觀無量壽佛經疏 3.159

3.159

答曰：「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂。言三界苦樂者，苦則三塗八苦等；樂則人天五欲放逸繫縛等樂，雖言是樂然是大苦，必竟無有一念真實樂也。言淨土苦樂者，苦則地前望地上為苦；地上望地前為樂。下智證望上智證為苦，上智證望下智證為樂，此例舉一可知也。今言度苦眾生者，但為進下位令昇上位，轉下證令得上證。稱本所求即名為樂，故言度苦也。若不然者，淨土之中一切聖人皆以無漏為體，大悲為用，畢竟常住離於分段之生滅，更就何義名為苦也？」

Answer: “Now, speaking of suffering and pleasure, there are two kinds: first, suffering and pleasure within the three realms; second, suffering and pleasure within the Pure Land. Regarding suffering and pleasure in the three realms: suffering refers to the three wretched paths, the eight sufferings, and so forth; pleasure refers to the pleasures of humans and devas, such as the five desires, negligence, and bondage. Although called pleasure, these are in fact great suffering, ultimately lacking even a single thought-moment of real pleasure. Regarding suffering and pleasure in the Pure Land: suffering means that looking from before the bhūmis toward above the bhūmis is considered suffering, while looking from above the bhūmis toward before the bhūmis is considered pleasure. The realization of lower wisdom looking toward the realization of higher wisdom is considered suffering, while the realization of higher wisdom looking toward the realization of lower wisdom is considered pleasure. By citing this one example, the rest may be known. Now, saying ‘saving suffering sentient beings’ merely means advancing lower stages to cause them to ascend to higher stages, and transforming lower realizations to cause them to attain higher realizations. Matching what was originally sought is named pleasure; hence it is called ‘saving from suffering.’ If it were not so, then within the Pure Land all sages take the uncontaminated as their essence and great compassion as their function, ultimately eternally abiding and free from the birth and cessation of saṃsāric existence—in terms of what other meaning could it be called suffering?”