淨土論 3.32

3.32

Answer: These two places each have three aspects. I do not know which you are asking about. The three aspects are: first, the master of transformation, meaning the Buddha; second, the locus, meaning the realm; third, the sentient beings to be transformed, meaning those who are reborn there. As for the master of transformation, they are equally kings of Dharma and both called Sugata; their bodies are replete with myriad virtues, and their lands abound in all excellences. Both act to transform sentient beings: whether dwelling in an impure land where mounds and ruins fill the wilderness, or abiding in a pure realm where rare jewels fill the country. If one wishes to compare the virtues of their buddhas, there is neither superiority nor inferiority. If one discusses their loci, then each has advantages and disadvantages. For example, the Tuṣita heaven palace stands suspended in empty space, whereas the world of Sukhāvatī rests upon the ground; thus one is in the sky and one on the solid [earth], differing as heaven and human realms. Taking this land as a basis, discussing it at first glance, the heavens are superior and the human [realm] is inferior. But if one discusses their purity and impurity: although Tuṣita is a heavenly palace, because there are women, it is called impure; although Sukhāvatī is an earthly realm, because there are no women, it is called pure. Now, this purity and impurity have ten kinds of differences: First, the difference of having women or having no women: in Tuṣita, men and women dwell together; in Sukhāvatī, there are only men and no women. Second, the difference of having desire or lacking desire: in Tuṣita, there is active desire and attachment to sensory realms; in Sukhāvatī, there is no active desire, hence they constantly arouse bodhicitta. Third, the difference of retrogressing or not retrogressing: the place of Tuṣita is [subject to] retrogression; the place of Sukhāvatī is non-retrogression. Fourth, the difference of lifespan: the lifespan in Tuṣita is four thousand years, and there is still premature death; the lifespan in Sukhāvatī is immeasurable asaṃkhyeya kalpas, with none who dies prematurely. Fifth, the difference of the minds of the three natures: in Tuṣita, the minds of the three natures arise alternately, hence an evil mind causes one to fall into the hells; in Sukhāvatī, only wholesome minds arise, hence one is forever free from evil destinies. Sixth, the difference of the minds of the three feelings: in Tuṣita, the three feelings arise mutually; in Sukhāvatī, there is only pleasant feeling. Seventh, the difference of the realms of the six dusts: in Tuṣita, the six dusts cause people to become heedless; in Sukhāvatī, the six dusts cause people to arouse bodhicitta. Eighth, the difference of receiving birth: receiving birth in Tuṣita, males are on the father's knee and females on the mother's knee; receiving birth in Sukhāvatī, one is born within lotuses in pools of the seven jewels. Ninth, the difference of preaching the Dharma: in Tuṣita, only buddhas and bodhisattvas preach the Dharma; in Sukhāvatī, water, birds, trees, and forests are all able to preach the Dharma. Tenth, the difference of obtaining fruits: for those born in Tuṣita, some obtain the noble fruits and some do not; for those born in Sukhāvatī, they are definitely assured of obtaining unexcelled bodhi. Judging by these points, the Western [Pure Land] is greatly superior, and Tuṣita is extremely inferior. If one discusses the people who are reborn there, going to the Western [Pure Land] is easy, while ascending to Tuṣita is difficult. This difficulty and ease also have seven kinds of distinctions: First, the distinction of place: Sukhāvatī is human, and Tuṣita is heavenly; thus heaven is difficult and human is easy. Second, the distinction of causes: for Sukhāvatī, one merely upholding the five precepts may also obtain rebirth; for Tuṣita, one must fully cultivate the ten good deeds before one can ascend. Third, the distinction of practice: for Sukhāvatī, even accomplishing ten recitations allows one to obtain rebirth, which comes from the Contemplation Sūtra; for Tuṣita, one must fully possess the three kinds of giving, precepts, and cultivation before one can ascend (this comes from the Maitreya Sūtra). Fourth, the distinction of self-power and other-power: Sukhāvatī relies on Amitābha Buddha's forty-eight great vows as other-power for rebirth; Tuṣita has no vows to rely upon, relying solely on self-power to ascend. Fifth, the distinction of having spiritual friends or lacking spiritual friends: for Sukhāvatī, there are Avalokiteśvara and Mahāsthāmaprāpta who constantly come to this land to encourage and guide toward rebirth, and at the end of life they hold a diamond pedestal and come to welcome the practitioner, praising and encouraging their mind with various means, whereupon they obtain rebirth; because Tuṣita lacks these two bodhisattvas, one only ascends through self-effort. Sixth, the distinction of the greater or lesser number of passages in sūtras and treatises that encourage birth: for the passages describing Sukhāvatī, sūtra after sūtra praises it, and treatise after treatise encourages it; for the passages describing Tuṣita, not only are sūtra praises rare, but treatise encouragements are also few. Seventh, the distinction of the greater or lesser number of past virtuous masters who aspired to it: for Sukhāvatī, from high antiquity onward, renowned monks of great wisdom who aspired to it have been many; for Tuṣita, from high antiquity onward, virtuous masters who aspired to it and delighted in it have been few. Due to these reasons, rebirth in the Western [Pure Land] is easy, whereas ascending to Tuṣita is somewhat difficult.