釋淨土群疑論 4.15

4.15

釋曰：此疑也誠深矣。古來盛德博通玄旨，探究內外、精閑大小，尚於此義猶自躊躇。況僕下愚是非莫辨，豈能釋茲幽滯、辨之難易者哉。然尋諸聖典，可以談其旨趣矣。且如《彌勒上生經》明往生兜率之行，與《觀經》、《無量壽經》、《稱讚淨土經》等明修西方之業，顯其同異，其義可知。然兜率與西方所修之行，有十五同、八種異。一觀行同、二持戒同、三十善同、四懺悔同、五造立形像有為功德同、六聖迎同、七稱念同、八禮拜同、九迴向發願同、十讀誦經典同、十一往生同、十二見聖同、十三歸敬同、十四聞法同、十五不退同。八種異者，一本願異、二光明異、三守護異、四舒舌異、五眾聖異、六滅罪異、七重惡異、八教說異。一觀行同者，願生兜率者，《上生經》言「一一思惟兜率陀天上妙快樂。作是觀者名為正觀，若他觀者名為邪觀。」願生西方者，《觀經》言「寶地寶樹寶池、佛菩薩等觀，一一觀察」，亦言「作是觀者名為正觀，若他觀者名為邪觀。」此即各隨所願，觀所生處，天宮淨土依正莊嚴，此其同也。二持戒同者，《上生經》言「應持佛禁戒」，《觀經》言「受持三歸，具足眾戒，不犯威儀。」此其同也。三十善同者，《上生經》言「思惟十善，行十善道」，《觀經》言「慈心不殺，修行十善」，此其同也。四懺悔同者，《上生經》言「聞是菩薩大悲名字，五體投地誠心懺悔，是諸惡業速得清淨。」《鼓音聲王經》言「六時專念，五體投地」等，此其同也。五造立形像有為功德同者，《上生經》言「造立形像，香花衣服繒蓋幢幡」，《無量壽經》言「多少修善，奉持齋戒，起立塔像，飯食沙門，懸繒燃燈，散花燒香」，此其同也。六聖迎同者，《上生經》言「彌勒菩薩放眉間白毫大人相光，與諸天子雨曼陀羅花，來迎此人」，《觀經》言「阿彌陀佛放大光明照行者身，與諸菩薩授手迎接」，此其同也。七稱念同者，《上生經》言「若一念頃稱彌勒名」，《觀經》言「若一念頃稱彌陀名，合掌叉手稱南無阿彌陀佛」，此其同也。八禮拜同者，《上生經》言「禮拜係念」，淨土論言「身業恭敬門，禮拜彌陀佛」，此其同也。九迴向願生同者，《上生經》言「以此功德迴向，願生彌勒前」，《觀經》言「以此功德迴向，願求生極樂國」，此其同也。十讀誦經典同者，《上生經》言「讀誦經典」，《觀經》言「讀誦大乘方等經典」，此其同也。十一往生同者，《上生經》言「譬如壯士屈伸臂頃，即得往生兜率陀天」，《觀經》言「如彈指頃」、或言「如一念頃」、或言「譬如壯士屈伸臂頃，即生西方極樂世界」，此其同也。十二見聖同者，《上生經》言「值遇彌勒」，《觀經》言「見佛色身眾相具足」，此其同也。十三歸敬同者，《上生經》言「頭面作禮」，《觀經》言「即下金臺，禮佛合掌」，此其同也。十四聞法同者，《上生經》言「未舉頭頃便得聞法」，《觀經》言「光明寶林演說妙法」，此其同也。十五不退同者，《上生經》言「即於無上道得不退轉」，《阿彌陀經》言「眾生生者皆是阿鞞跋致」，此其同也。云八異者，言本願者，往生兜率，彌勒本無誓願；往生西方，法藏比丘發四十八願。無願若自浮度水，有願若乘舟而遊，斯一異也。言光明者，作兜率業，慈氏神光不來攝受；修西方業者，阿彌陀佛白毫毛孔圓光相好光明等一切神光，皆照念佛眾生，攝取不捨。光照如晝日之遊，無光似暗中來往，斯二異也。言守護者，兜率業者，慈氏菩薩不來守護；西方業者，《觀經》言「無量壽佛化身無數，與觀世音、大勢至常來至此行人之所」，《稱讚淨土經》言「必為如是住十方面十殑伽沙諸佛世尊之所攝受」，《十往生經》「佛遣二十五菩薩常守護行人。」有護，若多人共遊，不畏強賊所逼；無護，以孤遊嶮徑，必為暴客所侵。斯三異也。言舒舌者，上生兜率，無十方諸佛舒舌證；勸西方極樂，有十方種覺舒舌證誠。如兜率易往、淨土難生，十方世尊何須證勸？斯四異也。言眾聖者，兜率之業無有眾聖守護；發願願生西方，即有花聚菩薩、山海慧菩薩發弘誓願：「若有一眾生生西方不盡，我若先去，不取正覺。」斯五異也。言滅罪者，《上生經》言「稱念彌勒，但除千二百劫生死之罪」；《觀經》言「稱南無阿彌陀佛，於念念中除八十億劫生死之罪」。斯六異也。言重惡者，《上生經》言「若善男子善女人，犯諸禁戒、造眾惡業」；《觀經》言「或有眾生作不善業、五逆十惡，具諸不善。」斯即造五逆罪不生兜率，然得往生西方淨土。斯七異也。言教說者，言兜率易生、西方難往，此乃凡夫之輩斟酌佛經；窮之聖典，竟無經說。縱使道窮四果，尚昧衣珠；位階十地，猶昏羅穀。況凡夫學侶正習未亡，見修兩惑何時暫捨。縱尋聖教，同諸摸象，豈得依之楷定為司南之語哉？然《無量壽經》自有誠教，言「橫截五惡趣，惡趣自然閉。昇道無窮極，易往而無人。」此即佛教顯然。斯八異也。上來同文十五，猶不可說於難生，況異有八門而乃說言難往？請諸學者尋理及教，鑒其難易二門，可永除其惑矣。理窮聖教，於一法門或讚或毀，皆是勸入道之方便、捨堅執之愚惑。今為此意，請審詳之。

I explain: This doubt is truly profound. From antiquity, eminent masters of profound learning and wide penetration of the mysterious purport, who investigated the internal and external [teachings] and were thoroughly versed in the Great and Small [Vehicles], still hesitated over this meaning. How much less can an inferior and foolish person such as myself, unable to distinguish right from wrong, resolve these obscure perplexities and determine their difficulty or ease? Yet by examining the sacred scriptures, its purport can be discussed. Consider how the *Shang sheng jing* (Sūtra on Maitreya's Ascent to Tuṣita) clarifies the practices for rebirth in Tuṣita, while the *Guan jing*, the *Sukhāvatīvyūha Sūtra*, and the *Chengzan jingtu jing* clarify the karma of cultivation for the Western direction; by demonstrating their similarities and differences, the meaning may be understood. There are fifteen similarities and eight differences between the practices cultivated for Tuṣita and those for the Western direction. The fifteen similarities are: (1) similarity of contemplative practice, (2) similarity of upholding the precepts, (3) similarity of the ten good deeds, (4) similarity of repentance, (5) similarity of conditioned merits such as making images, (6) similarity of being welcomed by the holy ones, (7) similarity of chanting the name, (8) similarity of paying homage, (9) similarity of dedicating merit and making vows, (10) similarity of reciting scriptures, (11) similarity of rebirth, (12) similarity of seeing the holy ones, (13) similarity of taking refuge and venerating, (14) similarity of hearing the Dharma, and (15) similarity of non-retrogression. The eight differences are: (1) difference in original vows, (2) difference in radiance, (3) difference in protection, (4) difference in extending the tongue, (5) difference in the multitude of holy ones, (6) difference in eradicating transgressions, (7) difference in grave evil, and (8) difference in textual teaching.

First, concerning the similarity of contemplative practice: For those wishing to be reborn in Tuṣita, the *Shang sheng jing* states: "Contemplate one by one the supreme and wondrous pleasures of Tuṣita Heaven. To make this contemplation is called right contemplation; if one makes another contemplation, it is called wrong contemplation." For those wishing to be reborn in the West, the *Guan jing* states: "Regarding the contemplation of the jeweled ground, jeweled trees, jeweled ponds, Buddhas, and bodhisattvas, contemplate each one by one," and also states: "To make this contemplation is called right contemplation; if one makes another contemplation, it is called wrong contemplation." This means each contemplates the place to be reborn according to their aspiration, along with the primary and environmental adornments of the heavenly palace or pure land; this is their similarity.

Second, concerning the similarity of upholding precepts: The *Shang sheng jing* states, "One should uphold the Buddha's prohibitory precepts"; the *Guan jing* states, "Accept and uphold the three refuges, be complete in the full precepts, and do not violate deportment." This is their similarity.

Third, concerning the similarity of the ten good deeds: The *Shang sheng jing* states, "Contemplate the ten good deeds and practice the path of the ten good deeds"; the *Guan jing* states, "With a compassionate mind, do not kill, and cultivate the ten good deeds." This is their similarity.

Fourth, concerning the similarity of repentance: The *Shang sheng jing* states, "Hearing the name of this bodhisattva of great compassion, prostrate with the five limbs to the ground and repent with a sincere mind; all these evil karmas will quickly be purified." The *Guyinsheng wang jing* states, "Focus thoughts throughout the six periods of the day, prostrate with the five limbs to the ground," and so forth. This is their similarity.

Fifth, concerning the similarity of conditioned merits such as making images: The *Shang sheng jing* states, "Make images, [offer] incense, flowers, robes, silk canopies, and banners"; the *Sukhāvatīvyūha Sūtra* states, "Cultivate good to a greater or lesser degree, respectfully uphold the fasting precepts, erect stupas and images, feed śramaṇas, hang silks, light lamps, scatter flowers, and burn incense." This is their similarity.

Sixth, concerning the similarity of being welcomed by the holy ones: The *Shang sheng jing* states, "Bodhisattva Maitreya emits light from the white curl between his eyebrows, a mark of a great man, and together with the devaputras rains down māndārava flowers, coming to welcome this person"; the *Guan jing* states, "Amitābha Buddha emits great light that illuminates the practitioner's body, and extends his hand together with the bodhisattvas to welcome them." This is their similarity.

Seventh, concerning the similarity of chanting the name: The *Shang sheng jing* states, "If for the space of a single thought-moment one chants the name of Maitreya"; the *Guan jing* states, "If for the space of a single thought-moment one chants the name of Amitābha, joining palms and clasping hands, saying: 'Namo Amitābha Buddha.'" This is their similarity.

Eighth, concerning the similarity of paying homage: The *Shang sheng jing* states, "Paying homage and concentrating mindfulness"; the *Jingtu lun* states, "The gate of bodily reverence: paying homage to Amitābha Buddha." This is their similarity.

Ninth, concerning the similarity of dedicating merit and vowing for rebirth: The *Shang sheng jing* states, "Dedicating this merit, vowing to be born before Maitreya"; the *Guan jing* states, "Dedicating this merit, vowing to seek rebirth in the Land of Utmost Bliss." This is their similarity.

Tenth, concerning the similarity of reciting scriptures: The *Shang sheng jing* states, "Read and recite scriptures"; the *Guan jing* states, "Read and recite the Mahāyāna vaipulya scriptures." This is their similarity.

Eleventh, concerning the similarity of rebirth: The *Shang sheng jing* states, "Just as in the time it takes a strong man to bend and extend his arm, one attains rebirth in Tuṣita Heaven"; the *Guan jing* states, "As in the snapping of a finger," or "as in a single thought-moment," or "just as in the time it takes a strong man to bend and extend his arm, one is reborn in the Western World of Utmost Bliss." This is their similarity.

Twelfth, concerning the similarity of seeing the holy ones: The *Shang sheng jing* states, "Encountering Maitreya"; the *Guan jing* states, "Seeing the Buddha's physical body complete with all marks." This is their similarity.

Thirteenth, concerning the similarity of taking refuge and venerating: The *Shang sheng jing* states, "Bowing head and face to the ground in homage"; the *Guan jing* states, "Immediately descending from the golden dais, paying homage to the Buddha with joined palms." This is their similarity.

Fourteenth, concerning the similarity of hearing the Dharma: The *Shang sheng jing* states, "Before one can raise one's head, one hears the Dharma"; the *Guan jing* states, "The radiant jeweled grove expounds the wondrous Dharma." This is their similarity.

Fifteenth, concerning the similarity of non-retrogression: The *Shang sheng jing* states, "Immediately attains non-retrogression in the unexcelled path"; the *Amitābha Sūtra* states, "Sentient beings who are born there are all avaivartikas." This is their similarity.

As for the eight differences: Regarding the original vows: For rebirth in Tuṣita, Maitreya originally made no vows; for rebirth in the West, Bhikṣu Dharmākara made forty-eight vows. Having no vows is like swimming across water by oneself; having vows is like riding a boat across. This is the first difference.

Regarding radiance: For those producing karma for Tuṣita, the divine radiance of the Compassionate One does not come to embrace them; for those cultivating the karma for the West, all the divine radiance of Amitābha Buddha—the white curl, pores, halo, marks, and signs—illuminates sentient beings who practice buddhānusmṛti, embracing and never abandoning them. Being illuminated by light is like traveling by day; having no light is like coming and going in the dark. This is the second difference.

Regarding protection: For the practitioners of Tuṣita karma, Bodhisattva Maitreya does not come to protect them; for practitioners of the West, the *Guan jing* states, "Amitāyus Buddha transforms into countless bodies, and together with Avalokiteśvara and Mahāsthāmaprāpta constantly comes to the dwelling place of this practitioner"; the *Chengzan jingtu jing* states, "They will surely be embraced and protected by the Buddhas, World-Honoured Ones, as numerous as the sands of ten Gaṅgās, abiding in the ten directions"; the *Shi wangsheng jing* states, "The Buddha dispatches twenty-five bodhisattvas to constantly protect the practitioner." Having protection is like traveling together with a crowd, without fear of violent thieves; lacking protection is like traveling alone along a perilous path, bound to be assaulted by brigands. This is the third difference.

Regarding extending the tongue: For ascending to Tuṣita, there is no verification by the Buddhas of the ten directions extending their tongues; for the Western Utmost Bliss, there is the verification and urging of the Fully Awakened Ones of the ten directions extending their tongues to bear witness. If Tuṣita were easy to reach and the pure land difficult to be reborn in, why would the World-Honoured Ones of the ten directions need to testify and urge it? This is the fourth difference.

Regarding the multitude of holy ones: The karma of Tuṣita has no protection from a multitude of holy ones; but when one makes a vow wishing to be born in the West, Bodhisattva Huaju and Bodhisattva Śailasumudramati make a great vow: "If there remains even a single sentient being who has not been born in the West, and if I should go first, I will not accept right awakening." This is the fifth difference.

Regarding eradicating transgressions: The *Shang sheng jing* states, "Chanting the name of Maitreya eradicates only the transgressions of birth and death for twelve hundred kalpas"; the *Guan jing* states, "Chanting Namo Amitābha Buddha, in thought after thought, eradicates the transgressions of birth and death for eighty billion kalpas." This is the sixth difference.

Regarding grave evil: The *Shang sheng jing* states, "If a good man or good woman violates the prohibitory precepts and creates various evil karmas"; the *Guan jing* states, "Or there may be sentient beings who commit unwholesome karma, the five heinous crimes, and the ten evil deeds, possessing all unwholesome things." That is to say, those who commit the five heinous crimes are not reborn in Tuṣita, yet they attain rebirth in the Western Pure Land. This is the seventh difference.

Regarding textual teachings: To say that Tuṣita is easy to be born in while the West is difficult to reach is merely ordinary people speculating on the Buddha's sūtras; exhaustively examining the sacred scriptures, there is ultimately no sūtra that says this. Even if one's path reaches the four fruits, one may still be blind to the jewel in the garment; though one's stage reaches the ten bhūmis, one is still veiled as if by sheer silk. How much more so for ordinary students whose fundamental afflictions and habit energies are not yet eliminated—when could they momentarily cast aside the two delusions of view and cultivation? Even if they search the sacred teachings, they are like those feeling an elephant; how could one rely on them to settle [the matter] as an authoritative guide? Rather, the *Sukhāvatīvyūha Sūtra* itself has an explicit teaching, stating: "Crosswise they cut off the five evil destinies, and the evil destinies are closed of themselves. Ascending the path is boundless; it is easy to go, yet no one is there." This is clearly the Buddha's teaching. This is the eighth difference.

Since the fifteen points of similarity above cannot be used to argue that it is difficult to be reborn, how much less when there are eight gates of difference could one say it is difficult to reach? May all scholars examine reason and scripture, scrutinize these two gates of difficulty and ease, and thereby eternally eradicate their doubts. In the ultimate principle of the sacred teachings, praising or disparaging a single Dharma-door are all expedient means to urge entrance into the path and abandon the foolish delusion of rigid adherence. For this purpose, please examine this thoroughly.