說無垢稱經疏 2.254

2.254

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.