遊心安樂道 1.73

1.73

或說兜率易生，極樂難生，所以知者？知止天宮同在此內，不大、小所共信許，既是化在，故定得生。准《上生經》四眾行六度事法，八部聞名喜讚，懺悔惡業，修十事行，迴願生彼，一切皆得；極樂世界，准《對法論》別時意趣者，如說若有願生極樂世界得往生，意在別時，猶貨一錢而得千錢，故彼經言：「非小善根因緣而得生彼。」《天親論》云：「女人及根闕，二乘種不生。」可彼佛毫相，如五須彌，豈凡夫類，能見此相？如是等義，成證非一，是故願西方萬一不生。

Some say: Tuṣita is easy to be reborn in, while Sukhāvatī is difficult to be reborn in. How is this known? We know that this heavenly palace of rest is within this [realm], and is commonly believed and accepted by both the Mahāyāna and Hīnayāna. Since [Maitreya's] transformation resides there, rebirth is certain to be attained. According to the Ascending Sutra, if the fourfold assembly practices the six perfections, and the eight classes [of beings] hear his name, rejoice, praise, repent of evil karma, cultivate the ten practices, and dedicate their vows for rebirth there, all will attain it. As for the world of Sukhāvatī, according to the Abhidharma-samuccaya's explanation of intentionality of another time: saying that if one vows to be reborn in the world of Sukhāvatī one will attain rebirth refers to an intention regarding another time, just like selling one coin and getting a thousand coins. Thus that sutra says: 'One cannot attain rebirth there with small roots of goodness as the cause and condition.' Vasubandhu's Treatise says: 'Women, those with defective faculties, and the seeds of the two vehicles are not reborn [there].' Furthermore, that Buddha's ūrṇā mark is like five Mount Sumerus; how could ordinary beings see such a mark? Such points of meaning providing proof are not just one; therefore, out of ten thousand who vow for the West, not one may be reborn.