..续本文上一页t.” This is the meaning of what was said earlier.

　　故华严经说。一切诸佛刹。平等普严净。众生业行异。所见各不同。即其义也。

　　Question 6 第六疑

　　Although sentient beings, completely enmeshed in afflictions and evil views, may achieve rebirth in the Pure Land, they are bound to develop afflictions and perverse views constantly. Under these circumstances, how can they be said to have “transcended the Triple Realm and attained the stage of Non-Retrogression”

　　问。设令具缚凡夫。得生彼国。邪见三毒等常起。云何得生彼国。即得不退。超过三界。

　　Answer

　　Those who are reborn in the Pure Land, though they may be ordinary beings totally enmeshed in evil karma, cannot ever develop afflictions or perverse views, nor can they fail to achieve non-retrogression. This is due to five factors:

　　释曰。得生彼国。有五因缘不退。

　　a) The power of the Buddha”s great, compassionate vow embraces and protects them;

　　b) The Buddha”s light (wisdom) always shines upon them and, therefore, the Bodhi Mind of these superior persons will always progress;

　　c) In the Western Pure Land, the birds, water, forests, trees, wind and music all preach the Dharma of “suffering, emptiness, impermanence and no-self”. Upon hearing this, practitioners begin to focus on the Buddha, the Dharma and the Sangha;

　　d) Those who are reborn in the Pure Land have the highest level Bodhisattvas as their companions and are free from all obstacles, calamities and evil conditions. Moreover there are no externalists or evil demons, so their Minds are always calm and still;

　　e) Once they are reborn in the Pure Land, their life span is inexhaustible, equal to that of the Buddhas and Bodhisattvas. Thus, they can peacefully cultivate for countless eons. As a result of these five causes and conditions, sentient beings who are reborn in the Pure Land will certainly achieve non-retrogression and will never develop afflictions or perverse views.

　　云何为五。一者。阿弥陀佛大悲愿力摄持。故得不退。二者。佛光常照故。菩提心常增进不退。三者。水鸟树林。风声乐响。皆说苦空。闻者常起。念佛念法念僧之心。故不退。四者。彼国纯诸菩萨。以为良友。无恶缘境。外无神鬼魔邪。内无三毒等。烦恼毕竟不起。故不退。五者。生彼国即寿命永劫。共菩萨佛齐等。故不退也。

　　Sentient beings in this world of the five turbidities, on the other hand, have short life spans and face a host of perverse conditions and obstructions. Therefore, they have great difficulty achieving non-retrogression. This truth is self-evident and beyond doubt.

　　在此恶世。日月短促。经阿僧祇劫。复不起烦恼。长时修道。云何不得无生忍也。此理显然。不须疑也。

　　Question 7 第七疑

　　The Bodhisattva Maitreya is a One-Life Bodhisattva who is now in the Tushita Heaven. He will succeed Buddha Sakyamuni and become a Buddha in the future. I venture to think that we should cultivate the loftier aspects of the Ten Virtues and seek to be reborn in the Tushita Heaven, to see Him in person. When the time comes for Him to descend to earth and become a Buddha, we will follow Him and certainly achieve Sagehood in the course of His three teaching assemblies. Therefore, where is the need to seek rebirth in the Western Pure Land

　　问。弥勒菩萨。一生补处。即得成佛。上品十善。得生彼处。见弥勒菩萨。随从下生三会之中。自然而得圣果。何须求生西方净土耶。

　　Answer

　　Seeking rebirth in the Tushita Heaven could be considered equivalent to hearing the Dharma and seeing the Buddha. It seems very similar to seeking rebirth in the Western Pure Land. However, upon close scrutiny, there are many great differences between the two. Let us cite two points for the sake of discussion.

　　答。求生兜率。亦曰闻道见佛。势欲相似。若细比校。大有优劣。且论二种。

　　A) Even though we may cultivate the Ten Virtues, it is not certain that we will achieve rebirth in the Tushita Heaven. As stated in the sutras: “The practitioner must cultivate the various samadhi and enter deeply into right concentration to obtain rebirth in the Inner Court of the Tushita Heaven.”

　　一者纵持十善。恐不得生。何以得知。弥勒上生经云。行众三昧。深入正定。方始得生。

　　From that we can deduce that the Bodhisattva Maitreya lacks the expedient of “welcoming and escorting”. This cannot be compared to the power of Amitabha Buddha”s Original Vow and His power of light, which can…

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