成唯識論了義燈 6.9

6.9

《論》：大自在宮者，《對法》第六、《解深密經》、《瑜伽》七十八九皆總相說。如《瑜伽》七十九所說：淨土或三地菩薩等往生，十地亦在其中。《對法》但明佛之淨土，云唯佛所覺，非得靜慮者，靜慮境界。總相說土不簡何佛，亦通菩薩，而得往生，文中亦含大自在宮菩薩生處。不爾，十地菩薩不生，由文隱故，《要集》家說餘本不獲。然自在宮受佛位處，居他用土處所不定，何以得知？准《十地經》云：是時，菩薩三昧現前時，有大寶蓮花王，周圓如十阿僧祇百千三千大千諸佛世界。是時，菩薩其身殊妙稱可花坐，世界既有十方，非同有部傍布，故自在宮處所不定。然《十地經論》，後報利益摩醯首羅智處生故者，據第十地初往而說。第十地滿欲受佛位所居之土，非必住在自在宮處。問：如初地菩薩見他受用土，如百三千，已上漸倍，計第十地所覩淨土，無量無邊，如何猶生淨居之上大自在耶？又初地已去，無惡道畏，以常生佛土，非彼佛土，唯淨居上故。答：佛土雖大小有殊，菩薩有漏諸現起識，猶是有漏屬界地故。非離三界有別眾生，隨生何土約第八識皆屬界故。約此而言，十地菩薩由極熏修，超五淨居生自在宮，故亦無失。然自在宮非淨居攝，《瑜伽》第四云：色界之中十八住處，無想天者廣果天攝，非別處所。既云十八住處，復言無想廣果天攝。故自在宮非五淨居，若淨居攝處，應十七非十八故。

Regarding the Śāstra's [mention of] the "Palace of the Great Maheśvara": the sixth fascicle of the Abhidharma[-samuccaya-bhāṣya], the Saṃdhinirmocana-sūtra, and fascicles seventy-eight and seventy-nine of the Yogācāra[-bhūmi] all speak of it in general terms. As fascicle seventy-nine of the Yogācāra states: with regard to the pure land, bodhisattvas of the third ground or above are reborn there, and the tenth ground is also included among them. The Abhidharma[-samuccaya-bhāṣya] only explains the Buddha's pure land, stating that it is realized only by the Buddha, not an object of dhyāna for those who have attained dhyāna. Speaking generally of the land without distinguishing which Buddha, it also applies to bodhisattvas who are able to be reborn there; the text also includes the place of birth for bodhisattvas in the Palace of the Great Maheśvara. Otherwise, tenth-ground bodhisattvas would not be born there; because the text is obscure, the master of the Yaoji said it was not found in other editions. However, the Palace of the Maheśvara, being the place where the Buddha's rank is received, is located in the land of enjoyment for others (parasaṃbhogakṣetra), and its location is not fixed. How is this known? According to the Daśabhūmika-sūtra: "At that time, when the samādhi of the bodhisattva manifests before him, there is a great jewel lotus king, whose circumference is like ten asaṃkhyeya hundred thousand trisāhasramahāsāhasra Buddha-worlds. At that time, the bodhisattva's body is exceptionally wondrous and fits this lotus seat." Since worlds exist in the ten directions, not aligned horizontally as the Sarvāstivādins say, the location of the Palace of the Maheśvara is not fixed. However, regarding the Daśabhūmivyākhyāna's statement that "the subsequent retribution and benefit is being born in the cognitive abode of Maheśvara," this is spoken in terms of first entering the tenth ground. When the tenth ground is fulfilled and one is about to receive the Buddha's rank, the land where one resides does not necessarily remain in the location of the Palace of the Maheśvara. Question: Since a bodhisattva of the first ground sees the other-enjoyment land as a hundred times three-thousand [worlds], and it gradually multiplies on the grounds above, so that the pure land beheld by the tenth ground is calculated to be immeasurable and boundless, how could he still be born in the Great Maheśvara above the Śuddhāvāsa? Furthermore, from the first ground onward, there is no fear of the evil destinies, because they are constantly born in Buddha lands; that Buddha land is not only above the Śuddhāvāsa. Answer: Although Buddha lands differ in size, the bodhisattva's currently arising sāsrava consciousnesses are still sāsrava and belong to realms and grounds. There are no distinct sentient beings apart from the three realms; no matter which land one is born in, with respect to the eighth consciousness, it always belongs to a realm. Speaking in terms of this, through extreme perfuming and cultivation, the tenth-ground bodhisattva transcends the five Śuddhāvāsa and is born in the Palace of the Maheśvara, so there is no fault. However, the Palace of the Maheśvara is not subsumed within the Śuddhāvāsa. Fascicle four of the Yogācāra states: "Within the form realm, there are eighteen abodes; the Asaññisatta Heaven is subsumed within the Bṛhatphala Heaven and is not a distinct abode." Since it states that there are eighteen abodes, and also states that the Asaññisatta is subsumed within the Bṛhatphala, the Palace of the Maheśvara is not [one of] the five Śuddhāvāsa. If it were subsumed within the Śuddhāvāsa, the abodes would be seventeen, not eighteen.