翻譯名義集 7.142.3

7.142.3

Those of the perfect [teaching]頓修 the three contemplations in a single mind, ascend to the stages of abidance and enter reality, which is considered pure." The Miaozong says: "If one discusses direct realization, this land is inhabited only by sages of the perfect [teaching]. When those of the distinct [teaching] reach the first bhūmi, their realization is identical with the perfect; in accordance with reality they evoke their retribution—what superiority or inferiority could there be? Now, taking the provisional teaching into account, the ten bhūmis are not interpenetrating, causing the evoked land to differ from that of persons of the perfect [teaching]." The Zabian accepts both, stating that the biased attainment versus non-gradual sudden entry refers to the skillful and clumsy contemplations practiced by the distinct and perfect [teachings]; the purity and defilement of the real retribution [land] refers to the two aspects of interpenetration and obstruction seen in the stages of bhūmi and abidance. This is because practitioners of the distinct [teaching], having long cultivated the gradual, even when redirecting toward the perfect practice, still perceive a fraction of defiled and obstructed form upon entering the bhūmi; this is termed 'defiled'. Persons of the perfect [teaching] from beginning to end cultivate only the sudden practice; upon entering abidance, they see only the interpenetrating aspects of this land; this is termed 'pure'. The Wangsheng ji refutes the explanation in terms of the provisional teaching, arguing that Shenzhi contradicts the Fuxing. Those who study the doctrine should ponder and examine this carefully. Fourth, partial realization and ultimate [realization], the purity and defilement of quiescent light. The Miaozong chao says: "If one considers those of the distinct [teaching] sharing the realization of the perfect reality, when discussing quiescent light, it is only in terms of the true cause. Relative to the ultimate fruit of the perfect [teaching], purity and defilement are distinguished. Now discussing the provisional teaching, when explaining the ultimate fruit, only twelve grades of fundamental ignorance are severed, and quiescent light is still defiled. The perfect [teaching] understands that forty-two grades must be severed; this is termed ultimate purity." The Wangsheng ji says: "Now, contrasting partial and complete, we combine the middle and lower, naming them merely 'partial realization'; quiescent light is still defiled. Only the superior grade of wondrous enlightenment, wherein the true and eternal is completely perfected, is the utmost purity. Please observe the present text: the dwelling place where the Tathāgatas roam is the utmost Pure Land. How could this not be the partially attained ultimate quiescent light? This precisely contrasts the true cause and the ultimate fruit of the perfect school to distinguish purity and defilement." Siming said: "The provisional teaching of the distinct school is profoundly non-acceptable." The Kanzheng ji says: "Because of partially realizing quiescent light, one is born into the real retribution [land]. Now regarding partial realization, because it still carries fundamental ignorance, on account of fundamental ignorance it is defiled. Because ultimate [realization] has exhausted fundamental ignorance, it is pure." The Zabian objects: "If so, then defilement would belong to real retribution, and purity to quiescent light. Now it is said: Because fundamental ignorance is partially broken, and one realizes a small portion of signlessness, it is defiled. Because fundamental ignorance is completely exhausted, and one realizes ultimate signlessness, it is pure." Fourth, determining the substance. Former masters universally took the three paths as the intrinsic substance of the lower three lands. Quoting the Fuxing, they said: "The three paths of portioned [birth and death] are: afflictions of views and thoughts are the path of afflictions; afflictions moistening karma are the path of karma; evoking birth within the realms is the path of suffering. The three paths of expedient means are: dust-and-sand afflictions are the path of afflictions; uncontaminated karma is the path of karma; the birth and death of change is the path of suffering. The three paths of real retribution are: fundamental ignorance is the path of afflictions; neither-contaminated-nor-uncontaminated karma is the path of karma; change in that land is the path of suffering. Universally, the three virtues are taken as the underlying substance. The path of suffering is none other than the dharmakāya; binding karma is none other than liberation; afflictions are none other than bodhi. The late master considered afflictions and karma to be the cause, and the path of suffering to be the fruit. As for the substance of the land now, among the three realms, only the path of suffering is taken as the intrinsic substance of the one thousand lands, while the three virtues are still taken as the underlying substance." Therefore Jingxi said: "Since it is acknowledged that the dharmakāya pervades all places, retribution and response are never separated from the dharmakāya. As for the land of quiescent light, since the Contemplation Sūtra explains the name in terms of the four virtues, the three virtues should be taken as the intrinsic substance of the land. Principle does not abide on its own; it pervades phenomena, and thus takes the three lands as its underlying substance." Dharma Master Guangci, following the Miaole, said: "The inherently existing four virtues are the underlying basis; the cultivated four virtues are what relies [on them]." He then pointed to the three cultivated causes as the intrinsic substance, and the three inherent dharmas as the underlying basis. Now it is said: because the Miaole was explaining the bodhisattvas in the empty space below, it used the body to represent wisdom and empty space to represent the land, thereby clarifying body and land. Now we are distinguishing only the land, so how could it include the body? Furthermore, matching cultivated virtue against the land of principle reveals an inversion of the meaning of container and contained! Fifth, showing the characteristics. This is showing the characteristics of the four lands according to the doctrinal gates. First, showing the characteristics of unity and difference. The defilement and purity of Sahā and Anyang are distinct, and are therefore called different. Expedient Means with Remainder is a purely clean realm, and is therefore called one. The Jingming shu says: "Because the three vehicles alike, through the ineffable path, bring forth true uncontaminated [wisdom], the lands they evoke are on the whole identical; hence they are called one." Second, showing the characteristics of interpenetration and obstruction. Although Expedient Means is of a single aspect, because fundamental ignorance is not yet broken, the retribution states are kept apart. The Jingming shu says: "The two kinds of sentient beings in defilement and purity with remainder perceive obstructions. In the bhūmis and abidances of the distinct and perfect [teachings], fundamental ignorance is partially broken, so environment and person interpenetrate, and the one and the many are mutually identical; hence it is called interpenetrating." Third, showing the characteristics of horizontal and vertical. Past explanations of horizontal and vertical had confusing sentences and doctrines, misleading students. Now two senses are differentiated, making it clear and easy to understand. First, with respect to the land's own divisions: as the Miaoxuan says, "If spoken of by way of discrimination, Expedient Means is outside the three realms; if spoken of by way of discrimination, Real Retribution is outside Expedient Means. By this analogy of discrimination, Quiescent Light is outside Real Retribution." Therefore the Jingming ji asks: "'Outside the three lands, how does it differ from great space?' The answer: 'Universally identical, yet principle is distinct. That principle is distinct means the dharmakāya is the land. Apart from the body there is no land; apart from the land there is no body. Yet true suchness and the real mark are neither wisdom nor realm, though spoken of as wisdom and realm; neither body nor land, though spoken of as body and land.'" According to this discrimination, the meaning corresponds to the vertical. If considered in terms of mutual identity, as the Miaole says: "How could one leave Gayā to seek the eternally quiescent elsewhere? There is no Sahā existing outside of quiescent light." The Jingming ji says: "The horizontal understanding is as quoted earlier from the Lotus Sūtra: right in this land, one beholds the upper two. Thus the lesser [vehicle] was reproached, while those who saw the pure were not astonished; pressing the earth with the toe was precisely this matter." In terms of this mutual identity, the meaning belongs to the horizontal. If considered in terms of mutual containment, the Jingming ji says: "Since one land contains all lands, this realm fully contains the lower two. By this analogy of the superior containing the inferior, the land is also horizontal." Second, divided in relation to the teachings: the Miaole ji says: "Horizontally discussing the substance of the land corresponds to the teachings. Vertically discussing with respect to the land uses the teachings in greater or lesser extent."