T37n1747_兩卷無量壽經宗要

大正藏第 37 冊 No. 1747 兩卷無量壽經宗要

No. 1747 [cf. No. 360]

兩卷無量壽經宗要

釋元曉選

將申兩卷經旨。略開四門分別。初述教之大意。次簡經之宗致。三者舉人分別。四者就文解釋。言大意者。然夫眾生心性融通無礙。泰若虛空。湛猶巨海。若虛空故其體平等無別相而可得。何有凈穢之處。猶巨海故其性潤滑能隨緣而不逆。豈無動靜之時。爾乃或因塵風淪五濁而隨轉。沈苦浪而長流。或承善根截四流而不還。至彼岸而永寂。若斯動寂皆是大夢。以覺言之無此無彼。穢土凈國本來一心。生死涅槃終無二際。然歸原大覺積功乃得。隨流長夢不可頓開。所以聖人垂跡有遐有邇。所設言教或褒或貶。至如牟尼世尊現此娑婆誡五惡而勸善彌陀如來御彼安養引三輩而導生。斯等權跡不可具陳矣。今此經者蓋是菩薩藏教之格言。佛土因果之真典也。明願行之密深。現果德之長遠。十八圓凈越三界而迢絕。五根相好侔六天而不嗣。珍著法味遂養身心。誰有朝餓夜渴之苦。玉林芳風溫涼常適本無冬寒夏熱之煩。群仙共會時浴八德蓮池。由是長別偏可厭之皓皺。勝侶相從數游十方佛土。于茲遠送以難慰之憂勞。況復聞法響入無相。見佛光悟無生。悟

【現代漢語翻譯】現代漢語譯本：現在我將闡述兩卷《無量壽經》的主旨，大致分為四個方面來分別說明：首先敘述教義的大意；其次簡要說明此經的宗旨；第三，列舉人物進行分別說明；第四，就經文進行解釋。所謂大意，是指眾生的心性融通無礙，廣大如同虛空，深邃如同大海。如同虛空，所以其本體平等，沒有差別相可以獲得，哪裡有什麼清凈和污穢之處呢？如同大海，所以其性潤澤滑順，能夠隨順因緣而不違逆，難道沒有動靜的時候嗎？於是或者因為塵世的風而沉淪於五濁之中隨之流轉，沉溺於痛苦的波浪中而長久漂流；或者憑藉善根截斷四種煩惱之流而不返回，到達彼岸而永遠寂靜。像這樣的動和靜都是一場大夢，用覺悟的語言來說，沒有此岸和彼岸的區別，污穢的國土和清凈的佛國本來就是一心，生死和涅槃最終沒有兩種界限。然而回歸本源的大覺需要積累功德才能獲得，隨波逐流的長夢不可能一下子醒來。所以聖人垂跡顯現，有遠有近，所設立的言教，或者褒獎或者貶低。例如釋迦牟尼世尊顯現在這個娑婆世界，告誡五種惡行而勸勉行善；阿彌陀如來主宰著西方極樂世界，引導三輩眾生而接引往生。這些權巧方便的示現，無法一一陳述。現在這部經，大概是菩薩藏教的格言，是佛土因果的真實經典。闡明愿和行的深奧秘密，展現果報功德的長遠。十八種圓滿清凈超越三界而遙遠絕塵，五根和相好堪比六慾天而不相承繼。珍視品嚐佛法的滋味，從而滋養身心，誰還會有早晨飢餓晚上口渴的痛苦呢？玉樹成林的芬芳清風，溫暖涼爽，經常適宜，本來就沒有冬天的寒冷和夏天的炎熱的煩惱。眾多的神仙共同聚會，時常在具有八種功德的蓮花池中沐浴。因此永遠告別令人厭惡的蒼老和皺紋，殊勝的同伴相互跟隨，多次遊歷十方佛土。在這裡遙遠地送別，以此來安慰難以平復的憂愁和勞累。更何況聽聞佛法之聲，進入無相的境界，見到佛的光芒，領悟無生的道理。

【English Translation】 English version: Now, I will expound on the main points of the two-fascicle Larger Sutra of Immeasurable Life (Wuliangshou Jing), roughly dividing it into four aspects for separate explanation: First, to describe the general meaning of the teachings; second, to briefly explain the purpose of this sutra; third, to list figures for separate explanation; and fourth, to interpret the text. The so-called general meaning refers to the fact that the minds and natures of sentient beings are interconnected and unobstructed, vast like empty space, and profound like the great sea. Like empty space, its essence is equal, with no different appearances to be obtained. Where are there pure and impure places? Like the great sea, its nature is moist and smooth, able to follow conditions without resistance. How can there not be times of movement and stillness? Thus, either because of the winds of the dust, one is submerged in the five turbidities and follows their flow, drowning in the waves of suffering and drifting for a long time; or relying on good roots, one cuts off the four streams of affliction and does not return, reaching the other shore and eternal tranquility. Such movement and stillness are all a great dream. In the language of enlightenment, there is no distinction between this shore and the other shore. The impure land and the pure Buddha-land are originally of one mind, and birth-and-death and Nirvana (Niepan) ultimately have no two boundaries. However, returning to the source of great awakening requires accumulating merit. The long dream of following the flow cannot be awakened suddenly. Therefore, the Sages (Shengren) manifest traces, both near and far, and the teachings they establish either praise or criticize. For example, Sakyamuni Buddha (Shijiamouni Fozun) appears in this Saha (Suopo) world, warning against the five evils and encouraging good deeds; Amitabha Tathagata (Mituo Rulai) presides over the Western Pure Land (Anyang), guiding the three grades of beings and leading them to rebirth. These expedient manifestations cannot be fully described. Now, this sutra is probably a maxim of the Bodhisattva (Pusa) Tripitaka (Cangjiao), a true classic of the causes and effects of the Buddha-land. It elucidates the profound secrets of vows and practices, and reveals the long-lasting nature of the merits of the fruit of enlightenment. The eighteen kinds of perfect purity transcend the three realms and are far removed from dust, and the five roots and auspicious marks are comparable to the six desire heavens but are not inherited. Cherishing and savoring the taste of the Dharma (Fofa), thereby nourishing body and mind, who would still have the suffering of hunger in the morning and thirst in the evening? The fragrant breeze of the jade tree forest is warm and cool, always suitable, and there is originally no trouble of winter cold and summer heat. Numerous immortals gather together, often bathing in the lotus pond with eight virtues. Therefore, they forever bid farewell to the detestable old age and wrinkles, and excellent companions follow each other, repeatedly traveling to the Buddha-lands of the ten directions. Here, they bid farewell from afar, using this to comfort the sorrow and fatigue that are difficult to calm. Moreover, hearing the sound of the Dharma (Fofa), one enters the realm of no-form, and seeing the light of the Buddha, one realizes the principle of non-birth.

無生故無所不生。入無相故無所不相。極凈極樂。非心意之所度。無際無限。豈言說之能盡。但以能說五人之中佛為上首。依正二報之內長命為主。故言佛說無量壽經。設其一軸不足開心。若至其三有餘兩掌。今此經者有上有下。無缺無餘。適為掌珍。言之捲上。故言道佛說無量壽經卷上。

第二簡宗致者。此經正以凈土因果為其宗體。攝物往生以為意致。總標雖然于中分別者。先明果德后顯因行。果德之內略有四門一凈不凈門。二色無色門。三共不共門。四漏無漏門。第一明凈不凈門者。略以四對顯其階降。謂因與果相對故。一向與不一向相對故。純與雜相對故。正定與非正定相對故。所言因與果相對門者。謂金剛以還菩薩所住名果報土不名凈土。未離苦諦之果患故。唯佛所居乃名凈土。一切勞患無餘滅故。依此義故仁王經云。三賢十聖住果報。唯佛一人居凈土。一切眾生暫住報。登金剛源居凈土。第二一向與不一向相對門者。謂八地以上菩薩住處。得名凈土。以一向出三界事故。亦具四句一向義故。七地以還一切住處。未名凈土。以非一向出三界故。或乘願力出三界者。一向四句不具足故。謂一向樂。一向無失。一向自在。七地以還出觀之時。或時生起報無記心。末那四惑於時現行。故非一向凈。非一向無

【現代漢語翻譯】現代漢語譯本無生，所以無所不生。入于無相，所以無所不相。達到極致的清凈和快樂，不是心意可以揣度的。沒有邊際，沒有極限，哪裡是言語可以窮盡的。只是因為能說法的五人之中，佛陀最為尊貴；依報和正報這二者之內，長壽最為重要。所以說這是佛說的《無量壽經》。假設一卷經書不足以讓人開心，如果達到三卷，就足夠兩手捧持。現在這部經書，有上有下，沒有缺失，沒有剩餘，正適合珍藏。現在說的是捲上，所以說『佛說無量壽經卷上』。

第二，簡要說明本經的宗旨和意趣。這部經書正是以凈土的因和果作為它的宗體，以攝受眾生往生凈土作為它的意趣。總的標明雖然如此，其中還要分別說明。先說明果地的功德，后顯示因地的修行。果地的功德之內，略有四個方面：一、凈與不凈門；二、色與無色門；三、共與不共門；四、有漏與無漏門。第一，說明凈與不凈門，略用四對來顯示它的階位和差別。所謂因與果相對，一向與不一向相對，純與雜相對，正定與非正定相對。所說的因與果相對的方面，是指金剛位（Vajra，比喻堅固的智慧）以下的菩薩所居住的地方，稱為果報土，不稱為凈土。因為還沒有脫離苦諦的果報之患。只有佛陀所居住的地方才稱為凈土，因為一切勞苦患難都完全滅盡了。依據這個意義，《仁王經》說：『三賢（Three Worthies，菩薩修行三個階段）十聖（Ten Holy Ones，十地菩薩）住在果報土，只有佛陀一人居住在凈土。一切眾生暫時住在果報土，登上金剛源（Vajra Source，指佛果）才居住在凈土。』第二，一向與不一向相對的方面，是指八地（Eighth Ground，不動地）以上的菩薩所居住的地方，可以稱為凈土，因為一向超出三界（Three Realms，欲界、色界、無色界）的緣故，也具備一向的四句義。七地（Seventh Ground，遠行地）以及以下的菩薩所居住的地方，不能稱為凈土，因為不是一向超出三界的緣故。或者憑藉願力超出三界的，一向的四句義也不完備。所謂一向快樂，一向沒有過失，一向自在。七地以及以下的菩薩在出觀的時候，有時會生起果報無記心，末那識（Manas-vijnana，第七識）的四種煩惱有時會現行，所以不是一向清凈，不是一向沒有過失。

【English Translation】 English version Because there is no birth, there is nothing that is not born. Entering into no-form, there is nothing that is not formed. Utmost purity and bliss cannot be fathomed by the mind. Boundless and limitless, how can words exhaust it? It is only because among the five who can preach, the Buddha is the most supreme; and within the two retributions of circumstantial and direct, longevity is the most important. Therefore, it is said that the Buddha speaks of the Infinite Life Sutra (Amitabha Sutra). If one scroll is not enough to gladden the heart, then three scrolls are enough to hold in both hands. This sutra now has a beginning and an end, nothing is missing, nothing is superfluous, and it is suitable to be treasured. Now speaking of the first scroll, therefore it is said, 'The Buddha speaks of the Infinite Life Sutra, scroll one.'

Secondly, to briefly explain the purpose and essence of this sutra. This sutra precisely takes the causes and effects of the Pure Land as its essence, and taking in beings to be reborn in the Pure Land as its intent. Although the general statement is thus, there must be separate explanations within it. First, explain the virtues of the fruition, then reveal the practices of the cause. Within the virtues of the fruition, there are roughly four aspects: 1. The gate of pure and impure; 2. The gate of form and formless; 3. The gate of shared and unshared; 4. The gate of defiled and undefiled. First, explaining the gate of pure and impure, briefly use four pairs to show its stages and differences. The so-called cause and effect are relative, the one-directional and non-one-directional are relative, the pure and mixed are relative, the right determination and non-right determination are relative. The aspect of cause and effect being relative refers to the places where Bodhisattvas below the Vajra position (Vajra, metaphor for firm wisdom) reside, which are called retribution lands, not Pure Lands. Because they have not yet escaped the suffering of the retribution of the bitter truth. Only the place where the Buddha resides is called a Pure Land, because all suffering and hardship are completely extinguished. According to this meaning, the Benevolent King Sutra says: 'The Three Worthies (Three Worthies, three stages of Bodhisattva practice) and Ten Holy Ones (Ten Holy Ones, ten ground Bodhisattvas) reside in retribution lands, only the Buddha alone resides in the Pure Land. All beings temporarily reside in retribution lands, only upon reaching the Vajra Source (Vajra Source, referring to Buddhahood) do they reside in the Pure Land.' Secondly, the aspect of one-directional and non-one-directional being relative refers to the places where Bodhisattvas above the Eighth Ground (Eighth Ground, Immovable Ground) reside, which can be called Pure Lands, because they are one-directionally beyond the Three Realms (Three Realms, Desire Realm, Form Realm, Formless Realm), and also possess the four sentences of one-directional meaning. The places where Bodhisattvas on the Seventh Ground (Seventh Ground, Far-Reaching Ground) and below reside cannot be called Pure Lands, because they are not one-directionally beyond the Three Realms. Or those who transcend the Three Realms by virtue of their vows, the four sentences of one-directional meaning are not complete. The so-called one-directional happiness, one-directional absence of faults, one-directional freedom. Bodhisattvas on the Seventh Ground and below, when emerging from contemplation, sometimes give rise to retribution-neutral minds, and the four afflictions of Manas-vijnana (Manas-vijnana, the seventh consciousness) sometimes manifest, so they are not one-directionally pure, not one-directionally without faults.

失。八地以上即不如是。依此義故。攝大乘雲。出出世善法。功能所生起。釋曰。二乘善名出世。從八地以上。乃至佛地。名出出世。出世法。名世法對治。出出世法。為出世法對治。功能以四緣為相。從出出世善法功能。生起此凈土故。不以集諦為因。乃至廣說故。第三純與雜相對門者。凡夫二乘雜居之處。不得名為清凈世界。唯入大地菩薩生處。乃得名為清凈世界。彼非純凈。此純凈故。依此義故。瑜伽論言。世界無量。有其二種。謂凈不凈。清凈世界中。無那落迦。傍生餓鬼。亦無慾界色無色界。純菩薩眾于中止住。是故說名清凈世界。已入第三地菩薩。由願力故。于彼受生。無有異生及非異生聲聞獨覺。若非異生菩薩得生於彼。解云。此第三地是歡喜地。以就七種菩薩地門。第三凈勝意樂地故。攝十三位。立七種地。具如彼論之所說故。第四正定與非正定相對門者。三聚眾生苦生之地。是為穢土。唯正定聚所居之處。名為凈土。于中亦有四果聲聞。乃至復有四疑凡夫。唯無邪定及不定聚耳。今此經說無量壽國。就第四門說為凈土。所以然者。為欲普容大小。兼引凡聖。並生勝處。同趣大道故。如下文言。設我得佛。國中人民。不住正定聚必至滅度者。不取正覺。又言。設我得佛。國中聲聞。有能計量知其數者

【現代漢語翻譯】現代漢語譯本失。八地（菩薩修行第八階段）以上的菩薩就不是這樣了。根據這個意義，《攝大乘論》中說：『出出世善法，功能所生起。』解釋說：二乘（聲聞乘和緣覺乘）的善法稱為出世，從八地以上，乃至佛地，稱為出出世。出世法是對治世間法的，出出世法是對治出世法的。功能以四緣為相。從出出世善法的功能，生起此凈土，所以不是以集諦（苦的根源）為因，乃至廣說。第三，純與雜相對而言，凡夫和二乘雜居的地方，不能稱為清凈世界。只有進入大地菩薩（指八地以上菩薩）所生之處，才能稱為清凈世界。前者不是純凈的，後者是純凈的。根據這個意義，《瑜伽師地論》中說：世界無量，有兩種，即清凈和不清凈。在清凈世界中，沒有那落迦（地獄），傍生（畜生），餓鬼，也沒有欲界色無色界的眾生，只有純粹的菩薩眾在那裡居住。所以稱為清凈世界。已經進入第三地（菩薩修行第三階段）的菩薩，由於願力的緣故，在那裡受生，沒有異生（凡夫）以及非異生（二乘）的聲聞和獨覺。如果是非異生的菩薩，可以生於彼處。解釋說：這裡的第三地是歡喜地（初地），因為就七種菩薩地門而言，是第三凈勝意樂地，包含十三位，立七種地，具體如彼論中所說。第四，正定與非正定相對而言，三聚眾生（正定聚、邪定聚、不定聚）苦生之地，是為穢土。只有正定聚所居住的地方，稱為凈土。其中也有四果聲聞（證得阿羅漢果位的聲聞），乃至還有四疑凡夫（對佛法有四種疑惑的凡夫），唯獨沒有邪定聚和不定聚。現在這部經所說的無量壽國（阿彌陀佛的凈土），就第四個方面來說是凈土。之所以這樣說，是爲了普遍容納大小乘，兼顧引導凡夫和聖人，一起往生殊勝之處，共同趨向大道。如下文所說：『設我得佛，國中人民，不住正定聚必至滅度者，不取正覺。』又說：『設我得佛，國中聲聞，有能計量知其數者』

【English Translation】 English version Lost. Those above the Eighth Ground (eighth stage of Bodhisattva practice) are not like this. According to this meaning, the Saṃgraha Mahāyāna says: 'Arising from the power of good dharmas that transcend the world.' The explanation says: The good dharmas of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called transcendent, and from the Eighth Ground upwards, up to the Buddha Ground, they are called transcendent-transcendent. Transcendent dharmas are the antidote to worldly dharmas, and transcendent-transcendent dharmas are the antidote to transcendent dharmas. Power is characterized by the four conditions. This Pure Land arises from the power of transcendent-transcendent good dharmas, so it is not caused by the Samudaya Satya (the truth of the origin of suffering), and so on, extensively explained. Third, in terms of pure versus mixed, places where ordinary beings and the Two Vehicles dwell together cannot be called pure worlds. Only the places where Great Earth Bodhisattvas (referring to Bodhisattvas above the Eighth Ground) are born can be called pure worlds. The former is not pure, while the latter is pure. According to this meaning, the Yogācārabhūmi-śāstra says: Worlds are immeasurable, and there are two kinds, namely pure and impure. In pure worlds, there are no Narakas (hells), Tiryaks (animals), or Pretas (hungry ghosts), nor are there beings from the Desire Realm or the Formless Realm; only pure assemblies of Bodhisattvas dwell there. Therefore, it is called a pure world. Bodhisattvas who have entered the Third Ground (third stage of Bodhisattva practice), due to the power of their vows, are born there; there are no ordinary beings or Śrāvakas and Pratyekabuddhas who are not ordinary beings. If Bodhisattvas who are not ordinary beings can be born there. The explanation says: This Third Ground is the Joyful Ground (First Ground), because in terms of the seven Bodhisattva grounds, it is the Third Pure Superior Intention Ground, encompassing thirteen positions, establishing seven grounds, as described in that treatise. Fourth, in terms of those with right concentration versus those without right concentration, the place where beings of the three groups (Niyata, Aniyata, and Mithyatva) are born into suffering is called an impure land. Only the place where those of the Niyata group (those destined for enlightenment) dwell is called a pure land. Among them, there are also Śrāvakas of the Four Fruits (Śrāvakas who have attained the Arhat fruit), and even ordinary beings with the Four Doubts (ordinary beings with four doubts about the Dharma), but there are no Mithyatva (those with wrong views) or Aniyata (those who are uncertain). Now, this sutra speaks of the Land of Immeasurable Life (Amitābha's Pure Land) as a pure land in terms of the fourth aspect. The reason for this is to universally accommodate both Mahayana and Hinayana, and to guide both ordinary beings and sages, to be reborn in superior places together, and to jointly strive towards the Great Path. As the text below says: 'If, when I attain Buddhahood, the people in my land do not dwell in the Niyata group and are certain to attain extinction, may I not attain perfect enlightenment.' It also says: 'If, when I attain Buddhahood, there are Śrāvakas in my land who can measure and know their number'

。不取正覺。乃至廣說。又觀經中說。生彼國已。得羅漢果等。乃至廣說故。論說云。女人及根缺。二乘種不生者。是說決定種性二乘。非謂不定根性聲聞。為簡此故。名二乘種。由是義故。不相違也。又言女人及根缺者。謂生彼時。非女非根缺耳。非此女等不得往生。如韋提希而得生故。然鼓音王陀羅尼經云。阿彌陀佛。父名月上轉輪聖王。其母名曰殊勝妙眼等。乃至廣說者。是說化佛所居化土。論所說者。是受用土。由是道理。故不相違。上來四門。所說凈土。皆是如來願行所成。非生彼者自力所辨。不如穢土外器世界。唯由眾生共業所成。是故通名清凈土也。次第二。明有色無色門者。如前所說四種門中。初一門顯。自受用土。后三門。說他受用土。三門有色。不待言論。自受用土。說者不同。或有說者。自受用身。遠離色形。法性凈土。為所住處。是故都無色相可得。如本業經說。佛子果體圓滿。無德不備。理無不周。居中道第一義諦。清凈國土。無極無名無相。非一切法可得。非有體。非無體。乃至廣說。起信論云。諸佛如來。唯是法身智相之身。第一義諦。無有世諦境界。離於施作。但隨眾生見聞皆得益。故說為用。此用有二種。一者凡夫二乘心所見者。名為應身。二者諸菩薩從初發意。乃至菩薩究竟地

【現代漢語翻譯】現代漢語譯本。不能獲得正覺。乃至廣泛宣說。又《觀經》中說，生到那個國度后，得到羅漢果等等，乃至廣泛宣說。因此，《往生論》說，『女人以及六根不全的人，二乘的種性不能往生』，這是說決定種性的二乘，不是說不定根性的聲聞（Śrāvaka）。爲了區分這個，所以稱為二乘種。因為這個緣故，所以不相違背。又說『女人以及六根不全的人』，是指生到彼國的時候，不是女人也不是六根不全的人。不是說這些女人等不能往生，如韋提希（Vaidehi）夫人就得以往生。然而《鼓音王陀羅尼經》說，阿彌陀佛（Amitābha），父親名叫月上轉輪聖王（Cakravartin），母親名叫殊勝妙眼等等，乃至廣泛宣說，這是說化佛所居住的化土。而《往生論》所說的是受用土。因為這個道理，所以不相違背。以上四門所說的凈土，都是如來（Tathāgata）的願行所成就的，不是往生者自己力量所能辦到的，不像穢土外在的器世界，完全由眾生共同的業力所成就。所以統稱為清凈土。其次第二，說明有色無色門，如前面所說的四種門中，第一門顯示自受用土，后三門說他受用土。三門是有色的，不用多說。自受用土，說法不同。或者有人說，自受用身，遠離色相形體，法性凈土，是所居住的地方，所以都沒有色相可以得到。如《本業經》說，佛子果體的圓滿，沒有功德不具備，道理沒有不周遍，居住在中道第一義諦的清凈國土，沒有窮盡，沒有名稱，沒有相狀，不是一切法可以得到，不是有體，也不是無體，乃至廣泛宣說。《起信論》說，諸佛如來，只是法身智相之身，第一義諦，沒有世俗諦的境界，遠離施作，但隨著眾生的見聞都能得到利益，所以說為用。這個用有兩種，一是凡夫二乘心所見到的，名為應身，二是諸菩薩從初發心，乃至菩薩究竟地

【English Translation】 English version. They will not attain perfect enlightenment, and so on, extensively explained. Furthermore, the Contemplation Sutra states that after being born in that land, one attains the Arhat fruit, and so on, extensively explained. Therefore, the Treatise on Rebirth states, 'Women, those with incomplete faculties, and those of the Two Vehicles cannot be born there.' This refers to those of the definitively destined Two Vehicle nature, not those of the non-definitively destined Śrāvaka nature. To distinguish this, they are called seeds of the Two Vehicles. For this reason, there is no contradiction. Furthermore, the statement 'women and those with incomplete faculties' refers to when they are born in that land, they are neither women nor have incomplete faculties. It does not mean that these women, etc., cannot be reborn there, as Vaidehi was able to be reborn there. However, the Drum Sound King Dhāraṇī Sutra states that Amitābha Buddha's father is named King Moon-Ascending Wheel-Turning Sage, and his mother is named Excellent Wonderful Eyes, etc., extensively explained. This refers to the manifested land where the manifested Buddha resides. What the Treatise speaks of is the enjoyment land. For this reason, there is no contradiction. The Pure Lands described in the above four categories are all accomplished by the vows and practices of the Tathāgata, not by the power of those who are born there, unlike the impure land and external world, which are entirely accomplished by the collective karma of sentient beings. Therefore, they are collectively called Pure Lands. Next, the second point clarifies the realm of form and formlessness. As mentioned earlier in the four categories, the first category reveals the self-enjoyment land, and the latter three categories describe the other-enjoyment land. The three categories have form, which needs no further discussion. Regarding the self-enjoyment land, opinions differ. Some say that the self-enjoyment body is free from form and shape, and the Dharma-nature Pure Land is the place of residence, so there are no forms to be obtained. As the Original Karma Sutra states, the Buddha's fruit body is complete, lacking no virtues, and the principle is all-encompassing. It resides in the Pure Land of the Middle Way's First Principle, which is limitless, nameless, and formless, and cannot be obtained by any Dharma, neither existing nor non-existing, and so on, extensively explained. The Awakening of Faith Treatise states that all Buddhas and Tathāgatas are only the Dharma-body wisdom-aspect body, the First Principle, without the realm of worldly truth, free from action, but all beings benefit from what they see and hear, so it is called function. This function has two types: one is what ordinary people and those of the Two Vehicles see in their minds, called the manifested body; the other is what all Bodhisattvas from the initial aspiration to the ultimate Bodhisattva stage

。心所見者。名為報身。依此等文。當知所見有色相等。皆得他受用身。說自受用中。無色無相也。或有說者。自受用身。有無障礙微妙之色。其所依土。具有六塵殊勝境界。如薩遮尼乾子經云。瞿曇法性身。妙色常湛然。如是法性身。眾生等無邊。華嚴經云。如來正覺成菩提時。得一切眾生等身。得一切法等身。乃至得一切行界等身。得寂靜涅槃界等身。佛子。隨如來所得身。當知音聲及無礙心。亦復如是。如來具足如是三種清凈無量。攝大乘雲。若凈土中。無諸怖畏。六根所受用法悉具有。又非唯是有。一切所受用具。最勝無等。是如來福德智慧。行圓滿因。感如來勝報依止處。是故最勝。依此等文。當知圓滿因之所感。自受用身。依止六塵也。或有說者。二師所說。皆有道理。等有經論。不可違故。如來法門無障礙故。所以然者。報佛身土。略有二門。若就正相歸源之門。如初師說。若依從性成德之門。如后師說。所引經論。隨門而說。故不相違。此是第二色無色門也。次第三。明共不共門者。通相而言。土有二種。一者內土。二者外土。言外土者。是共果。言內土者。是不共果。內土之中。亦有二種。一者眾生五陰。為正報土。人所依住。故名為土。二者出世聖智。名實智土。以能住持后得智故。依根本智。

【現代漢語翻譯】現代漢語譯本：心所見者，名為報身（Sambhogakāya，佛的報償之身）。依據這些經文，應當知道所見到的有色相等，都是佛的他受用身（Nirmanakaya，佛的化身）。經典說自受用身（Sambhogakāya，佛的報身）中，沒有色相。或者有人說，自受用身有無障礙的微妙之色，其所依止的凈土，具有六塵（色、聲、香、味、觸、法）殊勝的境界。如《薩遮尼乾子經》所說：『瞿曇（Gautama，釋迦牟尼佛的姓）法性身，妙色常湛然。如是法性身，眾生等無邊。』《華嚴經》說：『如來正覺成菩提（Bodhi，覺悟）時，得一切眾生等身，得一切法等身，乃至得一切行界等身，得寂靜涅槃（Nirvana，寂滅）界等身。佛子，隨如來所得身，當知音聲及無礙心，亦復如是。』如來具足如是三種清凈無量。《攝大乘論》說：『若凈土中，無諸怖畏，六根所受用法悉具有。又非唯是有，一切所受用具，最勝無等。是如來福德智慧，行圓滿因，感如來勝報依止處，是故最勝。』依據這些經文，應當知道圓滿因所感得的自受用身，依止於六塵。或者有人說，兩位大師所說，都有道理，因為經論平等，不可違背。如來法門沒有障礙。為什麼這樣說呢？報佛的身土，略有二門。如果就正相歸源之門來說，如第一位大師所說。如果依從性成德之門來說，如第二位大師所說。所引用的經論，隨著不同的門而說，所以不相違背。這是第二種色無色門。接下來第三點，說明共不共門。總的來說，土有兩種：一是內土，二是外土。外土，是共果。內土，是不共果。內土之中，也有兩種：一是眾生的五陰（色、受、想、行、識），作為正報土，是人所依止居住的地方，所以稱為土。二是出世的聖智，名為實智土，因為它能夠住持后得智，依止於根本智。

【English Translation】 English version: What the mind sees is called Sambhogakāya (the reward body of the Buddha). According to these texts, it should be known that the forms and appearances seen are all Nirmanakaya (the transformation body of the Buddha). It is said that in the Sambhogakāya (the enjoyment body of the Buddha), there is no form or appearance. Or some say that the Sambhogakāya has unobstructed and subtle forms, and the pure land it relies on has the supreme realms of the six sense objects (form, sound, smell, taste, touch, and dharma). As the Saccakanirgrantha Sutra says: 'Gautama's (the surname of Shakyamuni Buddha) Dharma-nature body is wonderfully colored and always serene. Such a Dharma-nature body is boundless like all sentient beings.' The Avatamsaka Sutra says: 'When the Tathagata (Buddha) attains perfect enlightenment (Bodhi), he obtains bodies equal to all sentient beings, bodies equal to all dharmas, and even bodies equal to all realms of action, and bodies equal to the realm of tranquil Nirvana.' Disciples of the Buddha, according to the bodies obtained by the Tathagata, know that sound and unobstructed mind are also like this. The Tathagata is complete with these three kinds of pure immeasurables. The Mahāyānasaṃgraha says: 'If in the pure land, there are no fears, and all the functions received by the six senses are complete. Moreover, it is not only that they exist, but all the objects of enjoyment are supreme and unparalleled. It is the cause of the Tathagata's blessings, virtues, wisdom, and perfect actions, and the place where the Tathagata's supreme reward relies, therefore it is the most supreme.' According to these texts, it should be known that the Sambhogakāya, which is attained by the cause of perfection, relies on the six sense objects. Or some say that what the two masters said is reasonable, because the sutras and treatises are equal and cannot be violated. The Tathagata's Dharma gate has no obstacles. Why is this so? The body and land of the reward Buddha have two gates in brief. If we speak from the gate of returning to the source of the true form, it is as the first master said. If we speak from the gate of accomplishing virtue from nature, it is as the second master said. The quoted sutras and treatises are spoken according to different gates, so they do not contradict each other. This is the second gate of form and formlessness. Next, the third point explains the common and uncommon gates. Generally speaking, there are two kinds of lands: one is the inner land, and the other is the outer land. The outer land is the common result. The inner land is the uncommon result. Among the inner lands, there are also two kinds: one is the five skandhas (form, feeling, perception, volition, and consciousness) of sentient beings, which serve as the land of the proper reward, and is the place where people rely on and live, so it is called land. The second is the supramundane holy wisdom, called the land of true wisdom, because it can sustain the subsequent wisdom obtained, relying on the fundamental wisdom.

離顛倒故。如本業經云。土名一切賢聖所居之處。是故一切眾生賢聖。各自居果報之土。若凡夫眾生住五陰中。為正報之土。山林大地共有。為依報之土。初地聖人。亦有二土。一實智土。前智住后智為土。二變化凈穢。逕劫數量。應現之土。乃至無垢地土。亦復如是。一切眾生。乃至無垢地。盡非凈土。住果報故。總說雖然。于中分別者。正報之土。不共果義。更無異說依報之土。為共果者。諸說不同。或有說者。如山河等。非是極微合成。實有一體。多因共感。直是有情異成各變。同處相似。不相障礙。如眾燈明。如多因所夢。因類是同。果相相似。處所無別。假名為共。實各有異。諸佛凈土。當知亦爾。若別識變。皆遍法界。同處相似。說名為共。實非共也。若有一土。非隨識別者。即成心外。非唯識理。如解深密經云。我說識所緣。唯識所現故。唯識論云。業熏習識內。執果生於外。何因熏習處。于中不說果。或有說者。凈土依果。雖不離識。而識是別。土相是一。由彼別識共所成故。如攬四塵以成一柱。一柱之相。不離四微。非隨四微成四柱故。當知此中道理亦爾。于中若就自受用土。佛與諸佛共有一土。猶如法身。諸佛共依故。若論他受用土相者。佛與諸菩薩等共有。如王與臣共有一國故。又二受用土。

【現代漢語翻譯】現代漢語譯本：因為遠離了顛倒的緣故。《本業經》中說，佛土是一切賢聖居住的地方。因此，一切眾生和賢聖，各自居住在果報之土。如果凡夫眾生住在五陰之中，那麼五陰就是正報之土；山林大地是共有的，是依報之土。初地菩薩，也有兩種土：一是實智土，以前面的智慧作為後面的智慧的依止之處；二是變化凈穢土，經歷劫數的數量，應化顯現的佛土。乃至無垢地菩薩的佛土，也是這樣。一切眾生，乃至無垢地菩薩，都不是真正的凈土，因為他們還住在果報之中。總的來說是這樣，但其中也有分別：正報之土，是不共的果報，沒有其他的說法。依報之土，是共同的果報，對此有不同的說法。或者有人說，像山河等等，不是由極微組成的，實際上是一個整體，由多種原因共同感得。只是有情眾生各自變化而成，在同一個地方相似，互不障礙，就像許多燈的光明一樣，又像由多種原因共同做的夢，原因的種類相同，結果的相狀相似，處所沒有差別，假名為共同，實際上各有不同。諸佛的凈土，應當知道也是這樣。如果各自的識所變現的，都遍佈法界，在同一個地方相似，說名為共同，實際上不是共同的。如果有一個佛土，不是隨著識別而變化的，那就成了心外之物，不符合唯識的道理。如《解深密經》中說：『我說識所緣，唯識所現故。』《唯識論》中說：『業熏習識內，執果生於外。』是什麼原因熏習的地方，在其中沒有說果。或者有人說，凈土的依果，雖然不離識，但是識是各自的，佛土的相狀是一樣的，由各自的識共同形成的，就像聚合四種微塵形成一根柱子，一根柱子的相狀，不離四種微塵，不是隨著四種微塵形成四根柱子。應當知道這裡面的道理也是這樣。其中如果就自受用土來說，佛與諸佛共有一土，猶如法身，諸佛共同依止。如果論他受用土的相狀，佛與諸菩薩等共有，如國王與臣子共有一個國家。又有二種受用土。

【English Translation】 English version: It is because of being away from reversedness. As the Benye Jing (本業經) [Sutra of Original Karma] says, the Buddha-land is the place where all the wise and holy ones reside. Therefore, all sentient beings and the wise and holy ones each reside in the land of karmic retribution. If ordinary sentient beings dwell in the five skandhas (五陰) [aggregates], then the five skandhas are the land of zhengbao (正報) [direct retribution]; mountains, forests, and the great earth are shared, and are the land of yibao (依報) [indirect retribution]. The bodhisattva (菩薩) [enlightenment being] of the first bhumi (地) [stage], also has two lands: one is the land of true wisdom, where the previous wisdom serves as the basis for the subsequent wisdom; the other is the land of transformation, pure and impure, manifesting according to the number of kalpas (劫) [eons]. Even the land of the Anavadya-bhumi (無垢地) [stainless stage] is the same. All sentient beings, up to the Anavadya-bhumi, are not truly pure lands, because they still dwell in karmic retribution. Generally speaking, it is like this, but there are distinctions within it: the land of zhengbao is the unshared karmic retribution, and there is no other explanation. The land of yibao is the shared karmic retribution, and there are different explanations for this. Some say that things like mountains and rivers are not composed of extremely small particles, but are actually a whole, jointly perceived by multiple causes. It is simply that sentient beings transform them differently, appearing similar in the same place, without obstructing each other, like the light of many lamps, or like a dream shared by multiple causes, where the types of causes are the same, the appearances of the results are similar, and the locations are not different, falsely called shared, but actually each is different. The pure lands of the Buddhas, you should know, are also like this. If what is transformed by each individual consciousness pervades the dharmadhatu (法界) [realm of reality], appearing similar in the same place, it is said to be shared, but actually it is not shared. If there is a land that does not change according to the individual consciousness, then it becomes something external to the mind, which does not accord with the principle of vijnanavada (唯識) [consciousness-only]. As the Samdhinirmocana Sutra (解深密經) [Explanation of the Profound Secrets Sutra] says: 'I say that what consciousness perceives is only what consciousness manifests.' The Vijnaptimatrata-siddhi (唯識論) [Treatise on the Establishment of Consciousness-Only] says: 'Karma perfumes the consciousness within, grasping the result and producing it externally.' What is the place where the cause perfumes, and the result is not mentioned within it. Or some say that the yiguo (依果) [dependent result] of the pure land, although not separate from consciousness, the consciousnesses are separate, and the appearances of the land are the same, formed jointly by the separate consciousnesses, like gathering four dust particles to form a pillar, the appearance of one pillar is not separate from the four dust particles, it is not that four pillars are formed according to the four dust particles. You should know that the principle here is also like this. Among them, if we consider the self-enjoyment land, the Buddha and the Buddhas share one land, like the dharmakaya (法身) [dharma body], which the Buddhas rely on together. If we discuss the appearance of the other-enjoyment land, the Buddha shares it with the bodhisattvas, like a king and his ministers sharing a country. There are also two kinds of enjoyment lands.

亦非別體。如觀行者。觀石為玉。無通慧者。猶見是石。石玉相異。而非別體。二土同處。當知亦爾。如解深密經云。如來所行如來境界。此何差別。佛言。如來所行謂一切種。如來共有無量功德眾。莊嚴清凈佛土。如來境界。謂一切種。五界差別。所謂有情界。世界。法界。調伏界。調伏方便界。解云。此說自受用土。諸佛共有。非各別也。瑜伽論云。相等諸物。或由不共分別為因。或復由共分別為因。若共分別之所起者。分別雖無。由他分別所住持故。而不永滅。若不爾者。他之分別應無其果。彼雖不滅。得清凈者。于彼事中。正見清凈。譬如眾多修觀行者。於一事中。由定心故。種種異見可得。彼亦如是。解云。此說依報。不隨識別。若執共果隨識異者。我果雖滅他果猶存。即他分別。不應無異。故彼不能通此文也。攝大乘論云。複次。受用如是凈土。一向凈。一向樂。一向無失。一向自在。釋曰。恒無雜穢。故言一向凈。但受妙樂。無苦無舍。故言一向樂。唯是實善。無惡無記。故言一向無失。一切事悉不觀余緣。皆由自心成。故言一向自在。複次。依大凈說一向凈。依大樂說一向樂。依大常說一向無失。依大我說一向自在。解云。此中初複次。顯他受用義。后複次。顯自受用義。義雖不同。而無別土。所以

【現代漢語翻譯】現代漢語譯本亦非別體。譬如修觀行的人，觀想石頭為玉，沒有通達智慧的人，仍然看見的是石頭。石頭和玉石看起來不同，但本質並非完全不同。兩個佛土同在一處，應當知道也是這樣。《解深密經》說：『如來所行的境界和如來的境界，有什麼差別？』佛說：『如來所行，是指一切種類，如來共同擁有的無量功德眾，莊嚴清凈的佛土。如來境界，是指一切種類的五界差別，即有情界（眾生界），世界（物質世界），法界（真理界），調伏界（可調伏的眾生界），調伏方便界（調伏眾生的方法）。』解釋說：『這是說自受用土，諸佛共同擁有，不是各自獨立的。』《瑜伽師地論》說：『相等的事物，或者由於不共同的分別作為原因，或者由於共同的分別作為原因。如果是共同分別所產生的，即使分別消失，由於其他分別的住持，也不會永遠消失。如果不是這樣，其他人的分別就不應該沒有結果。』他們雖然不滅，得到清凈的人，對於這件事，正確地見到清凈。譬如眾多修觀行的人，對於一件事，由於禪定的緣故，種種不同的見解可以產生，他們也是這樣。解釋說：『這是說依報（佛土環境），不隨著識別而改變。如果執著共同的果報隨著意識不同而不同，我的果報雖然滅了，其他人的果報仍然存在，即其他人的分別，不應該沒有差異。』所以他們不能理解這段經文。《攝大乘論》說：『再者，受用這樣的凈土，一向清凈，一向快樂，一向沒有過失，一向自在。』解釋說：『永遠沒有雜染污穢，所以說一向清凈。只感受美妙的快樂，沒有痛苦和捨棄，所以說一向快樂。唯有真實的善，沒有惡和無記，所以說一向沒有過失。一切事情都不考慮其他因緣，都由自己的心成就，所以說一向自在。』再者，依據大清凈說一向清凈，依據大快樂說一向快樂，依據大常說一向沒有過失，依據大我說一向自在。解釋說：『這其中第一個『複次』，顯示他受用的意義；後面的『複次』，顯示自受用的意義。意義雖然不同，卻沒有不同的佛土。』所以。

【English Translation】 English version It is also not a separate entity. For example, a practitioner in contemplation visualizes a stone as jade. One without penetrating wisdom still sees it as a stone. Stone and jade appear different, but their essence is not entirely separate. Two Buddha-lands existing in the same place should be understood similarly. As the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) says: 'What is the difference between the realm of activity of the Tathāgata (Thus-Come One) and the Tathāgata's (Thus-Come One) realm?' The Buddha said: 'The realm of activity of the Tathāgata (Thus-Come One) refers to all kinds, the immeasurable assembly of merits that the Tathāgatas (Thus-Come One) share, adorning and purifying the Buddha-land. The Tathāgata's (Thus-Come One) realm refers to all kinds of differences in the five realms, namely the sentient being realm (the realm of living beings), the world realm (the material world), the Dharma (law) realm (the realm of truth), the taming realm (the realm of tameable beings), and the taming means realm (the methods for taming beings).' The explanation says: 'This refers to the self-enjoyment land, which all Buddhas share, not each being separate.' The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says: 'Similar things arise either from non-common discrimination as a cause or from common discrimination as a cause. If it is produced by common discrimination, even if the discrimination disappears, it will not be permanently extinguished because it is sustained by other discriminations. If it were not so, the discriminations of others should have no result.' Although they are not extinguished, those who attain purity correctly see purity in that matter. For example, among many practitioners in contemplation, various different views can arise from one matter due to the power of samādhi (concentration); they are also like that. The explanation says: 'This refers to the dependent reward (the Buddha-land environment), which does not change with recognition. If one clings to the idea that the common reward differs with different consciousnesses, even though my reward is extinguished, the reward of others still exists, that is, the discriminations of others should not be without difference.' Therefore, they cannot understand this passage. The Mahāyānasaṃgraha (Compendium of the Great Vehicle) says: 'Furthermore, enjoying such a pure land is always pure, always joyful, always without fault, and always free.' The explanation says: 'It is forever without mixed defilements, so it is said to be always pure. It only experiences wonderful joy, without suffering or abandonment, so it is said to be always joyful. It is only real good, without evil or neutral, so it is said to be always without fault. All things do not consider other causes and conditions, but are all accomplished by one's own mind, so it is said to be always free.' Furthermore, based on great purity, it is said to be always pure; based on great joy, it is said to be always joyful; based on great permanence, it is said to be always without fault; based on great self, it is said to be always free. The explanation says: 'Among these, the first 'furthermore' reveals the meaning of others' enjoyment; the latter 'furthermore' reveals the meaning of self-enjoyment. Although the meanings are different, there is no different Buddha-land.' Therefore.

本論。唯作一說。故知二土。亦非別體也。問如是二說。何得何失。答曰。如若言取。但不成立。以義會之。皆有道理。此是第三共不共門也。次第四。明漏無漏門者。略有二句。一者通就諸法。顯漏無漏義。二者別約凈土。明漏無漏相。初通門者。瑜伽論說。有漏無漏。各有五門。有漏五者。一由事故。二隨眠故。三相應故。四所緣故。五生起故。無漏五者。一離諸纏故。二隨眠斷故。三是斷滅故。四見所斷之對治自性相續解脫故。五修所斷之對治自性相續解脫故。于中委悉。如彼廣說。今作四句。略顯其相。一者有法。一向有漏。謂諸染污心心所法等。由相應義。是有漏故。而無五種無漏相故。二者有法。一向無漏。謂見道時。心心所法等。由有自性解脫義故。而無五種有漏相故。三者有法。亦有漏。亦無漏。謂報無記心心所法等。隨眠所縛故。諸纏所離故。雖復無漏。而是苦諦。由業煩惱所生起故。四者有法非有漏謂甚深法不墮數故。次別明中。亦有二門。一有分際門。二無障礙門。有分際門者。若就諸佛所居凈土。於四句中唯有二句。依有色有心門。即一向是無漏。自性相續解脫義故。遠離五種有漏相故。若就非色非心門者。即非有漏。亦非無漏。非有非無故。離相離性故。若就菩薩。亦有二句。恰論二智。

【現代漢語翻譯】現代漢語譯本：本論只作一種說法，因此可知二土（兩個佛土）並非不同的實體。問：如果這樣兩種說法，各自的得失是什麼？答：如果只是採取其中一種說法，就不能成立。如果從義理上會通，都有道理。這是第三共不共門。接下來是第四，說明有漏無漏門，大致有兩方面：一是通用於諸法，顯明有漏無漏的意義；二是特別針對凈土，說明有漏無漏的相狀。首先是通門，《瑜伽師地論》說，有漏和無漏各有五門。有漏五門是：一、由事故；二、隨眠故（潛在的煩惱）；三、相應故（與煩惱相應）；四、所緣故（所緣的對象）；五、生起故（產生）。無漏五門是：一、離諸纏故（脫離各種束縛）；二、隨眠斷故（潛在的煩惱斷除）；三、是斷滅故（是斷滅的）；四、見所斷之對治自性相續解脫故（見道所斷煩惱的對治，自性相續解脫）；五、修所斷之對治自性相續解脫故（修道所斷煩惱的對治，自性相續解脫）。其中的詳細內容，如《瑜伽師地論》所廣說。現在用四句話，簡略地顯明其相狀：一、有些法，完全是有漏的，比如各種染污的心和心所法等。由於相應義，所以是有漏的，而沒有五種無漏的相狀。二、有些法，完全是無漏的，比如見道時，心和心所法等。由於有自性解脫義，而沒有五種有漏的相狀。三、有些法，既是有漏的，也是無漏的，比如報無記心和心所法等。由於被隨眠所束縛，又脫離了各種束縛，雖然是無漏的，但是屬於苦諦，由業和煩惱所生起。四、有些法，不是有漏的，因為甚深法不屬於數量範疇。接下來是分別說明，也有兩方面：一是有分際門，二是無障礙門。有分際門是：如果就諸佛所居住的凈土來說，在四句話中只有兩種情況。依據有色有心門，完全是無漏的，因為有自性相續解脫義，遠離五種有漏的相狀。如果就非色非心門來說，就不是有漏的，也不是無漏的，因為非有非無，脫離了相和性。如果就菩薩來說，也有兩種情況，恰好對應二智（兩種智慧）。

【English Translation】 English version: This treatise offers only one explanation, thus it is known that the two lands (two Buddha lands) are not separate entities. Question: What are the respective gains and losses of these two explanations? Answer: If only one explanation is adopted, it cannot be established. If they are reconciled in terms of meaning, both have their reasons. This is the third common and uncommon gate. Next is the fourth, explaining the gate of contaminated and uncontaminated. There are roughly two aspects: first, it is applied to all dharmas, revealing the meaning of contaminated and uncontaminated; second, it specifically addresses the Pure Land, explaining the characteristics of contaminated and uncontaminated. First is the common gate. The Yogacarabhumi-sastra says that the contaminated and uncontaminated each have five gates. The five gates of the contaminated are: 1. due to cause; 2. due to latent afflictions (sleep); 3. due to association (corresponding to afflictions); 4. due to object (the object of focus); 5. due to arising (production). The five gates of the uncontaminated are: 1. being free from all entanglements; 2. latent afflictions are severed; 3. being extinguished; 4. the antidote to what is severed by the path of seeing, the self-nature continuous liberation; 5. the antidote to what is severed by the path of cultivation, the self-nature continuous liberation. The details therein are as extensively explained in the Yogacarabhumi-sastra. Now, using four sentences, briefly reveal their characteristics: 1. Some dharmas are entirely contaminated, such as various defiled minds and mental factors. Due to the meaning of association, they are contaminated, and do not have the five characteristics of the uncontaminated. 2. Some dharmas are entirely uncontaminated, such as the mind and mental factors at the time of the path of seeing. Due to having the meaning of self-nature liberation, they do not have the five characteristics of the contaminated. 3. Some dharmas are both contaminated and uncontaminated, such as the resultant neutral mind and mental factors. Because they are bound by latent afflictions and also free from various entanglements, although they are uncontaminated, they belong to the truth of suffering, arising from karma and afflictions. 4. Some dharmas are not contaminated, because profound dharmas do not belong to the category of quantity. Next is the separate explanation, which also has two aspects: one is the gate of distinction, and the other is the gate of unobstructedness. The gate of distinction is: if considering the Pure Lands where Buddhas reside, there are only two situations in the four sentences. According to the gate of having form and mind, it is entirely uncontaminated, because it has the meaning of self-nature continuous liberation, and is far from the five characteristics of the contaminated. If considering the gate of non-form and non-mind, it is neither contaminated nor uncontaminated, because it is neither existent nor non-existent, and is free from characteristics and nature. If considering Bodhisattvas, there are also two situations, corresponding precisely to the two wisdoms (two kinds of wisdom).

所顯凈土。一向無漏。道諦所攝。如攝論說。菩薩及如來唯識智。無相無功用。故言清凈。離一切障。無有退失。故言自在。此唯識智。為凈土體故。不以苦諦為體。乃至廣說故。若就本識所變之門。亦是無漏。以非三界有漏所起。樂無漏界。故是無漏。無明住地為緣出故。名果報土。故是有漏。雖亦無漏而是世間。故於無作四諦門內。苦諦果報之所攝也。如經言。三賢十聖住果報故。寶性論云。依無漏界中。有三種意生身。應知彼因無漏善根所作。名為世間。以離有漏諸業煩惱所作世間法故。亦名涅槃。依此義故。勝鬘經言。世尊。有有為世間。有無為世間。有有為涅槃。有無為涅槃。故此中說意生身。乃是梨耶所變正報。正報既爾。依報亦然。同是本識所變作故。然此梨耶所變之土。及與二智所現凈土。雖為苦道二諦所攝。而無別體隨義異攝耳。如他分別所持穢土。得清凈者。即見為凈。凈穢雖異。而無別體。當知此中二義亦爾。此約有分際門說也。次就無障礙門說者。應作四句。一者諸佛身土。皆是有漏。不離一切諸漏故。如經說言。諸佛安住三毒四漏等。一切煩惱中。得阿耨菩提。乃至廣說故。二者。凡夫身土皆是無漏。以離一切諸漏性故。如經說言。色無漏無系。受想行識。無漏無系。乃至廣說故。三者。

【現代漢語翻譯】現代漢語譯本所顯現的凈土，一概都是無漏的，為道諦所包含。如《攝大乘論》所說，菩薩以及如來的唯識智，是無相且無功用的，所以說是清凈的，遠離一切障礙，沒有退失，所以說是自在的。這唯識智是凈土的本體，因此不以苦諦為本體，乃至廣說。如果從本識所變現的角度來說，凈土也是無漏的，因為它不是三界有漏之法所生起，而是安樂於無漏之界，所以是無漏的。由於以無明住地為緣而出現，所以名為果報土，因此是有漏的。雖然也是無漏的，但仍然是世間法，所以在無作四諦門內，屬於苦諦果報所包含的。如經中所說，『三賢十聖安住于果報』。《寶性論》說，『依于無漏界中，有三種意生身』，應當知道它們是由無漏善根所造作，所以名為世間。因為它遠離有漏的諸業煩惱所造作的世間法，所以也名為涅槃。依據這個意義，《勝鬘經》說，『世尊，有有為世間，有無為世間，有有為涅槃，有無為涅槃』。因此，這裡所說的意生身，乃是阿賴耶識所變現的正報。正報既然如此，依報也是如此，同樣是本識所變作的。然而，這阿賴耶識所變現的凈土，以及二智所顯現的凈土，雖然為苦道二諦所包含，但並沒有別的本體，只是隨著意義的不同而包含而已。如同他人分別所執持的穢土，如果得到清凈，就見為凈土，凈土和穢土雖然不同，但沒有別的本體。應當知道這裡所說的兩種意義也是如此。這是就『有分際門』來說的。接下來就『無障礙門』來說，應當作四句：一者，諸佛的身土，都是有漏的，不離一切諸漏的緣故。如經中所說，『諸佛安住於三毒四漏等一切煩惱中，得到阿訇多羅三藐三菩提』，乃至廣說。二者，凡夫的身土，都是無漏的，因為遠離一切諸漏的自性的緣故。如經中所說，『色無漏無系，受想行識，無漏無系』，乃至廣說。三者，

【English Translation】 English version The Pure Lands manifested are all without outflows (anāsrava), encompassed by the Truth of the Path (mārga-satya). As stated in the Mahāyānasaṃgraha, the wisdom of consciousness-only (vijñapti-mātra) of Bodhisattvas and Tathāgatas is without characteristics (alakṣaṇa) and without effort (anabhisaṃskāra), hence it is said to be pure (śuddha), free from all obstacles (āvaraṇa), and without regression (aparihāṇi), hence it is said to be autonomous (vaśitā). This wisdom of consciousness-only is the essence of the Pure Land, therefore it is not based on the Truth of Suffering (duḥkha-satya), and so on, extensively explained. If viewed from the perspective of transformation by the fundamental consciousness (ālaya-vijñāna), the Pure Land is also without outflows, as it does not arise from the realms of desire, form, and formless realms (tri-dhātu) that are subject to outflows, but rather finds joy in the realm without outflows, hence it is without outflows. Because it arises from the condition of the ground of ignorance (avidyā-sthiti), it is called the Land of Retribution (vipāka-bhūmi), hence it is subject to outflows. Although it is also without outflows, it is still worldly (laukika), therefore within the framework of the Four Noble Truths without action (anābhoga-catuḥ-satya), it is encompassed by the retribution of the Truth of Suffering. As the sutra says, 'The Three Worthies (tri-bhavyas) and Ten Saints (daśa-āryas) abide in retribution.' The Ratnagotravibhāga states, 'Relying on the realm without outflows, there are three kinds of mind-made bodies (manomaya-kāya). It should be known that their cause is made of roots of good without outflows, hence they are called worldly.' Because it is apart from the worldly dharmas made of defiled actions and afflictions, it is also called Nirvana (nirvāṇa). Based on this meaning, the Śrīmālādevī Siṃhanāda Sūtra says, 'World-Honored One, there is conditioned world (saṃskṛta-loka), there is unconditioned world (asaṃskṛta-loka), there is conditioned Nirvana (saṃskṛta-nirvāṇa), there is unconditioned Nirvana (asaṃskṛta-nirvāṇa).' Therefore, the mind-made body mentioned here is the direct reward (adhipati-phala) transformed by the Ālaya. If the direct reward is like this, so is the circumstantial reward (nisyanda-phala), both being transformed by the fundamental consciousness. However, this land transformed by the Ālaya, and the Pure Land manifested by the Two Wisdoms (dvi-jñāna), although encompassed by the Truths of Suffering and the Path, do not have separate entities, but are encompassed according to different meanings. Just as the impure land held by others' discriminations, if it becomes pure, is seen as pure. Although purity and impurity are different, they do not have separate entities. It should be known that the two meanings mentioned here are also like this. This is discussed from the perspective of 'having boundaries' (saṃsāra). Next, discussing from the perspective of 'without obstruction' (asaṃsāra), four statements should be made: First, the bodies and lands of all Buddhas are all with outflows, not separate from all outflows. As the sutra says, 'All Buddhas abide in the three poisons (tri-viṣa), four outflows (catasra-āsrava), and all afflictions, attaining Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi),' and so on, extensively explained. Second, the bodies and lands of ordinary beings (pṛthagjana) are all without outflows, because they are separate from the nature of all outflows. As the sutra says, 'Form (rūpa) is without outflows and without attachment (anāsrava-asaṃskṛta), sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are without outflows and without attachment,' and so on, extensively explained. Third,

一切凡聖穢土凈土。亦是有漏。亦是無漏。以前二門不相離故。四者。一切凡聖穢土凈土。非有漏。非無漏。以無縛性及脫性故。如經說言。色無縛無脫。受想行識。無縛無脫。乃至廣說故。此是第四有漏無漏門也。上來四門合為第一凈土果竟。次第二明凈土因者。凈土之因。有其二途。一成辨因。二往生因。成辨因者。說者不同。或有說者。本來無漏法爾種子。三無數劫修令增廣。為此凈土變現生因。如瑜伽論說。生那落迦。三無漏根種子成就。以此準知。亦有無漏凈土種子。或有說者。二智所熏新生種子。為彼凈土而作生因。如攝論說。從出出世善法功能。生起凈土。何者為出出世善法。無分別智。無分別后得。所生善根。為出出世善法。是本有即非所生。既是所生。當知新成。問。如是二說。何者為實。答。皆依聖典。有何不實。于中委悉。如楞伽經料簡中說。次明往生因者。凡諸所說往生之因。非直能感正報莊嚴。亦得感具依報凈土。但承如來本願力故。隨感受用。非自業因力之所成辨。是故說無往生因。此因之相。經論不同。若依觀經說十六觀。往生論中說五門行。今依此經。說三輩因。上輩之因。說有五句。一者。舍家棄欲而作沙門。此顯發起正因方便。二者。發菩提心。是明正因。三者。專念彼佛。是

【現代漢語翻譯】現代漢語譯本一切凡夫、聖人、染污的國土和清凈的國土，都是既有有漏的，也有無漏的。因為前面兩種情況（有漏和無漏）是不可分離的。四者，一切凡夫、聖人、染污的國土和清凈的國土，既不是有漏的，也不是無漏的。因為沒有被束縛的性質，也沒有解脫的性質。如同經書所說：『色沒有束縛，沒有解脫；受、想、行、識，沒有束縛，沒有解脫。』乃至廣泛地說明這個道理。這就是第四種有漏無漏的分類。以上四種分類合起來，就是第一部分關於清凈國土果報的闡述完畢。接下來第二部分說明清凈國土的因。清凈國土的因，有兩種途徑：一是成就辨別之因，二是往生之因。成就辨別之因，各家說法不同。或者有人說，本來就有的無漏、法爾的種子，經過無數劫的修行使其增長廣大，成為清凈國土變現產生的因。如《瑜伽師地論》所說，生到那落迦（Naraka，地獄）的眾生，是由於三個無漏根的種子成就。以此類推可知，也有無漏的清凈國土的種子。或者有人說，由二智（根本智和后得智）所熏習的新生種子，作為清凈國土產生的因。如《攝大乘論》所說，從出世間的善法功能中，生起清凈國土。什麼是出世間的善法呢？就是無分別智（nirvikalpa-jñāna，不分別的智慧）和無分別后得智所產生的善根，是出世間的善法。如果是本有的，就不是所生的；既然是所生的，就應當知道是新成就的。問：這兩種說法，哪一種是真實的呢？答：都依據聖典，有什麼不真實的呢？其中的詳細內容，如《楞伽經》的簡擇中所說。接下來闡明往生之因。凡是所說的往生之因，不僅僅能夠感得正報的莊嚴，也能夠感得具備依報的清凈國土。只是憑藉如來（Tathāgata，佛）的本願力，隨其感受和享用，不是自身業力所能成就的。所以說沒有往生之因。這種因的相狀，在經論中的說法不同。如果依據《觀無量壽經》所說的十六觀，往生論中說五門行。現在依據這部經，說三種往生之因。上輩往生之因，有五句話：一是捨棄家庭，拋棄慾望，而出家做沙門。這顯示了發起正因的方便。二是發菩提心（bodhicitta，覺悟之心）。這是說明正因。三是專心憶念阿彌陀佛（Amitābha，無量光佛）。

【English Translation】 English version All ordinary beings, sages, defiled lands, and pure lands are both with outflows (āsrava, 有漏) and without outflows (anāsrava, 無漏), because the former two (with and without outflows) are inseparable. Fourth, all ordinary beings, sages, defiled lands, and pure lands are neither with outflows nor without outflows, because they have neither the nature of being bound nor the nature of being liberated. As the sutra says, 'Form has no binding and no liberation; sensation, perception, volition, and consciousness have no binding and no liberation,' and so on, extensively explaining this principle. This is the fourth category of with and without outflows. The above four categories together complete the first part of the explanation of the result of the pure land. Next, the second part explains the cause of the pure land. There are two paths for the cause of the pure land: one is the cause of accomplishment and discernment, and the other is the cause of rebirth. The cause of accomplishment and discernment is explained differently by different schools. Some say that the originally existing seeds of non-outflows, which are inherent by nature, are cultivated and expanded over countless kalpas (劫), becoming the cause of the manifestation of this pure land. As the Yogācārabhūmi-śāstra says, beings born in Naraka (地獄, hell) are due to the accomplishment of the seeds of the three non-outflow roots. By analogy, it can be known that there are also seeds of non-outflow pure lands. Others say that the newly generated seeds, which are perfumed by the two wisdoms (fundamental wisdom and subsequent wisdom), serve as the cause of the pure land's arising. As the Mahāyānasaṃgraha says, pure lands arise from the function of supramundane virtuous dharmas. What are supramundane virtuous dharmas? They are the roots of goodness produced by non-discriminating wisdom (nirvikalpa-jñāna, 不分別的智慧) and subsequent wisdom. If they are inherent, they are not produced; since they are produced, it should be known that they are newly accomplished. Question: Which of these two explanations is true? Answer: Both are based on the holy scriptures, so what is untrue? The details are as explained in the selection in the Laṅkāvatāra Sūtra. Next, the cause of rebirth will be explained. All the causes of rebirth that have been spoken of can not only bring about the adornment of the principal reward but also bring about a pure land with the dependent reward. It is only by relying on the power of the original vows of the Tathāgata (佛, Thus Come One) that one experiences and enjoys it, not by the power of one's own karma. Therefore, it is said that there is no cause of rebirth. The characteristics of this cause are described differently in the sutras and treatises. According to the sixteen contemplations described in the Amitāyurdhyāna Sūtra, the Treatise on Rebirth speaks of the five gates of practice. Now, according to this sutra, the three causes of rebirth will be explained. The causes of rebirth in the highest grade are described in five sentences: First, renouncing the household, abandoning desires, and becoming a śrāmaṇa (沙門, renunciate). This shows the expedient of initiating the right cause. Second, generating the bodhicitta (菩提心, mind of enlightenment). This explains the right cause. Third, focusing one's mind on the Buddha Amitābha (阿彌陀佛, Buddha of Infinite Light).

明修觀。四者。作諸功德。是明起行。此觀及行為助滿業。五者。愿生彼國。此一是愿。前四是行。行愿和合。乃得生故。中輩之中。說有四句。一者。雖不能作沙門。當發無上菩提之心。是明正因。二者。專念彼佛。三者。多少修善。此觀及行為助滿業。四者。愿生彼國。前行此愿。和合為因也。下輩之內。說二種人。二人之中。各有三句。初人三者。一者。假使不能作諸功德。當發無上菩提之心。是明正因。二者。乃至十念。專念彼佛。是助滿業。三者愿生彼國。此愿前行和合為因。是明不定性人也。第二人中有三句者。一者。聞甚深法。歡喜信樂。此句兼顯發心正因。但為異前人舉其深信耳。二者。乃至一念念于彼佛。是助滿業。為顯前人無深信故。必須十念。此人有深信故。未必具足十念。三者。以至誠心。愿生彼國。此愿前行和合為因。此就菩薩種性人也。經說如是。今此文略辨其生相。于中有二。先明正因。后顯助因。經所言正因。謂菩提心。言發無上菩提心者。不顧世間富樂。及與二乘涅槃。一向志願三身菩提。是名無上菩提之心。總標雖然。于中有二。一者。隨事發心。二者。順理髮心。言隨事者。煩惱無數。愿悉斷之。善法無量。愿悉修之。眾生無邊。愿悉度之。於此三事。決定期愿。初是如來斷

【現代漢語翻譯】現代漢語譯本明修觀（觀想阿彌陀佛的智慧光明）。四者：做各種功德，這是明確發起修行。這種觀想和行為是幫助圓滿往生凈土的業因。五者：愿生彼國（西方極樂世界）。這一個屬於發願，前四個屬於修行。修行和願力相互結合，才能得以往生。中品往生的人中，說了四句話。一者：即使不能做沙門（出家人），也應當發起無上菩提之心（覺悟的願望）。這是明確根本原因。二者：專心念誦阿彌陀佛。三者：多少修習善行。這種觀想和行為是幫助圓滿往生凈土的業因。四者：愿生彼國。前面的修行和這個願望，結合在一起作為往生的原因。下品往生的人中，說了兩種人。這兩種人中，每種人各有三句話。第一種人的三句話是：一者：即使不能做各種功德，也應當發起無上菩提之心。這是明確根本原因。二者：乃至十念，專心念誦阿彌陀佛。這是幫助圓滿往生凈土的業因。三者：愿生彼國。這個願望和前面的修行結合在一起作為往生的原因。這是說明不定性的人。第二種人中有三句話：一者：聽聞甚深佛法，歡喜信樂。這句話兼有顯明發起菩提心的根本原因。只是爲了區別於前面的人，特別強調其深刻的信心。二者：乃至一念，唸誦阿彌陀佛。這是幫助圓滿往生凈土的業因。爲了顯示前面的人沒有深刻的信心，所以必須念十聲佛號。這個人有深刻的信心，所以未必需要念足十聲佛號。三者：以至誠心，愿生彼國。這個願望和前面的修行結合在一起作為往生的原因。這是指具有菩薩種性的人。經書上是這樣說的。現在這篇文章簡略地辨別往生的狀態。其中有兩點：先說明根本原因，后顯示輔助原因。經書上所說的根本原因，指的是菩提心。所說的發起無上菩提心，就是不顧世間的榮華富貴，以及二乘（聲聞和緣覺）的涅槃，一心一意地誌愿追求三身（法身、報身、應身）菩提。這就是所謂的無上菩提之心。總的來說雖然如此，其中又有兩點：一者：隨事發心，二者：順理髮心。所說的隨事發心，就是煩惱無數，愿全部斷除。善法無量，愿全部修習。眾生無邊，愿全部度化。對於這三件事，堅定地期望和願望。首先是如來斷

【English Translation】 English version Clearly contemplate the Wisdom Light (visualizing Amitabha's (Amitābha) Buddha's wisdom light). Fourth: Perform all kinds of meritorious deeds; this clearly initiates practice. This contemplation and practice help to fulfill the karma for rebirth in the Pure Land. Fifth: Vow to be reborn in that land (the Western Pure Land of Ultimate Bliss). This one is a vow; the previous four are practices. Practice and vow combined together are necessary for rebirth. Among those reborn in the middle grade, four sentences are spoken. First: Even if one cannot become a Shramana (Śrāmaṇa, a renunciate), one should generate the unsurpassed Bodhi mind (the aspiration for enlightenment). This clearly indicates the fundamental cause. Second: Single-mindedly recite that Buddha's name. Third: Practice good deeds to some extent. This contemplation and practice help to fulfill the karma for rebirth. Fourth: Vow to be reborn in that land. The preceding practice and this vow, combined together, serve as the cause for rebirth. Among those reborn in the lower grade, two kinds of people are mentioned. Each of these two kinds of people has three sentences. The first person's three sentences are: First: Even if one cannot perform all kinds of meritorious deeds, one should generate the unsurpassed Bodhi mind. This clearly indicates the fundamental cause. Second: Even up to ten recitations, single-mindedly recite that Buddha's name. This helps to fulfill the karma for rebirth. Third: Vow to be reborn in that land. This vow and the preceding practice combined together serve as the cause for rebirth. This describes people of uncertain nature. The second person has three sentences: First: Hearing the profound Dharma (Dharma), rejoice and believe in it. This sentence also reveals the fundamental cause of generating the Bodhi mind. It is only to distinguish from the previous person that their deep faith is emphasized. Second: Even one recitation, recite that Buddha's name. This helps to fulfill the karma for rebirth. To show that the previous person lacks deep faith, they must recite ten times. This person has deep faith, so they may not need to complete ten recitations. Third: With utmost sincerity, vow to be reborn in that land. This vow and the preceding practice combined together serve as the cause for rebirth. This refers to people with Bodhisattva (Bodhisattva) nature. The sutras (sūtras) say it this way. Now, this text briefly distinguishes the states of rebirth. There are two points: First, it explains the fundamental cause; then, it reveals the auxiliary cause. The fundamental cause mentioned in the sutras refers to the Bodhi mind. The so-called generating the unsurpassed Bodhi mind means disregarding worldly wealth and happiness, as well as the Nirvana (Nirvāṇa) of the two vehicles (Śrāvakas and Pratyekabuddhas), and wholeheartedly aspiring to the three bodies (Dharmakaya (Dharmakāya), Sambhogakaya (Saṃbhogakāya), Nirmanakaya (Nirmāṇakāya)) of Buddhahood. This is what is called the unsurpassed Bodhi mind. Although it is generally stated like this, there are two aspects: First, generating the mind according to circumstances; second, generating the mind according to principle. The so-called generating the mind according to circumstances means that afflictions are countless, and one vows to eliminate them all. Good dharmas are immeasurable, and one vows to cultivate them all. Sentient beings are boundless, and one vows to liberate them all. Regarding these three matters, one firmly expects and vows. First is the Tathagata's (Tathāgata) cutting off

德正因。次是如來智德正因。第三心者。恩德正因。三德合為無上菩提之果。即是三心。總為無上菩提之因。因果雖異。廣長量齊。等無所遺。無不苞故。如經言。發心畢竟二無別。如是二心前心難。自未得度先度他。是故我禮初發心。此心果報。雖是菩提。而其華報。在於凈土。所以然者。菩提心量。廣大無邊。長遠無限。故能感得廣大無際依報凈土。長遠無量正報壽命。除菩提心。無能當彼。故說此心。為彼正因。是明隨事發心相也。所言順理而發心者。信解諸法皆如幻夢。非有非無。離言絕慮。依此信解。發廣大心。雖不見有煩惱善法。而不撥無可斷可修。是故雖愿悉斷悉修。而不違于無愿三昧。雖愿皆度無量有情。而不存能度所度。故能順隨於空無相。如經言。如是滅度無量眾生。實無眾生得滅度者。乃至廣說故。如是發心。不可思議。是明順理髮心相也。隨事發心。有可退義。不定性人。亦得能發。順理髮心。即無退轉。菩薩性人。乃能得發。如是發心。功德無邊。設使諸佛窮劫演說彼諸功德。猶不能盡。正因之相略說如是。次明助因。助因多種。今且明其下輩十念。此經中說下輩十念。一言之內。含有二義。謂顯了義。及隱密義。隱密義者。望第三對純凈土果。以說下輩十念功德。此如彌勒發問經言。爾

【現代漢語翻譯】現代漢語譯本：德正因（一切功德的根本原因）。其次是如來智德正因（如來智慧功德的根本原因）。第三心者，恩德正因（恩惠功德的根本原因）。三種功德合在一起，就是無上菩提的果實。也就是這三種心，總合起來就是無上菩提的根本原因。原因和結果雖然不同，但廣度和長度是一樣的，沒有遺漏，沒有不包含的。如經文所說：『發心和最終的證悟沒有區別，像這樣的兩種心，最初的發心最難。自己還沒有得度，先去度他人，所以我禮敬最初的發心。』這種心的果報，雖然是菩提，但它的華報（初步的果報）在於凈土。之所以這樣，是因為菩提心的量，廣大無邊，長遠無限，所以能夠感得廣大無際的依報凈土，長遠無量的正報壽命。除了菩提心，沒有能比得上它的，所以說這種心，是凈土的正因。這是說明隨事發心的相狀。所說順理而發心，是相信和理解一切諸法都如幻夢，非有非無，超越言語，斷絕思慮。依據這種信解，發廣大心。雖然不見有煩惱和善法，但不否定有可斷和可修的。所以雖然希望全部斷除和修習，但不違背于無愿三昧（不執著于願望的禪定）。雖然希望全部度化無量有情，但不存能度者和所度者的分別。所以能夠順隨於空無相。如經文所說：『像這樣滅度無量眾生，實際上沒有眾生得到滅度。』乃至廣泛地說明。像這樣發心，不可思議。這是說明順理髮心的相狀。隨事發心，有可能會退轉，不定性的人，也能夠發起。順理髮心，就不會退轉，菩薩根性的人，才能夠發起。像這樣發心，功德無邊，即使諸佛用盡劫數來演說這些功德，也說不完。正因的相狀，簡略地說就是這樣。接下來說明助因。助因有很多種，現在且說明其中的下輩十念。這部經中說下輩十念，一句話之內，含有兩種含義，即顯了義和隱密義。隱密義是指，相對於純凈土的果報，來說下輩十唸的功德。這就像彌勒菩薩在《發問經》中所說：

【English Translation】 English version: 'De Zheng Yin' (the primary cause of all merits). Next is 'Rulai Zhi De Zheng Yin' (the primary cause of the Tathagata's wisdom and virtue). The third heart is 'En De Zheng Yin' (the primary cause of kindness and virtue). The combination of these three virtues is the fruit of Anuttara-Bodhi (supreme enlightenment). That is, these three hearts together are the primary cause of Anuttara-Bodhi. Although the cause and effect are different, their breadth and length are the same, with nothing omitted and nothing not included. As the sutra says, 'The initial aspiration and the ultimate attainment are not different. Of these two minds, the initial aspiration is the most difficult. Before liberating oneself, one first liberates others. Therefore, I pay homage to the initial aspiration.' The fruit of this mind, although it is Bodhi, its 'hua bao' (preliminary reward) lies in the Pure Land. The reason for this is that the measure of the Bodhi mind is vast and boundless, long and infinite, so it can bring about the vast and boundless 'yi bao' (environmental reward) Pure Land, and the long and immeasurable 'zheng bao' (karmic reward) lifespan. Apart from the Bodhi mind, nothing can compare to it, so it is said that this mind is the primary cause of the Pure Land. This explains the aspect of arousing the mind based on specific matters. What is meant by arousing the mind in accordance with principle is to believe and understand that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and free from thought. Based on this belief and understanding, one arouses a vast mind. Although one does not see afflictions and good dharmas as existing, one does not deny that there is something to be eliminated and cultivated. Therefore, although one wishes to eliminate and cultivate everything, one does not contradict the 'wu yuan sanmei' (samadhi of non-aspiration). Although one wishes to liberate all sentient beings, one does not hold onto the distinction between the liberator and the liberated. Therefore, one can accord with emptiness and non-appearance. As the sutra says, 'Thus, immeasurable sentient beings are liberated, but in reality, no sentient being is liberated.' And so on, extensively explained. Such an aspiration is inconceivable. This explains the aspect of arousing the mind in accordance with principle. Arousing the mind based on specific matters may lead to regression, and people of uncertain nature can also arouse it. Arousing the mind in accordance with principle does not lead to regression, and only people of Bodhisattva nature can arouse it. Such an aspiration has boundless merit, and even if all the Buddhas were to expound on these merits for countless kalpas, they could not exhaust them. The aspect of the primary cause is briefly explained in this way. Next, the auxiliary cause is explained. There are many kinds of auxiliary causes, but now let us explain the 'lower grade ten recitations'. This sutra says that the 'lower grade ten recitations' contain two meanings within one sentence, namely the explicit meaning and the hidden meaning. The hidden meaning refers to the merit of the 'lower grade ten recitations' in relation to the fruit of the pure Pure Land. This is like what Maitreya Bodhisattva said in the 'Questioning Sutra':

時彌勒菩薩白佛言。如佛所說阿彌陀佛功德利益。若能十念相續不斷念彼佛者。即得往生。當云何念。佛言。非凡夫念。非不善念。非雜結使念。具足如是念。即得往生安養國土。凡有十念。何等為十。一者。於一切眾生常生慈心。於一切眾生不毀其行。若毀其行。終不往生。二者。於一切眾生深起悲心。除殘害意。三者。發護法心。不惜身命。於一切法不生誹謗。四者。于忍辱中生決定心。五者。深心清凈。不染利養。六者。發一切種智心。日日常念。無有廢忘。七者。於一切眾生。起尊重心。除我慢意。謙下言說。八者。於世談話。不生味著心。九者。近於覺意。深起種種善根因緣。遠離憒鬧散亂之心。十者。正念觀佛。除去諸根。解云。如是十念。既非凡夫。當知初地以上菩薩。乃能具足十念。于純凈土。為下輩因。是為隱密義之十念。言顯了義十念相者。望第四對凈土而說。如觀經言。下品下生者。或有眾生。作不善業。五逆十惡。具諸不善。臨命終時。遇善知識。為說妙法。教令唸佛。若不能念者。應稱無量壽佛。如是至心。令聲不絕。具足十念。稱南無佛。稱佛名故。于唸唸中。除八十億劫生死罪。命終之後。即得往生。乃至廣說。以何等心名為至心。云何名為十念相續者。什公說言。譬如有人于曠野中

【現代漢語翻譯】現代漢語譯本這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『如您所說，阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）的功德利益，如果有人能以十念相續不斷地念誦阿彌陀佛，就能往生到極樂世界。那麼，應該如何唸誦呢？』佛說：『這不是凡夫的唸誦，不是不善的唸誦，也不是夾雜煩惱的唸誦。要具足這樣的唸誦，才能往生到安養國土（Pure Land，凈土）。這十念是什麼呢？』『第一，對於一切眾生，常常生起慈悲心。對於一切眾生，不譭謗他們的行為。如果譭謗他們的行為，最終不能往生。第二，對於一切眾生，深深地生起悲憫心，去除殘害的意念。第三，發起護持佛法的心，不吝惜自己的生命。對於一切佛法，不生起誹謗。第四，在忍辱中生起堅定的心。第五，內心深處清凈，不貪染名利供養。第六，發起求證一切智慧的心，每天都念誦，沒有廢棄和忘記。第七，對於一切眾生，生起尊重的心，去除我慢的意念，謙虛地說話。第八，對於世間的談話，不生起貪戀執著的心。第九，親近覺悟的意念，深深地生起種種善根因緣，遠離喧鬧散亂的心。第十，以正念觀想佛，除去諸根的煩惱。』解釋說：『這樣的十念，既然不是凡夫所能做到的，應當知道初地（first ground，菩薩修行的一個階段）以上的菩薩，才能具足這十念。在純凈的國土，作為下輩往生的原因。這是隱秘意義的十念。』說到顯了意義的十念相，是針對第四對凈土而說的。如《觀經》（Visualization Sutra）所說：『下品下生的人，或者有眾生，造作不善的業，犯下五逆（five rebellious acts）十惡（ten evil deeds），具足各種不善的行為。臨命終時，遇到善知識（good spiritual advisor），為他說微妙的佛法，教導他念佛。如果不能唸佛，應當稱念『南無阿彌陀佛』（Namo Amitabha Buddha，皈依阿彌陀佛）。這樣至誠懇切，令聲音不間斷，具足十念，稱念佛的名號。因為稱念佛的名號，在每一個念頭中，都能消除八十億劫的生死重罪。命終之後，就能往生到極樂世界。』乃至廣說。以什麼樣的心稱為至誠懇切的心？怎樣稱為十念相續不斷呢？鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：『譬如有人在曠野中……』

【English Translation】 English version Then, Maitreya Bodhisattva (the future Buddha) said to the Buddha: 'As you have said, regarding the merits and benefits of Amitabha Buddha (the Buddha of the Western Pure Land), if one can recite his name with ten continuous thoughts without interruption, one can be reborn in the Pure Land. How should one recite?' The Buddha said: 'This is not the recitation of ordinary people, not the recitation of unwholesome thoughts, nor the recitation mixed with afflictions. One must possess such recitation to be reborn in the Land of Bliss (Pure Land). What are these ten thoughts?' 'First, towards all sentient beings, constantly generate loving-kindness. Towards all sentient beings, do not slander their actions. If one slanders their actions, one will ultimately not be reborn. Second, towards all sentient beings, deeply generate compassion, and eliminate the intention to harm. Third, generate the mind to protect the Dharma (Buddhist teachings), not sparing one's own life. Towards all Dharmas, do not generate slander. Fourth, in forbearance, generate a resolute mind. Fifth, have a deep and pure mind, not being tainted by profit and offerings. Sixth, generate the mind to seek all-knowing wisdom, reciting it daily without abandoning or forgetting. Seventh, towards all sentient beings, generate a respectful mind, eliminate the intention of arrogance, and speak humbly. Eighth, towards worldly conversations, do not generate a mind of attachment and craving. Ninth, be close to the intention of enlightenment, deeply generate various roots of goodness and causes, and stay away from the mind of noise and distraction. Tenth, contemplate the Buddha with right mindfulness, and remove the afflictions of the senses.' It is explained: 'Since such ten thoughts cannot be achieved by ordinary people, it should be known that Bodhisattvas above the first ground (a stage of Bodhisattva practice) can possess these ten thoughts. In the pure land, it serves as the cause for rebirth in the lower grade. These are the ten thoughts with hidden meaning.' Speaking of the appearance of the ten thoughts with explicit meaning, it is said in relation to the fourth pair of Pure Lands. As the Visualization Sutra (Contemplation Sutra) says: 'Those of the lowest grade of the lowest birth, or there are sentient beings who commit unwholesome deeds, committing the five rebellious acts (parricide, matricide, killing an Arhat, injuring a Buddha, and disrupting the Sangha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), possessing all kinds of unwholesome actions. When approaching the end of life, they encounter a good spiritual advisor (Kalyanamitra), who speaks the wonderful Dharma for them, teaching them to recite the Buddha's name. If they cannot recite the Buddha's name, they should recite 'Namo Amitabha Buddha' (Homage to Amitabha Buddha). In this way, with utmost sincerity, let the voice be uninterrupted, possessing ten thoughts, reciting the Buddha's name. Because of reciting the Buddha's name, in every thought, one can eliminate the heavy sins of birth and death for eighty billion kalpas (eons). After the end of life, one can be reborn in the Pure Land.' And so on. With what kind of mind is it called utmost sincerity? How is it called ten continuous thoughts without interruption? Kumarajiva (a famous translator of Buddhist scriptures) said: 'For example, if someone is in the wilderness...'

。值遇惡賊。揮戈拔劍。直來欲殺。其人勤走。視度一河。若不度河。首領難全。爾時但念。渡河方便。我至河岸。爲著衣度。為脫衣度。若著衣衲。恐不得過。若脫衣衲。恐不得暇。但有此念。更無他意。當念度河。即是一念。此等十念。不雜余念。行者亦爾。若唸佛名。若唸佛相等。無間唸佛。乃至十念。如是至心。名為十念。此是顯了十念相也。今此兩卷經說十念。具此隱密顯了二義。然于其中。顯了十念。與觀經意。少有不同。彼觀經中。不除五逆。唯除誹謗方等之罪。今此兩卷經中說言。除其五逆。誹謗正法。如是相違。云何通者。彼經說其雖作五逆。依大乘教。得懺悔者。此經中說不懺悔者。由此義故。不相違也。因緣之相。略說如是。上來所說因果二門。合為第二簡宗體竟。

第三約人分別。于中有二。初約三聚眾生分別。后就四疑眾生分別。初三聚者。如下經云。其有眾生。生彼國者。皆悉住于正定之聚。所以者何。彼佛土中。無諸邪聚。及不定聚。如是三聚。其相云何。此義具如寶性論說。彼云。略說一切眾生界中。有三種眾生。何等為三。一者求有。二者遠離求有。三者不求彼二。求有有二種。一者。謗解脫道。無涅槃性。常求住世間。不求證涅槃。二者。于佛法中。闡提同位。謗大乘故

【現代漢語翻譯】現代漢語譯本如果遇到兇惡的強盜，揮舞著刀劍，直接過來想要殺害你。這個人努力奔跑，想要渡過一條河。如果不渡過這條河，性命就難以保全。這時只想著，渡河的辦法。我到了河邊，是穿著衣服渡河呢，還是脫了衣服渡河呢？如果穿著衣服，恐怕不能過去。如果脫了衣服，恐怕沒有時間。只有這個念頭，更沒有其他的想法。一心想著渡河，這就是一念。這樣的十念，不夾雜其他的念頭。修行人也是這樣，如果唸佛的名號，或者唸佛的相好等等，不間斷地念佛，乃至十念。這樣至誠懇切，就叫做十念。這是顯而易見的十念之相。現在這兩卷經所說的十念，具備這種隱秘和顯了兩種含義。然而在其中，顯了的十念，和《觀經》（《觀無量壽經》）的意思，稍微有些不同。《觀經》中，不排除五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），只排除誹謗方等經典的罪過。現在這兩卷經中說，排除五逆罪，誹謗正法。這樣互相矛盾，應該如何解釋呢？《觀經》說，即使做了五逆罪，依靠大乘佛法，能夠懺悔的人，這兩卷經中說的是不懺悔的人。因為這個緣故，所以不相違背。因緣的相狀，簡單地說就是這樣。上面所說的因果二門，合起來是第二部分，簡擇宗體完畢。第三，從人的角度來分別。其中有兩點：第一，從三聚眾生來分別；第二，從四種疑惑的眾生來分別。第一，三聚眾生，如下面的經文所說：『如果有眾生，往生到那個佛國，都安住在正定之聚。』為什麼呢？因為那個佛土中，沒有各種邪定之聚，以及不定之聚。這三種聚，它們的相狀是什麼樣的呢？這個意義詳細地在《寶性論》中說明。其中說：『簡單地說，一切眾生界中，有三種眾生。哪三種呢？第一種是求有的，第二種是遠離求有的，第三種是不求這兩種的。』求有有兩種：第一種是，誹謗解脫之道，認為沒有涅槃的自性，常常尋求住在世間，不尋求證得涅槃。第二種是，在佛法中，和一闡提（斷善根的人）同等地位，因為誹謗大乘佛法。

【English Translation】 English version If one encounters a vicious robber, brandishing a sword and directly intending to kill. That person runs diligently, desiring to cross a river. If one does not cross this river, one's life will be difficult to preserve. At this time, one only thinks of the means to cross the river. When I reach the riverbank, should I cross with my clothes on, or should I take them off? If I cross with my clothes on, I fear I will not be able to pass. If I take them off, I fear I will not have the time. One only has this thought, and no other intentions. Focusing solely on crossing the river, this is one thought. Such ten thoughts are not mixed with other thoughts. The practitioner is also like this; if one recites the Buddha's name, or contemplates the Buddha's marks and characteristics, etc., reciting the Buddha without interruption, even up to ten thoughts. Being sincere and earnest in this way is called 'ten thoughts.' This is the evident appearance of the ten thoughts. Now, the ten thoughts spoken of in these two scrolls of scripture possess both the hidden and evident meanings. However, among them, the evident ten thoughts are slightly different in meaning from the Contemplation Sutra (Guan Wuliangshou Jing). In the Contemplation Sutra, the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha's harmony, shedding the Buddha's blood) are not excluded, only the offense of slandering Vaipulya sutras is excluded. Now, these two scrolls of scripture say that the five heinous offenses and slandering the correct Dharma are excluded. Since they contradict each other, how should this be explained? The Contemplation Sutra says that even if one commits the five heinous offenses, if one relies on the Mahayana teachings and is able to repent, these two scrolls of scripture speak of those who do not repent. Because of this reason, they do not contradict each other. The appearance of conditions and causes is briefly explained in this way. The above-mentioned two aspects of cause and effect together form the second part, the selection of the doctrine and substance is complete. Third, to differentiate from the perspective of people. There are two points within this: first, to differentiate from the three groups of beings; second, to differentiate from the four types of doubtful beings. First, the three groups of beings, as the following sutra says: 'If there are beings who are born in that Buddha-land, they all abide in the group of those assured of enlightenment.' Why is this? Because in that Buddha-land, there are no groups of those who are misguided, nor groups of those who are uncertain. What are the characteristics of these three groups? This meaning is explained in detail in the Ratnagotravibhāga (Baoxing Lun). It says: 'Briefly speaking, within all realms of beings, there are three types of beings. What are the three? The first is those who seek existence, the second is those who are far from seeking existence, and the third is those who do not seek either of these two.' There are two types of seeking existence: the first is those who slander the path of liberation, believing that there is no nature of Nirvana, and constantly seek to dwell in the world, not seeking to attain Nirvana. The second is those who, in the Buddha-dharma, are in the same position as an icchantika (one who has severed their roots of goodness), because they slander the Mahayana Dharma.

。是故不增不減經言。若有比丘。乃至優婆夷。若起一見。若起二見。諸佛如來。非彼世尊。如是等人。非我弟子。遠離求有者。亦有二種。一者無求道方便。二者有求道方便。無方便者。亦有二種。一者。多種外道種種邪計。二者。于佛法中。同外道行。雖信佛法。而顛倒取。如犢子等。乃至廣說。有方便者。亦有二種。所謂二乘。不求彼二者。所謂第一利根眾生諸菩薩等。又彼求有眾生一闡提人。及佛法中。同一闡提位。名為邪定聚眾生。又遠離求有眾生中。墮無方便求道眾生。名為不定聚眾生。聲聞辟支佛。及不求彼二。名為正定聚眾生。論說如是。此中總判二乘菩薩為正定聚。而未分別位地分齊。齊何等位入正定聚。依何等義名正定聚。決定不退墮斷善根。如是名為正定聚義。論其位而依瑜伽說。正定聚有二種。一者本性正定聚。二者習成正定聚。若依此而說。五種種性中。菩薩種性人。從無始時來。不作五逆及斷善根是名本性正定聚也。其二乘性。及不定性。得作五逆。及斷善根。斷善根時。墮邪定聚。善根相續後。未趣入。為不定聚。已趣入時。即當分別三品。若其本來下品善根而趣入者。乃至燸法。猶為不定。入頂法位。方為正定。論說頂不斷善根故。若其本來中品善根而趣入者。至燸法時。名為正定

【現代漢語翻譯】現代漢語譯本因此，《不增不減經》中說：『如果有比丘，乃至優婆夷，如果生起一種見解，或者生起兩種見解，諸佛如來就不是他們的世尊。這樣的人，不是我的弟子。』遠離求有的人，也有兩種：一是沒有求道的方法，二是有求道的方法。沒有方法的人，也有兩種：一是信奉多種外道，持有各種邪惡的見解；二是在佛法中，行為卻與外道相同。雖然相信佛法，卻顛倒理解，就像犢子一樣，乃至廣說。有方法的人，也有兩種，就是所謂的二乘（聲聞乘和緣覺乘）。不追求這兩種的，就是第一等具有銳利根性的眾生，如諸菩薩等。此外，那些追求存在的眾生，如一闡提（斷善根的人），以及在佛法中，處於同一闡提地位的人，被稱為邪定聚眾生。另外，在遠離求有的眾生中，墮入沒有求道方法的眾生，被稱為不定聚眾生。聲聞、辟支佛（緣覺），以及不追求前兩種的眾生，被稱為正定聚眾生。論典是這樣說的。這裡總的判斷二乘和菩薩為正定聚，但沒有分別他們的位地和分齊。要到什麼位次才能進入正定聚？依據什麼意義被稱為正定聚？決定不會退轉，不會斷絕善根？這樣才稱為正定聚的意義。論述其位次，依據《瑜伽師地論》說，正定聚有兩種：一是本性正定聚，二是習成正定聚。如果依據這個來說，五種種性中，菩薩種性的人，從無始以來，不作五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），也不斷絕善根，這稱為本性正定聚。而二乘種性，以及不定種性的人，可能會作五逆，也可能斷絕善根。斷絕善根時，就墮入邪定聚。善根相續之後，尚未趣入（修行），就屬於不定聚。已經趣入時，就應當分別三種品類。如果本來是下品善根而趣入的，乃至燸法位（四加行位的第一個階段），仍然是不定。進入頂法位（四加行位的第二個階段），才成為正定。論典說頂位不會斷絕善根。如果本來是中品善根而趣入的，到達燸法位時，就稱為正定。

【English Translation】 English version Therefore, the Anunahani Sutta says: 'If there are bhikshus (monks), or even upasikas (female lay followers), if they give rise to one view, or give rise to two views, the Tathagatas (Buddhas) are not their Bhagavats (World Honored Ones). Such people are not my disciples.' Those who are far from seeking existence are also of two kinds: one is without skillful means for seeking the path, and the other is with skillful means for seeking the path. Those without skillful means are also of two kinds: one is those who believe in various tirthikas (non-Buddhist schools) and hold various wrong views; the other is those who, within the Buddhadharma (Buddha's teachings), act like tirthikas. Although they believe in the Buddhadharma, they understand it in a reversed way, like a calf, and so on, extensively speaking. Those with skillful means are also of two kinds, namely the two vehicles (sravaka-yana and pratyekabuddha-yana). Those who do not seek these two are the foremost beings with sharp faculties, such as the Bodhisattvas. Furthermore, those beings who seek existence, such as icchantikas (those who have cut off their roots of good), and those who, within the Buddhadharma, are in the same position as icchantikas, are called those of the definitely wrong group of beings. Moreover, among those beings who are far from seeking existence, those who fall into the group of beings seeking the path without skillful means are called those of the indefinite group of beings. Sravakas (hearers), pratyekabuddhas (solitary realizers), and those who do not seek the former two are called those of the definitely right group of beings. The treatise says it this way. Here, it is generally judged that the two vehicles and Bodhisattvas are of the definitely right group, but their positions and boundaries are not distinguished. At what position does one enter the definitely right group? According to what meaning is one called the definitely right group? Definitely not regressing and not cutting off the roots of good? Such is called the meaning of the definitely right group. Discussing their positions, according to the Yogacarabhumi-sastra, there are two kinds of the definitely right group: one is the naturally definitely right group, and the other is the habitually formed definitely right group. If according to this, among the five kinds of natures, those with the Bodhisattva nature, from beginningless time, do not commit the five rebellious acts (killing father, killing mother, killing an arhat, shedding the blood of a Buddha, and disrupting the sangha), nor do they cut off the roots of good; this is called the naturally definitely right group. Those with the two vehicle natures and the indefinite nature may commit the five rebellious acts and may cut off the roots of good. When the roots of good are cut off, they fall into the definitely wrong group. After the roots of good continue, before entering (practice), they belong to the indefinite group. When they have already entered, then the three categories should be distinguished. If they originally had inferior roots of good and entered, even at the usmagata stage (the first stage of the four preparatory practices), they are still indefinite. Entering the murdhan stage (the second stage of the four preparatory practices), they become definitely right. The treatise says that the murdhan stage does not cut off the roots of good. If they originally had intermediate roots of good and entered, when they reach the usmagata stage, they are called definitely right.

。若其本來上品善根而趣入者。始趣入時。便作正定。如瑜伽說。若有安住下品善根而趣入者。當知下品。名有間隙。未能無間。未善清凈。若有安住中品善根而趣入者。當知中品。若有安住上品善根而趣入者。當知上品。名無間隙。已能無間。已善清凈。如是為已趣入相。又彼論云。依此下品。順解脫分善根。婆伽梵說。若具世間上品正見。雖歷千生。不墮惡道。此文正明本來安住上品善根而趣入者。始入下品。順解脫分善之時。便得不退。無間隙故。又彼論說。若時安住下成熟者。猶往惡趣。若中若上。不往惡趣。此文正明本來安住下品善根而趣入者。雖至燸法。下成熟位。未得不退。故往惡趣。是約二乘位地分別。若是不定種性人。直向大乘而趣入時。至種性位。方為正定。如起信論說。依何等人。修何等行。得信成就。堪能發心。所謂依不定聚眾生。有熏習善根力故。信業果報。能起十善。厭生死苦。欲求無上菩提。得值遇佛。親承供養。修行信心。逕一萬劫。信心成就故。諸佛菩薩教令發心。或以大悲故。能自發心。或因正法欲滅。以護法因緣。能自發心。如是信心成就。得發心者。入正定聚。畢竟不退。名住如來種中。正因相應。此言名住如來種者。名已入習種性位。即是十解初發心住。上來所說。皆明

習成之正定聚。若其本來菩薩種性。直向大乘而趣入者。始趣入時。永得不退。不由業力墮于惡趣。依此而言。入十信位。便得不退。不同前說不定性人。如是等說。皆就穢土。若就得生彼凈土者。定性二乘。即不往生。不定性中三品之人。發大乘心者。皆得生彼。生彼之時。即入正定。由外緣力所住持故。三聚分別略義如是。次明有四疑惑眾生。于中先明所疑境界。然後顯其疑惑之相。所疑境者。如下文言。若有眾生以疑惑心。修諸功德。愿生彼國。不了佛智。不思議智。不可稱智。大乘廣智。無等無倫最上勝智。於此諸智。疑惑不信。然猶信罪福。修習善本。愿生彼國。此諸眾生。生彼宮殿。五百歲中。不聞三寶。故說邊地。乃至廣說。此言佛智。是總標句。下之四句。別顯四智。不思議智者。是成所作智。此智慧作不思議事。謂如不過丈六之身。而無能見頂者。不增毛孔之量。而遍十方世界。一念稱名。永滅多劫重罪。十唸唸德。能生界外勝報。如是等事。非下智所測。是故名為不思議智。不可稱智者。是妙觀察智。此智觀察不可稱境。謂一切法。皆如幻夢。非有非無。離言絕慮。非逐言者所能稱量。是故名為不可稱智。大乘廣智者。是平等性智。此智廣度。不向小乘。謂游無我故無不我。無不我故。無不等攝

【現代漢語翻譯】現代漢語譯本習成之正定聚（必定證悟的群體）。如果他們本來就是菩薩的種性，直接趨向大乘佛法而進入，那麼在剛開始進入時，就永遠不會退轉。不會因為業力而墮入惡趣。依據這個說法，進入十信位，便能得到不退轉。這與之前所說的不定性的人不同。像這樣的說法，都是針對穢土（不清凈的國土）而言的。如果就能夠往生到西方凈土的人來說，定性的聲聞緣覺二乘人，就不能往生。不定性的人中，上品、中品、下品這三種人，如果發大乘菩提心，都能往生到西方凈土。往生到西方凈土的時候，就進入正定聚，因為有外在因緣力量的住持的緣故。三種聚類的分別大概就是這樣。接下來闡明有四種疑惑的眾生。其中先說明他們所疑惑的境界，然後顯示他們疑惑的相狀。所疑惑的境界，如下文所說：『如果有眾生以疑惑的心，修習各種功德，希望往生到西方凈土，但是不瞭解佛智（Buddha-jnana，佛陀的智慧），不思議智（Acintya-jnana，不可思議的智慧），不可稱智（Apramana-jnana，不可稱量的智慧），大乘廣智（Mahayana-vistirna-jnana，大乘廣大智慧），無等無倫最上勝智（Asama-asamasamatara-paramottama-visista-jnana，無與倫比最殊勝的智慧）。對於這些智慧，疑惑而不相信，然而仍然相信罪福報應，修習善的根本，希望往生到西方凈土。』這些眾生，往生到西方凈土的宮殿中，五百年的時間裡，聽不到佛法僧三寶的名字，所以說是邊地（邊遠的地方）。乃至更廣的說法。這裡所說的佛智（Buddha-jnana），是總體的標示。下面的四句，分別顯示四種智慧。不思議智（Acintya-jnana），是成所作智（Krtyanusthana-jnana）。這種智慧能夠成就不可思議的事情，比如不超過一丈六尺的身軀，卻沒有人能夠看到佛的頭頂；不增加毛孔的量，卻能遍佈十方世界；一念稱念佛的名號，永遠消滅多劫的深重罪業；十念憶念佛的功德，能夠產生超出三界的殊勝果報。像這樣的事情，不是低下的智慧所能測度的，所以叫做不思議智（Acintya-jnana）。不可稱智（Apramana-jnana），是妙觀察智（Pratyaveksana-jnana）。這種智慧觀察不可稱量的境界，說的是一切諸法，都如幻如夢，非有非無，超越言語，斷絕思慮，不是追逐言語的人所能稱量的，所以叫做不可稱智（Apramana-jnana）。大乘廣智（Mahayana-vistirna-jnana），是平等性智（Samata-jnana）。這種智慧廣度眾生，不偏向小乘，因為證悟無我，所以沒有不是我的；沒有不是我的，所以沒有不能平等攝受的。

【English Translation】 English version Those who have cultivated and achieved the Samyak-niyata-rasi (group destined for rightness). If they are originally of Bodhisattva nature, directly approaching and entering the Mahayana (Great Vehicle), then from the moment they begin to enter, they will never regress. They will not fall into evil realms due to karmic forces. Based on this, entering the Ten Faiths positions means attaining non-retrogression. This is different from what was previously said about those of uncertain nature. Such statements are all in reference to impure lands (Klesabhumi). If we consider those who are able to be born in that Pure Land, those of fixed Sravaka and Pratyekabuddha nature cannot be reborn there. Among those of uncertain nature, those of the superior, middle, and inferior grades who generate the Mahayana Bodhicitta (mind of enlightenment) can all be born there. At the time of their birth there, they enter the Samyak-niyata-rasi, because they are sustained by the power of external conditions. The distinctions of the three groups are roughly as described. Next, it will be explained that there are four types of beings with doubts. Among them, first, the objects of their doubt will be clarified, and then the appearances of their doubts will be revealed. The objects of doubt are as stated in the following text: 'If there are beings who, with a mind of doubt, cultivate various meritorious deeds, hoping to be born in that land, but do not understand Buddha-jnana (Buddha-wisdom), Acintya-jnana (inconceivable wisdom), Apramana-jnana (immeasurable wisdom), Mahayana-vistirna-jnana (vast wisdom of the Great Vehicle), Asama-asamasamatara-paramottama-visista-jnana (unequaled, most supreme, and excellent wisdom). Regarding these wisdoms, they doubt and do not believe, yet they still believe in the consequences of sin and merit, cultivate roots of goodness, and hope to be born in that land.' These beings, born in palaces in that land, do not hear the names of the Three Jewels (Buddha, Dharma, Sangha) for five hundred years, so it is said to be a border region (remote area). And so on, in more extensive explanations. Here, Buddha-jnana (Buddha-wisdom) is a general designation. The following four phrases separately reveal the four wisdoms. Acintya-jnana (inconceivable wisdom) is Krtyanusthana-jnana (wisdom of accomplishing what needs to be done). This wisdom can accomplish inconceivable things, such as a body no more than one 'zhang' and six 'chi' in height, yet no one can see the top of the Buddha's head; without increasing the amount of pores, it can pervade the ten directions of the world; one thought of reciting the Buddha's name can permanently eliminate heavy sins of many kalpas; ten thoughts of recollecting the Buddha's virtues can generate superior rewards beyond the realms. Such things cannot be fathomed by inferior wisdom, so it is called Acintya-jnana (inconceivable wisdom). Apramana-jnana (immeasurable wisdom) is Pratyaveksana-jnana (wisdom of wonderful observation). This wisdom observes immeasurable realms, referring to all dharmas as being like illusions and dreams, neither existent nor non-existent, beyond words and cutting off thought, not able to be measured by those who pursue words, so it is called Apramana-jnana (immeasurable wisdom). Mahayana-vistirna-jnana (vast wisdom of the Great Vehicle) is Samata-jnana (wisdom of equality). This wisdom broadly delivers beings, not biased towards the Small Vehicle, because it realizes no-self, so there is nothing that is not self; because there is nothing that is not self, there is nothing that cannot be equally embraced.

。以此同體智力。普載無邊有情。皆令同至無上菩提。是故名為大乘廣智。無等無倫最上勝智者。正是如來大圓鏡智。始轉本識。方歸心原。一切種境。無不圓照。是故名為大圓鏡智。此一智中。有五殊勝。如解脫身。二乘同得。如是鏡智。正是法身。非彼所共。故名無等。是一勝也。如前三智。菩薩漸得。大圓鏡智。唯佛頓證。更無餘類。故名無倫。是二勝也。過於不思議智為最。逾于不可稱智為上。寬於大乘廣智為勝。是為第三四五勝也。是故名為無等無倫最上勝智。是顯四疑所迷境也。次明四種疑惑相者。謂如有一性非質直。邪聰我慢。薄道心人。不了四智。而起四疑。一者疑成作事智。所作之事。謂聞經說十唸唸佛。得生彼國。由不了故。生疑而言。如佛經說善惡業道。罪福無朽。重者先牽。理數無差。如何一生無惡不造。但以十念能滅諸罪。便得生彼。入正定聚。永離三途。畢竟不退耶。又無始來。起諸煩惱。系屬三界而相纏縛。如何不斷二輪煩惱。直以十念出三界外耶。為治如是邪思惟疑。是故說名不思議智。欲顯佛智有大勢力故。能以近為遠。以遠為近。以重為輕。以輕為重。雖實有是事。而非思量境。所以直應仰信。經說不可以自淺識思惟。若欲生信。應以事況。譬如千年積薪。其高百里。豆許火燒

【現代漢語翻譯】現代漢語譯本以這種同體的智慧，普遍承載無邊無際的有情眾生，使他們都能一同達到無上的菩提境界。因此，這被稱為大乘廣智。這種無等無比、至高殊勝的智慧，正是如來（Tathagata，佛的稱號之一）的大圓鏡智。開始轉變根本識，才能迴歸心的本源。一切的現象和境界，沒有不能圓滿照見的。所以，這被稱為大圓鏡智。在這一個智慧之中，有五種殊勝之處。例如解脫之身，二乘（聲聞乘和緣覺乘）的修行者也能得到。但這種大圓鏡智，正是法身（Dharmakaya，佛的法性之身），不是他們所能共同擁有的。所以，這被稱為『無等』，這是第一種殊勝。如同前面的三種智慧（成所作智、妙觀察智、平等性智），菩薩（Bodhisattva，立志成佛的修行者）是逐漸獲得的。而大圓鏡智，只有佛才能頓悟證得，沒有其他種類可以相比。所以，這被稱為『無倫』，這是第二種殊勝。它超越了不思議智，是為『最』；超過了不可稱智，是為『上』；寬廣勝過大乘廣智，是為『勝』。這就是第三、第四、第五種殊勝之處。所以，這被稱為無等無倫最上勝智。這是爲了顯示四種疑惑所迷惑的境界。接下來闡明四種疑惑的相狀：如果有人天性不正直，心懷邪見，傲慢自大，道心薄弱，不瞭解四智（大圓鏡智、平等性智、妙觀察智、成所作智），就會產生四種疑惑。第一種是疑惑成所作智。對於成所作智所成就的事，比如聽聞經典說十唸唸佛，就能往生到極樂世界。由於不瞭解其中的道理，就產生疑惑說：『如佛經所說，善惡業道的規律，罪業和福報不會消亡，重的先牽引，因果報應沒有差錯。為什麼一生中無惡不作的人，僅僅憑藉十念就能滅除所有的罪業，便能往生到極樂世界，進入正定聚（必定證悟的群體），永遠脫離三惡道（地獄、餓鬼、畜生），最終不再退轉呢？』又說：『從無始以來，生起各種煩惱，被束縛在三界（欲界、色界、無色界）之中相互纏繞。為什麼不先斷除煩惱，僅僅憑藉十念就能超出三界之外呢？』爲了對治這種邪思惟的疑惑，所以才說有不思議智。想要顯示佛的智慧有強大的力量，能夠使近的變為遠的，遠的變為近的，重的變為輕的，輕的變為重的。雖然確實有這樣的事，但不是思量所能理解的境界。所以，應該直接仰信。經典上說，不可以用自己淺薄的見識去思量。如果想要生起信心，應該用事例來比況。譬如堆積了千年的柴薪，高達百里，用豆粒大小的火去燃燒。

【English Translation】 English version With this wisdom of oneness, universally carrying all sentient beings without limit, enabling them all to reach unsurpassed Bodhi (Enlightenment). Therefore, it is called the Great Vehicle's Vast Wisdom. This unequaled, unparalleled, supreme, and victorious wisdom is precisely the Great Perfect Mirror Wisdom of the Tathagata (One of the titles of the Buddha). Only by initially transforming the fundamental consciousness can one return to the origin of the mind. All phenomena and realms are completely illuminated without exception. Therefore, it is called the Great Perfect Mirror Wisdom. Within this one wisdom, there are five unique superiorities. For example, the body of liberation can be attained by practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, this Great Perfect Mirror Wisdom is precisely the Dharmakaya (the Body of the Dharma), which is not shared by them. Therefore, it is called 'Unequaled,' which is the first superiority. Like the previous three wisdoms (Wisdom of Accomplishing Activities, Wonderful Contemplation Wisdom, Equality Wisdom), Bodhisattvas (beings who aspire to Buddhahood) gradually attain them. But the Great Perfect Mirror Wisdom is only directly realized by Buddhas, and there is no other category that can compare. Therefore, it is called 'Unparalleled,' which is the second superiority. It surpasses the Inconceivable Wisdom, making it the 'Most'; it exceeds the Unspeakable Wisdom, making it the 'Supreme'; it is broader than the Great Vehicle's Vast Wisdom, making it the 'Victorious.' These are the third, fourth, and fifth superiorities. Therefore, it is called the Unequaled, Unparalleled, Supreme, and Victorious Wisdom. This is to reveal the realm deluded by the four doubts. Next, the characteristics of the four types of doubts are explained: If someone is inherently dishonest, harbors wrong views, is arrogant and conceited, and has a weak aspiration for the path, and does not understand the Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Contemplation Wisdom, Wisdom of Accomplishing Activities), they will generate four types of doubts. The first is doubting the Wisdom of Accomplishing Activities. Regarding the things accomplished by the Wisdom of Accomplishing Activities, such as hearing the sutras say that reciting the Buddha's name ten times with mindfulness can lead to rebirth in the Pure Land. Because they do not understand the principle, they generate doubts, saying: 'As the Buddhist scriptures say, the laws of good and evil karma, the consequences of sins and blessings do not decay, the heavier karma leads first, and the retribution of cause and effect is without error. Why can someone who has committed all kinds of evil deeds throughout their life, merely by reciting the Buddha's name ten times, extinguish all their sins and be reborn in the Pure Land, enter the assembly of the rightly established (those who are certain to attain enlightenment), forever escape the three evil realms (hell, hungry ghosts, animals), and ultimately never regress?' They also say: 'From beginningless time, various afflictions have arisen, and they are bound within the Three Realms (Desire Realm, Form Realm, Formless Realm), entangled with each other. Why can one transcend the Three Realms merely by reciting the Buddha's name ten times without first cutting off the afflictions?' To counteract this kind of wrong thinking and doubt, it is said that there is Inconceivable Wisdom. It is intended to show that the Buddha's wisdom has great power, capable of making the near become far, the far become near, the heavy become light, and the light become heavy. Although these things are indeed so, they are not realms that can be understood by thinking. Therefore, one should directly believe with reverence. The scriptures say that one should not try to comprehend with one's own shallow knowledge. If one wants to generate faith, one should use examples for comparison. For example, a pile of firewood accumulated for a thousand years, a hundred miles high, is burned by a fire the size of a bean.

。一日都盡。可言千年之積薪。如何一日盡耶。又如躄者。自力勤行。要逕多日至一由旬。若寄他船。因風䑺勢。一日之間。能至千里。可言躄者之身。云何一日至千里耶。世間船師之身。尚作如是絕慮之事。何況如來法王之勢。而不能作不思議事耶。是為對治第一疑也。第二疑者。謂疑妙觀察智。所觀之境。如同經中嘆佛智云。妙觀察諸法。非有非無。遠離二邊。而不著中。由不了故。生疑而言。如今現見稱物之時。物重即低。物輕必舉。若言輕而不舉。重而不低。如是說者。有言無義。因緣生法。當知亦爾。若實非無。便墮于有。如其非有。即當於無。若言非無而不得有。非有而不墮無。即同重而不低。輕而不舉。故知是說。有言無實。如是稱量。即墮諸邊。或執依他實有不空。墮增益邊。或執緣生空無有。墮損減邊。或計俗有真空。雙負二邊。墮相違論。或計非有非無。著一中邊。墮愚癡論。如釋論云。非有非無。是愚癡論故。為治此等邪稱量執。是故安立不可稱智。欲顯諸法甚深。離言絕慮。不可尋思稱量。如言取義。如瑜伽說。云何甚深難見法。謂一切法。何以故。第一甚深難見法者。所謂諸法自性。皆絕戲論。過言語道。然由言說為依止故。方乃可取可觀可覺。是故諸法甚深難見。是為對治第二疑也。第

【現代漢語翻譯】現代漢語譯本：一天都過完了，（有人）會說千年積累的柴薪，怎麼會一天燒完呢？又比如跛腳的人，靠自己的力量努力行走，要經過很多天才能到達一由旬（yóu xún，古印度長度單位）。如果搭乘別人的船，藉助風勢，一天之內就能到達千里。難道可以說跛腳的人，怎麼可能一天到達千里呢？世間的船師，尚且能做出如此不可思議的事情，何況如來法王（rú lái fǎ wáng，佛的稱號）的威勢，難道不能做出不可思議的事情嗎？這是爲了對治第一種疑惑。第二種疑惑，是懷疑妙觀察智（miào guān chá zhì，佛教術語，指佛的智慧）所觀察的境界。如同經中讚歎佛智說：『妙觀察諸法，非有非無，遠離二邊，而不著中。』由於不瞭解這個道理，所以產生疑惑，說：現在親眼看見稱量東西的時候，東西重就下沉，東西輕就上升。如果說輕而不上升，重而不下沉，這樣說就是有言無義。因緣生法（yīn yuán shēng fǎ，佛教術語，指由因緣和合而生的事物），應當知道也是這樣。如果實在不是沒有，就落入于有；如果實在是沒有，就應當歸於無。如果說不是沒有卻不能說是有，不是有卻不歸於無，就如同重而不下沉，輕而不上升。所以知道這種說法，是有言無實。這樣稱量，就落入各種邊見。或者執著依他起性（yī tā qǐ xìng，佛教術語，指由因緣和合而生的事物）真實存在而不空，落入增益邊（zēng yì biān，佛教術語，指過分誇大或增加的錯誤見解）；或者執著緣起性空（yuán qǐ xìng kōng，佛教術語，指一切事物都是由因緣和合而生，其自性本空）而什麼都沒有，落入損減邊（sǔn jiǎn biān，佛教術語，指否定或減少事物真實存在的錯誤見解）；或者認為世俗諦（shì sú dì，佛教術語，指世俗的、相對的真理）是有的，勝義諦（shèng yì dì，佛教術語，指最高的、絕對的真理）是空的，同時否定二邊，落入自相矛盾的論調；或者認為非有非無，執著于中道一邊，落入愚癡的論調。如《釋論》（shì lùn，佛教論書的名稱）所說：『非有非無，是愚癡論。』爲了對治這些邪惡的稱量執著，所以安立不可稱智（bù kě chēng zhì，佛教術語，指不可思議的智慧），想要顯示諸法甚深，遠離言語思慮，不可尋思稱量。如同用言語來取義。如《瑜伽師地論》（yú qié shī dì lùn，佛教論書的名稱）所說：『什麼是甚深難見的法？』回答說：『是一切法。』為什麼呢？第一甚深難見的法，就是所謂的諸法自性，都遠離戲論（xì lùn，佛教術語，指虛妄不實的言論），超越言語之道。然而由於言說的依止，才能取、觀、覺。所以諸法甚深難見。這是爲了對治第二種疑惑。

【English Translation】 English version: One day is over. Someone might say, 'How can the accumulated firewood of a thousand years be burned up in one day?' Or, like a cripple who diligently walks on his own, it takes many days to travel one Yojana (yóu xún, an ancient Indian unit of distance). If he were to ride on someone else's boat, taking advantage of the wind, he could travel a thousand miles in a day. Can it be said that a cripple could travel a thousand miles in a day? Even a worldly boatman can accomplish such incredible things. How much more so can the power of the Tathagata Dharma King (rú lái fǎ wáng, an epithet for the Buddha) accomplish incredible things? This is to counter the first doubt. The second doubt concerns the wisdom of Wonderful Observation (miào guān chá zhì, a Buddhist term referring to the Buddha's wisdom), and the realm it observes. As the sutras praise the Buddha's wisdom, 'Wonderful observation of all dharmas, neither existent nor non-existent, far from the two extremes, and not attached to the middle.' Because of not understanding this principle, doubts arise, saying, 'Now, when weighing things, if something is heavy, it goes down; if something is light, it goes up. If you say that something light does not go up, or something heavy does not go down, such words are meaningless.' Things that arise from conditions (yīn yuán shēng fǎ, a Buddhist term referring to things that arise from the combination of causes and conditions) should be understood in the same way. If it is truly not non-existent, then it falls into existence; if it is truly non-existent, then it should be regarded as non-existence. If you say that it is not non-existent but cannot be said to be existent, and it is not existent but does not fall into non-existence, it is like something heavy not going down, or something light not going up. Therefore, know that such a statement is words without substance. Such weighing falls into various extremes. Either clinging to the dependent nature (yī tā qǐ xìng, a Buddhist term referring to things that arise from the combination of causes and conditions) as truly existent and not empty, falling into the extreme of addition (zēng yì biān, a Buddhist term referring to the erroneous view of exaggerating or adding to reality); or clinging to the emptiness of conditioned arising (yuán qǐ xìng kōng, a Buddhist term referring to the emptiness of inherent existence in all things that arise from conditions) and that nothing exists, falling into the extreme of subtraction (sǔn jiǎn biān, a Buddhist term referring to the erroneous view of denying or diminishing reality); or believing that conventional truth (shì sú dì, a Buddhist term referring to relative truth) exists and ultimate truth (shèng yì dì, a Buddhist term referring to absolute truth) is empty, simultaneously negating both extremes, falling into contradictory arguments; or believing in neither existence nor non-existence, clinging to the middle path, falling into foolish arguments. As the Shastra (shì lùn, a type of Buddhist commentary) says, 'Neither existence nor non-existence is a foolish argument.' To counter these evil clinging to measurement, the Unmeasurable Wisdom (bù kě chēng zhì, a Buddhist term referring to inconceivable wisdom) is established, wanting to reveal that all dharmas are profound, far from words and thoughts, and cannot be sought or measured. It is like using words to grasp meaning. As the Yogacarabhumi-sastra (yú qié shī dì lùn, a Buddhist text) says, 'What is the profound and difficult-to-see Dharma?' The answer is, 'It is all dharmas.' Why? The first profound and difficult-to-see Dharma is the nature of all dharmas, which is far from conceptual proliferation (xì lùn, a Buddhist term referring to false and unreal statements) and transcends the path of language. However, it is only through reliance on language that it can be grasped, seen, and realized. Therefore, all dharmas are profound and difficult to see. This is to counter the second doubt.

三疑者。謂疑平等性智等。齊度之意。如聞經說。一切眾生。悉皆有心。凡有心者。當得菩提。由不了故。生疑而言。若如來眾生。皆有佛性。悉度一切有情。令得無上菩提者。是即眾生雖多。必有終盡。其最後佛。無利他德。所化無故。即無成佛。功德闕故。無化有功。不應道理。闕功成佛。亦無是處。作是邪計。誹謗大乘。不信平等廣度之意。為治如是狹少疑執。是故安立大乘廣智。欲明佛智。無所不運所不載。一切皆入無餘。故言大乘。其所運載。無始無際。故名廣智。所以然者。虛空無邊故。眾生無數量。三世無際故。生死無始終。眾生既無始終。諸佛亦無始終。若使諸佛有始成者。其前無佛。即無聖教。無教無聞。無言無習。而成佛者。即無因有果。但有言無實。由是道理。諸佛無始。雖實無始。而無一佛本不作凡。雖皆本作凡。而展轉無始。以是準知眾生無終。雖實無終。而無一人後不作佛。雖悉後作佛。而展轉無終。是故應信平等性智。無所不度。而非有限。所以安立大乘廣智。是為對治第三疑也。第四疑者。謂疑大圓鏡智。遍照一切境義。云何生疑。謂作是言。虛空無邊故。世界亦無邊。世界無邊故。眾生亦無邊。眾生無邊故。心行差別。根欲性等。皆是無邊際。云何於此。能得盡知。為當漸漸修習

【現代漢語翻譯】現代漢語譯本第三種疑惑，是疑惑平等性智（Samatajnana，諸佛所證悟的平等無差別之智慧）等等。『齊度』的意思是普遍救度。例如，聽聞佛經說：『一切眾生，都具有心識。凡是有心識的，都應當證得菩提（Bodhi，覺悟）。』由於不瞭解這個道理，就產生疑惑，說：『如果如來（Tathagata，佛的稱號之一）和眾生，都具有佛性（Buddha-dhatu，成佛的可能性），並且普遍救度一切有情（Sattva，有情識的生命），使他們證得無上菩提，那麼眾生雖然眾多，必定會有終盡的時候。』這樣，最後成佛的佛，就沒有利益他人的功德，因為沒有可以教化的對象。既然沒有可以教化的對象，也就無法成佛，因為功德有所欠缺。沒有教化眾生的功德，卻能成就佛果，這是不應道理的。欠缺功德而能成佛，也是不可能的。』他們這樣邪僻地推論，誹謗大乘（Mahayana，佛教宗派之一），不相信平等普遍救度的意義。爲了對治這種狹隘的疑惑，所以安立大乘廣智。想要說明佛的智慧，無所不運載，無所不包含，一切都歸入無餘涅槃（Nirvana，寂滅）。所以稱為『大乘』。佛智所運載的，沒有開始也沒有邊際，所以名為『廣智』。為什麼這樣說呢？因為虛空沒有邊際，所以眾生沒有數量；三世（過去、現在、未來）沒有邊際，所以生死輪迴沒有始終。眾生既然沒有始終，諸佛也沒有始終。如果說諸佛有開始成佛的時候，那麼在這之前就沒有佛，沒有聖教（Buddha-sasana，佛教的教法），沒有教法就沒有聽聞，沒有言說就沒有學習，這樣而成佛，就是沒有因卻有果，只是空談而沒有實際。由於這個道理，諸佛是沒有開始的。雖然實際上沒有開始，但沒有一位佛本來不是凡夫。雖然本來都是凡夫，但輾轉相續沒有開始。以此類推，可知眾生沒有終結。雖然實際上沒有終結，但沒有一個人最終不成佛。雖然最終都會成佛，但輾轉相續沒有終結。因此，應當相信平等性智，無所不救度，而不是有限度的。所以安立大乘廣智，是爲了對治第三種疑惑。第四種疑惑，是疑惑大圓鏡智（Adarsa-jnana，如鏡子般反映一切的智慧）能夠普遍照見一切境界的意義。他們如何產生疑惑呢？他們這樣說：『虛空沒有邊際，所以世界也沒有邊際；世界沒有邊際，所以眾生也沒有邊際；眾生沒有邊際，所以心行差別、根器慾望、性格等等，都是沒有邊際的。如何能夠完全瞭解這些呢？難道要漸漸修習才能瞭解嗎？』

【English Translation】 English version The third doubt concerns the Samatajnana (Equality Wisdom), etc., which implies universal deliverance. For example, upon hearing the sutras say, 'All sentient beings possess a mind. Whoever has a mind shall attain Bodhi (Enlightenment),' due to misunderstanding, they doubt and say, 'If the Tathagata (One Thus Gone) and sentient beings all possess Buddha-dhatu (Buddha-nature), and universally deliver all Sattvas (sentient beings) to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), then although sentient beings are numerous, they must eventually come to an end.' Thus, the last Buddha would have no merit of benefiting others because there would be no one to teach. Without anyone to teach, there would be no Buddhahood, as merit would be lacking. To achieve Buddhahood without the merit of teaching is unreasonable. Achieving Buddhahood with deficient merit is also impossible.' They thus speculate wrongly, slandering the Mahayana (Great Vehicle), disbelieving in the meaning of equal and universal deliverance. To counteract such narrow doubts, the vast wisdom of the Mahayana is established. It aims to clarify that the Buddha's wisdom carries and encompasses everything without exception, all entering Nirvana (Extinction) without remainder. Hence, it is called 'Mahayana.' What it carries has no beginning or end, hence it is called 'Vast Wisdom.' Why is this so? Because space is boundless, sentient beings are countless; the three times (past, present, future) are boundless, so birth and death have no beginning or end. Since sentient beings have no beginning or end, Buddhas also have no beginning or end. If Buddhas had a beginning, then before that there would be no Buddha, no Buddha-sasana (Buddha's teachings), no hearing without teaching, no learning without speech, and thus achieving Buddhahood would be without cause and effect, merely empty words without substance. Therefore, Buddhas have no beginning. Although they have no beginning, there is no Buddha who was not originally a common being. Although all were originally common beings, they continue without beginning. By this analogy, it is known that sentient beings have no end. Although they have no end, there is no one who will not eventually become a Buddha. Although all will eventually become Buddhas, they continue without end. Therefore, one should believe in the Samatajnana, which delivers all without limitation. Hence, the vast wisdom of the Mahayana is established to counteract the third doubt. The fourth doubt concerns the Adarsa-jnana (Great Perfect Mirror Wisdom), which universally illuminates all realms. How does this doubt arise? They say, 'Space is boundless, so the world is also boundless; the world is boundless, so sentient beings are also boundless; sentient beings are boundless, so the differences in mental activities, faculties, desires, natures, etc., are all boundless. How can one fully know all of this? Must one gradually cultivate to understand?'

而知。為當不修。忽然頓照。若不修習而頓照者。一切凡夫皆應等照。等不修故。無異因故。若便漸修。終漸得盡知者。即一切境非無邊際。無邊有盡。不應理故。如是進退。皆不成立。云何得普照。名一切種智。為治如是兩關疑難故。安立無等無倫最上勝智。欲明如是大圓鏡智。超過三智。而無等類。二諦之外。獨在無二。兩關二表。迢然無關。只應仰信。不可比量。故名無等無倫最上勝智。云何於此起仰信者。譬如世界無邊。不出虛空之外。如是萬境無限。咸入一心之內。佛智離相。歸於心原。智與一心。渾同無二。以始覺者。即同本覺。故無一境。出此智外。由是道理。無境不盡。而非有限。以無限智。照無邊境故。如起信論云。一切境界。本來一心。離於想念。以眾生妄見境界故。心有分齊。以妄起想念。不稱法性故。不能決了。諸佛如來離於見相。無所不遍。心真實故。即是諸法之性。自體顯照一切妄法。有大智用。無量方便。隨諸眾生所應得解。悉能開示一切法義。是故得名一切種智。是為無等無倫最上勝智。無所見故。無所不見。如是對治第四疑也。然若不得意。如言取義。有邊無邊。皆不離過。依非有邊門。假說無邊義耳。若人不決如是四疑。雖生彼國而在邊地。如其有人。雖未明解如前所說四智之

【現代漢語翻譯】現代漢語譯本：要知道，如果認為不通過修行就能忽然頓悟，那麼一切凡夫都應該同樣頓悟，因為他們同樣沒有修行，沒有不同的原因。如果認為通過漸修，最終能逐漸達到完全知曉一切，那麼一切境界就不是無邊無際的，無邊的事物有盡頭，這不合邏輯。這樣進退兩難，都不能成立。如何才能普遍照見一切，被稱為一切種智（Sarvākāra-jñāna，指佛陀所證悟的對一切事物、一切道理的智慧）呢？爲了解決這兩種疑難，所以安立了無等無倫最上勝智（Asamasama-anuttara-jñāna，指無與倫比、至高無上的智慧）。想要說明這種大圓鏡智（Ādarśa-jñāna，指如明鏡般反映一切的智慧），超越了三種智慧（指聲聞、緣覺、菩薩的三種智慧），沒有同等之物。在二諦（指世俗諦和勝義諦）之外，唯獨存在於無二的境界。這兩種疑難和兩種表述，都與它無關。只能仰信，不可比量，所以稱為無等無倫最上勝智。如何對此生起仰信呢？譬如世界無邊無際，但不會超出虛空之外。同樣，萬千境界無限，都包含在唯一的心之內。佛智（Buddha-jñāna，指佛陀的智慧）離於表相，歸於心的本源。智慧與唯一的心，完全相同沒有差別。因為始覺者，就等同於本覺。所以沒有一個境界，能超出這種智慧之外。由於這個道理，沒有境界不能完全知曉，但又不是有限的。因為用無限的智慧，照見無邊的境界。正如《起信論》所說：『一切境界，本來一心，離於想念。』因為眾生錯誤地看待境界，所以心有侷限。因為妄起想念，不符合法性，所以不能決斷明瞭。諸佛如來（Tathāgata，指如來佛）遠離見相，無所不遍。心是真實的，就是諸法的本性。自體顯現照亮一切虛妄之法，有大智慧作用，無量方便，隨著各種眾生所應得到的理解，都能開示一切法義。所以得名一切種智。這就是無等無倫最上勝智。因為無所見，所以無所不見。這是用來對治第四種疑惑。然而，如果不能領會其意，像按照字面意思理解一樣，說有邊還是無邊，都離不開過失。只是依靠非有邊的門徑，假說無邊的意義罷了。如果有人不能決斷這四種疑惑，即使生在彼國（指佛國），也如同在邊地一樣。如果有人，雖然沒有完全理解前面所說的四智（指大圓鏡智、平等性智、妙觀察智、成所作智）的

【English Translation】 English version: Know that, if one thinks that sudden enlightenment can be attained without cultivation, then all ordinary beings should equally attain enlightenment, because they equally lack cultivation and there is no different cause. If one thinks that through gradual cultivation, one can eventually gradually attain complete knowledge of everything, then all realms would not be boundless, and boundless things would have an end, which is illogical. Thus, both advancing and retreating are untenable. How can one universally illuminate everything and be called Sarvākāra-jñāna (all-knowing wisdom, referring to the wisdom of the Buddha that encompasses all things and all principles)? To resolve these two difficulties, the Asamasama-anuttara-jñāna (unequaled and unsurpassed supreme wisdom) is established. To explain this Ādarśa-jñāna (great mirror-like wisdom, referring to the wisdom that reflects everything like a clear mirror), it surpasses the three wisdoms (referring to the wisdoms of Śrāvakas, Pratyekabuddhas, and Bodhisattvas) and has no equal. Beyond the two truths (referring to conventional truth and ultimate truth), it exists solely in the realm of non-duality. These two difficulties and two expressions are unrelated to it. One should only have faith and not try to measure it, hence it is called Asamasama-anuttara-jñāna. How does one develop faith in this? For example, the world is boundless, but it does not go beyond the void. Similarly, the myriad realms are infinite, but they are all contained within the one mind. Buddha-jñāna (Buddha's wisdom) is free from appearances and returns to the origin of the mind. Wisdom and the one mind are completely identical without difference. Because the one who initially awakens is the same as the original awakening, there is no realm that can go beyond this wisdom. Because of this principle, there is no realm that cannot be fully known, but it is not limited. Because infinite wisdom illuminates boundless realms. As the Awakening of Faith says: 'All realms are originally one mind, free from thoughts.' Because sentient beings mistakenly view realms, the mind has limitations. Because of falsely arising thoughts, which do not conform to the Dharma-nature, they cannot decisively understand. The Tathāgatas (Buddhas) are free from the appearance of seeing and are all-pervasive. The mind is real and is the nature of all dharmas. The self-nature manifests and illuminates all illusory dharmas, has great wisdom and function, and countless expedient means. According to what each sentient being should understand, it can reveal all the meanings of the Dharma. Therefore, it is called Sarvākāra-jñāna. This is the Asamasama-anuttara-jñāna. Because it sees nothing, it sees everything. This is to counteract the fourth doubt. However, if one cannot grasp the meaning and interprets it literally, saying it is finite or infinite, one cannot avoid fault. It is only by relying on the path of non-finiteness that one provisionally speaks of the meaning of infinity. If someone cannot resolve these four doubts, even if they are born in that country (referring to the Buddha-land), they are like being in a border region. If someone, although not fully understanding the four wisdoms (referring to Ādarśa-jñāna, Samatā-jñāna, Pratyavekṣaṇa-jñāna, Kṛtyānuṣṭhāna-jñāna) mentioned earlier,

境。而能自謙。心眼未開。仰惟如來。一向伏信。如是等人。隨其行品往生彼土。不在邊地。生著邊者。別是一類。非九品攝。是故不應妄生疑惑也。

兩卷無量壽經宗要(終)

【現代漢語翻譯】現代漢語譯本：處於這樣的境界，卻能夠自我謙遜，雖然心眼尚未開啟，但一心仰賴如來（Tathagata，如來是佛的稱號之一），始終信服。這樣的人，會根據他們修行的品級往生到西方極樂世界，不會在邊地受苦。那些往生到邊地的人，是另一類情況，不屬於九品往生的範疇。因此，不應該妄自產生疑惑。

《兩卷無量壽經宗要》完現代漢語譯本：處於這樣的境界，卻能夠自我謙遜，雖然心眼尚未開啟，但一心仰賴如來（Tathagata，如來是佛的稱號之一），始終信服。這樣的人，會根據他們修行的品級往生到西方極樂世界，不會在邊地受苦。那些往生到邊地的人，是另一類情況，不屬於九品往生的範疇。因此，不應該妄自產生疑惑。

《兩卷無量壽經宗要》完

【English Translation】 English version: In such a state, yet able to be humble, though the mind's eye has not yet opened, relying solely on the Tathagata (Tathagata, one of the titles of the Buddha), and always believing. Such people, according to their level of practice, will be reborn in that land, not in the borderlands. Those who are born in the borderlands are a different category, not included in the nine grades of rebirth. Therefore, one should not give rise to doubts.

The Essentials of the Two-Scrolls of the Infinite Life Sutra (End) English version: In such a state, yet able to be humble, though the mind's eye has not yet opened, relying solely on the Tathagata (Tathagata, one of the titles of the Buddha), and always believing. Such people, according to their level of practice, will be reborn in that land, not in the borderlands. Those who are born in the borderlands are a different category, not included in the nine grades of rebirth. Therefore, one should not give rise to doubts.

The Essentials of the Two-Scrolls of the Infinite Life Sutra (End)