Chinese
大正藏第 85 册 No. 2767 药师经疏 No. 2767 [cf. No. 449] 药师经疏 性三主□□□□□□五问答分别。第一释名。言净土者。净谓□□□□地谓诸净人所居□故名为净土。或出即净故名净土。然此净□有其二种。一者色净所居宫殿众妙七宝所严饰故。二功德净大念慧行以为游路。大心妙观以为所乘。大空无相无愿解脱为□大门。如是等德不可具说。今此净土具说两法以为净土。第二出体。有其二义。一种数差别。二依种出体。言种数者。如成唯识净土差别有其四种。一法体性土。谓二空理是诸法性法性即土名法性土。二自受用土。谓遍法界七宝妙色及诸功德为受用土。三他用土。谓诸如来为十地上诸菩萨众所现色等。四变化土。谓诸如来为化地前所变净土。若广分别如成唯识第十。及佛地论第七卷说。言出体者。法性净土法数门中真如为体。三科出体非蕴所摄处界门中法处法界以为自性。唯是意识所缘境故。或可通六种无为为性。五种无为皆依真如假建立故。自受用土。百法门中六十法以为体性。所谓眼等八种净识相应二十一心所有法。谓五遍行五各别境及善十一十一种色及二十种不相应法。除异生性及不和合无想定天六种无为。然六无为有其 现代汉语译本 大正藏第 85 册 No. 2767 药师经疏 No. 2767 [cf. No. 449] 药师经疏 性三主□□□□□□五问答分别。第一释名。言净土者。净谓□□□□地谓诸净人所居□故名为净土。或出即净故名净土。然此净□有其二种。一者色净所居宫殿众妙七宝所严饰故。二功德净大念慧行以为游路。大心妙观以为所乘。大空无相无愿解脱为□大门。如是等德不可具说。今此净土具说两法以为净土。第二出体。有其二义。一种数差别。二依种出体。言种数者。如成唯识净土差别有其四种。一法体性土。谓二空理是诸法性法性即土名法性土。二自受用土。谓遍法界七宝妙色及诸功德为受用土。三他用土。谓诸如来为十地上诸菩萨众所现色等。四变化土。谓诸如来为化地前所变净土。若广分别如成唯识第十。及佛地论第七卷说。言出体者。法性净土法数门中真如（Tathata，事物的真实本性）为体。三科出体非蕴所摄处界门中法处法界以为自性。唯是意识所缘境故。或可通六种无为为性。五种无为皆依真如假建立故。自受用土。百法门中六十法以为体性。所谓眼等八种净识相应二十一心所有法。谓五遍行五各别境及善十一十一种色及二十种不相应法。除异生性及不和合无想定天六种无为。然六无为有其
English
English version Taisho Tripitaka Volume 85, No. 2767, Commentary on the Bhaisajyaguru Sutra No. 2767 [cf. No. 449] Commentary on the Bhaisajyaguru Sutra Divided into five questions and answers based on the three main aspects of nature. First, explanation of the name. 'Pure Land' means: 'Pure' refers to □□□□, and 'Land' refers to the place where pure beings reside, hence it is called 'Pure Land'. Or, 'emerging is pure', hence it is called 'Pure Land'. This purity has two aspects: first, the purity of form, with palaces adorned with various wonders and the seven treasures; second, the purity of merit, with great mindfulness and wisdom as the path, great mind and wondrous contemplation as the vehicle, and great emptiness, non-form, and non-desire liberation as the great gate. Such virtues are too numerous to mention. This Pure Land fully encompasses both aspects as the Pure Land. Second, revealing the substance. There are two meanings: one is the difference in number, and the other is revealing the substance based on type. Regarding the types and numbers, as in the Vijnaptimatrata-siddhi (成唯识, Treatise on the Establishment of the Doctrine of Consciousness-Only), there are four types of Pure Lands: first, the Dharmata-nature Land (法体性土), which refers to the principle of two emptinesses (二空理), which is the nature of all dharmas (诸法性); this Dharmata (法性) is the Land, hence it is called Dharmata-nature Land. Second, the Self-enjoyment Land (自受用土), which refers to the wonderful colors of the seven treasures throughout the Dharma Realm (法界) and all merits as the Self-enjoyment Land. Third, the Other-enjoyment Land (他用土), which refers to the forms manifested by the Tathagatas (如来) for the Bodhisattvas (菩萨) of the ten Bhumis (十地). Fourth, the Transformation Land (变化土), which refers to the Pure Land transformed by the Tathagatas for those before the Bhumis. For a detailed explanation, refer to the tenth chapter of the Vijnaptimatrata-siddhi and the seventh chapter of the Buddhabhumi Sutra Shastra (佛地论). Regarding revealing the substance, in the Dharmata Pure Land, within the category of Dharma numbers, the substance is Tathata (真如, the true nature of things). The three categories reveal the substance as not being included in the Skandhas (蕴), and within the gates of the Ayatanas (处) and Dhatus (界), the Dharmadhatu (法处) and Dharmadhatu (法界) are its nature. It is solely the object of consciousness. Or, it can encompass the six types of Asamskrta dharmas (无为, unconditioned dharmas) as its nature, as the five types of Asamskrta dharmas are all provisionally established based on Tathata. The Self-enjoyment Land. Within the Hundred Dharmas (百法) doctrine, sixty dharmas are its substance. These are the eight pure consciousnesses corresponding to the eyes, etc., and the twenty-one mental factors, namely the five omnipresent mental factors (五遍行), the five specific mental factors (五各别境), the eleven wholesome mental factors (善十一), the eleven types of form (十一种色), and the twenty types of non-corresponding formations (二十种不相应法), excluding the nature of the unawakened (异生性) and the six types of Asamskrta dharmas of the non-perceptual heavens (无想定天). However, the six Asamskrta dharmas have --------------------------------------------------------------------------------
Chinese
二种。一依法性建立六种法性五□。二净八识所摄六种六种皆是自受用土他受用土及变化土。乃法出体应知亦尔。而差别者自受用土真实功德为体。余之二土皆是变化。三科出体。若妙色土即用色蕴少色香味触四处四界一分为性。通摄功德为净者。即用五蕴及十二处十八界法以为体性。如理应思。第三主众差别者。如成唯识第十卷说。佛有四种。一自性身。谓诸如来真净法界受用变化平等所依离相寂然。绝诸戏论具无边际真当功德亦名法身。大功德法所依止处故此自性身。依自性土虽此身土体无差别。而属佛法性相异故。此佛身土俱非色拣唯有其主而无眷属。二自受用身。谓诸如来三无数劫。修集无量福慧资粮所起无边真实功德。及极圆净常遍色身相续湛然。尽未来际恒自受用广大法乐。此身还依自受用土。谓圆镜智相应净识。由昔所修自利无漏纯净佛土因缘成就。从初成佛尽未来际相续变为纯净佛土。自受用身常依此土。亦唯有佛无诸徒众。唯佛自利善所生故。三他受用身。谓诸如来由平等智示现微妙净功德身。居纯净土为住。十地诸菩萨众现大神通转正法轮。决众疑网。令彼受用大乘法乐他受用土以此为主。十地菩萨以为眷属。四变化身。谓诸如来由成事智变现无量随类化身居净秽土为未登地。诸菩萨众二乘异生 现代汉语译本 有两种。第一种是依法性建立的六种法性五蕴（skandha，构成个体存在的五种要素：色、受、想、行、识）。第二种是净八识（eight consciousnesses，眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）所摄的六种，这六种都是自受用土（self-enjoyment land，佛为自身利益所感的净土）、他受用土（other-enjoyment land，佛为利益他人所感的净土）以及变化土（transformation land，佛为教化众生而变化的净土）。乃至法的显现也应如此理解。而差别在于，自受用土以真实功德为体。其余两种土都是变化而来。从三科（three categories，蕴、处、界）出体来看，如果说是妙色土，就用色蕴（form skandha，物质的聚集）中少许的色、香、味、触四处（four sense objects，色、声、香、味）四界（four elements，地、水、火、风）的一部分作为其体性。如果说是通摄功德为净者，就用五蕴以及十二处（twelve entrances，六根和六尘）十八界（eighteen realms，六根、六尘和六识）法作为其体性。应当如理思维。第三是主众的差别。如《成唯识论》第十卷所说，佛有四种身。第一是自性身（self-nature body，佛的真如法性之身），是指诸如来真净法界（true and pure dharma realm，诸佛所证悟的真实清净的境界），是受用身、变化身和平等性的所依，远离一切表相，寂静无为，断绝一切戏论，具足无边际的真实功德，也叫做法身（dharma body，佛的法性之身）。因为是大功德法所依止之处，所以称为自性身。依自性土（self-nature land，与自性身相应的净土），虽然此身土体性没有差别，但因为属于佛法，体性和相状不同。此佛身土都不是色法，只是为了拣别，唯有其主而没有眷属。第二是自受用身（self-enjoyment body，佛为自身利益所感的身），是指诸如来经过无数劫，修集无量福慧资粮所生起的无边真实功德，以及极其圆满清净常遍的色身，相续不断，尽未来际恒常自受用广大法乐。此身还依自受用土。是指圆镜智（mirror-like wisdom，如明镜般照见一切的智慧）相应的净识，由过去所修的自利无漏纯净佛土因缘成就。从初成佛到尽未来际相续变为纯净佛土。自受用身常依此土。也只有佛，没有其他徒众。因为唯有佛的自利善所生。第三是他受用身（other-enjoyment body，佛为利益他人所感的身），是指诸如来由平等智（wisdom of equality，证悟一切法平等的智慧）示现微妙净功德身，居住在纯净土中，为住在十地（ten bhumis，菩萨修行的十个阶段）的诸菩萨众现大神通，转正法轮（dharma wheel，佛法的教义），决断众人的疑惑，令他们受用大乘法乐。他受用土以此为主，十地菩萨作为眷属。第四是变化身（transformation body，佛为教化众生而变化的身），是指诸如来由成事智（wisdom of accomplishing activities，能成就一切事业的智慧）变现无量随类化身，居住在净土或秽土中，为未登地的诸菩萨众、二乘（two vehicles，声闻乘和缘觉乘）异生（different beings，凡夫）。
English
English version There are two kinds. The first is the six kinds of dharma-nature five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) established according to dharma-nature. The second is the six kinds encompassed by the pure eight consciousnesses (eight consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), all of which are self-enjoyment lands (self-enjoyment land, pure land perceived by the Buddha for his own benefit), other-enjoyment lands (other-enjoyment land, pure land perceived by the Buddha for the benefit of others), and transformation lands (transformation land, land transformed by the Buddha to teach sentient beings). Even the manifestation of dharma should be understood in this way. The difference lies in that the self-enjoyment land takes true merit as its substance. The other two lands are all transformations. From the perspective of the three categories (three categories, skandhas, entrances, realms) emerging as substance, if it is said to be the wonderful color land, then a small portion of the form skandha (form skandha, the aggregation of matter), the four sense objects (four sense objects, form, sound, smell, taste), and the four elements (four elements, earth, water, fire, wind) are used as its substance. If it is said to be that which encompasses merit as purity, then the five skandhas and the twelve entrances (twelve entrances, the six sense organs and the six sense objects) and the eighteen realms (eighteen realms, the six sense organs, the six sense objects, and the six consciousnesses) are used as its substance. One should contemplate this reasonably. The third is the difference between the main and the assembly. As stated in the tenth volume of the 'Treatise on Establishing Consciousness-Only,' the Buddha has four kinds of bodies. The first is the self-nature body (self-nature body, the body of the Buddha's true suchness dharma-nature), which refers to the true and pure dharma realm (true and pure dharma realm, the true and pure state realized by all Buddhas) of all Tathagatas, the basis of enjoyment body, transformation body, and equality, being apart from all appearances, tranquil and non-active, cutting off all playful discussions, possessing boundless true merits, and is also called the dharma body (dharma body, the body of the Buddha's dharma-nature). Because it is the place where great merit and dharma rely, it is called the self-nature body. Relying on the self-nature land (self-nature land, the pure land corresponding to the self-nature body), although there is no difference in the substance of this body and land, because it belongs to the Buddha's dharma, the substance and characteristics are different. This Buddha's body and land are not form, but are only for distinction, having only the master and no retinue. The second is the self-enjoyment body (self-enjoyment body, the body perceived by the Buddha for his own benefit), which refers to the boundless true merits arising from the accumulation of immeasurable blessings and wisdom resources by all Tathagatas over countless kalpas, as well as the extremely perfect, pure, constant, and pervasive form body, continuously and constantly enjoying vast dharma bliss for oneself throughout the future. This body also relies on the self-enjoyment land. It refers to the pure consciousness corresponding to the mirror-like wisdom (mirror-like wisdom, the wisdom that illuminates everything like a clear mirror), which is accomplished by the causes and conditions of the self-benefiting, pure Buddha land cultivated in the past. From the initial attainment of Buddhahood to the end of the future, it continuously transforms into a pure Buddha land. The self-enjoyment body always relies on this land. There is only the Buddha, without other disciples. Because it is only born from the Buddha's self-benefiting goodness. The third is the other-enjoyment body (other-enjoyment body, the body perceived by the Buddha for the benefit of others), which refers to the subtle and pure merit body manifested by all Tathagatas through the wisdom of equality (wisdom of equality, the wisdom of realizing the equality of all dharmas), residing in the pure land, manifesting great supernatural powers for the bodhisattvas of the ten bhumis (ten bhumis, the ten stages of bodhisattva practice), turning the dharma wheel (dharma wheel, the teachings of the Buddha), resolving the doubts of the assembly, and enabling them to enjoy the great vehicle dharma bliss. The other-enjoyment land takes this as the main, with the bodhisattvas of the ten bhumis as the retinue. The fourth is the transformation body (transformation body, the body transformed by the Buddha to teach sentient beings), which refers to the immeasurable transformation bodies manifested by all Tathagatas through the wisdom of accomplishing activities (wisdom of accomplishing activities, the wisdom that can accomplish all activities), residing in pure or impure lands, for the bodhisattvas who have not yet attained the bhumis, the two vehicles (two vehicles, the sravaka vehicle and the pratyekabuddha vehicle), and different beings (different beings, ordinary beings). --------------------------------------------------------------------------------