法苑珠林 15.7

15.7

述曰。世界皎潔。目之為淨。即淨所居。名之為土。故攝論云。所居之土無於五濁。如玻𬎙珂等名清淨土。法華論云。無煩惱眾生住處名為淨土。淨土不同有其四種。一法性上。以真如為體。故梁攝論云。以蓮華王為淨土所依。譬法界真如為淨土所依體故。二實報土。依攝論云。以二空為門。三慧為出入路。奢摩他毘鉢舍那為乘。以根本無分別智為用。此皆約報功德辯其出體。三事淨土。謂上妙七寶。是五塵色性聲香味觸為其土相。故攝論云。佛周遍光明七寶處也。又華嚴經云。諸佛境界相中種種間錯莊嚴。故淨土論云。備諸珍寶性具足妙莊嚴。又新翻大菩薩藏經云。假使如上世界。乃至大火洞然如來在中。若依經行。若住坐臥。其處自然八功德水出現於地。四化淨土。謂佛所變七寶五塵為化土體。故涅槃經云。以佛神力地皆柔軟。無有丘墟土沙礫石。乃至猶如西方無量壽佛極樂世界等。又大莊嚴論云。由智自在隨彼所欲。能現水精瑠璃等清淨世界。又維摩經云。佛以足指案地現淨等事。又十地經云。隨諸眾生心所樂見。為示現故。此諸經論所明。並約化為淨土。由佛神力現故有。攝故即無。故名化土。

It is stated: When a world is bright and spotless, it is termed 'pure'; that which is pure and where one dwells is termed 'land.' Therefore, the Mahāyānasaṃgraha says: 'The land of one's abode is free from the five defilements, like crystal, mother-of-pearl, and the like; it is called a pure land.' The Saddharmapuṇḍarīkopadeśa says: 'The dwelling place of living beings without afflictions is called a pure land.' Pure lands are not uniform; there are four kinds. First is the land of dharma-nature, which has tathatā as its essence. Thus the Liang translation of the Mahāyānasaṃgraha says: 'Taking the lotus king as the basis of the pure land,' by analogy to the dharmadhātu and tathatā being the essential basis of the pure land. Second is the actual retribution land. According to the Mahāyānasaṃgraha, it takes the two kinds of emptiness as its gate, the three wisdoms as its pathways of egress and ingress, śamatha and vipaśyanā as its vehicle, and fundamental non-conceptual wisdom as its function; these all explain the emergence of its essence in terms of retribution merits. Third is the phenomenal pure land, which refers to the superior and sublime seven treasures; the five sensory objects—forms, sounds, scents, tastes, and tangibles—constitute the characteristics of its land. Therefore, the Mahāyānasaṃgraha says: 'The Buddha's ubiquitous light and the place of the seven treasures.' Also, the Avataṃsaka-sūtra says: 'Within the characteristics of the realm of the Buddhas, there are various interspersed adornments.' Thus the Sukhāvatīvyūhopadeśa says: 'Fully endowed with the nature of various precious gems, complete with sublime adornments.' Also, the newly translated Mahābodhisattvapiṭaka-sūtra says: 'Even if the worlds described above were blazing with great fire, if the Tathāgata were among them, whether walking, standing, sitting, or lying down, the waters of eight merits would naturally spring forth from the ground in that place.' Fourth is the transformation pure land, which refers to the seven treasures and five sensory objects transformed by the Buddha as the essence of the transformation land. Thus the Nirvāṇa-sūtra says: 'By the Buddha's supernatural power, the ground is entirely supple and soft, free of mounds, ruins, earth, sand, gravel, and stone, even like the Western World of Utmost Bliss of the Buddha of Immeasurable Life.' Also, the Mahāyānasūtrālaṃkāra says: 'By the mastery of wisdom, in accordance with what they desire, [the Buddhas] can manifest pure worlds of crystal, lapis lazuli, and the like.' Also, the Vimalakīrtinirdeśa-sūtra says: 'The Buddha pressed the earth with his toe to manifest purity,' and so forth. Also, the Daśabhūmika-sūtra says: 'In accordance with what the minds of living beings delight to see, it is manifested for their sake.' What these various sūtras and treatises explain is all framed in terms of transforming to make a pure land. Due to the Buddha's supernatural power, it appears and therefore exists; when withdrawn, it ceases to be. Hence it is called a transformation land.