大乘法苑義林章 7.27

7.27

第六處所者，其法性土即真如理，無別處所。自受用土亦充法界，更無別處。他受用土，《佛地經》言「超過三界所行之處」。彼論釋言「非三界愛所執受故。離相應、所緣二縛隨增，言超過三界，故是道諦善性所攝。」彼有三釋，有義各別。有處說在淨居天上，有處說在西方等故。有義同處，淨土周圓無有邊際，遍法界故。如實義者，自受用土周遍法界無處不有，不可說言離三界處即三界處。若他受用土，或在色界淨居天上，或西方等，處所不定。《法花》亦言「眾生見劫盡，大火所燒時，我此土安穩，天人常充滿。」十地所見乃是報土，地前所見乃是化土，隨宜而現，何得定方別指一處？欲令眾生起勝欣心，別指處所，隨心淨處即淨土處。化土必隨三界處所，任物化生即便現故。古人於此種種分別，三界之外別有處所以為淨土。理必不爾，所化必有異熟識在，異熟識在必是三界攝，何得出界？土非界繫言超三界，非處有別，隨所化故。

Sixth, regarding location: The dharmatā land is the principle of tathatā itself; there is no separate location. The self-enjoyment land also fills the dharmadhātu; there is no separate location. Concerning the other-enjoyment land, the Buddhabhūmi-sūtra says that it 'surpasses the realms frequented by the three realms.' The commentary on that sūtra explains: 'Because it is not appropriated by the craving of the three realms. Free from the increase of the two bondages—of association and of objective support—it is said to surpass the three realms; therefore it is subsumed under the wholesome nature of the truth of the path.' There are three interpretations there: One opinion holds that they are distinct, because in some places it is said to be in the Śuddhāvāsa Heavens, while in other places it is said to be in the western direction and so forth. Another opinion holds that they share the same place, because the pure land is round and boundless, pervading the dharmadhātu. The true meaning is: The self-enjoyment land completely pervades the dharmadhātu and is nowhere absent; it cannot be said to be separate from the locations of the three realms or identical to the locations of the three realms. As for the other-enjoyment land, it may be in the Śuddhāvāsa Heavens of the form realm, or in the western direction, and so forth; its location is not fixed. The Lotus Sūtra also says: 'When sentient beings see the end of the kalpa and it is consumed by a great fire, this land of mine is secure and peaceful, ever filled with devas and humans.' What is seen by those of the ten stages is the reward land; what is seen by those before the stages is the transformation land; manifesting according to suitability, how could it have a fixed direction or point distinctly to a single place? Wishing to cause sentient beings to give rise to an aspiration of supreme joy, a specific location is designated; wherever the mind is pure, that is the place of the pure land. The transformation land necessarily accords with the locations of the three realms, because it manifests spontaneously according to the sentient beings to be transformed. Past teachers made various distinctions regarding this, claiming that there is a location separate from and outside the three realms that constitutes the pure land. In principle, this cannot be so: those who are transformed must possess the ripened consciousness; where the ripened consciousness exists, it must be subsumed under the three realms; how could they leave the realms? The land is not bound to the realms, and thus is said to surpass the three realms; it is not that the place is distinct, but rather that it accords with those who are transformed.