諸經要集 1.29

1.29

又華嚴經云。如來淨土。或在如來寶冠。或在耳璫。或在瓔珞。或在衣文。或在毛孔。如是毛孔既容世界。故知十住論云。佛舉一步。則過恒河沙等三千世界。其事如是。化土處者。但所居化土無別方處。但依報土而起麁相。或通十方。或在當界。引接三乘人天等眾。如彌陀世尊。引此忍界凡小眾生。而安淨國。或於穢現淨。如案地現淨。譬同天宮。其事如是。或於眾生共相器世界間種子所感。於中顯現淨穢境界。隨其六道各見不同。此皆由外名言熏習因。識種成就。感得器世界影像相現。此影像是本識相分。由共相種子與影像相。彼現相識為因緣。即此共相由內報增上緣力。感得如此苦樂不同。

Furthermore, the *Avataṃsaka-sūtra* says: 'The pure lands of the Tathāgata are located either in the Tathāgata’s jeweled crown, or in his earrings, or in his necklaces, or in the patterns of his robes, or in his pores.' Since pores in this way already contain worlds, we therefore know what the *Daśabhūmika-vibhāṣā* says: 'When the Buddha takes a single step, he surpasses trichiliocosms equal to the sands of the Ganges.' Such is the matter. As for the place of the transformation land, the transformation land dwelt in has no separate spatial location; it is simply that coarse aspects arise based on the reward land, either pervading the ten directions or situated in the realm in question, guiding and receiving the assemblies of the three vehicles, humans, devas, and the like. Just so does the World-Honoured One Amitābha guide ordinary beings and practitioners of the small vehicle of this Sahā realm to settle them in the pure country; or he manifests purity within defilement, as when pressing the earth with his toe to reveal purity, compared to a heavenly palace; such is the matter. Or, it is produced by seeds among the common aspects of the receptacle world of sentient beings, wherein pure and defiled realms become apparent, being seen differently by each according to the six destinies. These are all caused by the perfuming of external names and words; when the seeds of consciousness are completed, they induce the appearance of the reflection-images of the receptacle world. These reflection-images are the perceived aspect (nimittabhāga) of the fundamental consciousness (*ālayavijñāna*). With the seeds of the common aspects and the reflection-images, that manifesting-aspect consciousness serves as cause and condition. It is precisely these common aspects, through the force of the inner dominant condition of retribution, that induce such differing experiences of suffering and pleasure.