宗鏡錄 89.27

89.27

答。隨義區分。相亦多種。華嚴具十土。或一二三等。開合不定。台教云。佛國有四。一染淨國。凡聖同居。二有餘國。方便人住。三果報國。純法身菩薩居。即因陀羅網無障礙土。四常寂光。即妙覺所居。又經論通辯有五。古釋云。一法性土。真如為體。或五法中。以清淨法界為體。真如與法界。總相門中即不殊。別相門中即有異。真如遍一切。因果兼該通即廣。清淨法界即狹。唯果位故。二實報土。力無畏等一切功德。無漏。五陰以為體性。攝相歸性。以真如為體。因修萬行。果起酬因。真實果報之所招感。名實報土。於佛自受用身中。以四智為身。所依十力四無所畏功德。以之為土。三色相土。攝境從心。自利後得智為體。最極自在淨識為相。第八無垢。名為淨識。大圓鏡智後得智中之所變。攝相歸性。亦以真如為體。若約相別。四塵為體。四他受用土。攝境從心。利他後得智為體。攝相歸性。以真如為體。若約相別。四塵為體。五變化土。菩薩變化土有漏者。同前。攝境從心。本識。為體。無漏者。同前。自利後得智為體。佛亦同此體。約性。真如為體。相別。四塵五塵為體。然變土者。若第八識中從種子變生。四塵五塵現行者。名因緣變。佛唯無漏。菩薩有漏通淨穢。若六七識所變者。名分別變。佛唯無漏。報化二土。或通淨穢。若第七識有漏位中。但內緣第八識見分。不能變土。若無漏六七後得智中能變之者。唯通影。不可受用。為不從種生故。但可現淨穢之相。教化眾生。上諸身土。言總體。則皆以一心法界如來藏性為體。以法爾故。約別體。則如上所辯。

Answer: Distinguishing according to meanings, the characteristics are also of many kinds. Huayan possesses ten lands, or one, two, three, and so on; expanding and contracting are not fixed. The Tiantai teachings state that Buddha-lands are four: First, the land of defilement and purity, where ordinary beings and noble ones dwell together. Second, the land with remainder, where persons of expedient means abide. Third, the land of retribution, where pure dharmakāya bodhisattvas reside, which is the unimpeded land of Indra's net. Fourth, the land of eternally tranquil light, which is where wondrous enlightenment resides. Furthermore, sūtras and treatises generally distinguish five. Ancient commentaries explain: First, the land of Dharma-nature, taking tathatā as its substance; or among the five dharmas, taking the pure dharmadhātu as its substance. Tathatā and the dharmadhātu do not differ within the gate of general characteristics, but have distinctions within the gate of specific characteristics: tathatā pervades everything, embracing both cause and effect, so in pervasion it is broad; the pure dharmadhātu is narrow, because it pertains solely to the fruit stage. Second, the land of true retribution: all the merits of the powers, fearlessnesses, and the like, and the undefiled five aggregates constitute its substantive nature; integrating characteristics into the nature, it takes tathatā as its substance. Because of cultivating myriad practices in the cause, the fruit arises to repay the cause; what is brought about by the true retribution is called the land of true retribution. In the Buddha's self-enjoyment body, it takes the four wisdoms as the body, and takes the supported merits of the ten powers and four grounds of fearlessness as the land. Third, the land of physical forms: integrating the object into the mind, it takes the post-attainment wisdom of self-benefit as its substance, and the pure consciousness of supreme mastery as its characteristic. The eighth undefiled consciousness is called the pure consciousness; it is transformed within the post-attainment wisdom of the great round mirror wisdom. Integrating characteristics into the nature, it also takes tathatā as its substance. If distinguished according to characteristics, it takes the four dusts as substance. Fourth, the land of other-enjoyment: integrating the object into the mind, it takes the post-attainment wisdom that benefits others as its substance; integrating characteristics into the nature, it takes tathatā as its substance. If distinguished according to characteristics, it takes the four dusts as substance. Fifth, the transformation land: among bodhisattvas' transformation lands, those with outflows, as before, integrate the object into the mind and take the fundamental consciousness as substance; those without outflows, as before, take the post-attainment wisdom of self-benefit as substance. The Buddha also shares this substance. In terms of nature, it takes tathatā as substance; in terms of distinct characteristics, it takes the four dusts or five dusts as substance. However, as for transformed lands: if they are produced through transformation from seeds within the eighth consciousness, with the four dusts and five dusts as actual occurrences, this is called transformation by causes and conditions. In the Buddha, it is solely undefiled; in bodhisattvas, it has outflows and encompasses both pure and defiled. If transformed by the sixth and seventh consciousnesses, this is called conceptual transformation. In the Buddha, it is solely undefiled; the two lands of retribution and transformation may encompass both pure and defiled. If in the stage with outflows of the seventh consciousness, it merely cognizes the darśanabhāga of the eighth consciousness inwardly and cannot transform lands. If it is what can be transformed within the post-attainment wisdom of the undefiled sixth and seventh consciousnesses, it only operates as reflection and cannot be enjoyed, because it is not produced from seeds; it can only manifest characteristics of pure and defiled to teach and transform sentient beings. Regarding all the bodies and lands above: speaking of their general substance, they all take the nature of the tathāgatagarbha of the one mind dharmadhātu as substance, because of dharma-as-such; in terms of specific substances, they are as distinguished above.