阿彌陀經要解 1.37

1.37

娑婆苦樂相雜，苦是苦苦，逼身心故；樂是壞苦，不久住故；不苦不樂是行苦，性遷流故。彼土永離三苦，不同此土對苦之樂，乃名極樂。蓋凡聖同居淨土五濁輕，故無分段八苦，但受不病不死、自在遊行、天食天衣、上善聚會等樂。方便有餘淨土，體觀既巧，故無沈空滯寂之苦，但受遊戲神通等樂。實報莊嚴淨土，一心圓證，故無隔別不融之苦，但受無礙不思議樂。寂光淨土，究竟平等，故無法身滲漏真常流注之苦，但受稱性圓滿究竟樂也。

In the Sahā world, suffering and bliss are intermingled. Suffering is the suffering of suffering, because it oppresses body and mind. Bliss is the suffering of decay, because it does not endure. Neither-suffering-nor-bliss is the suffering of conditioned existence, because its nature is transient. That land is forever free from the three kinds of suffering, unlike the bliss of this realm that exists in contrast to suffering; thus it is named Utmost Bliss. For in the pure Land Where Common Beings and Sages Cohabit, the five turbidities are light; hence there are no eight sufferings of mortal existence, and one experiences only the pleasures of freedom from illness and death, unimpeded roaming, heavenly food and heavenly garments, and gathering with superior virtuous beings. In the pure Land of Expediency with Remainder, since the contemplation of embodied emptiness is skillful, there is no suffering of sinking into emptiness or stagnating in quiescence, and one experiences only the bliss of roaming freely in supernatural powers. In the pure Land of Real Reward and Adornment, since one realizes the complete truth in a single mind, there is no suffering of compartmentalization and non-interfusion, and one experiences only unobstructed and inconceivable bliss. In the Land of Quiescent Light, being ultimately equal, there is no suffering of the dharmakāya's subtle defilements or the subtle flux of true constancy, and one experiences only the ultimate bliss that accords with nature and is fully complete.