釋淨土群疑論 4

English (machine translation) 4

Language: English

4.1

Composed by the Great Virtuous Huaigan of Qianfu Monastery in the Western Capital

Question: The Lotus Sūtra says: 'Those who slander this sūtra will always be born in difficult places, never seeing the Buddha, the most revered among the holy ones.' How is it that those who slander the Dharma in this sūtra can attain rebirth in the West, see the Buddha, hear the Dharma, and forever leave all suffering behind? If that is so, how could they always be born in difficult places?

4.3

Explanation: The Guan jing says: 'Such foolish people commit every kind of evil, passing through hells to suffer boundless torment'; later it says: 'Reciting the Buddha's name ten times, they attain rebirth in the pure land.' If one claims that they 'always be born in difficult places' and does not allow that they can ever leave them forever, then since they 'suffer boundless torment,' how could they ever be reborn in Sukhāvatī? Thus we know that when the retribution of boundless torment has its sins extinguished, it immediately has a bound. When the evil of always being born in difficult places is eliminated, what prevents them from seeing the Buddha? Furthermore, the intention behind the Chan master's citation of the teachings is entirely to prove that the beings of the third level have sins that cannot be eradicated, and without faults they cannot be born in the pure land. Extensively citing numerous sacred teachings, he intends to prove that perverse people are not reborn. I wonder: are beings of the second level also permitted to slander the Lotus Sūtra? Suppose they slander it, are they always born in difficult places or not? If they practice buddhānusmṛti, do they attain rebirth in the pure land or not? If you permit that they attain rebirth, then one cannot cite the previous sūtra as proof. If they cannot attain rebirth, then beings of the second level who slander the Dharma also cannot attain rebirth in the pure land. Why do you single out beings of the third level to prove that they cannot attain rebirth?

4.4

Question: The Vimalakīrtinirdeśa Sūtra says: 'Bodhisattvas accomplish eight dharmas, walking in this world without sores or scars, and are born in a pure land.' Chan Master Xinxing said: 'These eight dharmas are the method for rebirth for beings of the third level; teachings such as the Guan jing are the method for rebirth for people of the second level.' Nowadays, since most are beings of the third level, how can they practice the method of the second level to seek rebirth in the pure land?

4.5

Explanation: Examining the Chan master's intention in establishing his teachings, he takes the 'Buddha-dharma appropriate to the capacity' as the central tenet, considering that he has captured the ultimate intent of the sacred teachings and eclipsing scholars past and present. The Chan master investigates the teachings through three criteria to determine whether a teaching is appropriate to the capacity: first, relying on the time; second, taking into account the place; third, conforming to the person. Examining these three gateways established by the Chan master to seek the intention of the various teachings, one could say it is subtle indeed, and capable indeed! Yet among the eminent virtues of ancient times, although they explored the obscure and subtle, their learning covered both the internal and external, and their understanding encompassed both the partial and the complete, exhausting the lair of the Dharma gates and investigating the secret treasury of the true vehicle, none ever formulated such an approach to determine the central doctrine as the Chan master did. However, the Chan master establishes his own thesis yet contradicts his own premise. How so? The Guan jing says: 'Today the Tathāgata teaches Vaidehī and all pṛthagjanas of future ages who are harmed by the thieves of afflictions, expounding the pure karmas.' 'And future ages' refers to an evil time; 'those who are harmed by the thieves of afflictions' refers to evil persons; this teaching transforms this defiled land, which is an evil place. Since this sūtra possesses all three criteria, it should be considered the Buddha-dharma appropriate to the capacity. When the Chan master says it is not appropriate to the capacity, what does he mean? The eight dharmas of the Vimalakīrtinirdeśa Sūtra do not say they are for future ages, so it is not an evil time; 'bodhisattvas accomplish eight dharmas' does not refer to evil persons; there is only the transformation of this defiled land, which is an evil place. This sūtra possesses only this single criterion and lacks those other two gateways, yet he says it is appropriate to the capacity—what logic is this?

4.6

Question: The second fascicle of the Bodhisattvagarbhastha Sūtra says: 'Twelve hundred million nayutas to the west of this Jambudvīpa, there is a Land of Indolence. That land is pleasurable, with singing, dancing, and music, adornments of robes, garments, incense, and flowers, and seven-jeweled turning beds; if one looks eastward, the jeweled bed turns accordingly, and looking north, west, or south, it likewise turns so. The beings from earlier and later times who gave rise to the thought wanting to be born in the land of Amitābha Buddha all become attached to the Land of Indolence, unable to advance forward to be born in Amitābha's land; among hundreds of thousands of millions of beings, occasionally only one person is born in the land of Amitābha Buddha.' Judging from this sūtra, it is difficult to attain rebirth. Why do you now encourage rebirth in that Buddha's land?

4.7

Explanation: It is precisely because this sūtra has this teaching that Chan Master Shandao encouraged the fourfold assembly to exclusively cultivate the karma for the Western Pure Land, ensuring that the four practices do not lapse and the three actions are unmixed, setting aside all other vows and practices, solely vowing and solely practicing the one cultivation for the West. For those who practice in a mixed way, not one in ten thousand will be born; for those who practice exclusively, not one in a thousand will fail. In the subsequent text of this very sūtra, it says: 'Why is this? It is all due to indolence and the mind of resolve not being firm.' Thus we know that those who engage in mixed cultivation are those whose resolve is not firm, and therefore they are born in the Land of Indolence; this accords precisely with the passage in the Bodhisattvagarbhastha Sūtra. If one does not engage in mixed cultivation but exclusively practices this karma, then one's resolve is firm, and one will definitely be born in the Land of Sukhāvatī, wonderfully corresponding to the intent of the sūtra on rebirth according to one's vow. The sūtra says: 'The people of the Sahā world are mostly greedy and defiled; those who believe in the correct are few, those who practice the perverse are many; they do not believe in the true Dharma, cannot be single-minded, and their minds are distracted and lacking resolve.' In reality, the pure lands of the ten directions are without distinction; it is only to cause all beings to focus their minds on one place that that land is praised. All who are reborn follow their vows and none fail to obtain the fruit. Thus we know that mixing one's practices leads to falling into the realm of indolence, while making one's karma exclusive leads to birth in the Land of Peace and Bliss. This even more clearly shows that through exclusive practice of the Pure Land gate one attains rebirth; how could it mean that that land is difficult to reach and that there is no encouragement for rebirth? Students must not fail to be exclusive in their path. Furthermore, those born in the reward pure land are extremely few, while those born in the transformation pure land are not few; thus the sūtra speaks of them separately, and in truth there is no contradiction.

4.8

Question: The Guanfo sanmei hai jing says: 'Five hundred Śākyan youths were all brothers in past lives. They studied non-Buddhist texts and did not believe in the Buddha-dharma. Their father felt pity and taught them the profound Buddha-dharma of the twelve links of dependent origination, but they slandered and reviled it. At the time of their deaths, they suffered various kinds of pain. Their father took pity on them, fearing they would fall into Avīci, and instructed them to call upon the Buddha. As the sons were about to die, they gave rise to a mind of respect for their father, complied with their father's words, and called: "Namo buddhāya." The father further instructed them to call: "Namo dharmāya, namo saṅghāya." The sons had already died, and by virtue of the good karma of reciting the Buddha, they were born in heaven and enjoyed heavenly pleasures. When their heavenly retribution was exhausted, because of their old fault of slandering the Dharma, they fell into the Avīci Hell and suffered excruciating torments.' If we judge by this sūtra, although one attains birth in heaven by reciting the Buddha at death, sins are not extinguished and one still falls into hell. How is it that beings of the lowest class, by calling upon the Buddha's name a single time, immediately extinguish all sins and attain rebirth in the West, forever ending their drowning and transmigration, never being born into evil paths, and constantly experiencing bliss up until bodhi? Both call upon the Buddha's name, so why is there a difference between rising and falling?

4.9

I explain: Although they recited the name of the Buddha and attained birth in a heavenly palace to enjoy heavenly pleasures, they were indulged in the five desires and did not cultivate further good; when the merit from reciting the Buddha's name was exhausted, they fell back into the three bad destinations. Like an arrow shot into the sky falling back once its force is exhausted, not relying on the original vow, they fell into the bad destinies. Here, however, those who attain rebirth in Sukhāvatī see the Buddha and hear the Dharma once their lotus flowers open, progressively cultivating all the factors of the path (bodhipakṣika-dharmas), constantly practicing the six pāramitās from moment to moment, so that sins from beginningless time are completely eliminated, extraordinary practices and vows increase from moment to moment, hundreds of thousands of samādhis all become manifest before them, and they contemplate the emptiness of both persons and dharmas, attaining the ungraspable. How could the heavenly palaces—with the pleasures of the five desires between men and women, giving free rein to the six sense faculties and committing the ten unwholesome deeds—be compared to those sentient beings reborn in that pure land? Furthermore, although they recited the Buddha's name, they did not bring forth the mind of unexcelled bodhi, nor did they earnestly and remorsefully seek rebirth in the Pure Land. Moreover, the original vow says: "If [those born there] should again undergo the three bad paths, may I not attain correct awakening." Furthermore, their minds were not sincere; they merely obeyed their father's command, so their sins were not eliminated; they only temporarily attained birth in heaven and sank back into the bad destinies. Moreover, regarding the sin of slandering the Dharma, according to the Guan jing, it corresponds to the lowest grade of the lowest class, where ten recitations must be fully completed before the sin is eliminated. They were not sincere, and had only a single recitation, so their sin was not eliminated, and having been born in heaven, they fell back. It is like being in debt: the stronger [creditor] pulls first. Because the merit of reciting the Buddha's name was strong, they were temporarily born in the heavenly destiny; because the sin of slandering the Dharma was heavy, they fell back into the bad destinies. Between this sūtra and that one, there is such a difference.

4.10

Question: A sūtra states, "Internally there are the evil three poisons, and externally they attract spirits, ghosts, and māras." Now you say, "Through buddhānusmṛti-samādhi one attains the sight of Amitābha, and at the time of death, the Buddha together with the assembly of sages comes holding a flower to welcome them." Since one is a pṛthagjana possessing the evil three poisons, how could this not be spirits, ghosts, and māras?

4.11

I explain: If, because one has the defiled three poisons, practicing the buddhānusmṛti-samādhi in accordance with the sūtras, seeing Amitābha Buddha, and having the assembly of noble ones come to welcome one at the end of life were all entirely spirits, ghosts, and demons, then all ordinary worldlings without exception are endowed with the defiled three poisons. Even without attaining the buddhānusmṛti-samādhi and cultivating the karma for the Western [Direction], at all times and in all places they ought constantly to see the Buddha, and at the end of life all ought to see Amitābha Buddha holding a flower coming to welcome them. If you say they neither see him nor are welcomed, then they ought to have no defiled three poisons. Furthermore, is reciting Amitābha Buddha with utmost sincerity, performing the pure karma for the Western [Direction], cultivating and upholding the purificatory observances and precepts, and so forth, a cause of the defiled three poisons, or is it not a cause of the defiled three poisons? If it is a cause of the defiled three poisons, by what cause would practicing buddhānusmṛti and cultivating good deeds conversely give rise to the defiled three poisons? Then the World-Honoured One ought not to have exhorted sentient beings to practice buddhānusmṛti and so forth, so that cultivating good and practicing buddhānusmṛti would instead attract spirits, ghosts, and demons, while breaking the purificatory observances and breaking the precepts would instead result in the absence of demonic and ghostly appearances! If it is not a cause of the defiled three poisons, then this is a teaching capable of eradicating the defiled three poisons. When I cultivate a teaching capable of eradicating them, [you say] I only see spirits, ghosts, and demons; why then have you, who originally do not create the cause of eradicating them, never seen a Buddha? If one relies on this text as proof and definitively judges it to be a demon, then those without the defiled three poisons ought not to be harassed by the demons. If so, why did confusion arise in Ānanda's mind so that he did not request the Tathāgata to remain in the world; and why, when Upagupta was in concentration, did Māra crown his head with a garland of flowers? Therefore, know that it is not necessarily the case that all defiled three poisons attract spirits, ghosts, and demons, nor that all unconfused persons are free from harassment by demons; how could it possibly be that seeing the Buddha at the end of life is entirely spirits, ghosts, and demons? Furthermore, even if there are defiled three poisons that attract spirits, ghosts, and demons, why must they transform only into the Buddha's body for it to constitute the demonic manifestation so attracted? The Nirvāṇa Sūtra says: 'In future ages, Māra may transform his body to take the form of a monk (bhikṣu), a nun, a layman, a laywoman, or the Buddha's body to come and confuse practitioners.' The Buddha taught his disciples to distinguish demonic speech from the Buddha's speech and to cause them to be aware of it. Sentient beings fall into the realm of Māra mostly because they are deceived by teachings and doctrines; how could it be only that their bodily forms are erroneous? Therefore, in the Guan jing, wherein sixteen contemplations are performed, the pure realms seen do not [in themselves] distinguish the false from the true. If, during contemplation, one hears the wondrous Dharma expounded, the Buddha commands that upon emerging from concentration one remember and maintain it without forgetting, causing it to accord with the sūtras in order to distinguish the false from the true. If it were according to your understanding, then the fourfold assembly seen by you ought to all be demons, because you have defiled poisons in your own person. Furthermore, even if the Buddha's body seen were a demon, would it be because my teaching is genuine and able to escape the demonic realm that he manifests the Buddha's body to come and bewilder me, or would it be because my teaching is not the true Buddha Dharma, but a teaching that nurtures defiled poisons, that attracts the demon to appear? If it is because the teaching is genuine and therefore able to escape the demonic realm that the demon comes to manifest his body, then even if it is a demon, one must all the more diligently practice buddhānusmṛti, because it is the genuine teaching for escaping the demons. If the teaching is not genuine, can nurture the three poisons, and attracts those demons to manifest the Buddha's form, then butchers, executioners, caṇḍālas, and the like all nurture the defiled three poisons; one ought to say that they constantly see the Buddhas of the ten directions, that at the time of death their bodies and minds are peaceful and happy, and that with their own eyes they see the Buddhas holding flowers coming to welcome them. If so, then the welcoming by the assembly of noble ones for the nine grades of rebirth spoken of in the Guan jing—this teaching ought to be a teaching of the defiled three poisons, and these assemblies of noble ones ought all to be demons! Then this sūtra would not be a Buddha's sūtra-teaching, but a demonic teaching! Furthermore, if having the defiled three poisons can attract demons and ghosts, why must it be only upon seeing a Buddha that it is a demon coming, and only upon vowing to be reborn in the West that one attracts spirits and ghosts? But Amitābha Buddha has forty-eight vows to receive and lead all sinful sentient beings so that they all attain rebirth; the noble teachings clearly state this, and biographies from ancient times to the present all set forth auspicious omens—pure music, divine fragrance, and good signs clearly evident; how could they be fabrications? When you hear this wondrous Dharma and see these many good signs, in principle you ought to generate the bodhicitta and focus your mind on cultivating and learning it. Yet you do not investigate the noble teachings, have no faith in the Buddha's sūtras, and seeing that others are cultivating, you conversely give rise to slander. It is your own defiled three poisons that have attracted spirits, ghosts, and demons, causing you to have an inverted, disordered mind that slanders the Buddha's various teachings, destroying your own right faith and undermining the profound mind of others. You must recognize these demonic activities and rightly believe in the buddhānusmṛti-samādhi; it is precisely this demon coming to bewilder you and destroy your good mind! Why must it be that only manifesting a form and displaying the various appearances of a Buddha is called being attracted by the spirits, ghosts, and the three poisons? Moreover, when the Buddha was about to enter parinirvāṇa, he told Ānanda: 'I have well cultivated the four bases of spiritual power and can remain in the world for an eon.' Ānanda remained silent and did not request the Buddha to stay. After parinirvāṇa, when Kāśyapa held the council, he reproached Ānanda for six duṣkṛtas: 'For what reason did you not request the World-Honoured One to remain long in the world?' Ānanda said: 'Māra bewildered my mind, so that I forgot to request the Buddha to stay. After the Buddha passed into extinction, the evil Māra left my mind; only then did awareness arise, and I felt shame and repented my fault.' Therefore, know that when Māra comes to bewilder, it is not necessarily only by manifesting a form; as long as he causes your mind to be deviant and erroneous, Māra has found his opportunity. Furthermore, when Māra comes with overt bewilderment, it is easy to become aware of and easy to eliminate; when Māra comes with covert bewilderment, it is difficult to know and difficult to dispel. Just as with Ānanda, who was twelve yojanas outside the śāla grove, bewildered by sixty thousand demons, and everyone knew it. The Buddha dispatched Mañjuśrī to hold a dhāraṇī and go rescue him. Yet when [the Buddha] was about to pass into extinction, Māra secretly veiled Ānanda's mind, so that Ānanda was not aware of it, and only after the extinction did he give rise to repentance. Is this not a case of overt demons being easy to recognize, and covert demons being difficult to detect? You merely slander those other people who practice buddhānusmṛti, saying that all their visions of the Buddha are demons and ghosts; have you ever noticed yourself that by disbelieving what the noble teachings say, Māra has already bewildered your mind? Furthermore, when the Bodhisattva Sadāprarudita, in order to go to the Bodhisattva Dharmodgata to study the Prajñāpāramitā, considered that he should not see the Great Master empty-handed, he thereupon sold his own body in the marketplace. The evil Māra, knowing that the Bodhisattva's mind was firmly resolved and that he could not bewilder his mind, thereupon obstructed the ears of the crowd so that they did not hear the Bodhisattva's voice selling his body. There was an elder's daughter in a high tower who had good causes from previous lives; Māra could not obstruct her, and she thereupon heard the Bodhisattva's voice selling his body. This and so on (and so forth) are fully as expounded in the sūtra. By taking this sūtra as a standard, we know: those who did not hear the voice had their faculty of hearing obstructed by Māra; as for the one who heard his voice, Māra could not obstruct her hearing the sound. I am also like this: hearing the doctrine of the Western Pure Land expounded, how Amitābha Buddha's forty-eight vows receive and lead the sentient beings of the Sahā world, and how the World-Honoured Buddhas numerous as the sands of the Ganges in the ten directions extend their broad and long tongues to bear witness and exhort rebirth, I believe in, turn toward, and exclusively cultivate the pure karma, vowing to be reborn in the Pure Land. This is my escaping the realm of Māra, so that Māra cannot bewilder me. Just as the elder's daughter in the high tower had superior good causes so that Māra could not obstruct her, and she was able to hear the Bodhisattva's voice selling his body; I am also like this. Therefore, the Sūtra Praising the Pure Land says: 'In this defiled Sahā world, when the five corruptions are flourishing, if there are good men or good women of pure faith who hear such inconceivable meritorious names of Amitābha Buddha and the pure adornments of the Sukhāvatī world, and having heard them give rise to faith, one should know that these persons have previously planted roots of goodness under immeasurable Buddhas; cultivating according to the teachings, they will all definitely be born in the Land of Immeasurable Life,' and so forth. Therefore, know that those who cultivate the karma for the Western [Direction] have all planted roots of goodness under immeasurable Buddhas; the evil Māra cannot obstruct their minds, and consequently they are able to give rise to profound faith and understanding, believing and knowing. When you and others see the noble words, you have no mind of faith and devotion; Māra obstructs your minds, and you conversely give rise to slander; unaware that you are bewildered by Māra, you on the contrary laugh at me for having demons. I hope you will reflect carefully and soon give rise to awareness, so as not to mislead yourself and mislead others. Furthermore, relying on the sūtra texts, one vigorously upholds the precepts, cultivates the three blessings, and performs the sixteen contemplations; I wonder whether this practice is right or wrong, deviant or correct, demonic teaching or Buddha Dharma? If it is Buddha Dharma, it is genuine and correct; whether one sees the Buddha or sees a demon, this teaching is ever correct. Even if one sees a demon and takes the demon to be a Buddha, as long as one is made to cultivate according to the teaching, what harm is there in this? If this teaching were a demonic teaching, neither genuine nor correct, even if one saw the true Buddha and took the Buddha to be a demon, practicing what is not Buddha Dharma, what benefit would there be in this? Just as with the various non-Buddhists and others, during the days when the Buddha was in the world, they also saw the World-Honoured One. Sir, determine now whether the three blessings and sixteen contemplations expounded in these teachings such as the Guan jing are correct or deviant? If they are correct, when one cultivates according to the teaching, what error is there in seeing the Buddha, that you slander it? If they are not correct, you are an icchantika who slanders the true Dharma, deeply to be pitied, giving Māra his opportunity. Furthermore, in the Vimalakīrtinirdeśa Sūtra, the heavenly Māra Pāpīyas, accompanied by twelve thousand heavenly maidens and appearing in the form of Śakra, bewildered the Bodhisattva Dharaṇīṃdhara. The Great Being Vimalakīrti demanded the maidens from Māra and taught them to give rise to the [bodhi]mind. Māra again demanded the maidens back from Vimalakīrti, and Vimalakīrti returned the maidens. The maidens then said: 'How are we to dwell in Māra's palace?' Vimalakīrti said: 'There is a Dharma-door named the Inexhaustible Lamp; you should study it.' The demon maidens, having attained the Dharma, followed Māra back to the palace, and in that heaven they transformed all the demon hosts, causing them all to abandon demonic deeds and give rise to the bodhicitta. Therefore, know that if one attains the genuine Dharma, even if one is in Māra's palace, knowing that Māra is Māra, the Dharma is ever genuine. This meaning is also like this: as long as the buddhānusmṛti-samādhi is the true Buddha Dharma, even if Māra transforms into a Buddha and comes, and one takes Māra to be a Buddha, one's mind of refuge becomes all the more intense and one's intention for bodhi does not waver; what then is there to fear? Upagupta bade Māra make himself into the Buddha, and with the five limbs to the ground he turned in sincerity, because it resembled the Buddha, venerating and bowing while conceptualizing the Buddha. How could this be an error? Even supposing, as in your deviant understanding, that all that is seen is demons; if one takes a demon to be a Buddha, how does it damage right view? Furthermore, the Vimalakīrtinirdeśa Sūtra says: 'Those who act as Māra kings in the worlds of the ten directions are all bodhisattvas dwelling in the inconceivable liberation, who through the power of expedient means manifest as Māra kings to instruct and transform sentient beings.' Even if it is a demon, it is still a bodhisattva; what is there to fear that you should stubbornly slander it? Just like Dhyāna Master Xinxing, who practiced the contemplation of being born blind, not distinguishing whether the object before him was noble or ordinary, treating them all as noble understandings and establishing the essential practice of universal reverence. Since you do not distinguish whether it is Buddha or Māra, you must also universally revere it, conceiving it to be the true Buddha. Furthermore, demons perform non-demonic deeds; non-demons perform demonic deeds; demons perform demonic deeds; non-demons perform non-demonic deeds. As for 'demons performing non-demonic deeds': as when Maitreya descends to be born, Māra at midnight awakens all sentient beings, causing them to abandon sleep and diligently cultivate transcendence of the world. As for 'non-demons performing demonic deeds': as with sentient beings nowadays who, although not demons themselves, exhort people to commit evil, which is precisely demonic work. As for 'demons performing demonic deeds': as when various demons and the like constantly bewilder practitioners, causing them to retrogress from bodhi and indulge in the five desires. As for 'non-demons performing non-demonic deeds': as when the Buddhas, bodhisattvas, and good spiritual friends exhort people to generate the bodhicitta, cultivate the various goods, and so forth. Why must your words not correspond to non-demons performing demonic deeds and demons performing demonic deeds? The sūtra says: 'Just as when a person is aware of a thief, the thief can do nothing.' Furthermore, just as with the Bodhisattva Sadāprarudita, who with sincere and heroic courage diligently practiced the Way, mindfully contemplating only when the Bodhisattva Dharmodgata would emerge from samādhi to expound the Prajñāpāramitā for him. At that time, the evil Māra rained down dirt, sand, gravel, stones, dry bones, and tree branches to bewilder the Bodhisattva. At that time, the Bodhisattva increased his courage all the more, piercing himself to sprinkle blood on the ground to adorn the bodhimaṇḍa. Although Māra bewildered him, it all the more increased the Bodhisattva's resolve for vigor. Now, when I practice buddhānusmṛti and behold the noble countenance, even if it is a demon, I will take it to be a Buddha and increase my courage all the more; what is there to fear? Above, I have extensively cited numerous noble teachings to awaken your mind, so that you do not give rise to slander. If so, how are the sūtra teachings you cited to be reconciled? Answer: One who has the defiled three poisons, cannot discern them, performs various coarse and evil deeds of body, speech, and mind, destroys right view, and serves ghosts and spirits—this is called having the defiled three poisons within and attracting spirits, ghosts, and demons without. If, although one has the defiled three poisons, one can draw close to good spiritual friends, rely on the noble teachings of the Tripiṭaka and the various nītārtha sūtras, generate the bodhicitta, cultivate the various goods, and maintain right faith and right view, then there are no spirits, ghosts, or demons. Even if there are demons, they cannot find an opportunity: the mindful protection of the Buddhas serves as one's superior condition, and one's own bodhicitta serves as one's direct cause—how could there be demons and ghosts coming to bewilder one?

4.12

Question: When comparing the Western Pure Land and Tuṣita Heaven, what are their superiorities and inferiorities?

4.13

Answer: The superiority and inferiority of these places are obvious; everyone of discernment knows them, so why labour to ask further? However, virtuous predecessors have already composed treatises on the Pure Land, setting forth in full their superiority and inferiority, so there is no need for this explanation. Yet, as what those virtuous predecessors composed still leaves things unclarified, I shall now briefly distinguish and reveal their superiority and inferiority. I demonstrate their superiority and inferiority by twelve points: first, the host; second, the place; third, the retinue; fourth, the lifespan; fifth, inner and outer; sixth, bodily color; seventh, major and minor marks; eighth, the five superknowledges; ninth, non-virtue; tenth, the eradication of transgressions; eleventh, the experience of pleasure; twelfth, the mode of rebirth. As for the host: the lord of Tuṣita Heaven manifests as a pṛthagjana; though called an ekajātipratibaddha, he has not yet attained wondrous enlightenment, and even when he achieves awakening, he will merely manifest as a nirmāṇakāya. Amitābha Buddha has already attained true awakening, dwells in a pure land, and mostly manifests as a sambhogakāya. To speak of it in terms of ultimate reality, there is no superiority or inferiority; yet descending to transform beings, the paths of master and disciple are distinct. Attaining in the future versus having already attained, a nirmāṇabuddha versus a sambhogabuddha, complete versus incomplete awakening, manifesting coarse versus manifesting wondrous [forms]—the superiority and inferiority are distinct: this is the first point. As for the place: Tuṣita is an impure land in the Sahā world, an inferior heaven in the desire realm. Sukhāvatī is an extraordinary pure land, transcending all wondrous lands. In discussing their superiority and inferiority, there is no comparison. Beauty and ugliness are obvious: this is the second point. As for the retinue: the Tuṣita heavenly palace has both men and women interspersed, whereas the pure land of Sukhāvatī is said to have no women. Comparing them in this way, good and bad are clearly divided, and their superiority and inferiority are worlds apart: this is the third point. As for the lifespan: the lifespan in Tuṣita Heaven takes four hundred human years as one of its days and nights. Thirty of its days and nights make a month, twelve months make a year, and the lifespan is four thousand years; yet there are untimely deaths where one does not live out the heavenly lifespan. How can this compare to the lifespan in the West, which is immeasurable asaṃkhyeya kalpas? Placing them side by side, there is no equal. Long and short are distinct: this is the fourth point. As for inner and outer: the Tuṣita heavenly palace has an inner and an outer court. In the inner [court], one is intimate with the ekajātipratibaddha and never retrogresses; in the outer [court], one indulges in the five desires and cannot escape saṃsāra. Buddhasiṃha's path was second only to Vasubandhu's, yet he was born into the outer court; Vasubandhu's virtue was close to Asaṅga's, and he took birth in the inner court. Thus one knows that it is difficult to be born into the inner court, and most dwell in the outer court, committing the ten non-virtuous actions again and retrogressing into the three destinies. This is not like attaining rebirth in the Western [land], where even for the lowest grade, once the lotus flower opens, one encounters Avalokiteśvara, hears the profound, real mark of all phenomena expounded, eliminates the dharmas of transgression, and forever avoids transmigration. Comparing them in this way, how can they even be likened? This is the fifth point. As for bodily color: although the bodily color in Tuṣita Heaven is a heavenly form, pure, subtle, and truly extraordinary, when their end comes, the five signs of decay appear—either sweat flows from their armpits, or their radiance fades. How could it resemble the pure, genuine golden color of the West, whose radiance illumines hundreds of thousands of yojanas? Therefore, the Sukhāvatīvyūha Sūtra compares an impoverished beggar to a common monarch, and extends this up to the heavens of the six desire realms, comparing them to those born in the Pure Land: their countenance, features, prestige, and light are as different as a heap of ink is to a mountain of gold. Beauty and ugliness are distinct: this is the sixth point. As for the major and minor marks: although the bodily forms of the devas are dignified, how could they possess the thirty-two extraordinary marks without any beauty or ugliness? By relying on the Buddha's original vows, all in the Western Pure Land possess the thirty-two marks of a great man, without any beauty or ugliness. Their superiority and inferiority are like this: this is the seventh point. As for the five superknowledges: as stated in the forty-eight universal vows, 'If, when I attain Buddhahood, the sentient beings in my land who attain the five superknowledges should not see or hear down to hundreds of thousands of koṭis of Buddha-lands...' Although the devas of Tuṣita possess retribution-born superknowledges and can soar back and forth, how could they cross the boundaries of the world? Even if born into the inner court, having not yet stepped into the noble fruits, no sūtra says that they travel to serve [the Buddhas of] the ten directions. By this comparison, this is the eighth point. As for non-virtue: those reborn in Maitreya's heavenly palace, being pṛthagjanas born into the desire realm, even if they encounter the ekajātipratibaddha and personally hear the Mahāyāna, being pṛthagjanas complete with defilements and without vows to hold them, will again give rise to defilements and non-virtuous minds. Sentient beings in the Pure Land are without these evil conditions, and therefore, relying on the original vows, non-virtue is forever extinguished: this is the ninth point. As for the eradication of transgressions: the Maitreya Ascent Sūtra states, 'If, for the space of a single thought, one recites the name of Maitreya, this person removes the transgressions of birth-and-death of one thousand two hundred kalpas. If one merely hears the name of Maitreya and joins one's palms in reverence, this person removes the transgressions of birth-and-death of fifty kalpas. If anyone reveres and bows to Maitreya, they remove the transgressions of birth-and-death of one hundred kalpas.' How can this compare to a single invocation of Amitābha Buddha's name, which immediately eradicates the grave transgressions of birth-and-death of eighty billion kalpas and grants rebirth in the West? This is the tenth point. As for the experience of pleasure: in Tuṣita, the five feelings arise intermittently; in Sukhāvatī, there is neither grief nor suffering: this is the eleventh point. As for the mode of rebirth: rebirth in Tuṣita takes place either upon the lap or in the bosom of men and women; rebirth in the Pure Land takes place exclusively inside flowers or jeweled halls: this is the twelfth point. I have briefly revealed the merits and shortcomings through these twelve points; they are vast and boundless, impossible to expound completely. Although the superiority and inferiority of these two places are like this, rebirth in both of these two places is encouraged and praised by the Buddha's sūtras. In accordance with what people aspire to, if they practice according to the teachings, they will both attain rebirth and all receive benefit. Those whose vows aspire to Tuṣita should not disparage practitioners of the Western [land]; those who vow to be reborn in the West should not slander the practice of Tuṣita. Let each follow their disposition and study according to their inclination without criticizing one another, and that will be the Buddha Dharma. If you slander and refute each other, you are practicing the deeds of Māra; not only will you fail to be born in an extraordinary place, you will also transmigrate in the three destinies. You practitioners should reflect on this and exert yourselves.

4.14

Question: Scholars all know that the West is hundreds of thousands of times superior to Tuṣita, yet they fear that the Pure Land is an extraordinary realm and that those who vow to be reborn there will find it difficult to go. Therefore, eminent and vastly learned monks of great virtue, past and present, have all said it is difficult to be born there, and have instead undertaken the practice of Tuṣita. Now, since you encourage cultivating the practices of the Pure Land, what is the meaning of this? This doubt is the deepest of all; please remove this perplexity.

4.15

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.

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釋淨土群疑論 — Classical Chinese