成唯識論了義燈 6.9

6.9

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.