翻譯名義集 7.142.2

7.142.2

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.'