成唯識論述記 8.641

8.641

述曰：此會相違。說為無漏出三界者，隨此無漏助業因說，而體實非。是故經言界外生死、有漏生死、無漏生死等也。即《十地》云：有妙淨土出過三界，十地菩薩當生其中。更勘《勝鬘》、《楞伽》二經此等文也。《瑜伽》第八十、《佛地》第二說，為住有餘界，無餘界爾耶？答：唯有餘界，無餘依中離諸事業故。問：若唯有餘界，云何一生便得成佛，彼阿羅漢果尚當無一生等？答：由增壽行方能成佛，故世尊說善修神足能住一劫等。此是發趣極成遲鈍，不如初修菩薩，乃至廣說。《無上依經》有四生死：一、方便；二、因緣；三、有有；四、無有，如別抄會。

The Commentary states: This reconciles the contradiction. When it is spoken of as anāsrava and as transcending the three realms, it is spoken of in accord with this anāsrava assisting causal karma, but its substance in fact is not [anāsrava]. For this reason, the sūtras speak of samsāra outside the realms, sāsrava samsāra, anāsrava samsāra, and so forth. That is, the Daśabhūmika states: There is a wondrous pure land transcending the three realms, in which bodhisattvas of the ten grounds are to be born. Further examine passages such as these in the Śrīmālā and Laṅkāvatāra sūtras. Yogācāra fascicle eighty and Buddhabhūmi fascicle two discuss: Does one abide in the realm with remainder (sopadhiśeṣa-dhātu) or the realm without remainder (nirupadhiśeṣa-dhātu) in this way? Answer: Only in the realm with remainder, because all activities are abandoned in the nirupadhiśeṣa. Question: If it is only the realm with remainder, how can one achieve buddhahood in a single lifetime, given that even for that fruit of the arhat there is not yet a single lifetime, etc.? Answer: Only by practices that extend the lifespan can one achieve buddhahood; thus the World-Honoured One said that one who well cultivates the bases of spiritual power (ṛddhipāda) can abide for an eon, and so forth. This pertains to those whose initial aspiration is extremely dull and slow, not equal to bodhisattvas who cultivate from the beginning, and so on at length. The Anuttarāśraya-sūtra speaks of four samsāras: first, of expedient means; second, of cause and condition; third, of having existence; fourth, of non-existence; as reconciled in a separate excerpt.