淨土或問 1.18

1.18

問曰：同居淨土其類甚多，今偏指極樂，而又偏讚其境勝。緣勝何耶？答曰：經云「彼國眾生無有眾苦，但受諸樂，故名極樂。」今以娑婆對而比之，此則血肉形軀，有生皆苦；彼則蓮華化生，無生苦也。此則時序代謝，衰老日侵；彼則寒暑不遷，無老苦也。此則四大難調，多生病患；彼則化體香潔，無病苦也。此則七十者稀，無常迅速；彼則壽命無量，無死苦也。此則親情愛戀，有愛必離；彼無父母妻子，無愛別離苦也。此則仇敵冤讎，有冤必會；彼則上善聚會，無冤憎會苦也。此或困苦饑寒，貪求不足；彼皆衣食珍寶，受用現成。此或醜穢形骸，根多缺陋；彼則端嚴相貌，體有光明。此則輪轉生死，彼則永證無生。此有四趣之苦，彼無三惡之名。此則丘陵坑坎荊棘為林，土石諸山穢惡充滿；彼則黃金為地，寶樹參天，樓聳七珍，花敷四色。此則雙林已滅，龍華未來；彼則無量壽尊現在說法。此則觀音、勢至徒仰嘉名，彼則與二上人親為勝友。此則群魔外道惱亂正修，彼則佛化一統魔外絕蹤。此則媚色妖婬迷惑行者，彼則正報清淨實無女人。此則惡獸魑魅交扇邪聲，彼則水鳥樹林咸宜妙法。二土較量，境緣逈別。而樂邦之勝其數無窮，未暇悉舉也。其境勝者，可以攝眾生取淨之情。其緣勝者，可以助生者修行之力。雖同居淨類甚多，惟極樂修行緣具，故偏指也。

Question: There are very many kinds of Pure Lands of Common Residence; why specifically point to Sukhāvatī now, and specifically praise the superiority of its environment and the superiority of its conditions? Answer: The sūtra states: “The sentient beings of that realm have no suffering, but only experience every bliss; therefore it is named Sukhāvatī (Utmost Bliss).” Now let us compare it with the Sahā world: here there are bodies of flesh and blood, where all birth entails suffering; there, transformation birth occurs from lotus flowers, without the suffering of birth. Here the seasons change, and old age encroaches daily; there cold and heat do not shift, without the suffering of old age. Here the four elements are difficult to harmonize, producing many sicknesses; there transformed bodies are fragrant and pure, without the suffering of sickness. Here reaching seventy is rare, and impermanence is swift; there lifespan is limitless, without the suffering of death. Here there is intimate affection and attachment, where whatever is loved must be parted from; there are no parents, wives, or children, without the suffering of parting from the loved. Here there are enemies and adversaries, where enmity must inevitably meet; there the superior and good gather together, without the suffering of meeting the hated. Here there is distress, hunger, and cold, with greed and seeking never satisfied; there clothing, food, and rare jewels are fully provided for use. Here forms are ugly and defiled, with many sense faculties deficient; there appearances are dignified, with bodies radiating light. Here there is transmigration in birth and death; there one eternally realizes non-arising. Here there is the suffering of the four wretched destinies; there even the names of the three evil destinies do not exist. Here there are mounds, pits, and thorns forming forests, with earthen and rocky mountains full of filth and foulness; there gold forms the ground, jeweled trees touch the heavens, pavilions tower with the seven treasures, and flowers bloom in four colors. Here the Twin Trees have already passed into extinction, and the Dragon Flower has not yet arrived; there the Honoured One of Limitless Life (Amitāyus) is presently preaching the Dharma. Here one merely looks up in vain to the renowned names of Avalokiteśvara and Mahāsthāmaprāpta; there one is intimately an excellent friend of these two exalted beings. Here hordes of māras and non-Buddhists disturb correct cultivation; there the Buddha's transformation is uniform, and māras and non-Buddhists have vanished without a trace. Here alluring beauty and seductive lust delude practitioners; there the primary reward is pure and there are no women. Here vicious beasts and spirits clamor with deviant sounds; there water, birds, and groves all proclaim the marvelous Dharma. Comparing the two lands, their environments and conditions are vastly different. The superior qualities of the Land of Bliss are limitless in number, and there is no leisure to cite them all. The superiority of its environment can gather the sentient beings' disposition to seek purity. The superiority of its conditions can assist the rebirth-seeker's power of cultivation. Although there are many kinds of pure lands of Common Residence, only Sukhāvatī has complete conditions for cultivation; hence it is specifically pointed out.