說無垢稱經疏 2.254

2.254

第六處所者，其法性土即真如理，無別處所。自受用土亦充法界，更無別處。他受用土，《佛地經》言「超過三界所行之處。」彼論釋言「非三界愛所執受故，離相應所緣二縛，隨增言超過三界故，是道諦善性所攝。」彼有三釋，有義各別，有處說在淨居天上、有處說在西方等故、有義同處。淨土周圓無有邊際，遍法界故。如實義者，自受用土周遍法界，無處不有，不可說言離三界處即三界處。若他受用土，或在色界淨居天上、或西方等，處所不定。《法花》亦言「眾生見劫盡，大火所燒時，我此土安穩，天人常充滿。」十地所見乃是報土，地前所見乃是化土，隨宜而現，何得定方別指一處？欲令眾生起勝欣心，別指處所，隨心淨處即淨土處。化土必隨三界處所，任物化生即便現故。古人於此種種分別，三界之外別有處所以為淨土。理必不爾，所化必有異熟識在，異熟識在必是界攝，何得出界？由非界繫，言超三界，非處有別，隨所化故。

Sixth, regarding its location: The land of the nature of phenomena is simply the principle of tathatā; it has no separate location. The land of self-enjoyment also fills the dharmadhātu; there is no other location. Regarding the land of enjoyment for others, the Buddhabhūmi-sūtra states: "It transcends the spheres traversed by the three realms." The commentary on it explains: "Because it is not grasped by the craving of the three realms, is free from the two bonds of association (samprayoga) and objective support (ālambana), and because it is said to transcend the three realms due to the predominance [of purities], it is subsumed under the good nature of the truth of the path." There are three interpretations there: One opinion holds that they are distinct, because some passages say it is located in the Śuddhāvāsa heavens of the form realm, and some passages say it is in the west, and so forth. Another opinion holds that they share the same location: the pure land is round and boundless, for it pervades the dharmadhātu. As for the genuine meaning, the land of self-enjoyment thoroughly pervades the dharmadhātu and is nowhere absent; it cannot be spoken of as being separate from the location of the three realms, yet it is right at the location of the three realms. As for the land of enjoyment for others, it is either above the Śuddhāvāsa heavens in the form realm, or in the west, and so forth—its location is indeterminate. The Lotus [Sūtra] also states: "When sentient beings see the end of the kalpa, / burned by the great fire, / this land of mine is secure and tranquil, / ever filled with gods and humans." What is seen on the ten grounds is the retribution land (saṃbhogakṣetra), while what is seen before the grounds is the transformation land (nirmāṇakṣetra); since they manifest according to suitability, how could there be a fixed direction pointing specifically to a single place? Wishing to cause sentient beings to generate superior aspiration, a specific location is designated; wherever the mind is pure, that is the location of the pure land. The transformation land necessarily accords with the locations of the three realms, for it manifests spontaneously as sentient beings are transformed. Ancient masters made various discriminations on this point, holding that there is a separate location outside the three realms that constitutes the pure land. According to principle, this is certainly not so: those being transformed must still possess the vipāka-vijñāna, and as long as the vipāka-vijñāna is present, they must be subsumed within the realms—how could they leave the realms? It is because it is not bound to the realms that it is said to transcend the three realms; it is not that the location is separate, for it accords with those who are transformed.