大般涅槃經集解 50.26

50.26

案僧亮曰：土有二種，佛行報、有眾生行報佛王土。始法身無定相、無定方所；眾生土有淨有穢。初成道要處眾生淨土。何者？由眾生行熟，應淨眾生，不出惡土。自報土無方，不須說名也；無勝土是眾生土。言淨土者，初成佛處也。今此世界清淨者，彌勒成佛時，此世界變淨，應淨眾生，亦不出淨土也。寶亮曰：既列解十事竟，時眾有不達之流，謂言：釋迦唯修九事，不修於淨土。是以德王為申疑而致問。佛下答云：十方諸佛無有不修十事者。答一因不滿，不得成佛，何容我獨闕斯行？由世癡人言：此方有日月：他方無。作如此之疑者：與癡人何異？設譬既竟，於下愚之流信心未立，故佛懸指西方無勝佛國以示物，云是我之本國。今之所居者，是現來此化。故得知尋於此言，無一佛應世，無穢無淨。其事如初功德中所明。此間既說東方滿月如來之淨，滿月佛於彼，復何容疑釋迦所王是穢。答當彼土純淨，心無所執，亦不容與此間德王作定有定無難同，故得知彼此兩國各辨其一邊，令眾生盡得進行也。

Sengliang states: Lands are of two kinds: those of the retribution of the Buddha's practices, and the lands ruled by the Buddha arising from the retribution of sentient beings' practices. To begin with, the dharmakāya has no fixed mark and no fixed location; sentient beings' lands have pure and defiled ones. When initially realizing the Way, one must dwell in a pure land of sentient beings. Why? Because the practices of sentient beings are ripe, and to correspond to pure sentient beings, one does not emerge in an evil land. One's own retribution land has no location, so there is no need to speak of a name; the Invincible Land is a sentient beings' land. What is called a 'pure land' is the place where Buddhahood is initially realized. As for this world now being pure: when Maitreya becomes a Buddha, this world will transform into purity to correspond to pure sentient beings, likewise not departing from a pure land. Baoliang states: Having finished enumerating and explaining the ten matters, among the assembly at that time there were those of an uncomprehending sort who said: 'Śākyamuni cultivated only nine matters and did not cultivate the pure land.' Therefore, Virtue King raised a question to express this doubt. Below, the Buddha replies: 'Among the Buddhas of the ten directions, there are none who do not cultivate the ten matters.' He replies that if a single cause is incomplete, one cannot attain Buddhahood; how could I alone lack this practice? It is because foolish people in the world say: 'This region has the sun and moon; other regions do not.' Those who generate such doubts: how do they differ from foolish people? The metaphor having been completed, for the inferior and foolish sort whose faith was not yet established, the Buddha pointed from afar to the Western Invincible Buddha Land to demonstrate it to beings, saying: 'It is my original land; where I dwell now is an apparition that came here to transform [beings].' Thus one should know that following these words, not a single Buddha responds to the world with defilement or purity; this matter is as clarified in the first virtue. Here, having already spoken of the purity of the Eastern Full Moon Tathāgata, how could the Full Moon Buddha over there doubt that the realm ruled by Śākyamuni is defiled? In reply, since that land is purely clean and the mind grasps at nothing, it cannot be equated with the difficulty raised by Virtue King here concerning fixed existence and fixed non-existence. Thus one should know that those two lands each articulate one side, causing all sentient beings to advance [on the path].