釋淨土群疑論 6.5

6.5

釋曰：今為三釋。一釋云：佛有受用身、變化身，《觀經》說者是受用身，《鼓音聲王經》說者是變化身也。又受用身中化分段生死諸位菩薩，現胎生身有父母等，化變易位現化生身便無父母。二釋云：此父母城邑等並是諸功德法，如《維摩經》說「智度菩薩母。方便以為父」等。亦以諸功德作種種人名、說種種法，如文殊師利於覺城東遇善財童子，此覺城東還是功德名也。此亦如是，以諸功德為父母等名也。言國清泰者，此顯如來最清淨法界也。性淨曰清，體寬稱泰，萬德依止故言國也。其城縱廣十千由旬者，此顯如來大圓鏡智也。其智具含十智、能有十力、因十度成，故名十千由旬也。於中充滿剎利種者，剎利種，王種也。鏡智之中有於法王恒沙功德諸法種子，故言充滿剎利種也。父名月上者，此金剛三昧也。夫月以破闇為能、三昧除惑為用也。轉輪聖王者，夫金輪王尊諸粟散，金剛喻定勝餘三昧也。殊勝妙顏者，夫一身之中顏面第一，六度之內般若稱尊，般若殊勝為大師之母也。子名月明者，佛喻於日，光明第一菩薩功德名之曰子。次稱月明也。奉事弟子名無垢稱者，此顯如來平等性智，常觀鏡智名為奉事，不與惑俱號無垢稱。智慧弟子名攬光者，此顯如來妙觀察智，一切諸法無不明了，故曰攬光。神足弟子名大化者，此顯如來成所作智，起身語意種種變現，故名神足。此三智也，居鏡智之後名弟，從鏡智而生曰子也。魔王名無勝者，此顯如來大悲功德也。佛以大悲憐愍含識，常在生死拔苦有情。魔樂生死，故曰魔王。此大悲超二乘之悲上，故名無勝也。提婆達多名曰寂意者，煩惱喧動惱亂行人喻於調達。如來觀諸煩惱即是涅槃，故提婆達多名為寂也。此乃約諸功德以立父母等名，非是淨土之中阿彌陀佛別有胎生父母也。三釋云：如《悲華經》等說，諸佛成道於淨穢土，所現成道種種不同。或有菩薩於彼國生，修菩薩行，即於彼國成等正覺，世界不變，名號與劫亦無有異。或有菩薩於彼國土生，即於彼國成等正覺，世界不變，名號與劫更別立稱。或有菩薩於彼國生，修菩薩行，即於彼國成等正覺，當成佛時世界即變勝前世界，名號與劫悉皆改轉。如《觀音授記經》中具說。或有菩薩於此世界生已，往他世界成等正覺，具如《悲華經》說。此並菩薩因中發願不同，故有如是差別。又如諸經中，或有菩薩童子出家成等正覺。或有菩薩納妻生子，棄捨五欲成等正覺。或有此世界生於中成道，有他世界生他世界成道，如《法華經》說。如龍女，於此娑婆世界畜生道生，後往南方無垢世界，捨彼女身即成男子，成等正覺。又花光如來是於胎生，於淨土中成等正覺。故經言「佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」以此准知，花光佛於他世界受於胎生，於淨土中成等正覺。若非胎生，寧為王子、棄國捨世榮也？今阿彌陀佛亦爾，於清泰國受彼胎生，於極樂國成等正覺也。

The explanation says: Now three explanations are provided. The first explanation states: The Buddha has the saṃbhogakāya and the nirmāṇakāya. What the Guan jing speaks of is the saṃbhogakāya; what the Guyinshengwang jing speaks of is the nirmāṇakāya. Furthermore, when among the saṃbhogakāya he transforms bodhisattvas of the stages subject to saṃsāra of fragmented lifetimes, he manifests a womb-born body with parents and the like; when transforming those in the stages of inconceivable transformation, he manifests a transformationally born body and thus has no parents. The second explanation states: These parents, cities, and so on are entirely dharmas of various merits. As the Vimalakīrtinirdeśa Sūtra states: "Prajñāpāramitā is the mother of the bodhisattva; expedient means is the father," and so forth. Merits are also used to make various personal names and expound various teachings, just as Mañjuśrī met the youth Sudhana to the east of the City of Awakening; this "east of the City of Awakening" is likewise the name of a merit. Here it is also like this: the various merits serve as the names of the parents and the like. Saying that the country is named Qīngtài ("Pure and Tranquil") reveals the Tathāgata's utmost pure dharmadhātu. Being inherently pure is called "pure" (qīng); its essence being vast is called "tranquil" (tài); because myriad virtues reside therein, it is called a "country." That its city is ten thousand yojanas in length and breadth reveals the Tathāgata's ādarśajñāna. This wisdom fully contains the ten knowledges, is capable of possessing the ten powers, and is completed by means of the ten pāramitās; therefore, it is called ten thousand yojanas. That it is filled within with the kṣatriya clan means: the kṣatriya clan is the royal lineage. Within the ādarśajñāna there are the seeds of all dharmas of the Dharma King's Ganges-sands of merits; hence it is said to be filled with the kṣatriya clan. The father being named Candrordgata ("Moon-Arisen") signifies the vajrasamādhi. Now, the moon takes dispelling darkness as its capability, and samādhi takes eliminating afflictions as its function. As for "wheel-turning sage king": now, a golden-wheel-turning king is revered above all minor kings; the vajra illustrates the absorption that surpasses all other samādhis. "Sublime and Marvelous Countenance" (Viśiṣṭasurūpā): now, within a single body the face is foremost; within the six pāramitās prajñā is held supreme; prajñā is sublime, serving as the mother of the Great Master. The son being named Moon-Bright (Candraprabha): the Buddha is likened to the sun, foremost in radiance; the merits of the bodhisattva are designated as the son, and next named Moon-Bright. The attendant disciple being named Vimalakīrti ("Spotless Fame") reveals the Tathāgata's samatājñāna: constantly contemplating the ādarśajñāna is called "attending"; not being associated with defilement is called "Spotless Fame." The disciple of wisdom being named Grasping Radiance reveals the Tathāgata's pratyavekṣaṇājñāna: of all dharmas there is none that is not clearly comprehended; hence he is called "Grasping Radiance." The disciple of supernatural power being named Great Transformation reveals the Tathāgata's kṛtyānuṣṭhānajñāna: giving rise to various transformations of body, speech, and mind; hence he is named "supernatural power." These three knowledges, residing subsequent to the ādarśajñāna, are called younger brothers, and being born from the ādarśajñāna are called sons. The Māra King being named Aparājita ("Invincible") reveals the merit of the Tathāgata's great compassion. With great compassion the Buddha pities sentient beings and constantly abides in birth and death to pull out the suffering of sentient beings. Māra delights in birth and death; hence he is called "Māra King." This great compassion surpasses the compassion of the two vehicles; therefore, it is called "Invincible." Devadatta being named Quiet Mind (Śāntamati): afflictions are clamorous and agitated, perturbing practitioners, which is likened to Devadatta. The Tathāgata contemplates all afflictions as being nirvāṇa itself; hence Devadatta is named "Quiet." This is establishing the names of parents and the like in terms of various merits; it is not that Amitābha has separate womb-born parents in the pure land. The third explanation states: As the Karuṇāpuṇḍarīka Sūtra and other texts state, the various Buddhas' attainment of the Way in pure and defiled lands, and their manifested attainments of the Way, are of various different kinds. Some bodhisattvas are born in that land, cultivate the bodhisattva practices, and in that very land attain equal and perfect awakening, with the world not changing, and their name and kalpa also being no different. Some bodhisattvas are born in that land, and in that very land attain equal and perfect awakening, with the world not changing, while a different name and kalpa are established. Some bodhisattvas are born in that land, cultivate the bodhisattva practices, and in that very land attain equal and perfect awakening, and when they are about to become Buddhas the world immediately changes to surpass the previous world, with their name and kalpa all being transformed, as is fully explained in the Guanxiyin shouji jing. Some bodhisattvas, having been born in this world, go to another world to attain equal and perfect awakening, fully as the Karuṇāpuṇḍarīka Sūtra explains. These are all due to differences in the bodhisattvas' vows made on the causal stage; hence there are such distinctions. Furthermore, as in various sūtras, some bodhisattvas go forth as youths to attain equal and perfect awakening. Some bodhisattvas take wives and father sons, and then abandon the five desires to attain equal and perfect awakening. Some are born in this world and attain the Way within it, while others are born in another world and attain the Way in another world, as the Saddharmapuṇḍarīka Sūtra states. For instance, the Dragon Maiden was born in this Sahā world in the animal destiny, and later went to the Spotless World in the south, shed that female body, immediately became a man, and attained equal and perfect awakening. Furthermore, the Tathāgata Prabhāśrī was womb-born and attained equal and perfect awakening in a pure land. Hence the sūtra states: "When the Buddha was a prince, he abandoned the realm and cast off worldly glory; in his final body, he left home and accomplished the Buddha Way." From this we may infer that the Buddha Prabhāśrī underwent womb-birth in another world and attained equal and perfect awakening in a pure land. If he were not womb-born, how could he have been a prince, abandoning the realm and casting off worldly glory? Now Amitābha is likewise so: he underwent womb-birth in the land of Qīngtài, and attained equal and perfect awakening in the land of Sukhāvatī.