念佛鏡 2.61

2.61

答曰：「淨土定出三界，不在三界之中。既言三界，何等為三？一者、欲界，從此閻浮上至六天，總名欲界；二者、色界，六天已上，梵眾天等一十八天，名為色界；三者、無色界，又有四天，空處乃至非想、非非想處天等，總名無色界。又復三界向上非非想處二十八天，向下即是無間地獄，人在中間住，猶如牢獄之中相似。所以《法華經》云：『三界無安，猶如火宅。』常有生、老、病、死憂患，如是等火熾然不息。是故韋提希厭娑婆世界，五濁惡處。何等為五？一者、劫濁，謂疫病、飢饉、刀兵等劫；二者、煩惱濁，一切眾生多諸煩惱；三者、命濁，壽命短促；四者見濁，誹謗不信；五者、眾生濁，無其人行，又有地獄、餓鬼、畜生盈滿，不善聚集。是故遣厭，欣樂西方極樂世界。所以經云：『能於三界獄，勉出諸眾生，普智天人尊，哀愍群盲類，能開甘露門，廣度於一切。』又論云：『超出三界獄，目如青蓮葉，聲聞眾無數，是故稽首禮。』又《往生論》云：『觀彼世界相，勝過三界道，究竟如虛空，廣大無邊際。』又准《群疑論》中說：『淨土竪超三界，橫截五道，一得往生，更不墮三界牢獄，直至無上菩提。』故知彌陀淨土定離三界，不在三界之中，所以念佛法門頓出三界。

Answer: "The pure land definitely transcends the three realms; it is not within the three realms. Since we speak of the three realms, what are the three? First is the desire realm: from this Jambudvīpa up to the six heavens, all are collectively called the desire realm. Second is the form realm: above the six heavens, the eighteen heavens including the Brahma-pāriṣadya heaven and others are called the form realm. Third is the formless realm: there are four heavens, from the Sphere of Infinite Space up to the Sphere of Neither Perception Nor Non-Perception, collectively called the formless realm. Furthermore, upward in the three realms are the twenty-eight heavens culminating in Neither Perception Nor Non-Perception, and downward is the Avīci Hell; human beings dwell in the middle, resembling being inside a prison. Therefore the Saddharmapuṇḍarīka-sūtra says: 'There is no peace in the three realms; they are just like a burning house.' There is constant distress of birth, aging, illness, and death; fires such as these blaze without ceasing. For this reason Vaidehī was disgusted with the Sahā world, a place of five defilements and evils. What are the five? First is the kalpa defilement, referring to kalpas of pestilence, famine, and warfare. Second is the affliction defilement: all sentient beings have many afflictions. Third is the lifespan defilement: their lifespan is short. Fourth is the view defilement: slander and lack of faith. Fifth is the sentient being defilement: they lack human conduct, and hells, hungry ghosts, and animals are abundant, with evil congregating. For this reason she was made to feel disgust and to rejoice in the Western Sukhāvatī world. Therefore the sūtra says: 'Able to rescue sentient beings from the prison of the three realms, the Universal-Wise One, the Honoured One of gods and humans, pities the blind multitude, opens the gate of sweet dew, and broadly delivers all.' A treatise also says: 'Transcending the prison of the three realms, with eyes like blue lotus petals, the assembly of śrāvakas is countless; therefore I bow my head in reverence.' The Wangsheng lun also says: 'Contemplating the aspects of that world, it surpasses the paths of the three realms; ultimately like empty space, vast and boundless.' Furthermore, according to what is said in the Qunyi lun: 'The pure land vertically transcends the three realms and horizontally cuts off the five destinies; once rebirth is attained, one never falls into the prison of the three realms again, proceeding straight to unexcelled bodhi.' Hence we know that Amitābha's pure land is definitely apart from the three realms and is not within the three realms. Therefore the Dharma gate of buddhānusmṛti abruptly transcends the three realms."