶砂礫，當處差別。故霅川曰：「極樂國土，四土不同。何則？約人天二乘，即前二種土；約菩薩佛，即後二種土。」故知六十萬億那由他恒河沙由旬等身，不妨更有丈六之身；華藏海會無邊佛土，不妨更有尼連河土。何以故？是法爾故，非是神力變現故。

Ninth, the Four Types of Pure Lands of the One Mind: the first is the Land Where Ordinary Beings and Sages Cohabit; the second is the Land of Expedient Means with Remainder; the third is the Land of Real Reward without Obstruction; the fourth is the Land of Eternally Quiescent Light. First, the Land Where Ordinary Beings and Sages Cohabit naturally divides into two categories: first, the cohabited impure land; second, the cohabited pure land. In the impure land, the ordinary dwelling and the holy dwelling each have two kinds. The two kinds of ordinary dwelling are: first, evil beings, that is, the four destinies; second, good beings, that is, humans and devas. The two kinds of holy dwelling are: first, actual sages, namely the four fruits, pratyekabuddhas, the sixth ground of the shared teaching, the ten abodes of the distinct teaching, and the ten faiths of the perfect teaching—in their final thought, although common delusions are exhausted, their reward-bodies still remain, all of which are called 'actual'; second, provisional sages, referring to the Dharmakāya bodhisattvas in the expedient, real-reward, and quiescent light lands, as well as the Buddhas of wondrous enlightenment, who in order to benefit those with affinity manifest rebirth to cohabit, all of which are provisional. Because these dwell together with the four destinies, it is called an impure land. Next, as for the cohabited pure land, like having beings in Sukhāvatī, or having things like the Iron Ring mountains, men, and women in the Abhirati land; because they are devoid of the four evil destinies, they are called pure lands. In my judgment, since there are sages within the cohabited impure land, it can also be named a cohabited pure land; just as the Sahā world, being in the thirteenth tier of the Lotus Treasury World, is also called the Lotus Treasury. Second, the Land of Expedient Means with Remainder: followers of the two vehicles and three kinds of bodhisattvas sever delusions of view and thought and realize the path of expedient means; but delusions numerous as particles of sand and the distinct delusion of ignorance are not yet severed; having cast off the body of fragmentary birth and death, they are born beyond the triple realm, which is called 'with remainder'. Therefore the Treatise says: 'Transcending outside the three realms there is a pure land; śrāvakas and pratyekabuddhas are born therein.' They receive a dharmatā-body, not one of fragmentary birth and death. Third, the Land of Real Reward without Obstruction: there are no practitioners of the two vehicles, and it is inhabited solely by Dharmakāya bodhisattvas. They have exhausted the delusions numerous as sand, partially broken through ignorance, and attained the true fruit; yet ignorance is not yet exhausted, and perfuming untainted karma, they receive a dharmatā reward-body, which is also called the land of fruit and retribution. Therefore the Benevolent King Sūtra says: 'The three grades of worthies and ten stages of sages dwell in fruit and retribution.' By contemplating the true reality, they give rise to genuine undefilement, eliciting an exquisite reward, adorned with seven treasures and pure, wondrous five dusts; hence it is called 'real'. Form and mind are not two, and a single hair-pore and a land interpenetrate; hence it is called 'without obstruction'. This is the world of Indra's Net explained in the Avataṃsaka-sūtra. Fourth, the Land of Eternally Quiescent Light: the tathatā dharmadhātu illuminated by the ultimate wisdom of wondrous enlightenment is designated a 'land', and is also called the land of the nature of phenomena (dharmatā-land). It is only the single suchness of buddhadhātu, neither body nor land, yet spoken of as body and land; apart from body there is no land, and apart from land there is no body; it is the roaming and dwelling place of the Buddhas, Tathāgatas. Miaozong says: 'When sūtras and treatises say that Quiescent Light is markless, it means the marks of defilement and obstruction have been exhausted; it is not like great empty space with nothing in it. Because the three delusions are ultimately purified, the dependent and primary rewards, form and mind, are ultimately manifest.' The Great Sūtra says: 'Because this form is destroyed, eternal form is obtained; feeling, conception, volition, and consciousness are likewise.' The Benevolent King Sūtra calls them the five dharmatā skandhas, which is the ultimate fruit. However, the lands of the ten directions are seen differently according to the mind; the seven treasures and the sand and gravel are differentiated right on the spot. Therefore Zhichuan said: 'In the land of Sukhāvatī, the four lands are not the same. Why? Regarding humans, devas, and the two vehicles, it is the former two kinds of lands; regarding bodhisattvas and Buddhas, it is the latter two kinds of lands.' Thus we know that a body of sixty trillion nayutas of Ganges sands of yojanas can freely be accompanied by a sixteen-foot body; the boundless Buddha-lands of the Lotus Treasury Ocean Assembly can freely be accompanied by the Nairañjanā river land. Why is this? Because it is naturally so, not transformed by spiritual powers.