淨名經關中釋抄 1.30

1.30

空洞無像者。法身空洞無形像也　形無常體者。或現丈六。或現千尺。長壽短壽。應物無常空也。應身既大小無常體應物。度亦淨穢無恒處　美惡自彼等者。眾生住異見。國土美惡。如來住正智。淨穢常平等　於我無定者。應淨即淨。應穢品即穢。故云不定。不定淨穢即淨穢無性。淨穢無性即平等真土也　無方為體者。淨穢性空無方所也　或以恒沙為國者。法華經富樓那成佛以恒沙三千為一國也　菩薩根者。或忻淨土而生信根。或厭穢土而生信根。隨緣萬差生信一也。豈言釋能盡　直心是菩薩淨土者。直心多種。又凡夫質直心。有二乘正見四諦直心。有菩薩正觀中道直心。為諸佛法界一如直心。下諸行類然　指金為食者化金買得食。此喻指因為果也　前後異名者。直心不諂等前略後廣。十善道品等前因後果。忍辱相等　正定眾生者。有三聚眾生。一邪定聚二定聚。三不定聚。俱舍云。五無間眾生名邪定聚。得聖道名正定聚。餘眾生名不定聚。仁王經。十信菩薩不定聚。十住已去正定聚。十信已前邪定聚也。此智鑒邪正決定去取名正定也　迴向者。為凡修善皆迴向無上菩提。瓔珞有三種。一迴事向理。二迴。己功德普施眾生。三迴因向果　八難或聞佛名者。如虛空功德等也。佛名經云。聞此佛名禮一拜。一切罪障悉皆消滅等也。觀佛三昧經海經。聞白毫相名滅三劫生死罪。餘相如文　陀羅尼如寶樓閣等。涅槃經。聞常住二字不墮惡趣。提婆達多品。常生佛前蓮華化生等。可知　十善有二。一止。謂止十惡為十善。二行十善。為施生布施禮敬實語軟語和合語饒益語修不淨觀行慈悲住正見也　隨其直心者。此竪明淨土行即十三位列　直心對十住。發行對十行。深心對十迴向意。調伏對初地。說行對二地。迴向對三地。方便對四地。成就眾生對五地。佛土淨對六地。說法淨對七地。智慧淨對八地。心淨對九地。一切功德淨對十地。前來一十七行淺深皆然。謂惑漸漸盡智漸漸圓。心漸漸增。土漸漸淨也。如此仁王。始從鐵輪十信。終至四禪十地。謂惑漸盡而福漸勝悲漸增而化漸寬。如下十地佛果眾德皆淨。何獨佛土而不淨歟　舍利弗作念者。前寶積因果二問佛答已了。理圓行足。聽者理合證悟。而不悟者有疑在懷也。故身子託眾疑以申念也　事淨者。七寶池臺淨也。既能執淨為淨。豈能了穢非。故言昧也　螺髻見淨者。身子疑佛答既了。亦合得悟。而不悟者眾懷疑念也。世尊自云我此土淨意誰見。故梵王證見也　淨土如四天等者。理亦合然。准仁王經。地前三十心配四種輪王。是結業生身化物。未有淨土化物。初地已去至十地配六欲天王及四禪王。既七地已前願生。八地已去應生。即是遊戲神通淨佛國土教化眾生故有淨土。既諸地王位階差不同。淨土亦合隨位昇降有異也。准配可解　心有高下者。然佛土應淨而淨。應穢穢而。則知真土本非淨穢。是名佛惠。而身子見淨定淨勝妙故高。見穢定卑劣故下。是名執見。非佛惠也　得無生法忍者。悟垢淨無性也。若穢定有性。不應被變便亡。若淨定。不應待按方現淨。待按方現淨明淨本無性。被變便亡明穢亦無定性。故無生空故無滅。可謂見垢實則亡淨相得無生法忍入不二法門。經雖不言非淨非穢。而理自明矣。如法華壽量品。但即伽耶之短壽明長。斯則長短不定。長短不定短亡矣。經雖不明非長非短。而理亦自明。故分別功德品。諸菩薩亦證無生法忍。大品即色明空。亦顯色空不異。理可見也。准此諸大乘經雖同緣事跡不同。會理證真一也。故不二法門品。或生滅兩亡。或罪福一性。或心無所得。或口默不言。此皆事迹不同。非會證異也　知有為法皆悉無常者。若依大乘悟。淨穢皆是應現應物無自性。今小乘執實故見事變即無常也。如阿難不了佛身應執實病也　八十八使此是見道所斷煩惱也。謂迷四諦起此諸惑也。迷苦起十使。貪瞋癡慢疑身見邊見戒也。迷集諦起七使。除身邊二見及戒取。迷滅諦起七使亦然。迷道諦起八使。謂除身邊二見。是此欲界三十二。其上二界無嗔。四諦各除嗔。即各有二十八也。三界具言有八十八也。九十八者。謂前見道八十八上更加斷十箇修道煩惱。故成九十八也。言十者。謂貪嗔癡慢。欲界具此四。色界有三。除嗔無色三然。故三界合論有十也。

"Vast, void, and formless" means that the dharmakāya is vast, void, and without material form. / "Its form has no permanent substance" means that it may manifest as sixteen feet tall, or manifest as a thousand cubits; long-lived or short-lived, it responds to beings without constancy or permanence. Since the response body has no permanent substance in greatness or smallness to respond to beings, the realm [it saves] is likewise pure or defiled without a constant location. / "Excellence and evil stem from them": sentient beings abide in diverse views, so the lands are excellent or evil; the Tathāgata abides in right wisdom, so pure and defiled are ever equal. / "For me, there is nothing fixed": when it should be pure, it is pure; when it should be defiled, it is defiled; therefore it is said to be unfixed. The unfixedness of purity and defilement means that purity and defilement have no self-nature. Purity and defilement having no self-nature is precisely the equal, true land. / "Taking spacelessness as its substance": purity and defilement are empty of nature and have no spatial location. / "Or taking sands of the Ganges as a land": in the Lotus Sūtra, when Pūrṇa attains buddhahood, [three thousand worlds as numerous as] the sands of the Ganges make up one land. / "Bodhisattvas' faculties": some rejoice in a pure land and generate the faculty of faith, while others detest a defiled land and generate the faculty of faith. Following conditions in myriad variations, their generating faith is one and the same. How could verbal explanation exhaust it? / "The direct mind is the bodhisattva's pure land": there are multiple kinds of direct mind. There is the straightforward direct mind of ordinary people; there is the direct mind of right view regarding the four truths of the two vehicles; there is the direct mind of correct contemplation of the middle way of bodhisattvas; and there is the direct mind of the one suchness of the realm of phenomena of the buddhas. The various practices below are analogous. / "Pointing to gold as food": transforming gold to buy and obtain food; this metaphor points to cause as fruit. / "Different names before and after": the direct mind, absence of flattery, and so forth are brief before and broad after; the ten wholesome paths and aids to awakening are causes before and fruits after; patience, marks, and so forth are analogous. / "Sentient beings of right determination": there are three assemblies of sentient beings. First, the assembly of wrong determination; second, the assembly of [right] determination; third, the assembly of undetermined determination. The Kośa says that sentient beings of the five deeds of immediate retribution are called the assembly of wrong determination; those who attain the noble path are called the assembly of right determination; the remaining sentient beings are called the assembly of undetermined determination. The Renwang jing says that bodhisattvas of the ten faiths belong to the undetermined assembly; from the ten abodes onward, the assembly of right determination; before the ten faiths, the assembly of wrong determination. This wisdom illuminates the wrong and the right, determinately taking and leaving; thus it is called "right determination." / "Dedication": whatever good ordinary people cultivate, they dedicate it all to unsurpassed bodhi. The Yingluo jing has three kinds: first, dedicating phenomena toward principle; second, dedicating one's own merit to bestow widely on sentient beings; third, dedicating cause toward fruit. / "In the eight difficulties, perhaps hearing a buddha's name": like the Empty Space Virtue and so forth. The Fo ming jing says that upon hearing this buddha's name and making a single bow, all sinful obstructions are utterly eradicated, and so forth. The Guanfo sanmei hai jing says that hearing the name of the white ūrṇā mark eradicates the sins of saṃsāra for three kalpas; the remaining marks are as in the text. / "Dhāraṇīs like the Precious Pavilion and so forth": the Nirvāṇa Sūtra says that hearing the two characters "eternally abiding," one does not fall into evil destinies; in the "Devadatta" chapter, being constantly born before the Buddha, transforming birth from a lotus flower, and so forth, can be known. / "The ten wholesome [actions] have two [types]": first, cessation, which means stopping the ten evils as the ten wholesome [actions]; second, practicing the ten wholesome [actions], which means giving life, practicing charity, saluting and revering, truthful speech, gentle speech, harmonious speech, beneficial speech, cultivating the contemplation of impurity, practicing kindness and compassion, and abiding in right view. / "In accordance with their direct mind": this explains vertically the practices of the pure land, arranging them into thirteen stations. / The direct mind corresponds to the ten abodes. Launching practice corresponds to the ten practices. The profound mind corresponds to the meaning of the ten dedications. Subjugation corresponds to the first ground. Teaching practice corresponds to the second ground. Dedication corresponds to the third ground. Expediency corresponds to the fourth ground. Maturing sentient beings corresponds to the fifth ground. Purifying the buddha-land corresponds to the sixth ground. Purifying the preaching of the Dharma corresponds to the seventh ground. Purifying wisdom corresponds to the eighth ground. Purifying the mind corresponds to the ninth ground. Purifying all virtues corresponds to the tenth ground. The preceding seventeen practices are all like this in depth and shallowness. That is, delusions gradually end, wisdom gradually rounds, the mind gradually increases, and the land gradually purifies. Like this Renwang [jing], beginning from the iron wheel of the ten faiths, and ending at the fourth dhyāna of the ten grounds. That is, delusions gradually end and blessings gradually excel, compassion gradually increases and transformation gradually broadens. As below in the tenth ground and buddha-fruit where all virtues are pure, why would the buddha-land alone not be pure? / "Śāriputra thought": earlier, the Buddha had already answered Ratnakūṭa's two questions on cause and fruit; the principle was complete and practice fulfilled. By principle, the listeners should have realized awakening, yet those who did not awaken held doubts in their minds. Therefore, Śāriputra relied on the doubts of the assembly to express his thought. / "Purity of phenomena": the purity of the seven-jeweled ponds and terraces. Since one grasps purity as pure, how could one comprehend that defilement is not [inherent]? Hence it is called "deluded." / "Śikhin seeing purity": Śāriputra doubted that the Buddha's answer was already finished and that one should also attain awakening, yet those who did not awaken held doubting thoughts. The World-Honoured One himself said: "My land here is pure; who sees this?" Thus the Brahmā king testified to seeing it. / "A pure land like the four devas and so forth": this is also reasonable by principle. According to the Renwang jing, the thirty minds prior to the grounds correspond to the four kinds of wheel-turning kings; they transform beings with physical bodies born of karmic bonds, not yet having a pure land to transform beings. From the first ground onward to the tenth ground, they correspond to the kings of the six desire heavens and the kings of the four dhyānas. Since prior to the seventh ground they are born by vow, and from the eighth ground onward they are born in response, this is sporting in spiritual penetrations, purifying buddha-lands, and teaching and transforming sentient beings; therefore there is a pure land. Since the stations of the kings of the various grounds differ in rank, the pure land should also differ in ascending and descending according to the station; this can be understood by following this correspondence. / "The mind has higher and lower": yet the buddha-land is pure when it should be pure, and defiled when it should be defiled; thus one knows that the true land is fundamentally neither pure nor defiled; this is called the Buddha's wisdom. But Śāriputra saw purity as determinately pure and exquisitely superior, hence "higher"; and saw defilement as determinately lowly and inferior, hence "lower." This is called grasping views, not the Buddha's wisdom. / "Attaining the forbearance of non-arising dharmas": awakening to the fact that defilement and purity have no self-nature. If defilement determinately had a self-nature, it should not disappear when transformed. If purity were determinate, it should not await the pressing [of the toe] before manifesting purity. Awaiting the pressing before manifesting purity clarifies that purity fundamentally has no self-nature. Disappearing when transformed clarifies that defilement likewise has no determinate nature. Therefore, non-arising is empty, so there is no cessation. It can be said that seeing the reality of defilement eliminates the marks of purity, attaining the forbearance of non-arising dharmas and entering the Dharma gate of non-duality. Although the sūtra does not state "neither pure nor defiled," the principle is self-evident. As in the "Life Span" chapter of the Lotus Sūtra, it merely takes the short life span at Gayā to clarify the long; this means that long and short are unfixed. When long and short are unfixed, "short" vanishes. Although the sūtra does not clarify "neither long nor short," the principle is likewise self-evident. Therefore, in the "Distinction of Merits" chapter, the bodhisattvas also realize the forbearance of non-arising dharmas. The Pañcaviṃśatisāhasrikā, identifying form as empty, also reveals that form and emptiness are not different; the principle can be seen. In accordance with this, although the various Mahāyāna sūtras have different phenomenal traces in matching conditions, in converging on principle and realizing reality they are one. Therefore, in the "Dharma Gate of Non-Duality" chapter, sometimes both arising and cessation vanish; sometimes sin and blessing share a single nature; sometimes the mind has nothing to attain; sometimes the mouth is silent and does not speak. These are all differences in phenomenal traces, not differences in converging realization. / "Knowing that conditioned dharmas are all impermanent": if one awakens according to the Mahāyāna, pure and defiled are all responsive manifestations responding to beings, lacking self-nature. Now, the Hīnayāna grasps them as real; hence, seeing phenomenal change, it regards them as impermanent. Just as Ānanda did not understand that the Buddha's body was a response, and grasped illness as real. / "Eighty-eight latent defilements": these are the afflictions severed on the path of seeing. That is, through delusion regarding the four truths, these various confusions arise. Delusion regarding suffering gives rise to ten latent defilements: greed, anger, ignorance, pride, doubt, view of individuality, extreme view, [wrong view, attachment to views,] and attachment to precepts. Delusion regarding the truth of accumulation gives rise to seven latent defilements, excluding the two views of individuality and extremes, and attachment to precepts. Delusion regarding the truth of cessation gives rise to seven latent defilements, likewise. Delusion regarding the truth of the path gives rise to eight latent defilements, that is, excluding the two views of individuality and extremes. These make thirty-two in the desire realm. The upper two realms lack anger; when anger is excluded from each of the four truths, there are twenty-eight in each. Stated fully for the three realms, there are eighty-eight. As for "ninety-eight": adding to the previous eighty-eight of the path of seeing the ten afflictions severed on the path of cultivation, it thus makes ninety-eight. The "ten" refers to greed, anger, ignorance, and pride; the desire realm possesses all four of these; the form realm has three, anger being excluded; the formless realm has three, likewise. Therefore, discussed together for the three realms, there are ten.