翻刻
【四十八頁上段】
一但是眞淨非＿レ報。非＿レ應。即法身所居。言＿二染淨＿一者。九道
雜共。何者六道鄙穢。故名爲＿レ染。三乘見＿レ眞。故名爲＿レ淨。
三六共居故名＿二染淨＿一。亦名＿二凡聖同居國＿一也。就＿二染淨國＿一。凡
聖各二。凡居二者。一惡衆生。即四惡趣也。二善来生。
即人天也。聖居二者。一實。二權。實聖者。四果及支
佛。通敎六地。別十住。圓十信。後心通惑雖＿レ斷。報身猶
在。二權聖者。方便有餘三乘人。受＿二偏眞法性身＿一。爲＿レ利＿二
有緣＿一。願＿二生同居＿一。若實法及寂光法身大士。及妙覺佛。爲＿レ
利＿二有情＿一。應＿レ生＿二同居＿一。皆是權也。是等聖人與＿レ凡共住。故
云＿二凡聖同居＿一。四惡趣共住。故云＿二穢土＿一。一明＿二同居淨土＿一
者。無量壽國雖＿二果報殊勝難＿一＿レ可＿二比喻＿一。然亦染淨凡聖
同居。何者雖＿レ無＿二 四趣＿一。而有＿二 人天＿一。何以知＿レ之。生＿二彼土＿一
者。未＿二必悉是得道之人＿一。乃至聖生權實類前可＿レ知。但
以＿レ無＿二 四惡趣＿一故。名爲＿レ淨。云云。二明＿二有餘土＿一者。二乘。
三種菩薩。證＿二方便道＿一之所居也。何者若修＿二 二觀＿一。斷＿二通
惑＿一盡。恆沙別惑無明未＿レ斷。捨＿二分段身＿一而生＿二界外＿一。受＿二法
性身＿一。即有＿二變易所居之土＿一。名爲＿二有餘＿一。亦名＿二方便＿一。方便
【四十八頁下段】
行人之所居也。云云。三明＿二果報土＿一。即因陀羅網。是華
藏世界。純淨法身菩薩所居。以＿三其觀＿二 一實諦＿一破＿二無明＿一。
顯＿二法性＿一得＿二眞實果報＿一。而無明未＿レ盡。潤＿二無漏業＿一。受＿二法性
報身＿一。報身所居依報淨國。名＿二果報國＿一。以＿下觀＿二實相＿一發＿中眞
無漏＿上所＿レ得果報故。名爲＿レ實。修因無＿レ定。色心無礙。亦名＿二
實報無障礙＿中【？】土＿一。言＿二無障礙＿一者。一世界攝＿二 一切世界＿一。一
切世界亦如＿レ是。此名＿二世界海＿一。亦名＿二世界無盡藏＿一。別敎
初地入＿二此世界＿一。有＿二 七種淨義＿一。乃至華嚴明＿二因陀羅網世
界＿一。攝大乘明＿二華王世界＿一。云云。四明＿二寂光土＿一者。妙覺
極智所＿レ照。如如法界之理。名＿レ之爲＿レ國。但大乘法性。即
是眞寂智性。不＿レ同＿二 二乘偏眞之理＿一故。涅槃云。第一義
空名爲＿二智慧＿一。此經云。若知＿二無明性即是明＿一。如＿レ是皆
是常寂光義。不思議極智所居。故云＿二寂光＿一。亦名爲＿二法性
土＿一。但眞如佛性非＿レ身非＿レ土。而說＿二身土＿一。離＿レ身無＿レ土離＿レ
土無＿レ身。其名＿レ土者。一法二義故。金剛般若論云。智習
唯識通。如是取淨土。非形第一體。非嚴莊嚴意。《割書：云云》。
四相宗說者。相宗所依經論。其說非＿レ 一。且如＿二 瑜伽論＿一。
【四十九頁上段】
第四說＿二色頂成佛相＿一。第七十八說＿二淨土穢土別相＿一。第
七十九卷初說＿二淸淨不淸淨刹差别＿一。其言＿二淨土＿一言＿二淸
淨刹＿一者。指＿二 地上菩薩所居土＿一。其言＿二穢土不淨刹＿一者。
即指＿二娑婆世界＿一。其餘無＿下別明＿二佛身土＿一之文＿上。雜集第六。莊
嚴論第三。梁攝論十六。唐譯第九。唯識論第十。佛地論
第一。廣明＿二身土＿一。云云。唯識佛地所＿レ明四土。與＿二古對法＿一
稍有＿二異致＿一。如＿二餘處辨＿一。二別明＿二彌陀佛國＿一者。經論及釋
家。判＿二彌陀佛國＿一異義紛紜。經中或說爲＿二報土＿一。如＿二大乘
同性經。摩訶俱絺羅經。悲華經。楞伽經。華嚴經壽命品
等＿一。無性攝論第九。佛地經第一等亦同。或說爲＿二變化土＿一。
如＿二鼓音聲經等＿一。或說爲＿レ通＿レ 二。如＿二智論等＿一。如＿二無量壽三
部經＿一諸師所＿レ判非＿レ 一。如＿二往生論＿一。五門之行從＿レ淺至＿レ深。
似＿レ奄＿二含報化二土＿一。天台判爲＿二凡聖同居上品之淨土＿一。淨
影判爲＿二事淨土＿一。至相云。阿彌陀佛一乘三乘不＿レ同。若依＿二
一乘＿一。阿彌陀佛土屬＿二世界海＿一攝。乃至若依＿二 三乘＿一。西方淨
十實報處。通成＿二 四土＿一。一法性土。二事淨土。三實報土。四
化淨土。是報化也。非＿二化身化＿一。云云。安樂集。觀經玄義
【四十九頁下段】
分。判以爲＿二是報非＿一＿レ化。玄義分中所＿レ辨其旨幽玄。乍視焉
則。似＿下與＿二性相通軌＿一而有＿中牴牾＿上。而理會焉則。無＿レ有＿二相違＿一
也。應＿レ思法施佛土義林。以＿二 二義＿一判＿二彌陀佛土＿一。引＿二觀經
眞身觀＿一。以證＿二是他受用土＿一。引＿二鼓音聲經＿一。以證＿レ有＿二變化
土＿一。云云。群疑論第一出＿二 三釋＿一。一謂西方極樂。是他受用
土。云云。二謂變化土。云云。三謂通＿二 二土＿一。地前見＿二變化
土＿一。地上見＿二他受用土＿一。云云。其判＿二西方是三界攝不攝＿一。
及與觀經九品人位等。衆說紛挐不＿レ遑＿二此載＿一。略辨＿二淨
土＿一竟。四往生行因者。是亦分＿レ 二。初總明＿二淨土行因＿一。二
別明＿二專修彌陀法＿一。初總明＿二淨土行因＿一者。謂發＿二菩提心＿一。
爲＿レ成＿二普提＿一。求＿レ生＿二淨土＿一。隨＿レ應行＿二於福慧萬行＿一以回＿二向
淨土＿一。是爲＿二淨土業因＿一。觀無量壽經說＿二 三福＿一。以爲＿二 三世
諸佛淨業正因＿一。於＿レ 中六度及三十七品等。爲＿二本行＿一。下
至＿二微少世善＿一回皆爲因。無垢稱經云。發＿二起無上菩提
心＿一。正是菩薩嚴＿二淨佛土＿一。菩薩得＿二大普提＿一時。一切發＿二趣
大乘＿一有情。來＿二生其國＿一。純意樂。善加行。上意樂。六波羅
蜜。四無量。四攝事。巧方便。三十七種菩提分法修＿二回向＿一。
現代語訳
【四十八頁上段】
一つは但だ真浄であって報でも応でもない。即ち法身の所居である。染浄と言うのは、九道が雑じって共にいることである。どういうことかというと、六道は卑しく穢れているので染と名づけ、三乗は真を見るので浄と名づける。三つと六つが共に居るので染浄と名づけ、また凡聖同居国とも名づける。染浄国について、凡と聖それぞれに二つがある。凡居の二つとは、一は悪衆生で即ち四悪趣であり、二は善来生で即ち人天である。聖居の二つとは、一は実、二は権である。実聖とは、四果及び縁覚、通教の六地、別教の十住、円教の十信で、後心において通惑は断じているが報身がなお存在している者である。二の権聖とは、方便有余の三乗人で、偏真法性身を受け、有縁を利するために同居に生まれることを願う者である。もし実法及び寂光の法身大士、及び妙覚仏が、有情を利するために同居に応生するなら、皆これは権である。これ等の聖人が凡夫と共住するので、凡聖同居と云う。四悪趣と共住するので、穢土と云う。
一、同居浄土を明かすとは、無量寿国は果報殊勝で比喩し難いといえども、やはり染浄凡聖が同居している。どういうことかというと、四趣はないけれども、人天がある。何を以てこれを知るかというと、その土に生まれる者は、必ずしも悉く得道の人ではない。乃至聖生の権実は前に類して知ることができる。但だ四悪趣がないので、浄と名づける。
二、有余土を明かすとは、二乗、三種の菩薩が、方便道を証する所居である。どういうことかというと、もし二観を修して、通惑を断じ尽くしても、恒沙の別惑無明は未だ断じていない。分段身を捨てて界外に生まれ、法性身を受ければ、即ち変易の所居の土がある。これを有余と名づけ、また方便とも名づける。方便
【四十八頁下段】
行人の所居である。
三、果報土を明かすとは、即ち因陀羅網で、これは華蔵世界である。純浄法身菩薩の所居で、その一実諦を観じて無明を破し、法性を顕して真実果報を得るが、無明は未だ尽きず、無漏業を潤して法性報身を受ける。報身の所居する依報浄国を果報国と名づける。実相を観じて真無漏を発する所得の果報であるので、実と名づける。修因が定まらず、色心無礙で、また実報無障礙土とも名づける。無障礙と言うのは、一世界が一切世界を摂し、一切世界もまた是の如しである。これを世界海と名づけ、また世界無尽蔵とも名づける。別教の初地がこの世界に入り、七種浄義がある。乃至華厳は因陀羅網世界を明かし、摂大乗は華王世界を明かす。
四、寂光土を明かすとは、妙覚の極智の所照する、如如法界の理を、これを国と名づける。但だ大乗の法性は、即ちこれ真寂智性であって、二乗の偏真の理と同じではない。故に涅槃に云く「第一義空を智慧と名づける」と。この経に云く「もし無明性が即ち明であることを知れば」と。是の如くに皆これ常寂光義である。不思議極智の所居であるので寂光と云い、また法性土とも名づける。但だ真如仏性は身でも土でもないが、身土を説く。身を離れて土がなく、土を離れて身がない。これを土と名づけるのは、一法二義の故である。金剛般若論に云く「智習唯識に通ず、是の如く浄土を取る、形でない第一体、荘厳でない荘厳の意」と。
四、相宗の説とは、相宗の所依の経論は、その説が一つではない。例えば瑜伽論の
【四十九頁上段】
第四巻では色頂成仏相を説き、第七十八巻では浄土穢土の別相を説き、第七十九巻の初めでは清浄不清浄刹の差別を説く。その浄土と言い、清浄刹と言うのは、地上菩薩の所居土を指す。その穢土不浄刹と言うのは、即ち娑婆世界を指す。その他に別に仏身土を明かす文はない。雑集第六、荘厳論第三、梁摂論十六、唐訳第九、唯識論第十、仏地論第一は広く身土を明かす。唯識と仏地の明かす四土は、古対法と稍々異致がある。他処で弁ずるが如し。
二、別に弥陀仏国を明かすとは、経論及び釈家が、弥陀仏国を判ずるに異義紛々である。経中には或いは報土と説く。大乗同性経、摩訶倶絺羅経、悲華経、楞伽経、華厳経寿命品等の如し。無性摂論第九、仏地経第一等も同じである。或いは変化土と説く。鼓音声経等の如し。或いは二つに通ずると説く。智論等の如し。無量寿三部経について諸師の判ずる所は一つではない。往生論の如く、五門の行は浅から深に至り、報化二土を含むようである。天台は凡聖同居上品の浄土と判じ、浄影は事浄土と判ずる。至相は云く「阿弥陀仏は一乗三乗同じでない。もし一乗に依れば、阿弥陀仏土は世界海の摂に属す」乃至「もし三乗に依れば、西方浄十は実報処で、通じて四土を成ず。一法性土、二事浄土、三実報土、四化浄土。これは報化である。化身化ではない」と。安楽集、観経玄義
【四十九頁下段】
分では、これを報であって化ではないと判ずる。玄義分中に弁ずる所はその旨が幽玄である。乍ち視れば、性相の通軌と牴牾があるように思えるが、理会すれば、相違はない。応に法施の仏土義林を思うべきである。二義を以て弥陀仏土を判じ、観経の真身観を引いて、これが他受用土であることを証し、鼓音声経を引いて、変化土があることを証する。
群疑論第一では三釈を出す。一は西方極楽は他受用土であるという。二は変化土であるという。三は二土に通ずるとし、地前は変化土を見、地上は他受用土を見るという。その西方が三界摂不摂を判じ、及び観経九品人位等は、衆説紛糾して此に載せる暇がない。略して浄土を弁じ竟る。
四、往生行因とは、これも二つに分ける。初めに総じて浄土行因を明かし、二に別に専ら弥陀法を修することを明かす。初めに総じて浄土行因を明かすとは、菩提心を発し、菩提を成就するために、浄土に生まれることを求め、応に随って福慧万行を行じて浄土に回向することである。これを浄土業因と為す。観無量寿経では三福を説き、以て三世諸仏の浄業正因と為す。その中で六度及び三十七品等を本行と為し、下は微少世善に至るまで回してみな因と為す。無垢称経に云く「無上菩提心を発起するは、正にこれ菩薩が仏土を厳浄することである。菩薩が大菩提を得る時、一切発趣大乗の有情が、その国に来生する。純意楽、善加行、上意楽、六波羅蜜、四無量、四摂事、巧方便、三十七種菩提分法を修して回向する」と。
英語訳
【Forty-eighth Page Upper Section】
One is purely true purity, being neither reward nor response—this is where the dharma-body resides. Speaking of "defiled-pure" refers to the nine realms mixed together. What does this mean? The six realms are base and impure, hence called "defiled." The three vehicles see truth, hence called "pure." The three and six dwell together, hence called "defiled-pure," also named "the land where ordinary beings and sages dwell together." Regarding defiled-pure lands, both ordinary beings and sages have two types each. The two types of ordinary dwelling are: first, evil sentient beings—the four evil destinies; second, good sentient beings—humans and devas. The two types of sage dwelling are: first, real; second, provisional. Real sages are the four fruits, pratyekabuddhas, the six stages of the Shared Teaching, the ten abodes of the Distinct Teaching, and the ten faiths of the Perfect Teaching—though they have cut through common delusions in their final stages, their reward bodies still remain. Second, provisional sages are three-vehicle practitioners of the Land of Remaining Traces who receive partial-truth dharma-nature bodies and vow to be born in the common dwelling to benefit those with karmic connections. If practitioners of real dharma and dharma-body great beings of eternal tranquil light, as well as wonderfully enlightened buddhas, are born in the common dwelling in response to benefit sentient beings, these are all provisional. These sages dwell together with ordinary beings, hence called "ordinary beings and sages dwelling together." Since they dwell together with the four evil destinies, it is called "impure land."
First, clarifying lands where [ordinary and sages] dwell together purely: Though the Land of Immeasurable Life has supremely excellent rewards difficult to compare, it is still a place where defiled-pure ordinary beings and sages dwell together. How so? Though it lacks the four destinies, it has humans and devas. How do we know this? Those born in that land are not necessarily all people who have attained the Way. The provisional and real among sage-births can be understood as before. Simply because it lacks the four evil destinies, it is called "pure."
Second, clarifying lands with remainder: This is where two-vehicle practitioners and three types of bodhisattvas who have realized the expedient path dwell. How so? If one cultivates the two contemplations and completely cuts through common delusions, though the countless distinct delusions and fundamental ignorance remain uncut, one abandons the body of birth-and-death segments and is born beyond the [three] realms, receiving a dharma-nature body. Then there is the land of transformational existence dwelling, called "with remainder," also called "expedient"—where expedient
【Forty-eighth Page Lower Section】
practitioners dwell.
Third, clarifying reward lands: This is Indra's net—the Lotus Treasury World where pure dharma-body bodhisattvas dwell. Through contemplating the one real truth, they break fundamental ignorance, manifest dharma-nature, and obtain true real reward. Though fundamental ignorance is not yet exhausted, they nourish uncontaminated karma and receive dharma-nature reward bodies. The pure land of dependent reward where reward bodies dwell is called "reward land." Because it is the reward obtained through contemplating true characteristics and generating true uncontaminated [wisdom], it is called "real." Since the causes of cultivation are not fixed, form and mind are unobstructed—also called "Real Reward Unobstructed Land." Speaking of "unobstructed" means one world encompasses all worlds, and all worlds are likewise. This is called "world-ocean," also called "inexhaustible treasury of worlds." When the first stage of the Distinct Teaching enters this world, there are seven kinds of purity meanings. The Avatamsaka clarifies Indra's net worlds, and the Mahāyāna-samgraha clarifies flower-king worlds, etc.
Fourth, clarifying eternally tranquil light land: The principle of the suchness dharma-realm illuminated by the ultimate wisdom of wonderful enlightenment is called "land." However, Mahāyāna dharma-nature is precisely true tranquil wisdom-nature, not the same as the partial-truth principle of the two vehicles. Therefore the Nirvana says: "Ultimate emptiness is called wisdom." This sutra says: "If one knows that the nature of ignorance is precisely enlightenment"—all such instances are meanings of eternal tranquil light. It is where inconceivable ultimate wisdom dwells, hence called "tranquil light," also called "dharma-nature land." However, true suchness buddha-nature is neither body nor land, yet we speak of body and land. Apart from body there is no land; apart from land there is no body. Calling it "land" is because of one dharma with two meanings. The Vajracchedikā commentary says: "Wisdom-cultivation penetrates consciousness-only; thus taking pure lands—not form as primary essence, not adornment as adornment's meaning," etc.
Fourth, the Yogācāra School's explanation: The sutras and treatises on which the Yogācāra School depends are not uniform in their explanations. For instance, the Yogācārabhūmi-śāstra
【Forty-ninth Page Upper Section】
In fascicle 4 explains the characteristics of buddhahood at the summit of form; fascicle 78 explains the distinct characteristics of pure and impure lands; the beginning of fascicle 79 explains the distinctions between pure and impure buddha-fields. When it speaks of "pure lands" and "pure buddha-fields," it refers to lands where above-ground bodhisattvas dwell. When it speaks of "impure lands" and "impure buddha-fields," it specifically refers to the Sahā world. There are no other texts that separately clarify buddha-bodies and lands. The Abhidharma-samuccaya fascicle 6, the Mahāyāna-sūtra-alamkāra fascicle 3, the Liang translation of Mahāyāna-samgraha fascicle 16, the Tang translation fascicle 9, the Vijñāptimātra-trimsikā fascicle 10, and the Buddha-bhūmi-sūtra-śāstra fascicle 1 extensively clarify bodies and lands, etc. The four lands clarified by the Consciousness-Only and Buddha-Land [treatises] differ somewhat from the ancient Abhidharma, as discussed elsewhere.
Second, separately clarifying Amitābha Buddha's land: Sutras, treatises, and commentators' judgments of Amitābha Buddha's land involve various conflicting interpretations. In sutras, some explain it as reward land, such as the Mahāyāna-sama-dharma-sūtra, Mahākausthila-sūtra, Compassionate Lotus Sūtra, Lankāvatāra-sūtra, Avatamsaka-sūtra's Chapter on Lifespan, etc. The Asvabhāva commentary on the Mahāyāna-samgraha fascicle 9 and Buddha-bhūmi-sūtra fascicle 1 agree. Some explain it as transformed land, like the Drum-Sound Sūtra, etc. Some say it encompasses both types, like the Mahāprajñāpāramitā-śāstra, etc. Various masters' judgments on the three Pure Land sutras are not uniform. Like the Rebirth Treatise, the practices of the five gates progress from shallow to deep, seeming to encompass both reward and transformation lands. Tiantai judges it as the highest grade pure land where ordinary beings and sages dwell together. Jingying judges it as phenomenal pure land. Zhixiang says: "Amitābha Buddha differs between One Vehicle and Three Vehicle [interpretations]. According to the One Vehicle, Amitābha Buddha's land belongs to the world-ocean category," and "According to the Three Vehicle, the Western pure [land] is truly a reward place, encompassing four lands: 1) dharma-nature land, 2) phenomenal pure land, 3) real reward land, 4) transformed pure land. These are reward and transformation, not transformation-body transformation," etc. The Rebirth Collection and Commentary on the Contemplation Sutra
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judge it as reward, not transformation. What is explained in the Commentary is profoundly mysterious in its intent. At first glance, it seems to conflict with the common understanding of nature and characteristics schools, but when properly understood, there is no contradiction. One should consider Fashi's Forest of Meanings on Buddha-Lands, which uses two interpretations to judge Amitābha Buddha's land, citing the true body contemplation from the Contemplation Sutra to prove it is other-enjoyment land, and citing the Drum-Sound Sūtra to prove there are transformation lands, etc.
The Treatise on Resolving Doubts fascicle 1 presents three explanations: First, the Western Paradise is other-enjoyment land, etc. Second, it is transformation land, etc. Third, it encompasses both lands—those below the [bodhisattva] stages see transformation land, while those above the stages see other-enjoyment land, etc. Regarding whether the West is included in or separate from the three realms, and the positions of the nine grades of people in the Contemplation Sutra, etc.—the various explanations are so numerous and conflicting that there is no time to record them here. This concludes the brief discussion of pure lands.
Fourth, the practices and causes for rebirth: This also divides into two parts. First, generally clarifying the practices and causes for pure lands. Second, separately clarifying the exclusive cultivation of Amitābha's dharma. First, generally clarifying pure land practices and causes: This means generating bodhicitta, seeking rebirth in pure lands to achieve bodhi, accordingly practicing the myriad practices of merit and wisdom while dedicating [merit] to pure lands. This constitutes the karmic causes for pure lands. The Contemplation of Immeasurable Life Sutra explains three types of merit as the correct causes of pure karma for buddhas of the three periods. Among these, the six perfections and thirty-seven factors of enlightenment, etc., serve as fundamental practices. Down to the smallest worldly good deeds, all can be redirected as causes. The Vimalakīrti Sūtra says: "Generating supreme bodhicitta is precisely how bodhisattvas purify and adorn buddha-lands. When bodhisattvas attain great bodhi, all sentient beings who have set out toward the Great Vehicle will be born in their land." Pure aspiration, good applied practices, superior aspiration, the six perfections, four immeasurables, four means of attraction, skillful expedients, and the thirty-seven factors of enlightenment are cultivated and dedicated.