觀無量壽佛經疏 1.25

1.25

第二、即以道理來破者。上言初地至七地已來菩薩者。如《華嚴經》說：「初地已上七地已來，即是法性生身、變易生身。」斯等曾無分段之苦。論其功用，已經二大阿僧祇劫，雙修福智人法兩空。並是不可思議，神通自在轉變無方。身居報土，常聞報佛說法。悲化十方，須臾遍滿，更憂何事，乃藉韋提為其請佛，求生安樂國也？以斯文證，諸師所說，豈非錯也。答上二竟。上下者。上言從種性至初地已來者，未必然也。如經說：「此等菩薩名為不退。身居生死，不為生死所染。如鵝鴨在水，水不能濕。」如《大品經》說：「此位中菩薩，由得二種真善知識守護故不退。何者？一是十方諸佛。二是十方諸大菩薩。常以三業外加於諸善法無有退失，故名不退位也。」此等菩薩，亦能八相成道，教化眾生。論其功行，已經一大阿僧祇劫，雙修福智等。既有斯勝德，更憂何事，乃藉韋提請求生也？以斯文證。故知諸師所判，還成錯也。此責上輩竟。

Second, refuting them using reasoning: regarding the above assertion that they are bodhisattvas from the first bhūmi to the seventh bhūmi, as the Avataṃsaka Sūtra states: 'From the first bhūmi and above up to the seventh bhūmi, these are bodies born of dharmatā, bodies of transformation-change.' They never have the suffering of fragmented lifespan. In terms of their functional capacity, they have already passed through two great asaṃkhyeya-kalpas, cultivating both merit and wisdom and realizing the dual emptiness of persons and phenomena. All are inconceivable, endowed with unhindered supernatural powers and boundless transformations. Dwelling in a saṃbhoga land, they constantly hear the saṃbhogakāya Buddha preach the Dharma. With compassion they transform the ten directions, pervading them in an instant. What further worry could they have that they would rely on Vaidehī to request the Buddha for them to seek rebirth in the Land of Peace and Bliss? Proved by this scriptural passage, how could what the various masters say not be mistaken? This concludes the answer to the two [highest] above. Regarding the superior-lower: the above assertion that it refers to those from the gotra-bhūmi up to the first bhūmi is not necessarily so. As the sūtra states: 'These bodhisattvas are called non-retrogressing. Dwelling in saṃsāra, they are not defiled by saṃsāra, just as geese and ducks in water cannot be wetted by the water.' As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'Bodhisattvas at this stage do not retrogress because they are guarded by two kinds of true spiritual friends. What are the two? First, the Buddhas of the ten directions. Second, the great bodhisattvas of the ten directions. Constantly aiding them externally through the three modes of action, they have no retrogression or loss regarding wholesome dharmas; hence it is called the non-retrogressing stage.' Such bodhisattvas can also accomplish the eight aspects of attaining Buddhahood and transform sentient beings. In terms of their cultivation and practice, they have already passed through one great asaṃkhyeya-kalpa, cultivating both merit and wisdom, and so forth. Since they possess such supreme virtues, what further worry could they have that they would rely on Vaidehī to request rebirth? Proved by this scriptural passage, we know that what the various masters determined is likewise mistaken. This concludes the critique of the superior grade.