阿彌陀經疏 1.42

1.42

答：「論據報土說，《平等覺經》云：眾生生彼始得初果，乃至後得阿羅漢果作大菩薩，或生於彼始發菩提心。既有凡夫及初發心菩薩者，即是化土。若言二乘亦不生彼，即謂一向是報淨土者，彼《觀經》中三輩九品云何得生？此經下文，彼佛有無量無邊聲聞弟子。何得不生也。又女人亦不得生者，此《阿彌陀經》等皆云：善女人聞說彼佛名執持不忘，必得往生。此云何通？又若彼土一向無女人故即謂是報土者，《鼓音經》云：彼佛父名月上，母名殊勝妙顏，此豈無女人也。女人根缺不生者，由彼佛本願，願生我國者，皆作男子，六根具足端嚴勝天。故《清淨覺經》云：女人往生者則皆作男子。故言無女人及以根缺，非是此處女人此間根缺不得生彼。」

Answer: 'Treatises speak in terms of the reward land. The Pingdengjue jing says: "Sentient beings born there initially attain the first fruit, and eventually later attain the fruit of an arhat and become great bodhisattvas, or when born there initially give rise to the bodhicitta." Since there are ordinary beings and bodhisattvas of initial aspiration, it is indeed a transformation land. If one says that the two vehicles are also not born there, claiming it is strictly a reward pure land, then how could the three grades and nine ranks in the Guan jing be born there? The text below in this sūtra says that that Buddha has immeasurable and boundless śrāvaka disciples; how could they not be born there? Furthermore, as for women also being unable to be born there, this Amitābha Sūtra and others all say: "If a good woman hears the name of that Buddha and upholds it without forgetting, she will certainly attain rebirth." How could this be reconciled? Moreover, if one claims it is a reward land because that land is entirely without women, the Drum-Sound Sūtra says: "That Buddha's father is named Candrordhva, and his mother is named Viśiṣṭasurūpā." How could this be without women? As for women and those with defective sense faculties not being born there, this is due to that Buddha's original vow: "May those who wish to be born in my land all become men, complete with the six faculties and dignified, surpassing the devas." Therefore, the Qingjingjue jing says: "Women who attain rebirth all become men." Hence it is said there are no women or defective sense faculties; it does not mean that women of this place or those with defective sense faculties in this realm cannot be born there.'