安樂集 1.70

1.70

答曰：「此義不類，於中有三。何者？一、十方佛國非為不淨，然境寬則心昧，境狹則意專，是故《十方隨願往生經》云：『普廣菩薩白佛言：「世尊！十方佛土皆為嚴淨，何故諸經中偏歎西方阿彌陀國，勸往生也？」佛告普廣菩薩：「一切眾生濁亂者多，正念者少，欲令眾生專志有在，是故讚歎彼國，為別異耳。若能依願修行，莫不獲益。」』二、十方淨土雖皆是淨，而深、淺難知，彌陀淨國乃是淨土之初門。何以得知？依《華嚴經》云：『娑婆世界一劫當極樂世界一日一夜，極樂世界一劫當袈裟幢世界一日一夜。』如是優、劣相望，乃有十阿僧祇，故知為淨土初門。是故諸佛偏勸也，餘方佛國都不如此丁寧。是故有信之徒多願往生也。三、彌陀淨國既是淨土初門，娑婆世界即是穢土末處。何以得知？如《正法念經》云：『從此東北有一世界，名曰斯訶，土田唯有三角沙石。一年三雨，一雨濕潤不過五寸。其土眾生唯食菓子，樹皮為衣，求生不得，求死不得。復有一世界，一切虎、狼禽獸乃至蛇、蝎，悉皆有翅飛行，逢者相噉，不簡善惡。』此豈不名穢土始處？然娑婆依報乃與賢聖同流，唯此乃是穢土終處。安樂世界既是淨土初門，即與此方境次相接，往生甚便，何不去也？」

I reply: This argument is inappropriate, for three reasons. What are they? First: The Buddha-lands of the ten directions are by no means impure; yet when the object of meditation is broad, the mind becomes confused, whereas when the object is narrow, the mind becomes concentrated. Therefore, the *Shifang suiyuan wangsheng jing* says: 'Bodhisattva Samantavistāra addressed the Buddha, saying: "Bhagavat, the Buddha-lands of the ten directions are all adorned and pure. For what reason do the sūtras exclusively praise the western land of Amitābha and urge rebirth there?" The Buddha told Bodhisattva Samantavistāra: "Of all sentient beings, those who are turbid and distracted are many, while those possessing right mindfulness are few. Wishing to cause sentient beings to have a single-minded focus, I therefore praise that land as particularly distinct. If one can practice in accordance with this aspiration, none will fail to obtain benefit."' Second: Although the Pure Lands of the ten directions are all pure, their depth and shallowness are difficult to know. The Pure Land of Amitābha is the very portal of entry to the pure lands. How is this known? According to the *Avataṃsaka-sūtra*: 'One kalpa in the Sahā world is equivalent to one day and one night in the world of Sukhāvatī; one kalpa in the world of Sukhāvatī is equivalent to one day and one night in the world of Kaṣāyadhvaja.' Comparing their superiority and inferiority in this manner, there are indeed ten asaṃkhyeyas of worlds; hence we know it is the portal of entry to the pure lands. For this reason, the Buddhas exclusively urge [rebirth there], whereas regarding the Buddha-lands of other directions, they are not so painstaking. Consequently, those with faith mostly aspire to rebirth there. Third: Since the pure realm of Amitābha is the portal of entry to the pure lands, the Sahā world is the outermost fringe of the defiled lands. How is this known? As the *Saddharmasmṛtyupasthāna-sūtra* says: 'To the northeast of here, there is a world named Sīha, whose soil consists solely of triangular gravel and stone. It rains three times a year, and a single rain moistens the ground to no more than five inches. Sentient beings in that land eat only fruit and wear tree bark for clothing; seeking to live, they cannot, and seeking to die, they cannot. Furthermore, there is a world where all tigers, wolves, beasts, birds, and even snakes and scorpions have wings and fly through the air; encountering anyone, they devour them without distinguishing good from evil.' Could this not be called the very beginning of the defiled lands? Yet the environment of the Sahā world is shared with worthy ones and noble sages; it is precisely this that constitutes the final border of the defiled lands. Since the world of Peace and Bliss is the portal of entry to the pure lands, its sphere borders and connects directly with this realm. Rebirth there is exceedingly convenient—why not go?