念佛鏡 2.25

2.25

答：「為兜率天不出三界，天報既盡，還墮閻浮提，所以不願生天；若往生淨土，出過三界，直截五道，一生彼國，直至菩提，更不墮落，所以願生。又兜率天，少時受樂；彌陀佛國中，樂最勝，故名為極樂，長時受樂無有限期。以是因緣，勝於兜率百千萬倍。何以得知？經中所說，一則、身相勝，彌陀佛國眾生生者，皆具三十二相；兜率天人則無此相。二則、徒眾勝，既生淨土，與諸菩薩共為伴侶，受男子身，無女人相；兜率天上男、女雜居，不同菩薩。三則、壽命勝，兜率天上壽命四千歲，已還復却來，重墮閻浮提；彌陀佛國一去直至佛果，更不再來。四則、神通勝，彌陀佛國菩薩總六神通；兜率天上人無神通。五則、果報勝，彌陀佛國眾生，衣服、飲食、香、華、瓔珞一切供具，自然化成不須造作，長時受用無有窮盡；兜率天上造作方成，縱有自然衣服，不得多時，四千歲已命欲終時，有五衰相：一則、頭上華萎；二則、腋下汗出；三者、起坐不定；四者、氣力衰微，諸天免其眷屬；五者、多諸掉舉，不如極樂世界百千萬倍。」

Answer: "Because Tuṣita Heaven does not transcend the three realms. When one's heavenly retribution is exhausted, one falls back into Jambudvīpa; for this reason one does not wish to be born in heaven. If one attains rebirth in the pure land, one transcends the three realms, cuts straight across the five destinies, and upon being born in that land, proceeds directly to bodhi without ever falling back again; for this reason one wishes to be reborn [there]. Furthermore, in Tuṣita Heaven one experiences pleasure for only a short time. In Amitābha Buddha's land, bliss is supreme, and hence it is called 'Sukhāvatī' (Utmost Bliss); one experiences bliss for a long time without any limit. For this reason, it is hundreds of thousands of myriads of times superior to Tuṣita. How is this known? As explained in the sūtras: First, physical marks are superior: sentient beings born in Amitābha Buddha's land all possess the thirty-two marks, whereas the devas of Tuṣita Heaven lack these marks. Second, the assembly of companions is superior: having been born in the pure land, one keeps company with the bodhisattvas, receives a male body, and has no female form; in Tuṣita Heaven, males and females dwell mixed together, unlike the bodhisattvas. Third, lifespan is superior: the lifespan in Tuṣita Heaven is four thousand years, after which one returns and falls back down into Jambudvīpa; once one goes to Amitābha Buddha's land, one proceeds directly to the fruit of buddhahood and never returns again. Fourth, supernormal powers are superior: the bodhisattvas in Amitābha Buddha's land possess all six supernormal powers, whereas the beings in Tuṣita Heaven lack supernormal powers. Fifth, retribution is superior: for sentient beings in Amitābha Buddha's land, clothing, food and drink, incense, flowers, necklaces, and all offering requisites are naturally transformed into being without needing to be manufactured, and are enjoyed for a long time without exhaustion; in Tuṣita Heaven, they must be manufactured before they are produced, and even if there are natural garments, they cannot last long, and when one's four-thousand-year life is about to end, there appear the five signs of decay: first, the flowers on one's head wither; second, sweat issues from beneath one's armpits; third, one cannot sit or stand still; fourth, one's physical strength wanes and the devas cast off their companions; fifth, one suffers great restlessness. It is hundreds of thousands of myriads of times inferior to the world of Sukhāvatī."