念佛鏡 2.25

2.25

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."