安樂集 2.46

2.46

答曰：「此義不類。何者？凡相有二種：一者、於五塵欲境，妄愛貪染，隨境執著，此等是相名之為縛；二者、愛佛功德，願生淨土，雖言是相，名為解脫。何以得知？如《十地經》云：『初地菩薩尚自別觀二諦，勵心作意，先依相求，終則無相，以漸增進體大菩提；盡七地終心，相心始息；入其八地，絕於相求，方名無功用也。』是故論云：『七地已還惡貪為障，善貪為治；八地已上善貪為障，無貪為治。』況今願生淨土，現是外凡，所修善根皆從愛佛功德生，豈是縛也？故《涅槃經》云：『一切眾生有二種愛：一者、善愛；二者、不善愛。不善愛者，唯愚求之；善法愛者，諸菩薩求。』是故《淨土論》云：『觀佛國土清淨味，攝受眾生大乘味，類事起行願取佛土味，畢竟住持不虛作味。』有如是等無量佛道味，故雖是取相，非當執縛也。又彼淨土所言相者，即是無漏相、實相相也。」

"Answer: This meaning is not of the same category. Why? In general, forms are of two kinds: First, toward the desire realms of the five sense-objects, one falsely cherishes, covets, and taints [oneself], clinging according to the objects—such forms are called bondage. Second, one cherishes the Buddha's merits and vows to be reborn in the Pure Land; although this is called [relying on] forms, it is called liberation. How is this known? As the *Daśabhūmika-sūtra* says: 'A bodhisattva on the first bhūmi still separately contemplates the two truths, exerting the mind and formulating intention, first seeking by relying on forms, and ultimately being formless, thereby gradually progressing to realize great bodhi. Only at the final mind of the seventh bhūmi does the mind of forms begin to cease; upon entering the eighth bhūmi, terminating the seeking through forms, it is only then called effortless.' Therefore, a treatise says: 'Up through the seventh bhūmi, bad craving is an obstacle and good craving is the remedy; on the eighth bhūmi and above, good craving is an obstacle and non-craving is the remedy.' How much more so now, when those who vow to be reborn in the Pure Land are currently external ordinary mortals, and the roots of goodness they cultivate are all generated from cherishing the Buddha's merits—how could this be bondage? Thus the *Nirvāṇa-sūtra* says: 'All sentient beings have two kinds of love: first, wholesome love; second, unwholesome love. Unwholesome love is sought only by the foolish; wholesome love for the Dharma is sought by the bodhisattvas.' Therefore, the *Jingtu lun* says: 'The taste of contemplating the purity of the Buddha's land, the taste of the Mahāyāna in gathering sentient beings, the taste of initiating practices corresponding to conditions and vowing to adopt a Buddha's land, and the taste of ultimate upholding that is not done in vain.' Because there are such immeasurable tastes of the Buddha path, although it is grasping forms, it does not constitute clinging bondage. Furthermore, that which is called 'forms' in that Pure Land are precisely the forms of the undefiled and the forms of true reality."