淨名經關中釋抄 2.21

2.21

前不二法門品雙亡二邊明體。此雙流淨穢明用。何者為雙邪。娑婆化菩薩往彼眾香。請飯來化穢土。淨土之教流化穢土也。九百萬菩薩下至娑婆。請有盡無盡解脫法門。將往香積當念如來。此即穢土之教遊彼淨國也。上來諸大士雖廣明垢淨無二。而惑者未能深信。故此中廣約淨土不同以明理體無二。復次上佛國品隨調伏眾生而取佛國之淨穢　故現事以驗之。今尋殊應之跡會不二之理也。復次上呵迦葉云。以一食施一切供養諸佛。未見其事。惑者寧無疑乎。故此中示一鉢之飯而足眾會。又善吉章於法等者於食亦等於食等者於法亦等。聽者皆疑。法有悟道之解。食無契真之分。何故云等。此明法食俱得道也。此不思議之事豈二乘之所量哉。復次前空室除有故。此念飯便施不思議法食也　八解脫者。禪悅食也。身子受行豈以雜欲界團食而聞法乎　未曾有食者。食飯得道即法。法即食。此大悲勝化之佛事不思議食也（娑婆或曰娑呵。此云忍界。悲花云。此土眾生忍受三毒。又云雜惡。亦曰雜會。謂雜惡之所會）　四海有渴等者。四海龍魚之福故有可竭之義。香飯如來之福故無盡也　無盡戒定所食之餘者。明佛修施因時無限心修故今感果亦無限也。一切德藏之味者因香悟理也。中道實相圓具萬行故得此三昧。德無不具也。即經云王三昧。三諦三昧等皆異也。又經云。般若雖空一心具足萬行。又大經云。金剛寶藏無所缺減。皆此三昧之異名也。然後緣雖殊於法飯而悟理。未易於真如。故雖淨國之香亦以悟圓中道為三昧也　是殺生報者。報有三種。論頌云。皆能招異熟。異熟（墮三惡趣異時而熟也）等流增上果（等流報增上報）此令他受苦（招異熟也）斷命壞滅故（斷命招等流壞滅招增上也）又十惡異熟同招三惡報。等流增上不同。頌曰。素矩光非梁。財乏多遭霜。不貞塵流污。誑語臭非香。視乖皆陰曲。惡嚮棘荊荒。無威時變改。貪盛果非芳。嗔增味辛苦。癡增果少亡。多於彼國百千劫行者。娑婆世界貪善者。眾大士少行施所利無疆。以是諸餘淨土之所不及也。復次娑婆眾生鈍根惑重。自非悲深忍大。何以剋濟群生。是即難行能行難化能化。故一世利益多百千劫也（又自利即穢土不如淨土。如穢土利他即淨不如穢土）。

The previous chapter on the Dharma Gate of Non-Duality banished both extremes to illumine the essence; this [chapter] lets both the pure and the defiled flow forth to illumine the function. What is meant by both? A transformed bodhisattva of the Sahā world goes to that Sarvagandhasugandhā realm to request food in order to transform the defiled land; this is the teaching of the pure land flowing forth to transform the defiled land. Nine million bodhisattvas descend to the Sahā world to request the Dharma gate of the exhaustible and inexhaustible liberations, taking it back to [the realm of] Gandhatoshitā (Xiangji) to contemplate the Tathāgata; this is the teaching of the defiled land traveling to that pure realm. Although the great beings above have broadly explained that defilement and purity are non-dual, those who are deluded have not yet been able to have deep faith. Therefore, herein he broadly relies on the differences among pure lands to make clear that the principle-essence is non-dual. Furthermore, the Buddha Land chapter above stated that in accordance with the subjugation of sentient beings, the purity or defilement of a Buddha land is grasped; thus concrete matters were manifested to verify it. Now, by investigating the traces of disparate responses, one is joined with the principle of non-duality. Furthermore, previously he rebuked Kāśyapa, saying: 'Offering a single meal to all is offering to the Buddhas'; but this matter had not yet been witnessed, so how could the deluded not have doubt? Therefore, herein he shows a single bowl of food being sufficient for the entire assembly. Moreover, in the section on Subhūti: 'One who is equal with respect to dharmas is also equal with respect to food; one who is equal with respect to food is also equal with respect to dharmas.' The listeners were all in doubt: the Dharma brings about understanding that awakens to the Way, whereas food has no share in tallying with reality—why then say they are equal? This clarifies that both the Dharma and food attain the Way. How could this inconceivable matter be measured by the two vehicles? Furthermore, because the empty room previously eliminated existence, this contemplation of food immediately bestows the inconceivable Dharma-food. Regarding the 'eight liberations': they are the food of dhyāna joy. Would Śāriputra, practicing and receiving it, listen to the Dharma by taking mixed morsel-food of the desire realm? Regarding the 'unprecedented food': eating the food and attaining the Way is itself the Dharma, and the Dharma is itself the food; this is the inconceivable food of the Buddha-work of great compassion and supreme transformation. (Sahā is sometimes called Suohe; here it is translated as the 'Endurance Realm'. The Karuṇāpuṇḍarīka Sūtra says that sentient beings in this land endure the three poisons; it is also called 'mixed evils' or 'mixed assembly', meaning the confluence of mixed evils.) Regarding 'the four seas may dry up, etc.': because of the merit of the dragons and fish of the four seas, there is the possibility of exhaustion; but because of the merit of the Fragrant-Food Tathāgata, it is inexhaustible. Regarding 'the remainder of what has been eaten through inexhaustible morality and concentration': this explains that when the Buddha cultivated the cause of giving, he cultivated with an unlimited mind; hence the result he now induces is also unlimited. Regarding 'the flavor of the treasury of all virtues': it means awakening to the principle through fragrance. The middle way and true mark are fully endowed with the myriad practices, hence he attains this samādhi, in which no virtue is lacking. This is what the sūtra calls the King of Samādhis, the Samādhi of the Three Truths, and so on; they are merely different names. The sūtra also says: 'Although prajñā is empty, a single mind is fully endowed with the myriad practices.' Furthermore, the Mahā[parinirvāṇa] Sūtra says: 'The diamond jewel treasury has nothing deficient or diminished.' These are all different names for this samādhi. Then, although conditions differ regarding the Dharma-food, the awakening to principle does not change with respect to suchness; thus, although it is the fragrance of a pure realm, awakening to the perfect middle way is also taken as the samādhi. Regarding 'this is the retribution for killing': there are three kinds of retribution. The verse of the treatise says: 'All are able to bring about vipāka, / vipāka (falling into the three evil destinies, ripening at a different time), / niṣyanda, and adhipati fruits (niṣyanda retribution and adhipati retribution). / This causes others to suffer (bringing about vipāka) / because of terminating life and causing destruction (terminating life brings about niṣyanda; destruction brings about adhipati).' Furthermore, the vipāka of the ten unwholesome deeds similarly brings about the three evil retributions, while the niṣyanda and adhipati differ. The verse says: 'White rice has no luster or substance; / wealth is lacking and one often meets with frost. / Impure dust flows and defiles; / deceptive speech smells foul, not fragrant. / Eyes distorted, all is dark and crooked; / malicious sounds are like thickets of thorns. / Lacking majesty, times change and shift; / when greed surges, fruit is not sweet. / When anger increases, taste is bitter and acrid; / when delusion increases, fruit is meager and dies out.' Regarding 'more than cultivating for hundreds of thousands of kalpas in that land': in the Sahā world, those who covet good are few, and the great beings' small practice of giving brings boundless benefit; for this reason, other pure lands cannot compare to it. Furthermore, sentient beings in the Sahā world have dull roots and heavy delusions; if not for deep compassion and great forbearance, how could they successfully deliver all living beings? This is being able to practice what is difficult to practice and being able to transform what is difficult to transform; therefore, the benefit of a single lifetime exceeds hundreds of thousands of kalpas. (Furthermore, in terms of self-benefit, the defiled land is inferior to the pure land; in terms of benefiting others in the defiled land, the pure land is inferior to the defiled land.)