釋淨土群疑論 1.32

1.32

釋曰：淨土有多種，非是一途。有究竟淨心、有未究竟淨心，有有漏淨心、有無漏淨心，有有相淨心、有無相淨心，有伏現行淨心、有斷種子淨心，有自力淨心、有他力淨心，其義非一，不可為難。諸佛如來逗機說法，或就究竟作語、或就未究竟為語，如是等說其義不定。不可唯依《維摩經》說究竟淨心，十地之位心淨土淨之文，不信《觀經》伏現行惑、依藉他力得生西方，云心不淨不生淨土。譬如得通之人方能陵空，何妨未得通人依得通者亦陵空也。又彼言淨，謂究竟淨心能為他有情現無漏淨土。今往生淨土，謂依佛淨相而現其淨土。彼本此末，依他他依，師弟道殊遂分勝劣。彼據勝說、此約下論，不相妨也。

I explain: Pure lands are of many kinds, not of a single mode. There is the fundamentally ultimate pure mind, and there is the not-yet-ultimate pure mind; there is the pure mind with outflows, and there is the pure mind without outflows; there is the pure mind with characteristics, and there is the pure mind without characteristics; there is the pure mind that suppresses manifest activity, and there is the pure mind that severs seeds; there is the pure mind by self-power, and there is the pure mind by other-power. Their meanings are manifold and cannot be made into an objection. The Buddhas, Tathāgatas, adapt to faculties when teaching the Dharma: sometimes speaking from the perspective of the ultimate, sometimes speaking from the perspective of the not-yet-ultimate; teachings such as these have indefinite purport. One must not rely solely on the text of the Vimalakīrtinirdeśa Sūtra speaking of the ultimate pure mind—that at the stage of the ten bhūmis, when the mind is pure, the land is pure—and thereby disbelieve the Guan jing that by suppressing manifest defilements and relying upon other-power one attains rebirth in the Western direction, saying that if the mind is not pure one is not born in a pure land. For instance, just as a person who has attained supernormal powers is only then able to soar into the sky, what prevents someone who has not yet attained supernormal powers from also soaring into the sky by relying on one who has attained them? Furthermore, what that text calls 'pure' refers to the ultimate pure mind being able to manifest an outflow-free pure land for other sentient beings. The present rebirth in the pure land means manifesting that pure land by relying upon the Buddha's pure characteristics. That is the root and this is the branch; one relies on the other and the other is relied upon. The ways of master and disciple differ, and so superior and inferior are distinguished. That text speaks according to the superior, while this one treats the lower; they do not obstruct each other.