[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋淨土群疑論](https://indike.org/pramana/in.bauddha.taisho.1960) › 6.11 # 釋淨土群疑論 6.11 釋淨土群疑論 6.11 - **Language:** Classical Chinese ### [6.11](https://indike.org/pramana/in.bauddha.taisho.1960.6.11) 釋曰：若依小乘《婆娑》等說，佛身猶有三苦具足，八苦之中猶有五苦，謂生苦、老苦、病苦、死苦、五取蘊苦，唯無三苦，謂愛別離苦、怨憎會苦、求不得苦。以如來身十五界是有漏，謂五根、五塵、五識。三界通有漏及無漏，謂意界、法界、意識界。以是有漏身故，有生等五苦。然斷貪瞋癡等諸煩惱結，無三苦也，以愛別離苦是愛結、怨憎會苦是恚結、求不得苦是貪結。佛雖愍諸釋種為瑠璃王所誅，而非愛別離苦。調達出血、栴遮繫盂、火坑毒飯眾怨來集，非怨憎會苦也。聚落乞食空鉢而歸、遇飢饉世乞求不得，雖屬此事，非求不得苦也。大乘之中，以佛世尊五蘊十二處十八界皆是無漏，故《涅槃經》云「諸佛所師，所謂法也。以法常故，諸佛亦常。」又言「捨無常色獲得常色，受想行識亦復如是。」《維摩經》言「佛身無漏，諸漏已盡。」如是等諸大乘經減言佛身唯是無漏，三苦八苦唯是有漏，故諸佛身無諸苦也。十地已還凡夫已上有二釋。一釋云：三苦之中有行苦、壞苦，八苦之中有一苦，謂五取蘊苦。以十地已還，由受有漏變易、分段諸報身故。又於行苦，有漏遷流是行苦也。諸有漏樂生時樂、住時樂、壞時苦，故有壞苦也。彼無逼迫身心憂苦，唯無苦苦也。初受彼身雖名為生，非眾苦所依。又無胎藏逼迫，無生苦。命極長遠無量無邊阿僧祇劫，縱令凡夫還入變易生死，究竟成佛無死苦。捨彼命願生穢土、救苦眾生，雖死非苦也，以心忻樂願捨報修慈悲故。此五蘊報從惑所生，體是有漏，即五取蘊苦也。淨佛國土四大安穩，無病苦。形無衰損，無老苦。勝友恒集，無愛別離苦。惡人不生，無怨憎會苦。資緣無乏，無求不得苦。二釋云：極樂世界八苦同前，三苦之中唯有行苦，由受分段變易報故。雖有樂受，以唯清淨，常恒相續無有間斷。究竟永證寂滅之樂，雖有少息而不生苦，非壞苦也。故彼淨土言無苦也，無苦苦、壞苦也。 > The explanation says: If we rely on the Hīnayāna explanations such as the Vibhāṣā, the Buddha's body still possesses all three sufferings completely, and among the eight sufferings it still possesses five sufferings—namely, the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, and the suffering of the five grasping aggregates; it only lacks three sufferings, namely, the suffering of separation from what is loved, the suffering of association with what is hated, and the suffering of not getting what is sought. This is because fifteen dhātus of the Tathāgata's body are defiled, namely, the five sense faculties, the five sense objects, and the five consciousnesses. Three dhātus pertain to both defiled and undefiled, namely, the mind dhātu, the dharma dhātu, and the mental consciousness dhātu. Because it is a defiled body, it has the five sufferings such as birth. However, having severed the fetters of afflictions such as greed, anger, and delusion, he lacks the three sufferings, because the suffering of separation from what is loved is the fetter of affection, the suffering of association with what is hated is the fetter of resentment, and the suffering of not getting what is sought is the fetter of greed. Although the Buddha pitied the Śākyas being slaughtered by King Virūḍhaka, it was not the suffering of separation from what is loved. Devadatta causing him to bleed, Ciñcā tying a bowl \[to her belly\], the fire pit, and the poisoned rice—a host of resentful adversaries gathering together—were not the suffering of association with what is hated. Going into villages to beg for food and returning with an empty bowl, or encountering an age of famine and begging without getting anything—although these matters occurred, they were not the suffering of not getting what is sought. Within the Great Vehicle, because the five aggregates, twelve āyatanas, and eighteen dhātus of the Buddha, the World-Honoured One, are entirely undefiled, the Nirvāṇa Sūtra says: "What the Buddhas take as their teacher is the so-called Dharma. Because the Dharma is eternal, the Buddhas are also eternal." It also states: "Relinquishing impermanent form, one attains permanent form; feeling, perception, formations, and consciousness are likewise so." The Vimalakīrtinirdeśa Sūtra states: "The Buddha's body is undefiled; all defilements are already exhausted." Various Mahāyāna sūtras such as these explicitly state that the Buddha's body is solely undefiled, and that the three sufferings and eight sufferings are solely defiled; therefore, the bodies of all Buddhas have none of these sufferings. For those from the tenth bhūmi on down to ordinary beings and above, there are two explanations. One explanation states: Among the three sufferings, there are the suffering of conditioned existence and the suffering of change; among the eight sufferings, there is one suffering, namely, the suffering of the five grasping aggregates. This is because from the tenth bhūmi on down, they still receive various retributive bodies of defiled inconceivable transformation and fragmented lifetimes. Furthermore, regarding the suffering of conditioned existence, the impermanent flux of defilements is the suffering of conditioned existence. All defiled pleasures are pleasant when they arise, pleasant when they abide, and painful when they disintegrate; therefore, there is the suffering of change. There, there is no distress or suffering that oppresses body and mind; only the suffering of suffering is absent. When first receiving that body, although it is called "birth," it is not the locus of myriad sufferings. Moreover, there is no oppression of the womb, so there is no suffering of birth. Lifespan is extremely prolonged, immeasurable and boundless asaṃkhyeya kalpas; even if an ordinary being transitions into saṃsāra of inconceivable transformation, they ultimately accomplish Buddhahood, so there is no suffering of death. If they relinquish that life out of a vow to be born in a defiled land to save suffering sentient beings, although there is death, it is not suffering, because with a joyful mind they vow to abandon the retribution to cultivate compassion. This retribution of the five aggregates arises from afflictions and its essence is defiled, which is precisely the suffering of the five grasping aggregates. In the pure Buddha land, the four elements are harmonious and stable, so there is no suffering of sickness. The physical form has no decline or deterioration, so there is no suffering of aging. Superior companions are constantly assembled, so there is no suffering of separation from what is loved. Evil persons are not born there, so there is no suffering of association with what is hated. Requisites for life are never lacking, so there is no suffering of not getting what is sought. The second explanation states: In the world of Sukhāvatī, the eight sufferings are the same as before; among the three sufferings, there is only the suffering of conditioned existence, due to receiving the retributions of fragmented lifetimes and inconceivable transformation. Although there is pleasant feeling, because it is purely pristine, it continues constantly without interruption. Ultimately and permanently realizing the bliss of peaceful extinction, even though there may be slight pauses, it does not give rise to suffering; it is not the suffering of change. Therefore, when it is said that that pure land has no suffering, it means it lacks the suffering of suffering and the suffering of change. > — English (machine translation) (machine translation) - [Previous: 6.10](https://indike.org/pramana/in.bauddha.taisho.1960.6.10) - [Next: 6.12](https://indike.org/pramana/in.bauddha.taisho.1960.6.12) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1960.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1960~en-mt.6.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1960.6.11](https://indike.org/pramana/in.bauddha.taisho.1960.6.11) · Pramāṇa