翻譯名義集 7.142.2

7.142.2

《淨名疏》云：「報身所居依報淨國，名果報土。 」《輔行》云：「言果報者，從報果為名。 」亦號實報，《觀經疏》云：「行真實法，感得勝報。 」《淨名疏》云：「以觀實相，發真無漏，所得果報，故名為實。 」亦名妙報，如《輔行》云：「唯有別圓初地初住，獲妙果報。 」又名勝妙報，如《止觀》云：「違即二邊果報，順即勝妙果報。 」亦名無障礙，《觀經疏》云：「色心不相妨，故曰無障礙。 」《淨名疏》云：「一世界攝一切世界，一切世界亦如是。 此名世界海，亦名世界無盡藏。 」四常寂光者，《觀經疏》云：「常即法身，寂即解脫，光即般若。 此以不遷不變名常，離有離無名寂，照俗照真名光。 」亦名果報，如《文句》云：「同居有餘自體，皆是妙色妙心果報之處。 」記云：「故知三土，皆是證道色心報處。 寂光既遍，遮那亦遍。 此以妙色妙心果報也。 」問：「如《輔行》云：『今論感報，不論寂光。 』據此，寂光豈名果報乎？ 」答：「所云寂光非果報者，三惑究盡，業報都亡，所以寂光身土亡泯。 雖無惑業之報，而為願行之果。 《淨名疏》云：『修於圓教願行之因，因極果滿，道成妙覺，居常寂光。 』」問：「如垂裕云：『中下寂光，攝在果報。 』不審四十一地生實報土，云何得受寂光名耶？ 」答：「《淨名疏》云：『前四十一地，若約果報，名生實報。 分見真理，名常寂光。 』又彼記云：『約報論生，是故有邊論於果報，約所入邊，則非果報。 但所入邊，即是見真，名常寂光。 』」三辨義，此約教門辨四土義。 復開五門。 初論體用。 寂光是體，餘三屬用，如《釋籤》云：「諸佛寂理，神無方所。 所依寂境，號常寂光。 是故沙石七珍，隨生所感。 」又《輔行》云：「常寂光土，清淨法身，無所莊嚴，無能莊嚴。 為眾生故，而取三土。 」二論事理。 《淨名疏》云：「寂光是理，餘三是事。 」此乃對分事理。 若各分事理，如《淨名疏》云：「諸土非垢，寂光非淨，畢竟無說（此四俱理），而說諸土為垢，寂光為淨。 」記云：「理論不當垢之與淨，約事唯有寂光永淨。 」三論能所。 荊溪記云：「但以寂光而為所成，即以三土而為能成。 故所成唯一，能成有三，是則能所事別故也。 」四論凡聖。 準《雜編》云：「十界對土，有橫有竪。 若竪對者，同居六凡，方便二乘，實報菩薩，寂光佛果（橫誤為竪）。 若橫敵對，同居有十，凡聖同居故。 方便有四，無六凡故； 實報有二，無二乘故； 寂光唯一，無菩薩故（竪誤為橫）。 」五論淨穢。 《淨名疏》云：「諸土為垢，寂光為淨。 三惑覆蔽故為垢，三德究顯故為淨。 」此約四土對論。 若各分者，《觀經疏》云：「五濁輕重，同居淨穢。 」妙宗釋云：「此淨甚通，須知別意。 如戒善者，四教凡位，皆悉能令五濁輕薄。 而圓觀輕濁，感同居淨，依正最淨。 如此經說，地觀已去，一一相狀，比於餘經，修眾善行，感安養土，其相天殊。 」《雜編》乃云：「嘗觀鼓音之外，六經土相，其實是一。 縱有依報大小不同，此蓋如來善權赴機隨時之義也。 良由凡夫心想羸劣，未能觀大，故方便示小，為發觀之境。 若生彼土，所見俱大。 今難霅川，既修偏行，安獲勝果，非獨彰行人之偶報，抑亦顯世尊之妄說。 因果不類，徒虛語耳。 」二體㭊巧拙，有餘淨穢。 《刊正記》云：「通人體色即空故巧，藏人㭊色明空故拙。 」妙宗云：「體觀感淨，不專通人。 衍門三教，對三藏拙，俱明體法。 通但空體，別次第體，圓不次體。 三人生彼，俱感淨相，圓人最淨。 」又《往生記》引《輔行》云：「次明體法，依門修觀，亦應具含三種四門。 」三次第頓入，實報淨穢。 《刊正》云：「別人漸修次第三觀，登地入實，以之為穢。

The Commentary on the Vimalakīrti says: 'The pure land of objective recompense in which the reward body resides is called the Land of Fruitional Recompense.' The Fuxing says: 'Speaking of fruitional recompense (guobao), it takes its name from the fruit of recompense (baoguo).' It is also called [the Land of] True Recompense. The Commentary on the Contemplation Sūtra says: 'By practicing the true Dharma, one evokes a superior recompense.' The Commentary on the Vimalakīrti says: 'Because one contemplates true reality, gives rise to true undefiled [wisdom], and obtains this as a fruitional recompense, it is therefore called "true".' It is also called wonderful recompense; as the Fuxing says: 'Only those of the initial ground in the Separate [Teaching] and the initial dwelling in the Perfect [Teaching] obtain wonderful fruitional recompense.' It is also called supreme and wonderful recompense; as the Zhiguan says: 'Contravention is fruitional recompense of the two extremes; conformity is supreme and wonderful fruitional recompense.' It is also called unobstructed; the Commentary on the Contemplation Sūtra says: 'Form and mind do not obstruct each other; hence it is called unobstructed.' The Commentary on the Vimalakīrti says: 'A single realm subsumes all realms, and all realms are also like this. This is called the ocean of realms, and is also called the inexhaustible treasury of realms.' Fourth, as for [the Land of] Eternally Quiescent Light, the Commentary on the Contemplation Sūtra says: '"Eternally" is the dharmakāya; "quiescent" is liberation; "light" is prajñā. Here, unchanging and unshifting is called eternal; transcending being and non-being is called quiescent; illuminating the conventional and illuminating the ultimate is called light.' It is also called fruitional recompense; as the Wenju says: 'The self-substance of Co-dwelling and Expedient [with Remainder] are both loci of the fruitional recompense of wonderful form and wonderful mind.' The Record says: 'Hence we know that the three lands are all loci of recompense of the form and mind of the realized Path. Since Quiescent Light is all-pervading, Vairocana is also all-pervading. This is by virtue of the fruitional recompense of wonderful form and wonderful mind.' Question: 'As the Fuxing says: "Now we discuss the evocation of recompense, not Quiescent Light." Based on this, how could Quiescent Light be called a fruitional recompense?' Answer: 'When it is said that Quiescent Light is not a fruitional recompense, it means that the three delusions are completely exhausted, and karmic recompense has entirely ceased, so that the body and land of Quiescent Light are obliterated. Although there is no recompense of delusions and karma, it is the fruit of vows and practices. The Commentary on the Vimalakīrti says: "Cultivating the causes of the vows and practices of the Perfect Teaching, when the cause is supreme and the fruit is fulfilled, the Path achieves wonderful enlightenment, and one resides in Eternally Quiescent Light."' Question: 'As Chuiyu says: "The middle and lower Quiescent Light are subsumed under fruitional recompense." I wonder, when beings of the forty-one stages are born into the Land of True Recompense, how do they receive the name of Quiescent Light?' Answer: 'The Commentary on the Vimalakīrti says: "As for the previous forty-one stages, if considered in terms of fruitional recompense, it is called being born into True Recompense; in terms of partially perceiving the true principle, it is called Eternally Quiescent Light." Also, that Record says: "Recompense is discussed in terms of birth; therefore, in terms of the aspect of existence, it is discussed as fruitional recompense. In terms of the aspect of what is entered, it is not fruitional recompense. But the aspect of what is entered is precisely perceiving the truth, which is called Eternally Quiescent Light."' Third, distinguishing the meanings: this distinguishes the meanings of the four lands according to the doctrinal gates. It is further divided into five gates. First, discussing substance and function. Quiescent Light is the substance, and the other three belong to function. As the Shiqian says: 'The quiescent principle of all Buddhas, spiritually unfathomable, has no fixed direction or locus. The quiescent sphere upon which they rely is named Eternally Quiescent Light. Therefore, sand, stones, and the seven jewels correspond to what sentient beings evoke.' Also, the Fuxing says: 'In the Land of Eternally Quiescent Light, the pure dharmakāya has nothing that adorns it and nothing that can adorn it. For the sake of sentient beings, the three lands are assumed.' Second, discussing phenomenon and principle. The Commentary on the Vimalakīrti says: 'Quiescent Light is principle; the other three are phenomena.' This is distinguishing phenomenon and principle in relative opposition. If phenomenon and principle are distinguished individually [within each], as the Commentary on the Vimalakīrti says: 'The various lands are not defiled, and Quiescent Light is not pure; ultimately there is nothing to be predicated (these four are all principle); yet it is said that the various lands are defiled and Quiescent Light is pure.' The Record says: 'In terms of principle, defilement and purity are inappropriate; in terms of phenomena, only Quiescent Light is eternally pure.' Third, discussing the active and passive. Jingxi's Record says: 'Merely taking Quiescent Light as that which is accomplished, the three lands are taken as that which accomplishes. Therefore, that which is accomplished is only one, while that which accomplishes has three; thus the active and passive are distinguished by function.' Fourth, discussing ordinary and noble. According to the Zabiān: 'Pairing the ten realms with the lands has horizontal and vertical aspects. If paired vertically, Co-dwelling has the six ordinary realms, Expedient [with Remainder] has the two vehicles, True Recompense has the bodhisattvas, and Quiescent Light has the Buddha-fruit (horizontal was mistakenly written as vertical). If directly paired horizontally, Co-dwelling has ten, because ordinary and noble dwell together; Expedient [with Remainder] has four, because it lacks the six ordinary realms; True Recompense has two, because it lacks the two vehicles; Quiescent Light has only one, because it lacks bodhisattvas (vertical was mistakenly written as horizontal).' Fifth, discussing purity and defilement. The Commentary on the Vimalakīrti says: 'The various lands are defiled, while Quiescent Light is pure. Because the three delusions obscure them, they are defiled; because the three virtues are fully revealed, it is pure.' This is a comparative discussion of the four lands. If distinguished individually: the Commentary on the Contemplation Sūtra says: 'Depending on the lightness or heaviness of the five turbidities, there is purity and defilement within Co-dwelling.' Miaozong explains: 'This purity is very broad, so one must understand the distinct meaning. Such as morality and goodness: the ordinary stages of the four teachings can all make the five turbidities light and thin. But the contemplation of the Perfect [Teaching] lightens the turbidities, evoking the purity of Co-dwelling, where objective and subjective recompenses are the purest. As this sūtra says, from the contemplation of the ground onward, each and every characteristic, compared to other sūtras cultivating multiple good practices to evoke the Land of Peace and Sustenance, shows a vast difference.' The Zabiān then says: 'I have observed that apart from the Guanyin Guce jing, the land characteristics in the six sūtras are in fact identical. Even if there are differences in the size of the objective recompense, this is entirely the Tathāgata's skillful accommodation to capacities according to the occasion. This is truly because the thoughts of ordinary beings are weak and inferior, unable to contemplate the great, so he expediently manifested the small to serve as an object for generating contemplation. If born into that land, all that is seen is great. Now, to challenge Zhachuan: since one cultivates partial practice, how could one obtain a superior fruit? This would not only manifest an accidental recompense for the practitioner, but also show that the World-Honored One spoke falsely. Causes and fruits would not correspond; these would be merely hollow words.' Second, the skillful and clumsy aspects of embodying and analyzing: purity and defilement in Expedient with Remainder. The Kanzheng ji says: 'Those of the Shared [Teaching] embody form as empty itself, hence they are skillful; those of the Pitaka [Teaching] analyze form to clarify emptiness, hence they are clumsy.' Miaozong says: 'Evoking purity through the contemplation of embodiment is not exclusive to those of the Shared [Teaching]. The three teachings of the Mahāyāna gate, in contrast to the clumsiness of the Tripiṭaka, all clarify the embodiment of phenomena. The Shared [Teaching] is only the embodiment of emptiness; the Separate [Teaching] is the gradual embodiment; the Perfect [Teaching] is the non-gradual embodiment. When these three types of persons are born there, they all evoke pure characteristics, with those of the Perfect [Teaching] being the purest.' Also, the Wangsheng ji cites the Fuxing, saying: 'Next, clarifying the embodiment of phenomena: cultivating contemplation relying on the gates should also fully contain the three kinds of four gates.' Third, gradual versus sudden entry: purity and defilement in True Recompense. The Kanzheng says: 'Those of the Separate [Teaching] gradually cultivate the three sequential contemplations, and ascending to the grounds they enter the true; this is considered defiled.'