成唯識論述記 7.680

7.680

述曰：此簡色界地有迴、不迴者，由經不說彼五淨居發大心故。以下諸地發理無違，約處為言，唯五淨居全無發者，此言經者《大般若》說，今第二會，當舊大品第十五卷。今《大般若》第一會第一百二十六云：「復次，憍尸迦！若善男子、善女人等，書寫如是甚深般若波羅蜜多，種種莊嚴置清淨處，供養恭敬、尊重讚歎。時，此三千大千世界所有四天王天，乃至他化自在天，已發阿耨多羅三藐三菩提心者，恒來是處觀禮、讀誦，乃至廣說，合掌而去；所有梵眾天乃至廣果天已發無上菩提心者，恒來是處，乃至廣說，合掌而去；所有淨居天，謂無繁天，乃至色究竟天，亦恒來此觀禮、讀誦如是般若，乃至廣說，合掌而去。爾時，十方無邊世界所有四天王天，乃至他化自在天，乃至爾所梵眾天，乃至廣果天已發無上菩提心者，亦恒來此，乃至廣說，合掌而去。爾時，十方所有淨居天，謂無繁天乃至色究竟天，亦恒來此，乃至廣說，合掌而去」，餘處皆言發菩提心者，於淨居處不說發心，故知色界亦有聖者發向大心，唯除淨居。經不言有發大心者故，若前師解此文者，此言廣果諸以下天說發心者，據異生說，非是有學，不爾，淨居有何別因獨無迴心者。第二師云：一、以經證；二、亦由理。若生淨居必不生上，亦不迴心，取涅槃近，耽寂心堅，化必難得，故無迴者，二理既齊，其文共會，諸有智者取捨隨情。問：此第二師義若准佛地及此論等，既許二乘初二果等受變易生雖初則發心，要經多生方受變易，亦應許有欲界發心，至上界生身方受變易者不？今解有二：一云無也，生色界生必非經於欲界生，不還聖者得宿願通知欲業盡，或未得根本定，未得通故不共知，而厭麁身即便急引變易生死，故無上界方受變易，欲界發心，即於欲界受變易故。不同初二果。彼欲業未盡，雖有知業多少，亦有不知者，業力所牽或有即發心時受此生死，或有未受至第七生等。不還發心必即受生，業力盡故，道力滿故，厭惡深故，不肯上界更經一生，何況有多？二云：既無文遮，如七生者發心留身未必同時，不還者亦爾。欲界發心上界留身，欲界之身，業力盡故，未得邊際定可資故業故，欲得依勝身方轉易故，由如是理，或有上地但於一處受一生已即方受變易，或有二處、三處或一地、二地、三地乃至四地，至廣果天受變易身，往自在官而受佛位，或有乃至但於第四禪受一生而受變易，有決定業故於理無違。因論生論，其淨居上有實報土，第十地居為三界處為不爾耶？《佛地論》說：此他受用身所居淨土，為第十地諸菩薩等說法處故，即色究竟天攝，以極勝處淨居不知亦不至彼，是故經云：有妙淨土出過三界，第十地菩薩當生其中是也。

The Commentary states: This distinguishes those stages of the form realm where beings turn their minds from those where they do not, because the sūtras do not state that beings generate the great aspiration in those five pure abodes. In the lower stages, generating [the aspiration] does not contradict reasoning. Speaking in terms of place, in the five pure abodes alone there are absolutely none who generate it. As for this "sūtra," it is stated in the *Large Prajñāpāramitā*, now the second assembly, corresponding to fascicle fifteen of the older *Dapin [bore jing]*. In the first assembly, fascicle 126 of the current *Large Prajñāpāramitā*, it says: "Furthermore, Kauśika, if good sons and good daughters copy such profound Prajñāpāramitā, adorn it in various ways, place it in a pure spot, and make offerings, revere, honor, and praise it—at that time, all the gods of the Four Heavenly Kings up to the gods of Mastery Over Others' Transformations in this trichiliocosm who have generated the aspiration for anuttara-samyak-saṃbodhi will constantly come to this place to view, pay homage, read and recite, and even extensively expound it, and then join their palms and depart. All the gods of the retinue of Brahmā up to the gods of Abundant Fruits who have generated the unexcelled aspiration for awakening will constantly come to this place […] and then join their palms and depart. All the gods of the pure abodes, namely the gods of No Affliction up to Akaniṣṭha, will also constantly come here to view, pay homage, read and recite such Prajñāpāramitā […] and then join their palms and depart. At that time, in boundless worlds throughout the ten directions, all the gods of the Four Heavenly Kings up to the gods of Mastery Over Others' Transformations, as well as the gods of the retinue of Brahmā up to the gods of Abundant Fruits who have generated the unexcelled aspiration for awakening, will also constantly come here […] and then join their palms and depart. At that time, all the gods of the pure abodes throughout the ten directions, namely the gods of No Affliction up to Akaniṣṭha, will also constantly come here […] and then join their palms and depart." In other places it consistently speaks of "those who have generated the aspiration for awakening," but in the case of the pure abodes it does not speak of generating the aspiration. Hence we know that there are also noble ones in the form realm who generate the aspiration toward the Great [Vehicle], with the sole exception of the pure abodes, because the sūtra does not mention any who generate the great aspiration. If the former master were to explain this passage, [he would say that] in stating that the gods from Abundant Fruits on down generate the aspiration, it refers to ordinary beings, not trainees (śaikṣa); otherwise, what special reason would the pure abodes have alone to lack those who turn their minds? The second master says: first, by proof of sūtra; second, also by reason. If one is born in the pure abodes, one definitely will not be born higher, nor will one turn one's mind; because they are close to grasping nirvāṇa, their indulgence in quiescence is firm, and transforming them is bound to be difficult; hence there are none who turn back. Since both reasonings are equal and the text can be reconciled with both, wise persons may accept or reject according to their inclinations. Question: If the meaning of this second master conforms to the *Buddhabhūmi[-sūtra-śāstra]* and this treatise, which accept that noble ones of the two vehicles of the first and second fruits undergo the life of inconceivable transformation (pariṇāma-cyuti), although they initially generate the aspiration, they must pass through many lifetimes before receiving transformation—should we also accept that there are those who generate the aspiration in the desire realm and only undergo transformation when they are born in a body in the higher realm, or not? There are now two explanations. The first says no: when one is born into an existence in the form realm, it definitely does not pass through births in the desire realm. A non-returner (anāgāmin) noble one attains the knowledge of past vows and knows that their desire[-realm] karma is exhausted; or, if they have not yet attained the fundamental concentration and thus have not attained supernormal knowledges and do not have mutual knowledge, they nevertheless abhor the coarse body and immediately and urgently induce the life of transformation. Therefore, it is not the case that they undergo transformation only in the higher realm: having generated the aspiration in the desire realm, they undergo transformation right in the desire realm. This is unlike the first and second fruits: their desire[-realm] karma is not yet exhausted; although some know the amount of karma, there are also those who do not know; driven by the force of karma, some undergo this rebirth right when they generate the aspiration, while others have not yet received it up to the seventh rebirth, etc. When a non-returner generates the aspiration, they must immediately receive that birth: because the force of karma is exhausted, because the force of the path is complete, and because their abhorrence is deep, they are unwilling to undergo even one more lifetime in the higher realm, let alone many. The second says: since there is no text that denies it, just as with those who have seven rebirths, generating the aspiration and retaining the body are not necessarily simultaneous, and the same holds for non-returners. Having generated the aspiration in the desire realm, they retain their body in the higher realm: because the body of the desire realm has exhausted the force of karma, and because they have not yet attained the concentration of the summit of existence to nourish past karma, they wish to rely on a superior body before undergoing transformation. By virtue of such reasoning, some undergo only a single birth in one place in a higher stage before undergoing transformation; others undergo it in two places, three places, or in one stage, two stages, three stages, or even four stages, reaching the heaven of Abundant Fruits to receive the transformed body, and going to the Palace of Great Mastery (Maheśvara) to receive the rank of buddhahood; or some even receive only one birth in the fourth dhyāna before undergoing transformation. Because there is determinate karma, this does not contradict reasoning. Arising from this discussion: above the pure abodes there is the realm of true recompense (sambhogakāya realm); is the dwelling of the tenth stage within the three realms or not? The *Buddhabhūmi-śāstra* states: this pure land where the body of enjoyment for others (parasambhogakāya) dwells is the place where the Dharma is preached for bodhisattvas of the tenth stage and above; thus it is subsumed under the heaven of Akaniṣṭha. Because it is an extremely superior place, even the pure abodes do not know of it or reach it. Therefore a sūtra says: "There is a marvelous pure land that transcends the three realms, into which bodhisattvas of the tenth stage are to be born"; this is it.