淨土論 1.41

1.41

Answer: I now cite the Vibhāṣā-śāstra as proof. That treatise sets forth six kinds of persons of distinct dispositions: first, of retrogression; second, of reflection; third, of protection; fourth, of stage; fifth, of progression; sixth, of immovability. As for a person of the disposition of retrogression, even if they attain arhatship, they will still generate retrogression again, even giving rise to the afflictions of the path of cultivation in the three realms, because their faculties are weak. Although this person's nature is of retrogressing faculties, if this person is among humans in the desire realm, when meeting the five conditions of retrogression they immediately retrogress; if born in the six desire heavens or in the form or formless realms, being without the five conditions of retrogression, they do not retrogress. Because the place lacks conditions for retrogression, they never retrogress. The five conditions of retrogression are: first, prolonged illness; second, long travel; third, chanting sūtras; fourth, attending to chores; fifth, settling disputes. These five kinds exist only among humans and do not exist among the gods and others. Although the three such as chanting sūtras are good deeds, they neglect entering contemplation, and thus one retrogresses. Drawing a parallel from this, the other case can also be the same. Just as all ordinary persons, though reciting the Buddha's name, have not reached the stage of the ten understandings and thus, being external ordinary persons, are essentially persons who retrogress. If this person is in the Sahā impure land, because they encounter the five conditions of retrogression, they immediately retrogress; if born in the West, because they are without the five conditions of retrogression, they do not retrogress. The five conditions of retrogression are: first, short lifespan and many diseases; second, the presence of women and the arising of defilement toward the six sense objects; third, evil practitioners, that is, bad spiritual friends; fourth, unwholesome and indeterminate minds; fifth, constantly failing to encounter a Buddha. In the Pure Land these five conditions of retrogression do not exist; therefore, one is ultimately non-retrogressing. Citing the sacred teaching in this way clearly proves non-retrogression of place. Furthermore, based on the two sūtras, both state that those who are reborn attain non-retrogression; they do not say that non-retrogressing persons attain rebirth. Therefore, the Longer Sukhāvatīvyūha-sūtra says: 'Those born in that land all abide in the assembly of correct concentration. Why is this? In that land there are no names for the assembly of wrong determination or the undetermined assembly.' The Shorter Sūtra also says: 'The sentient beings born [there] are all avaivartika'; it does not say that avaivartika persons attain rebirth. It is just like a person here who possesses the three feelings: if born in that land, they have neither painful nor neutral feelings, but only pleasant feelings, because that place lacks those two feelings.