『往生論註』における往生とは何か：往生後の身を中心に=What Does “Birth in the Pure Land” Mean in the Commentary on the Discourse on Birth in the Pure Land? Focusing on the Body Attained after Birth
In Tanluan’s Commentary on Vasubandhu’s Discourse on the Pure Land （Wangsheng lunzhu 往生論註, T. 1819）, there is a passage demonstrating that ordinary people possessed of blind passions can attain birth in the Pure Land and realize nirvāṇa （niepanfen 涅槃分）. There are, however, several possible interpretations of the Chinese expression “niepanfen” used in the passage. In the context of the text as a commentary in two fascicles, by examining the relationship between the first and second volumes we can interpret niepanfen as the realm of nirvāṇa itself. In the Commentary, regarding the body of those who attained birth, Tanluan explains that not only bodhisattvas but also all sentient beings born in the Pure Land will obtain the uncreated dharma-body of purity and equality （qingjing pingdeng wuwei fashen 清浄平等無為法身）. Tanluan’s Commentary teaches the path to attain birth in the Pure Land for all sentient beings. He further explains that the path continues after one’s birth and one returns to this world to save others. This cyclical process of birth as going forth and returning reflects Tanluan’s understanding of the Mahāyāna Buddhist idea of non-abiding nirvāṇa （wuzhuchu niepan 無住処涅槃）. Tanluan found this form of the Buddhist path in Vasubandhu’s Discourse on the Pure Land （Jingtu lun 浄土論, T. 1963）, and he showed that the Pure Land path is the ultimate consummation of Mahāyāna Buddhist teaching, the Buddhist path of non-retrogression.
