樂邦文類 1.217

1.217

《貞元疏》曰「問：不求生華藏，期生極樂，何耶？答：有四意，一者有緣故、二欲使眾生歸憑情一故、三不離華藏故、四即本師故。」《行願鈔》曰「有緣者，彌陀願重，偏接娑婆人也。歸憑情一者，若聞十方皆妙、彼此融通，則初心茫茫無所依託，故方便引之。不離華藏者，極樂去此但十萬億佛土，華嚴中所有佛剎皆微塵數，故不離也。即本師者，如經第三十九云『或有見佛無量壽觀自在等共圍繞。』疏判云『讚本尊遮那之德也。』疏又曰『華藏剎海皆遮那境。無量壽佛去十萬億，並未出於剎種之中。豈非本師隨名異化也。』」

The Zhenyuan Commentary states: "Question: Why do they not seek birth in the Flower Treasury, but rather look forward to birth in Utmost Bliss? Answer: There are four intentions: first, because of having affinity; second, because of wishing to cause sentient beings to rely with unified sentiment; third, because it is not separate from the Flower Treasury; fourth, because it is identical to the Original Teacher." The Notes on the Practices and Vows states: "Regarding 'having affinity': Amitābha's vows are weighty, especially receiving people of the Sahā [world]. Regarding 'relying with unified sentiment': if one hears that all ten directions are wondrous and mutually pervasive, then beginners would be vast and adrift with nothing to depend upon, hence they are expediently guided. Regarding 'not separate from the Flower Treasury': Utmost Bliss is only a hundred thousand koṭis of buddha-lands away from here, whereas all the buddha lands in the Avataṃsaka are as numerous as dust motes, hence it is not separate. Regarding 'identical to the Original Teacher': as the thirty-ninth fascicle of the sutra says, 'Or some see the Buddha of Immeasurable Life surrounded by Avalokiteśvara and others.' The commentary determines this, saying: 'It praises the virtues of the fundamental lord, Vairocana.' The commentary also says: 'The oceans of lands of the Flower Treasury are all the domain of Vairocana. The Buddha of Immeasurable Life is a hundred thousand koṭis away, and both do not go beyond the seed of lands. How could it not be that the Original Teacher transforms differently in accordance with names?'"