諸經要集 1.29

1.29

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.