釋淨土群疑論 1.18

1.18

釋曰：此有二釋，一有漏淨土是欲色界攝，以有漏心不離五界故。三界即有漏，有漏即三界。既言有漏，即三界攝。若未離欲界欲，以欲界生得善或方便善，讀誦大乘方等經典，修三福行又十六觀等，以此善根生於淨土，此心所變即欲界攝。若已離欲得色界心，修十六觀生於淨土，即色界攝。故彼淨土通欲、色二界。無色界眾生，無實色身可生淨土。以淨土是眾寶莊嚴故，實非無色界攝，定心示現其理可然。彼淨土寶地上者，是於欲界。虛空中者，是欲色天。故《無量壽經》阿難白佛言：「彼佛國土若無須彌山，其四天王及忉利天依何而住？」佛語阿難言：「第三炎天乃至色究竟天，皆依何住？」阿難白佛言：「行業果報不可思議。」佛語阿難言：「行業果報不可思議，諸佛世界亦不可思議。其諸眾生功德善力住行業之地，故能爾耳。」下卷言，爾時佛告阿難：「汝見彼國，從地已上至淨居天，其中有微妙嚴淨自然之物。為悉見不？」以此准知，彼之淨土有漏心所變，即欲色二界攝。二釋，雖是有漏所變淨土，不得名為是三界攝。

Explanation: There are two explanations. First, the outflow-bound pure land is subsumed under the desire and form realms, because the mind with outflows is not separate from the five realms. The three realms are precisely that which has outflows, and that which has outflows is precisely the three realms. Since it is said to have outflows, it is subsumed under the three realms. If one has not yet detached from the desires of the desire realm, and through the innate good or skillful good of the desire realm, one recites the Mahāyāna Vaipulya sūtras, cultivates the threefold blessed actions, and also the sixteen visualizations and so forth, through these roots of good being born in the pure land, that which is transformed by this mind is subsumed under the desire realm. If one has already detached from desire and attained a mind of the form realm, cultivating the sixteen visualizations and being born in the pure land, it is subsumed under the form realm. Therefore, that pure land pertains to both the desire and form realms. Beings of the formless realm have no actual physical form that could be born in the pure land. Because the pure land is adorned with many jewels, it is actually not subsumed under the formless realm; that it is manifested by a meditative mind is logically plausible. That which is on the jeweled ground of that pure land belongs to the desire realm; that which is in empty space belongs to the heavens of desire and form. Therefore, in the Sukhāvatīvyūha Sūtra, Ānanda said to the Buddha: ‘If that buddha-realm has no Mount Meru, upon what do its Four Heavenly Kings and the Trāyastriṃśa devas reside?’ The Buddha said to Ānanda: ‘Upon what do the devas from the third Yāma Heaven up to the Akaniṣṭha Heaven reside?’ Ānanda said to the Buddha: ‘The fruitional retribution of karmic activity is inconceivable.’ The Buddha said to Ānanda: ‘The fruitional retribution of karmic activity is inconceivable, and the realms of the buddhas are also inconceivable. Those various beings reside in the grounds of karmic activity through the power of merits and wholesome roots; therefore it can be so.’ The lower fascicle states that at that time the Buddha told Ānanda: ‘Do you see that realm, from the ground up to the Śuddhāvāsa Heavens, wherein there are subtle, adorned, pure, spontaneous things? Do you see them all or not?’ Based on this, one knows that the pure land transformed by the mind with outflows is subsumed under the desire and form realms. The second explanation is that although it is a pure land transformed by [a mind] with outflows, it cannot be called subsumed under the three realms.