釋淨土群疑論 4.17

4.17

釋曰：此有二釋。若未離欲界欲生西方者，起欲界愛，潤淨土生。若已離欲界欲得色界定者，起色界愛，潤淨土生。若已離色界欲得無色定者，其退性者退起欲色煩惱，生於西方。若不退者，必不生淨土。彼說淨土是欲色二界攝故。有說：雖非欲色二界攝，然是色相土故，不可以離色界煩惱、得無色界定而生色相淨土也。有釋言：生於淨土，命終之時大聖來迎，慈悲加祐令心不倒，便即命終。若起煩惱，即名顛倒。然受生之法必須煩惱，此乃用煩惱種子以潤有支令生相續，亦無有過。問：有學聖人可以種子潤生。既是凡夫，唯用現行煩惱，何得說言種子潤生也？答：論據穢土受生，凡夫唯用現行煩惱。以凡夫煩惱熾盛，命終皆悉顛倒。往生淨土，蒙佛加祐，心不顛倒，煩惱不起，不可例同穢土生法。雖無聖教，義准可知。如無心死，理必定然；或起現行，義亦無失。

I explain: There are two explanations for this. If one has not yet detached from the desire realm and wishes to be reborn in the West, one gives rise to desire-realm craving to moisturize rebirth in the pure land. If one has already detached from the desire realm and attained the dhyānas of the form realm, one gives rise to form-realm craving to moisturize rebirth in the pure land. If one has already detached from the form realm and attained the formless attainments, then if one is of a retrogressing nature, one retrogresses to give rise to desire- or form-realm afflictions and is reborn in the West. If one is of a non-retrogressing nature, one definitely is not reborn in the pure land. This is because they say the pure land is subsumed under the two realms of desire and form. Some say: Although it is not subsumed under the two realms of desire and form, it is nonetheless a realm of form and characteristics; therefore, one cannot detach from the afflictions of the form realm, attain formless attainments, and still be reborn in a pure land of form and characteristics.

Another explanation states: When being reborn in the pure land, at the time of death the Great Sage comes to welcome [the practitioner], and by his compassionate aid causes the mind not to be inverted, whereupon life ends. If an affliction arose, that would be called inverted. Yet according to the principle of receiving rebirth, afflictions are required; here, one employs the seeds of afflictions to moisturize the links of existence (*bhavāṅga*) and cause rebirth to continue, and there is no fault in this.

Question: Trainees (*śaikṣa*) among the noble ones may moisturize rebirth by seeds. But since these are ordinary beings (*pṛthagjana*), who only use active afflictions, how can it be said that seeds moisturize rebirth?

Answer: The treatise refers to taking rebirth in a defiled land, where ordinary beings only use active afflictions. Because the afflictions of ordinary beings rage fiercely, at the time of death they are entirely inverted. When reborn in the pure land, by receiving the Buddha's protective aid, the mind is not inverted and afflictions do not arise; this cannot be equated with the method of birth in a defiled land. Although there is no explicit sacred teaching, it can be understood by reasoning. Just as in death without mind, this principle is definitely so; or even if active afflictions do arise, there is no flaw in the reasoning.