四明尊者教行錄 4.26

4.26

四問：〈寶塔品〉依多寶本願分身咸集。疑者云：《大論》明釋迦分身土云：白銀世界純有支佛，黃金世界純有羅漢。彼土諸佛皆悉來否？若來者，佛光所照分身國土，皆以玻瓈為地，不云白銀黃金。又分身土有諸菩薩，分身來時各將一大菩薩，而彼二世界不云有菩薩也。若言不來者，即違盡還集一處之願，又違悉已來集之文。有遮難者云：約多分云盡集悉來。或云玻瓈為地。有諸菩薩，如置綠豆烏豆聚中，以少從多，名烏豆聚。重難云：若約多分，還招巨妨。彼十方佛土唯有一乘之文，聲聞菩薩皆成佛道之言，亦應從多。若爾，即同五性宗意耶？

Question 4: In the chapter 'The Appearance of the Jeweled Stūpa', according to Prabhūtaratna's original vow, the emanated bodies all gather. Doubters say: The Dazhidu lun, explaining Śākyamuni's emanated lands, says: In the silver world there are exclusively pratyekabuddhas; in the gold world there are exclusively arhats. Did all the buddhas of those lands come, or not? If they came, the emanated lands illuminated by the Buddha's light all have crystal for ground, and do not mention silver or gold. Furthermore, the emanated lands have bodhisattvas; when the emanated bodies came, each brought a great bodhisattva, yet those two worlds are not said to have bodhisattvas. If you say they did not come, this contradicts the vow that all return and gather in one place, and also contradicts the text saying that all have already gathered. Those who dispel this objection say: It says 'all gathered' and 'all came' with respect to the majority. Or they say that crystal was the ground and there were bodhisattvas, just as placing mung beans among a pile of black beans is named a pile of black beans by assimilating the few into the many. A further objection says: If it is with respect to the majority, this still invites a tremendous obstacle. The text stating that in the buddha-lands of the ten directions there is only the One Vehicle, and the words that both śrāvakas and bodhisattvas will all attain the Buddha-Path, should also follow the majority. If so, would this not be identical to the intention of the school of five natures?