觀彌勒上生兜率天經贊 1.13

1.13

第四往生難易者，且如西方天親《淨土論》、無著《往生論》俱言「報土女人及根缺，二乘種不生。」又《阿彌陀經》云「非少善根因緣而得生彼」，又言「其中皆是阿鞞跋致諸大菩薩」。又《觀經》云「上上品生，得無生法忍。須臾之間遍十法界，奉事諸佛即得受記。上品中生，經一七日得不退轉，經一小劫得無生忍。上品下生者，經三七日其華始敷了了，方聞說法音聲，經三小劫住極喜地。中品上生，應時即得阿羅漢果。中品中生者，經七日華開得須陀洹，逕半劫已成阿羅漢。中品下生者，過七日已花開，遇二大菩薩說法，逕一小劫成阿羅漢。下品上生者，經七七日花敷，經十小劫具得百法明門，得入初地。下品中生者，經六劫蓮花乃敷，聞二菩薩說法，發無上道心。下品下生者，經十二大劫蓮花乃開，聞說法已，方發道心。」百法明門說初地得，豈阿羅漢勝初地耶？又中品生得阿羅漢、下品始發心，即迂會者勝直往耶？又言得須陀洹等，豈由片時修故遂便得果？處處皆說阿羅漢果，若練根者六十劫成，豈由小善遂超生死成利根阿羅漢？又云「作諸觀成得生西方」，豈舉心已諸觀便成？若由小善便得果者，便同說假部，由福故得聖道；道不可修、道不可長，觀無相等資糧加行便徒施設。又《無垢稱經》云「若諸菩薩行于八法，行無瘡疣方生淨土。一思於有情恒作善事，不希善報。二思代有情受苦，所有善根悉迴施與。三思於有情其心平等，心無罣礙。四思於有情摧伏憍慢，敬愛如佛。五信解未聞經典，無礙無謗。六於他利養無嫉妬心，於己利養不生憍慢。七調伏自心常省己過，不譏他犯。八恒無放逸，當尋善法精進修行菩提分法。」豈生淨土者皆具八法也。又《對法》第十二卷云「別時意趣者，如說若有願生極樂世界皆得往生，意在別時。」故《攝大乘》云「譬如一錢而得千錢，意在別時，非唯由發願即得生故。」又云「對治祕密者，一治輕佛、二治輕法。故說我於爾時曾名勝觀如來等，與彼法身等無差別。故《法華經》云『我成佛道以來無量無數劫』等皆是。三對懈怠。故作如是言『若有願生極樂世界，皆得往生。』四對治小善生喜足，故於一善根或時稱讚，為令歡喜勇猛修故；或時毀訾。五治貪行者，稱讚淨土富樂莊嚴。六治慢行者，稱讚諸佛或有增勝。七為除悔惱障、修善法說，如是言。於佛菩薩雖行輕毀，然彼眾生亦生天趣。八為除不定性，於聲聞等下劣意樂，說大聲聞當得作佛。又說一乘，更無第二。又佛毫相如五須彌，豈凡地前能見此相？身量大小，可得初地所見；凡若能見，皆為超越。又念彌陀、彌勒，功德無有差別，現國現身相成勝劣，但以彌勒惡處行化慈悲深故，阿彌陀佛淨土化物慈悲相淺。又淨土多樂，欣生者多，厭心不深，念令福少，非奇特故。惡處多苦，欣生者少，厭心深重，故念福多，甚希奇。故雖知佛力，念亦可生；聖教不同，屢生心惑。知足天宮同在此界，外道內道大乘小乘所共信許。既是化身，決定得生。由此經文，四眾行六事法，八部聞名歎喜，造諸惡業懺悔歸依修十事行，迴願生彼一切皆得。」《菩薩處胎經》第二卷云「彌勒初會九十六億受我五戒者，次九十四億受持三歸者，後九十二億一稱佛名者。」故知微善迴向，皆是往生成佛。經中說由十一業來生我所，一謂讀誦分別決定修多羅、毘尼、阿毘曇，為他演說、讚歎義味、不生嫉妬，教於他人令得受持修諸功德，來至我所。乃至第十一，或有恩愛別離、朋黨諍訟極大苦惱，以方便力令得和解。修此功德，來至我所。故知不由唯修勝業方始得生。諸教共同，必無異說。或有釋言：生西方者決定不退，生兜率者或可有退，故不願生。理亦不然。此經亦言「諸有敬禮彌勒如來，聞名稱名、暫覩豪光，下至聽聞彌勒所說一句法義，歸依生彼定不退於無上正覺，無量劫罪皆盡消滅，無量善法運運生長。」故見彌勒得生彼所，雖有天女種種侍衛，或佛菩薩所化為、或實天女彼聞能說不退之法，厭欲過患必無退轉。佛力所加心生決定，豈由欲界即皆退耶？位至不退，處處皆不退；未至不退，彼何必不退？且上聖上賢皆修此業。《西域記》說西方即有無著、天親、師子覺等菩薩。《高僧傳》說此方亦有彌天釋道安、廬山慧遠、慧持等。近親所見，大唐即有三藏和尚、文備、神泰法師等，皆修彼業，兼有上生靈感，或有身在現相、或有將終現相、或有生後現相，人所共知，具如別傳。西方勝處人所樂生，此土穢方誰能願住？但以經論明證賢聖同修，背苦求樂誠非上士。故《無量壽經》下卷云「閻浮提一日一夜受持齋戒，勝無量壽國百年修善，以彼佛國無有惡故。」又《維摩經》云「閻浮提修道一日一夜，過諸佛土百千大劫」，良以此世界中有十勝事，謂以布施攝貧窮等。厭苦心深有苦可拔，西方淨土便無是事。處穢方而修淨行，寔聖者之利他；居淨域而嚴淨因，非上士之弘濟。願於盲暗世界為作灯明、邪見眾中安立正道，但業行殘缺，願往西方萬一不生，恐成自誤。故當己行，應修此業。

Fourth, concerning the ease and difficulty of rebirth: for example, both Vasubandhu's Treatise on the Pure Land and Asaṅga's Treatise on Rebirth in the western region state, "In the reward land, women, those with defective sense faculties, and the lineage of the two vehicles are not born." Furthermore, the Amitābha Sūtra states, "One cannot attain rebirth there with few roots of wholesome merit as cause and condition," and also states, "Those therein are all great bodhisattvas of non-retrogression (avaivartika)." In addition, the Contemplation Sūtra states: "Those of the highest grade of the highest level of birth attain the forbearance of the non-arising of phenomena. In an instant they travel throughout the ten Dharma realms, serve the Buddhas, and receive prophecies. Those of the middle grade of the highest level of birth, after one period of seven days, attain non-retrogression; after one small kalpa, they attain the forbearance of non-arising. As for those of the lowest grade of the highest level of birth, after three periods of seven days their flowers first open clearly, and only then do they hear the sound of the exposition of the Dharma; after three small kalpas, they abide in the Ground of Extreme Joy. Those of the highest grade of the middle level of birth immediately attain the fruit of an arhat at that time. As for those of the middle grade of the middle level of birth, after seven days their flowers open and they attain srotaāpanna; after half a kalpa, they become arhats. As for those of the lowest grade of the middle level of birth, when seven days have passed, their flowers open, they encounter two great bodhisattvas preaching the Dharma, and after one small kalpa, they become arhats. As for those of the highest grade of the lowest level of birth, after seven periods of seven days their flowers open; after ten small kalpas, they fully attain the hundred illuminating gates of the Dharma and gain entry to the first ground. As for those of the middle grade of the lowest level of birth, after six kalpas their lotus flowers finally open, they hear two bodhisattvas preach the Dharma, and they generate the mind set on unsurpassed awakening. As for those of the lowest grade of the lowest level of birth, after twelve great kalpas their lotus flowers finally open, and having heard the preaching of the Dharma, they only then generate the mind set on awakening." The hundred illuminating gates of the Dharma are said to be attained on the first ground; could an arhat possibly surpass the first ground? Moreover, if the middle level of birth attains arhatship while the lowest level only then generates the aspiration, does this mean that those of roundabout return surpass those who proceed directly? Furthermore, when it is said that they attain srotaāpanna and so forth, could it be that by just a moment's cultivation they immediately attain the fruit? Everywhere it is stated that the fruit of an arhat, if one trains the faculties, takes sixty kalpas to achieve; could it be that by a minor wholesome deed one immediately transcends birth and death to become a sharp-facultied arhat? It also says, "By accomplishing the various contemplations, one attains rebirth in the Western Direction"; could it be that as soon as a thought is raised, the contemplations are accomplished? If one could attain the fruit by a minor wholesome deed, it would be identical to the Prajñaptivāda: that by merit one attains the noble path; that the path cannot be cultivated and the path cannot be developed; and the provisions and preparatory practices such as contemplating marklessness would be established in vain. Furthermore, the Vimalakīrtinirdeśa Sūtra states: "If bodhisattvas practice eight dharmas, proceeding without blemish, only then will they be born in a pure land: first, considering sentient beings, they constantly perform wholesome deeds without hoping for a wholesome reward; second, considering sentient beings, they take their suffering upon themselves and dedicate all their roots of wholesome merit to them; third, considering sentient beings, their minds are impartial and unobstructed; fourth, considering sentient beings, they conquer pride and respect and love them like the Buddha; fifth, they have faith in and understand sūtras they have not yet heard, without obstruction and without slander; sixth, they have no jealousy toward the offerings received by others and do not give rise to pride toward the offerings received by themselves; seventh, they tame their own minds, constantly examine their own faults, and do not mock the offenses of others; eighth, they are constantly free from negligence, ever seeking wholesome dharmas and vigorously cultivating the factors of awakening." Could it be that all who are born in the pure land possess these eight dharmas? Furthermore, the twelfth fascicle of the Abhidharmasamuccaya-bhāṣya states: "Regarding intention directed to another time: it is like saying that if anyone makes a vow to be born in the Land of Utmost Bliss, they will all attain rebirth; the intention lies in another time." Therefore the Mahāyānasaṃgraha states: "Just as with one coin one may obtain a thousand coins, the intention lies in another time, not that one attains rebirth merely by making a vow." It also states: "Regarding antidotal secrets: first, to counter despising the Buddha; second, to counter despising the Dharma. Therefore it is said, 'At that time I was named Vipaśyin Tathāgata and so forth,' being equal and without difference from that dharmakāya. Therefore the Lotus Sūtra says, 'Since I attained the Buddha Way, immeasurable and countless kalpas have passed,' and so on—all are of this kind. Third, to counter indolence. Therefore words such as these were spoken: 'If anyone makes a vow to be born in the Land of Utmost Bliss, they will all attain rebirth.' Fourth, to counter being content with minor wholesome deeds: therefore regarding a single wholesome root, it is sometimes praised to make them joyful and vigorously cultivate, and sometimes disparaged. Fifth, to counter lustful behavior: praising the abundant joy and adornments of the pure land. Sixth, to counter arrogant behavior: praising the Buddhas as sometimes possessing superiority. Seventh, spoken to eliminate the hindrance of remorse and to cultivate wholesome dharmas; words such as these were spoken: though they show disrespect and slander toward the Buddha and bodhisattvas, those sentient beings will nevertheless be born in heavenly realms. Eighth, to eliminate indeterminate nature and the inferior inclinations toward the śrāvakas and so forth: stating that great śrāvakas shall attain Buddhahood; and stating the One Vehicle, with no second." Furthermore, the Buddha's white curl between the eyebrows is like five Sumerus; how could an ordinary being before the grounds be able to see this mark? The size of the body might be seen on the first ground; if an ordinary being could see it, it would all be a transcendence [of stages]. Moreover, between recollecting Amitābha and recollecting Maitreya, the merit has no difference. The manifested lands and manifested physical marks form superior and inferior qualities, but because Maitreya conducts transformation in an evil realm, his compassion is deep, whereas Amitābha's transformation of beings in a pure land has a shallower aspect of compassion. Furthermore, the pure land has much joy; many take delight in being born there, their revulsion [with saṃsāra] is not deep, and recollecting it generates little merit, as it is not extraordinary. The evil realm has much suffering; few take delight in being born there, their revulsion is deep and heavy, and therefore recollecting it generates much merit, being extremely rare and extraordinary. Thus, although we know that by the Buddha's power, one may also attain birth by recollecting him, the sacred teachings differ, repeatedly raising doubts in the mind. The Tuṣita Palace of Contentment is also located in this world; it is mutually acknowledged by non-Buddhists and Buddhists, Mahāyāna and Hīnayāna alike. Since he is an emanation body, one is certain to attain birth. According to the text of this sūtra, if the fourfold assembly practices the sixfold dharmas, if the eight classes hear his name and rejoice with praise, and if those who have created various evil karmas repent, take refuge, cultivate the ten actions, and dedicate their vows to be born there, all will attain it." Fascicle two of the Bodhisattva in the Womb Sūtra states: "At Maitreya's first assembly, ninety-six billion will be those who received my five precepts; at the next, ninety-four billion will be those who upheld the three refuges; at the last, ninety-two billion will be those who uttered the Buddha's name once." Thus we know that even slight wholesome deeds, when dedicated, will all lead to rebirth and the attainment of Buddhahood. The sūtras state that by eleven kinds of karma one comes to be born in my presence: first, reciting, distinguishing, and determining the sūtras, vinaya, and abhidharma, expounding them to others, praising their doctrinal taste without jealousy, and teaching others to uphold them and cultivate all merits, so that they come to my presence; down to the eleventh, when there are those with separation from loved ones, partisan disputes, and extreme suffering and affliction, using skillful means to bring about reconciliation—by cultivating these merits, one comes to my presence. Thus we know that it is not only by cultivating superior deeds that one can first attain rebirth. All teachings are in agreement; there is surely no contrary statement. Some explain: "Those born in the Western Direction definitely do not regress, while those born in Tuṣita may perhaps regress, which is why one should not wish to be born there." This reasoning is also incorrect. This sūtra also states: "All who pay homage to Maitreya Tathāgata, hear his name and recite his name, momentarily behold the light of his white curl, down to listening to a single verse or phrase of Dharma meaning spoken by Maitreya, taking refuge and being born there, will definitely not regress from unsurpassed right awakening; sins of immeasurable kalpas will all be extinguished, and immeasurable wholesome dharmas will grow and develop continuously." Therefore, seeing Maitreya and being born in that place, even though there are various retinues of heavenly maidens, they are either emanated by Buddhas and bodhisattvas or are real heavenly maidens who, hearing him, can speak the teaching of non-retrogression; through revulsion toward the faults of desire, there will definitely be no regression. Aided by the Buddha's power, a resolute mind arises; why would they all regress merely on account of being in the desire realm? When one's stage reaches non-retrogression, everywhere is non-retrogression; if one has not reached non-retrogression, why must they be non-retrogressing there? Furthermore, the highest sages and worthies all cultivated this practice. The Record of the Western Regions states that in the western region there were the bodhisattvas Asaṅga, Vasubandhu, Siṃhabhadra, and others. The Biographies of Eminent Monks states that in this region there were also Daoan of Mitian, Huiyuan of Mount Lu, Huichi, and others. In what has been witnessed close at hand, in the Great Tang there are the Tripiṭaka Preceptor, Dharma Master Wenbei, Dharma Master Shentai, and others, all of whom cultivated that practice, accompanied by spiritual signs of ascent to birth: some with signs manifesting while alive, some with signs manifesting near death, and some with signs manifesting after birth, as is known to all, detailed in separate biographies. The western region is a superior place, where people delight to be born; who would wish to dwell in this defiled land? Yet, with the clear evidence of sūtras and treatises that worthies and sages alike cultivated this, turning one's back on suffering to seek joy is truly not the way of superior persons. Thus fascicle two of the Larger Sukhāvatīvyūha Sūtra states: "Upholding the fast and precepts for one day and one night in Jambudvīpa surpasses cultivating wholesome deeds for a hundred years in the Land of Immeasurable Life, because there is no evil in that Buddha land." Furthermore, the Vimalakīrti Sūtra states: "Cultivating the Path in Jambudvīpa for one day and one night surpasses other Buddha lands by a hundred thousand kalpas," truly because this world possesses ten superior things, such as gathering the impoverished through giving, and so forth. Where the mind of revulsion against suffering is deep, there is suffering that can be eradicated; in the Western Pure Land, there are no such things. Dwelling in a defiled land to cultivate pure practice is truly the holy ones' benefiting of others; residing in a pure realm to cultivate pure causes is not the great salvation of superior persons. Vowing to act as a lamp in a world of blindness and darkness, and establishing the right path among the assembly of wrong views—yet if one's karmic practices are incomplete and defective, and one vows to go to the Western Direction, in the unlikely event that one is not born there, one may mistakenly mislead oneself. Therefore, for one's own practice, one ought to cultivate this karma.