釋淨土群疑論 1.20

1.20

釋：雖知有漏體性不出三界，然以別義，但得名有漏，不得名三界，故三界名局，有漏名寬。只如凡夫得生西方，非五趣攝。故《無量壽經》言「橫截五惡趣，惡趣自然閉。」又《阿彌陀經》言「彼佛國土無三惡趣」等。又《無量壽經》言「彼國眾生非天非人，因順餘方故有人天之號。」故知彼土無五趣。既許生是凡夫，而非五趣所攝，何妨土名有漏而非三界所收。

Explanation: Although we know that the essential nature of having outflows does not transcend the three realms, nevertheless, by a special meaning, it can only be named as having outflows, and cannot be named as the three realms; thus the name ‘three realms’ is narrow, while the name ‘having outflows’ is broad. Just as when a pṛthagjana attains rebirth in the Western direction, it is not subsumed under the five destinies. Thus the Sukhāvatīvyūha Sūtra says: ‘Transversely cutting off the five evil destinies, the evil destinies naturally close.’ Also, the Amitābha Sūtra says: ‘In that buddha-realm there are no three evil destinies,’ and so forth. Furthermore, the Sukhāvatīvyūha Sūtra says: ‘The sentient beings of that realm are neither devas nor humans; because of conforming to other regions, they have the designations of humans and devas.’ Therefore one knows that in that land there are no five destinies. Since it is conceded that those born are pṛthagjanas and yet are not subsumed under the five destinies, what is to prevent the land from being named as having outflows and yet not being subsumed under the three realms?