釋淨土群疑論 1.14

1.14

答：佛是究竟解脫身，圓證一如應他自。菩薩惑障未除盡，不可生佛自土中。如是等眾多問答，不可一一具說，諸有智者隨義應思也。又縱令地前菩薩等自識相分見麁相淨土，不見微妙清淨國土同諸菩薩所見微妙清淨寶土，然以諸大菩薩受用法樂，無有一切身心憂苦，唯有無量清淨喜樂，無有恐怖或喜樂，或生厭離、或斷疑，故亦得名為生他受用土。又《起信論》云「從初發意乃至菩薩究竟地心所見者，名為報身。」此之論文已通地前得見他受用身。若得見他受用身，何妨得生他受用土？此以一義，通《佛地論》一師所解，或《起信》文據初地已上證發心說見佛。言變化土地上菩薩生者，此有現一身理通報化，隨宜見者，凡聖各別何妨？下不得生上受用土，以下不能見勝妙之土。又業劣弱不得往生，上能見下，為欲接引地前凡夫生變化土，有何妨廢。又地上菩薩生變化土者，皆是化身，亦無有過。

Answer: A buddha is the body of ultimate liberation; fully realizing oneness, other and self correspond. Bodhisattvas have not yet eliminated their afflictive obscurations; they cannot be born in a buddha's self-land. There are many such questions and answers, which cannot be detailed one by one; the wise should contemplate them according to the meaning. Furthermore, even if bodhisattvas prior to the bhūmis and others, through the objective aspect of their own consciousness, see a coarse-featured pure land and do not see the exquisitely subtle, pure land as the jeweled land of exquisite purity seen by the bodhisattvas, nevertheless, because they enjoy the joy of the Dharma like the great bodhisattvas, without any sorrow or suffering of body and mind, having only immeasurable, pure joy, without fear or joy, or generating revulsion, or severing doubts, it may therefore also be termed being born in the parasaṃbhoga-kṣetra. Furthermore, the Treatise on the Awakening of Faith says: ‘What is seen from the first aspiration of the mind up to the ultimate bhūmi-mind of a bodhisattva is called the saṃbhogakāya.’ This text of the treatise already accommodates those prior to the bhūmis being able to see the parasaṃbhogakāya. If they are able to see the parasaṃbhogakāya, what is to prevent them from attaining rebirth in the parasaṃbhoga-kṣetra? By this single meaning, it resolves what was explained by one master of the Buddhabhūmisūtra-śāstra; alternatively, the passage in the Awakening of Faith is spoken based on seeing the Buddha upon the realization of the aspiration to awakening on the prathamā bhūmi and above. As for the statement that bodhisattvas on the bhūmis are born in the nirmāṇa-kṣetra: here, manifesting a single body in principle accommodates both saṃbhoga and nirmāṇa; what is to prevent each from being seen differently according to suitability, with ordinary and noble beings differing? Those below cannot be born in the superior saṃbhoga-kṣetra of those above, because those below cannot see the superior and wondrous land. Moreover, their karma is weak and inferior, so they cannot attain rebirth; those above can see those below, and in order to guide and receive pṛthagjanas prior to the bhūmis, they are born in the nirmāṇa-kṣetra—what impediment is there to this? Furthermore, when bodhisattvas on the bhūmis are born in the nirmāṇa-kṣetra, they are all transformation bodies, and there is no fault in this either.