淨土論 1.16

1.16

答曰：報、化二土，或有封疆、或無封疆。如報土中實報土者，即無封疆，謂如來行圓八萬、時滿三僧祇，二教獨備、五分明顯，相窮海渧、好盡岳塵，三明既朗、二智雙照，其猶龍吟雲應、虎嘯風隨，寧得以殊寶飾，不可以封疆限。此土唯佛自矚其美，菩薩未之寓目也。事報土者，謂下擎金剛之柱、上瑩瑠璃之地，外圍七寶欄楯、內盈八德清池，珠寶筏於翠林、寶網絡於綺殿。既是身充萬德，亦乃土盈眾美。如此土者，即有封疆也。化土之中，據大悲願力，等眾生界無所不遍，則無封疆。若據身為化眾生，新新生世、數數涅槃，則有封疆也。而西方是報土者，出《大乘同性經》，經云「智通菩薩問佛世尊：『何等是如來報身？』佛言：『如汝現見我者，此是如來報身。復有清淨剎中取正覺及當成正覺者，彼等一切皆是報身。』」釋曰：淨土中成佛，作判為報者，是受用身，非實報身也。若作化身，即是細化身也。經云「汝現見我者是報身」者，即穢土中亦見報也。即此經云「五濁中成佛，有正法、像法、末法，是應化身」也。經判穢土中成佛皆是化身，而復言「汝現見我者是報身」，既穢土中得見報身者，何故淨土中不得見化身也？故知淨穢二土皆具兩身也。言是化土者，出《觀世音受記經》，經云「善男子！阿彌陀佛壽命無量百千億劫，當有終極。佛涅槃後，正法住世等佛壽命。善男子！阿彌陀佛正法滅後，過中夜分明相出時，觀世音菩薩於菩提樹下成等正覺，號普光功德山王如來，其佛國土無有聲聞緣覺之名，其佛國土號眾寶普集莊嚴。普光功德如來涅槃正法滅後，大勢至菩薩即於其國成佛，號善住寶王如來，國土光明壽命乃至法住，等無有異。」又出《鼓音聲王陀羅尼經》，阿彌陀佛有父母子，及舍利、目連、提婆達多等也。

Answer: The two lands of saṃbhoga and nirmāṇa may either have boundaries or have no boundaries. For instance, among the saṃbhoga lands, the actual saṃbhoga land has no boundaries: that is to say, the Tathāgata's practices complete the eighty thousand [teachings], his time fulfills three asaṃkhyeya [aeons], both teachings are uniquely equipped, the five divisions are distinct, his physical marks exhaust the drops of the ocean, and his subtle marks exhaust the dust of the mountains; the three clarities are already brilliant, the two wisdoms shine simultaneously, resembling a dragon roaring with clouds responding or a tiger crying with the wind following. How could it be decorated merely with exceptional gems, or be restricted by boundaries? In this land, only the Buddha himself beholds its beauty; bodhisattvas have not set their eyes upon it. The phenomenal saṃbhoga land, by contrast, refers to holding up pillars of adamantine below, polishing ground of lapis lazuli above, surrounded outside by seven-jeweled balustrades, filled inside with pools of eight virtues, jewel rafts floating beside emerald groves, and jewel nets interwoven among ornate palaces. Since his body is filled with myriad virtues, the land is also replete with all perfections. Such a land as this indeed has boundaries. Among the nirmāṇa lands, according to the power of the great compassionate vows, which is equal to the realm of sentient beings and has nowhere it does not pervade, there are no boundaries. But if considered according to his body manifesting to transform sentient beings—being born in world after world anew, and entering nirvāṇa repeatedly—then it has boundaries. That the West is a saṃbhoga land comes from the Dacheng tongxing jing: the sūtra says, 'Bodhisattva Jñānaprabhāsa asked the Buddha, the World-Honoured One: "What is the Tathāgata's saṃbhogakāya?" The Buddha said: "That which you now see of me, this is the Tathāgata's saṃbhogakāya. Furthermore, those who attain correct enlightenment or are about to attain correct enlightenment in pure lands, all of them are saṃbhogakāyas."' Explanation: When attaining Buddhahood in a pure land is judged as saṃbhoga, this refers to the body of enjoyment (saṃbhogakāya), not the actual saṃbhogakāya. If taken as a nirmāṇakāya, it is the subtle nirmāṇakāya. When the sūtra says 'that which you now see of me is the saṃbhogakāya,' this means that one also sees the saṃbhoga in an impure land. For this sūtra says: 'Attaining Buddhahood amidst the five corruptions, having the True Dharma, the Semblance Dharma, and the Final Dharma, is the responsive nirmāṇakāya.' The sūtra judges that attaining Buddhahood in an impure land is in all cases a nirmāṇakāya, yet it also says 'that which you now see of me is the saṃbhogakāya.' Since one can see the saṃbhogakāya in an impure land, why should one not be able to see the nirmāṇakāya in a pure land? Therefore, we know that both pure and impure lands possess both bodies. That it is a nirmāṇa land comes from the Guanshiyin shouji jing (Avalokiteśvara-vyākaraṇa-sūtra): the sūtra says, 'Good son! Amitābha Buddha's lifespan is immeasurable hundreds of thousands of koṭis of kalpas, yet it will have an end. After the Buddha enters nirvāṇa, the True Dharma will remain in the world equal to the Buddha's lifespan. Good son! After the extinction of Amitābha Buddha's True Dharma, past the middle of the night as dawn breaks, Avalokiteśvara Bodhisattva will attain complete and perfect enlightenment under the bodhi tree, named Tathāgata Raśmiprabhāsa-guṇa-parvatara-rāja; in his Buddha-land there will be no names of śrāvakas or pratyekabuddhas, and his Buddha-land will be named Sarvaratnapratyupta-alaṃkāra. After the extinction of the True Dharma of the nirvāṇa of Tathāgata Raśmiprabhāsa-guṇa-parvatara, Mahāsthāmaprāpta Bodhisattva will immediately attain Buddhahood in that country, named Tathāgata Supratiṣṭhita-ratnarāja; his land, radiance, lifespan, and even the duration of his Dharma will be equal and no different.' It also comes from the Guyinsheng wang tuoluoni jing, where Amitābha Buddha has parents, a son, as well as Śāriputra, Maudgalyāyana, Devadatta, and so forth.