無量壽經連義述文贊 3.87

3.87

經曰「易往而無人」至「壽樂無窮極」者，述云：此後、傷嘆重也。修因即住故易往。無人修因，往生者尠，故無人。修因求生，終不違逆故，國不逆違，即前易往也。久習纏蓋，自然為之牽縛不往，故自然所牽即前無人也。有說：因滿果熟，不假功用，自然招致，故自然所牽。義亦可也。道德者因，壽樂者果。壽者受也。問：修淨土及兜率因，何者為難？答：有說兜率是界、淨土非繫故，生淨土易於兜率。非也。夫言界者是流轉之處，西方淨土是出離之所故。難修流轉業，易行出離之因，必違正理故。有說古來諸德作兜率業者，咸以西方難生，故不敢作。今以七義證西方易生：一、時但少修故。即《觀經》云「下三品臨命終時，一念十念悉得生故」。二、諸佛護念故。即《稱讚經》曰「六方諸佛護念」等是也。三、光明攝受故。即《觀經》云「念佛眾生攝取不捨」也。四、乘佛本願故，即此經云「阿彌陀佛四十八願弘誓」是也。五、彼聖來迎故。即上文云「願生我國，若不來迎者，不取正覺」也。六、凡助念故。謂臨命終時，諸同行者相助念送故。七、聖說易生故。即此文云「易往而無人，其國不逆」也。今觀此解雖復靈異，理必不然，彌勒不應無誓願故。有生彼天，彌勒放光來迎，同彌陀故。一稱德號尚得生天，況亦十念故，同行亦必相助故。而不說言無人，故亦無說處，是別時之意。而為化懈怠故，無一眾生不有彼業故。曾所生故，當亦生故。諸有智者必不可言易生淨土，非兜率也。若易生者，果必非勝故。今即生西方土雖復甚難，專求往生一念十念皆得往生，可謂難生中之易也。傍義且止，應釋本文。

On the passage in the sūtra from "It is easy to go to, yet there is no one" to "longevity and bliss are without limit": The commentary states: This final part is a profound lamentation. Because one who cultivates the causes immediately dwells there, it is easy to go to. Because no one cultivates the causes, those who attain rebirth are few, hence "there is no one." Because for those who cultivate the causes and seek rebirth, it will never go against them, "the land does not oppose or reject," which refers to the preceding "easy to go to." Because they have long practiced afflictions and hindrances, they are spontaneously bound and drawn by them and do not go; hence "spontaneously drawn" refers to the preceding "there is no one." Some say: When the cause is complete and the fruit is ripe, without relying on effort, it is spontaneously attracted; hence "spontaneously drawn." This meaning is also acceptable. The virtue of the path is the cause, and longevity and bliss are the fruit. "Longevity" (shou) means experience (shou). Question: Between cultivating the causes for the Pure Land and those for Tuṣita, which is more difficult? Answer: Some say that Tuṣita belongs to the realms of existence while the Pure Land is unconditioned; therefore, being reborn in the Pure Land is easier than in Tuṣita. This is incorrect. For what is called a realm is a place of transmigration, whereas the Western Pure Land is a place of transcendence. That it should be difficult to cultivate the karma of transmigration, yet easy to practice the cause of transcendence, would certainly contradict right reason. Some say that the past virtuous masters who practiced the karma for Tuṣita all considered the Western land difficult to be reborn in and therefore did not dare attempt it. Now, using seven points, they prove that the Western land is easy to be reborn in: First, because the time requires only little cultivation. That is, the Visualization Sūtra says: "For the lowest three grades, at the time of death, through one thought or ten thoughts, all can attain rebirth." Second, because of the mindful protection of all the Buddhas. That is, the Praise of the Pure Land Sūtra states: "the mindful protection of the Buddhas of the six directions," and so forth. Third, because of the embracing reception of the light. That is, the Visualization Sūtra says: "embracing sentient beings who practice the mindfulness of the Buddha without forsaking them." Fourth, because of boarding the Buddha's original vows. That is, as this sūtra says: "Amitābha Buddha's broad vows of the forty-eight vows." Fifth, because those holy ones come to welcome. That is, as the text above says: "If they vow to be reborn in my land, and I do not come to welcome them, may I not attain right awakening." Sixth, because ordinary beings aid in recitation. That is, at the time of death, companions on the path assist one another with recitation to send them off. Seventh, because the holy one taught that it is easy to be reborn there. That is, this passage says: "It is easy to go to, yet there is no one; that land does not oppose." Now, observing this explanation, although it is wonderful, in principle it cannot be so, for Maitreya cannot be without vows. For those who are reborn in that heaven, Maitreya emits light and comes to welcome them, just like Amitābha. If uttering the name of virtue once can already lead to rebirth in heaven, how much more so for ten thoughts! Companions on the path will also surely assist each other. Moreover, it is not said that "there is no one"; thus there is also no place that says this is with an intent regarding another time. And in order to convert the indolent, there is no sentient being who does not possess karma for that heaven; because they have been reborn there in the past, they shall also be reborn there. Those who possess wisdom must certainly not say that it is easy to be reborn in the Pure Land and not in Tuṣita. If it were easy to be reborn, the fruit would certainly not be supreme. Here, although being reborn in the Western land is exceedingly difficult, if one single-mindedly seeks rebirth, through one thought or ten thoughts all can attain rebirth; this may be called the easy within the difficult to be reborn. Let us set aside secondary meanings and explain the main text.