瑜伽論記 19.375

19.375

第三問答中，釋染不盡滅。外人乘前所說，若心滅時諸雜染法皆可滅故，不可言計，即設難云：若爾即應一人成聖，一切皆成，一雜染滅，一切皆滅耶？論主答：相等諸物若由名言之熏習不共分別所起自身內報佛無分別智起時，分段變易彼亦隨滅。若器世界共分別名言熏習之所起者，得佛時共分別自識所現有漏報土亦無。然從凡夫二乘諸菩薩等果報識所現報土，由他分別所任持故而不永滅。若不爾者，他之共分別因，應無其報土果，彼眾生報土雖不滅，諸佛得清淨者，我彼報染土正見法清淨真淨土，故仁王經云：三賢十聖居報土，唯佛一人居淨土。

In the third question and answer, it explains that defilement is not exhausted and destroyed for all. Taking up what was said previously—that when the mind is extinguished, all defiled dharmas can be extinguished, and therefore they cannot be designated by names—the opponent poses an objection: "If so, then when one person attains sagehood, should all attain it; and when one defilement is eliminated, should all be eliminated?" The author of the treatise answers: regarding objects such as signs, if they are generated by the unshared discrimination of the perfuming of conventional speech within one's own internal retribution, when the Buddha's non-conceptual wisdom arises, those of the partitioned and transformed [re-births] are also extinguished accordingly. If it is the physical world arisen from the perfuming of conventional speech through shared discrimination, when attaining buddhahood, the contaminated reward-land manifested by one's own consciousness through shared discrimination also ceases to exist. However, the reward-land manifested by the retribution-consciousness of ordinary beings, those of the two vehicles, and bodhisattvas does not permanently perish, because it is sustained by the discrimination of others. If this were not so, the cause of the shared discrimination of others would lack its fruit of a reward-land. Although the reward-lands of those sentient beings are not destroyed, for the Buddhas who have attained purification, what I see as their defiled reward-land is precisely the pure, true pure-land seen through the Dharma. Therefore, the Benevolent King Sūtra (Renwang jing) states: "The three [ranks of] worthy ones and the ten [ranks of] sages dwell in the reward-land; only the Buddha alone dwells in the pure land."