釋淨土群疑論 1.34

1.34

釋曰：此有二釋。一云極樂世界唯有淨土，於彼方處無穢土相，以是淨土極淨妙故。如其有者，即有亦淨亦穢之過。又色法質礙不可同處，穢淨二相俱時現行不相容故、雜亂過故、《觀經》等文曾不說故、四十八願無斯願故。如其有者，往生眾生應亦生故亦應得見。不生不見，故知無也。有說亦有穢土，同處同時不相障礙。言二色法不相容受，此是小乘不了之教。淨穢兩土皆遍十方無邊限故，如此穢土即有淨土。如盧舍那淨花王座即有千百億穢土之相，皆悉淨處有穢、穢處有淨，不相雜染、不相障礙，各隨所見淨穢不同，各隨所生淨土穢土。如前所難並是小乘，非大乘宗作如是說。廣如《攝大乘論》等及諸大乘經所說，不煩廣述。雖知同處淨穢可成，然彼西方唯淨非穢，心穢眾生不生彼故。經唯說淨不說穢相，令餘方眾生欲生彼故。

I explain: There are two explanations for this. One says that Sukhāvatī has only a pure land, and in that place there is no characteristic of an impure land, because that pure land is supremely pure and wondrous. If there were one, there would be the fault of its being both pure and impure. Furthermore, material phenomena are obstructive and cannot occupy the same place; the two characteristics of impurity and purity cannot be manifest at the same time because they are mutually incompatible and because of the fault of confusion; and texts such as the Guan jing have never mentioned this, nor is there such a vow among the forty-eight vows. If there were, the sentient beings reborn there should also be born in it and should also see it. Since they are not born in it and do not see it, we know it does not exist. Another explanation says that there is also an impure land, and they do not obstruct each other in the same place at the same time. To say that two material phenomena cannot accommodate each other is the non-definitive teaching of the Hīnayāna. Since both pure and impure lands pervade the ten directions without limit, right where this impure land is, there is a pure land. Just as the pure flower-king seat of Rocana has the manifestations of hundreds of billions of impure lands, in all cases where there is a pure place there is impurity, and where there is an impure place there is purity; they do not defile each other and do not obstruct each other, differing in purity and impurity each according to what is seen, differing in pure land and impure land each according to where one is born. Objections such as the previous one are all Hīnayāna; the Mahāyāna school does not speak like this. As explained extensively in texts such as the Mahāyānasaṃgraha and various Mahāyāna sūtras, it need not be related at length. Although we know that pure and impure in the same place can be established, nevertheless, that Western direction is solely pure and not impure, because sentient beings with impure minds are not born there. The sūtras speak only of purity and do not speak of impure characteristics, in order to cause sentient beings in other directions to desire rebirth there.