宋高僧傳 21.11

21.11

系曰：佛成就三身，必居三土，顯正依報莊嚴故。菩薩未霑國土名，但云住處。修淨佛國因，隨生佛家，故《華嚴經》有〈菩薩住處品〉焉。經云：「唯佛一人居淨土」，此下不僣上也。若《八字陀羅尼經》云「文殊大願力，與佛同境界。」境界淨，則說法淨，則三土義齊也。問：「諸經中佛住王舍城等可非住處邪？」通曰：「此義同名別，或可上得兼下也。又如兜率宮院是補處淨域，寶陀落、清涼、支提等山，皆是菩薩淨識所變剎土也。若然者，淨土與住處義同名異耳。如法照入竹林聖寺，見文殊淨境也，諸於山嶺見老人、童子等，則穢土見聖人。」

The appraisal states: When a buddha accomplishes the three bodies, he must dwell in the three lands, to manifest the adornment of primary and dependent recompense. Bodhisattvas have not yet received the designation of a 'land', being only said to have 'dwelling places'. Cultivating the causes of a pure buddha-land, they are born into the Buddha's family in accordance; therefore, the *Avataṃsaka Sūtra* contains the 'Chapter on the Dwelling Places of Bodhisattvas'. A sūtra says: 'Only the Buddha alone dwells in the Pure Land'; this shows that the lower does not usurp the higher. Yet if the *Eight-Syllable Dhāraṇī Sūtra* says, 'The great vow power of Mañjuśrī is equal to the realm of the Buddha,' then if the realm is pure, the preaching of the Dharma is pure, and thus the meaning of the three lands is equal. One asks: 'When the Buddha dwells in Rājagṛha and other places in the various sūtras, could these not be dwelling places?' The answer is: 'Here the meaning is identical while the names differ; or perhaps the superior can encompass the inferior. Furthermore, just as the court of the Tuṣita Palace is the pure domain of the one destined for the next rebirth, so mountains such as Potalaka, Qingliang, and Zhiti are all lands transformed by the pure consciousness of bodhisattvas. If so,