釋淨土群疑論 4.19

4.19

釋曰：此有二釋。一釋：淨土即三界所攝。未離欲惑，往生淨土，無明支、行支即是欲界，識、名色、六處、觸、受五果種子，還是欲界。愛、取、有支既是欲界，生老死果寧非欲界也？若已離欲界欲得色界心，十二有支即色界攝，法相道理其義決然。有說：淨土非三界，前已廣成立。此十二有支據三界說，故於淨土不分別也。又此十二有支，就穢土中亦攝法不盡。如唯別定業受得別報果，豈得說為十二支攝？故知分位緣生攝法不盡也。

Explanation: There are two explanations for this. One explanation is that the pure land is subsumed under the three realms. If one has not abandoned desire-realm afflictions and is reborn in the pure land, the links of ignorance and karmic formations are of the desire realm, and the seeds of the five results—consciousness, name-and-form, the six sense bases, contact, and sensation—are likewise of the desire realm. Since the links of craving, grasping, and existence are of the desire realm, how could the results of birth, aging, and death not be of the desire realm? If one has already abandoned the desire realm and attained a mind belonging to the form realm, the twelve links of existence are subsumed under the form realm; according to the principles of the characteristics of dharmas, this meaning is certain. Others say: the pure land does not belong to the three realms, as was broadly established earlier. These twelve links of existence are spoken of in reference to the three realms; therefore, they are not differentiated in the pure land. Furthermore, with regard to the defiled land, these twelve links of existence also do not exhaustively subsume all dharmas. For instance, how could receiving a distinct karmic result merely through distinct determinate karma be said to be subsumed under the twelve links? Therefore, one knows that conditioned arising by states does not exhaustively subsume all dharmas.