樂邦文類 4.64

4.64

問：慈恩製《彌勒上生經疏》深讚兜率內院，乃曰「天宮有十易生，淨土有七難生。」聖師所說必不誤人，未審如何融會？答：爾只知慈恩《上生疏》勸生天宮，而不見《彌陀通贊》說淨土十勝。聖師製作豈有相違？蓋演教隨機，各示方便。此與如來所說《彌陀經》、《無量壽經》等勸生西方，又說《彌勒上生經》勸生內院，意趣一同。眾生機緣各異，佛土攝受亦然。譬如有人生緣在南，具舟欲往吳越，治裝問程，知者應酬所問。豈可却讚陸行之便、稱秦蜀之盛哉？如此則秖增惑亂，不成利益。通方達士，隨願知歸；淺見狐疑，強生胡越。

Question: Ci'en composed the Commentary on the Maitreya Ascending to Heaven Sūtra deeply praising the inner court of Tuṣita, stating: "The heavenly palace has ten ways of being easy to be born in, while the Pure Land has seven ways of being difficult to be born in." What the holy teacher stated must not mislead people; how is this to be reconciled? Answer: You only know that Ci'en's Commentary on the Ascending Sūtra encourages rebirth in the heavenly palace, but do not see that the General Praise of Amitābha speaks of the ten superiorities of the Pure Land. How could the holy teacher's compositions contradict each other? It is simply that in expounding teachings according to capacities, each shows an expedient means. This is just like the Tathāgata speaking the Amitābha Sūtra, the Infinite Life Sūtra, and so forth to encourage rebirth in the west, while also speaking the Maitreya Ascending to Heaven Sūtra to encourage rebirth in the inner court: their underlying purports are of one accord. Sentient beings' capacities and conditions are distinct, and the Buddha-lands' gathering and reception are likewise so. For example, if someone's destiny of birth is in the south, and preparing a boat they wish to go to Wu and Yue, packing their bags and asking about the route, one who knows will respond to what is asked. How could one instead praise the convenience of land travel and extol the greatness of Qin and Shu? Doing so would only increase confusion and bring no benefit. A person of comprehensive understanding knows where to return according to their vows; those of shallow views and fox-like doubts force differences like Hu and Yue.