釋淨土群疑論 4.13

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.