T47n1957_略論安樂凈土義
大正藏第 47 冊 No. 1957 略論安樂凈土義
No. 1957
略論安樂凈土義
釋曇鸞撰
問曰：「安樂國於三界中，何界所攝？」
答曰：「如釋論言：『如斯凈土，非三界所攝。』何以故？無慾故，非欲界；地居故，非色界；有形色故，非無色界。經曰：『阿彌陀佛本行菩薩道時，作比丘，名曰法藏。於世自在王佛所，請問諸佛凈土之行，時佛為說二百一十億諸佛剎土，天人善惡，國土精粗，悉現與之。於時法藏菩薩，即于佛前，發弘誓大愿，取諸佛土。』于無量阿僧祇劫，如所發願，行諸波羅蜜，萬善圓滿，成無上道。別業所得，非三界也。」
問曰：「安樂國有幾種莊嚴，名為凈土？」
答曰：「若依經據義，法藏菩薩四十八愿即是其事，尋贊可知，不復重序。若依《無量壽論》，以二種清凈，攝二十九種莊嚴成就。二種清凈者：一器世間清凈、二是眾生世間清凈。
「器世間清凈，有十七種莊嚴成就：一者、國土相勝過三界道。二者、其國廣大，量如虛空，無有齊限。三者、從菩薩正道大慈悲出世善根所起。四者、清凈光明圓滿莊嚴。五者、備具第一珍寶性，出奇妙寶物。六者、潔凈光明常照世間。七者、其國寶物柔軟，觸者適
【現代漢語翻譯】 現代漢語譯本 No. 1957 略論安樂凈土義 釋曇鸞撰 問：『安樂國在三界（欲界、色界、無色界）中，屬於哪一界？』 答：『如《釋論》所說：『這樣的凈土，不屬於三界所管轄。』為什麼呢？因為它沒有慾望，所以不是欲界；因為它是地居的，所以不是色界；因為它有形色，所以不是無色界。』經中說：『阿彌陀佛（Amitabha）過去行菩薩道時，做比丘，名叫法藏（Dharmakara）。在世自在王佛（Lokesvararaja Buddha）那裡，請問諸佛凈土的修行方法，當時佛為他說了二百一十億諸佛剎土的情況，包括天人善惡，國土的精妙和粗糙，都全部顯現給他看。當時法藏菩薩，就在佛前，發下了弘大的誓願，要攝取諸佛國土的優點。』經過無量阿僧祇劫（asamkhya kalpas），如他所發的誓願，修行各種波羅蜜（paramita），萬種善行圓滿，成就無上道。這是別業所得，不屬於三界。』 問：『安樂國有幾種莊嚴，才能被稱為凈土？』 答：『如果依據經典和義理，法藏菩薩的四十八愿（forty-eight vows）就是這件事，查閱贊文就可以知道，不再重複敘述。如果依據《無量壽論》（Sukhavativyuha Sutra），用兩種清凈，來概括二十九種莊嚴成就。兩種清凈是：一、器世間清凈；二、眾生世間清凈。 『器世間清凈，有十七種莊嚴成就：一、國土的相狀勝過三界。二、國土廣大，量如虛空，沒有邊際。三、從菩薩正道大慈悲所生出的善根所產生。四、清凈光明圓滿莊嚴。五、具備第一等的珍寶，出產奇妙的寶物。六、潔凈的光明常照世間。七、國土的寶物柔軟，接觸時感到舒適。
【English Translation】 English version No. 1957 A Brief Treatise on the Land of Bliss Written by Master Tanluan Question: 'In the Three Realms (desire realm, form realm, formless realm), which realm does the Land of Bliss belong to?' Answer: 'As stated in the Treatise: 'Such a Pure Land is not governed by the Three Realms.' Why? Because it is without desire, it is not the desire realm; because it is earth-dwelling, it is not the form realm; because it has form and color, it is not the formless realm.' The Sutra says: 'When Amitabha Buddha (Amitabha) was practicing the Bodhisattva path, he was a Bhiksu named Dharmakara (Dharmakara). At the place of Lokesvararaja Buddha (Lokesvararaja Buddha), he asked about the practices of the Pure Lands of all Buddhas. At that time, the Buddha spoke to him about the lands of two hundred and ten billion Buddhas, including the good and evil of gods and humans, and the exquisite and coarse qualities of the lands, all of which were shown to him. At that time, Bodhisattva Dharmakara, in front of the Buddha, made great vows to take the advantages of all Buddha lands.' After countless asamkhya kalpas (asamkhya kalpas), according to his vows, he practiced various paramitas (paramita), perfected all good deeds, and attained unsurpassed enlightenment. This is obtained through separate karma and does not belong to the Three Realms.' Question: 'How many kinds of adornments does the Land of Bliss have to be called a Pure Land?' Answer: 'If based on the Sutras and their meanings, the forty-eight vows (forty-eight vows) of Bodhisattva Dharmakara are precisely this matter. It can be understood by consulting the praises, so I will not repeat them. If based on the Sukhavativyuha Sutra (Sukhavativyuha Sutra), twenty-nine kinds of adornment achievements are summarized by two kinds of purity: first, the purity of the receptacle world; second, the purity of the sentient beings' world.' 'The purity of the receptacle world has seventeen kinds of adornment achievements: first, the characteristics of the land surpass the Three Realms. Second, the land is vast, its measure like empty space, without limits. Third, it arises from the roots of goodness born from the Bodhisattva's correct path of great compassion. Fourth, it is adorned with pure light and perfect completeness. Fifth, it is fully equipped with the finest treasures, producing wondrous jewels. Sixth, its clean light constantly illuminates the world. Seventh, the treasures of the land are soft, providing comfort upon touch.'
悅，生於勝樂。八者、千萬寶華，莊嚴池沼，寶殿、寶樓閣種種寶樹，雜色光明影納世界，無量寶網覆虛空，四面懸鈴，常吐法音。九者、于虛空中，自然常雨天華、天衣、天香，莊嚴普熏。十者、佛慧光明，照除癡闇。十一者、梵聲開悟，遠聞十方。十二者、阿彌陀佛無上法王，善力住持。十三者、從如來凈華所化生。十四者、愛樂佛法味，禪三昧為食。十五者、永離身心諸苦，受樂無間。十六者、乃至不聞二乘、女人、根缺之名。十七者、眾生有所欲樂，隨心稱意，無不滿足。如是等十七種，是名器世間清凈。
「眾生世間清凈，有十二種莊嚴成就：一者、無量大珍寶王微妙華臺，以為佛座。二者、無量相好，無量光明，莊嚴佛身。三者、佛無量辯才，應機說法，具足清白，令人樂聞，聞者必悟解，言不虛說。四者、佛真如智慧，猶如虛空，照了諸法總相別相，心無分別。五者、天人不動眾，廣大莊嚴。譬如須彌山，映顯四大海，法王相具足。六者、成就無上果，尚無能及，況復過者。七者、為天人丈夫、調御師，大眾恭敬圍繞。如師子王，師子圍繞。八者、佛本願力莊嚴、住持諸功德，遇者無空過，能令速滿足一切功德海。未證凈心菩薩，畢竟得證平等法身，與凈心菩薩，與上地菩薩，畢竟同得寂滅平等
【現代漢語翻譯】 現代漢語譯本 悅，生於勝樂（Sukhavati）。八者，千萬寶華，莊嚴池沼，寶殿、寶樓閣種種寶樹，雜色光明影納世界，無量寶網覆虛空，四面懸鈴，常吐法音。九者，于虛空中，自然常雨天華、天衣、天香，莊嚴普熏。十者，佛慧光明，照除癡闇。十一者，梵聲開悟，遠聞十方。十二者，阿彌陀佛（Amitabha Buddha）無上法王，善力住持。十三者，從如來凈華所化生。十四者，愛樂佛法味，禪三昧（Dhyana Samadhi）為食。十五者，永離身心諸苦，受樂無間。十六者，乃至不聞二乘（聲聞、緣覺）、女人、根缺之名。十七者，眾生有所欲樂，隨心稱意，無不滿足。如是等十七種，是名器世間清凈。
眾生世間清凈，有十二種莊嚴成就：一者，無量大珍寶王微妙華臺，以為佛座。二者，無量相好，無量光明，莊嚴佛身。三者，佛無量辯才，應機說法，具足清白，令人樂聞，聞者必悟解，言不虛說。四者，佛真如智慧，猶如虛空，照了諸法總相別相，心無分別。五者，天人不動眾，廣大莊嚴。譬如須彌山（Mount Sumeru），映顯四大海，法王相具足。六者，成就無上果，尚無能及，況復過者。七者，為天人丈夫、調御師，大眾恭敬圍繞。如師子王，師子圍繞。八者，佛本願力莊嚴、住持諸功德，遇者無空過，能令速滿足一切功德海。未證凈心菩薩，畢竟得證平等法身，與凈心菩薩，與上地菩薩，畢竟同得寂滅平等。
【English Translation】 English version 'Joy, born in Sukhavati (Land of Bliss). Eighth, countless precious flowers adorn ponds, with jeweled palaces, pavilions, and various jeweled trees, variegated light illuminating the world, immeasurable jeweled nets covering the void, bells hanging on all four sides, constantly emitting Dharma sounds. Ninth, in the void, heavenly flowers, heavenly garments, and heavenly incense naturally rain down, adorning and pervading everywhere. Tenth, the light of Buddha's wisdom illuminates and dispels the darkness of ignorance. Eleventh, the Brahma sound awakens and is heard far and wide in the ten directions. Twelfth, Amitabha Buddha (The Buddha of Immeasurable Light), the supreme Dharma King, upholds with virtuous power. Thirteenth, born from the pure lotus flowers manifested by the Tathagata (Thus Come One). Fourteenth, delighting in the taste of the Buddha's Dharma, taking Dhyana Samadhi (meditative absorption) as food. Fifteenth, forever free from all suffering of body and mind, experiencing uninterrupted joy. Sixteenth, not even hearing the names of the Two Vehicles (Shravakas and Pratyekabuddhas), women, or those with incomplete faculties. Seventeenth, whatever beings desire and enjoy, it is fulfilled according to their wishes, without exception. These seventeen aspects are called the purity of the vessel world.'
'The purity of the sentient beings' world has twelve kinds of adornments and accomplishments: First, immeasurable great precious jewel king's subtle flower platform is used as the Buddha's seat. Second, immeasurable marks and characteristics, immeasurable light, adorn the Buddha's body. Third, the Buddha's immeasurable eloquence, speaking Dharma according to the occasion, is complete and pure, pleasing to hear, and those who hear it will surely understand, the words are not spoken in vain. Fourth, the Buddha's Suchness wisdom is like the void, illuminating the total and individual characteristics of all dharmas, the mind without discrimination. Fifth, the immovable assembly of gods and humans is vast and adorned. Like Mount Sumeru (the central world-mountain), reflecting and illuminating the four great oceans, the Dharma King's appearance is complete. Sixth, having achieved the unsurpassed fruit, there is none who can reach it, let alone surpass it. Seventh, being a tamer of gods, humans, and heroes, the assembly respectfully surrounds him. Like a lion king, surrounded by lions. Eighth, the Buddha's original vow power adorns and upholds all merits, those who encounter it will not pass in vain, and can quickly fulfill the ocean of all merits. Bodhisattvas who have not yet attained pure mind will ultimately attain the equal Dharma body, and together with pure-minded Bodhisattvas, and upper-level Bodhisattvas, will ultimately attain the same extinction and equality.'
。九者、安樂國諸菩薩眾，身不動搖而遍至十方，種種應化，如實修行，常作佛事。十者、如是菩薩應化身，一切時不前、不后，一心、一念放大光明，悉能遍至十方世界，教化眾生，種種方便，修行所成，滅除一切眾生苦惱。十一者、是等菩薩於一切世界無餘，照諸佛大會無餘，廣大無量供養、恭敬、讚歎諸佛如來功德。十二者、是諸菩薩於十方一切世界無三寶處，住持、莊嚴佛、法、僧寶功德大海，遍示令解，如實修行。如是等法王八種莊嚴功德成就，如是菩薩四種莊嚴功德成就，是名眾生世間清凈。
「安樂國土具如是等二十九種莊嚴功德成就，故名凈土。」
問曰：「生安樂土者，凡有幾品輩？有幾因緣？」
答曰：「《無量壽經》中，唯有三輩：上、中、下；《無量壽觀經》中，一品又分為上、中、下，三三而九，合為九品。今依傍《無量壽經》為贊，且據此經作三品論之。
「上輩生者，有五因緣：一者、舍家離欲，而作沙門。二者、發無上菩提心。三者、一向專念無量壽佛。四者、修諸功德。五者、愿生安樂國。具此因緣，臨命終時，無量壽佛與諸大眾現其人前，即便隨佛，往生安樂，於七寶華中，自然化生，住不退轉，智慧勇猛，神通自在。
「中輩生者，有七因緣
【現代漢語翻譯】 現代漢語譯本 九、安樂國（Sukhavati）的諸位菩薩眾，身體不動搖而遍至十方世界，以種種應化之身，如實修行，常行佛事。 十、這些菩薩的應化身，在任何時候都不滯前、不落後，一心一念之間放大光明，悉能遍至十方世界，教化眾生，以種種方便，依修行所成，滅除一切眾生的苦惱。 十一、這些菩薩於一切世界無有遺余，照耀諸佛大會無有遺余，以廣大無量的供養、恭敬、讚歎諸佛如來（Tathagata）的功德。 十二、這些菩薩於十方一切世界沒有三寶（佛、法、僧）之處，住持、莊嚴佛、法、僧寶的功德大海，普遍示現令眾生理解，如實修行。像這樣法王（Dharma Raja）的八種莊嚴功德成就，像這樣菩薩的四種莊嚴功德成就，這叫做眾生世間的清凈。 『安樂國土（Sukhavati）具有像這樣的二十九種莊嚴功德成就，所以叫做凈土。』 問：『往生安樂國土（Sukhavati）者，大致有幾品輩？有幾種因緣？』 答：『《無量壽經》（Larger Sutra of Immeasurable Life）中，只有三輩：上、中、下；《無量壽觀經》（Contemplation Sutra of Immeasurable Life）中，一品又分為上、中、下，三三得九，合為九品。現在依傍《無量壽經》（Larger Sutra of Immeasurable Life）來贊述，且根據此經作三品論述。 『上輩往生者，有五種因緣：一、舍家離欲，而出家為沙門（Shramana）。二、發無上菩提心（Anuttara-samyak-sambodhi-citta）。三、一向專念無量壽佛（Amitayus Buddha）。四、修諸功德。五、愿生安樂國（Sukhavati）。具備這些因緣，臨命終時，無量壽佛（Amitayus Buddha）與諸大眾顯現在其人面前，此人便跟隨佛，往生安樂國（Sukhavati），於七寶蓮花中，自然化生，住于不退轉之地，智慧勇猛，神通自在。 『中輩往生者，有七種因緣：
【English Translation】 English version Nine, the Bodhisattvas in the Land of Bliss (Sukhavati), without moving their bodies, reach all directions, manifesting in various forms, practicing diligently, and constantly performing Buddha-deeds. Ten, these manifested bodies of Bodhisattvas, at all times neither preceding nor lagging behind, with one mind and one thought emit great light, capable of reaching all worlds in the ten directions, teaching sentient beings, using various skillful means, accomplishing through practice, and eliminating the suffering of all sentient beings. Eleven, these Bodhisattvas, without exception, illuminate all worlds and all Buddha assemblies, offering, revering, and praising the merits and virtues of all Buddhas Tathagatas (Tathagata) with vast and immeasurable offerings. Twelve, these Bodhisattvas, in all worlds of the ten directions where there are no Three Jewels (Buddha, Dharma, Sangha), uphold and adorn the ocean of merits and virtues of the Buddha, Dharma, and Sangha Jewels, universally revealing them for understanding and practicing accordingly. Such are the eight kinds of adornment of the Dharma Raja (Dharma Raja) accomplished, and such are the four kinds of adornment of the Bodhisattvas accomplished; this is called the purity of the world of sentient beings. 'The Land of Bliss (Sukhavati) possesses such twenty-nine kinds of adornment and meritorious accomplishments, therefore it is called a Pure Land.' Question: 'Those who are born in the Land of Bliss (Sukhavati), generally speaking, how many grades are there? How many causes and conditions are there?' Answer: 'In the Larger Sutra of Immeasurable Life (Larger Sutra of Immeasurable Life), there are only three grades: upper, middle, and lower; in the Contemplation Sutra of Immeasurable Life (Contemplation Sutra of Immeasurable Life), each grade is further divided into upper, middle, and lower, three times three making nine, totaling nine grades. Now, relying on the Larger Sutra of Immeasurable Life (Larger Sutra of Immeasurable Life) for praise, let us discuss the three grades according to this sutra.' 'Those born in the upper grade have five causes and conditions: First, renouncing home and leaving desires, becoming a Shramana (Shramana). Second, generating the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi-citta). Third, single-mindedly reciting the name of Amitayus Buddha (Amitayus Buddha). Fourth, cultivating all merits and virtues. Fifth, vowing to be born in the Land of Bliss (Sukhavati). Possessing these causes and conditions, at the time of death, Amitayus Buddha (Amitayus Buddha) and the great assembly appear before them, and they immediately follow the Buddha, being born in the Land of Bliss (Sukhavati), naturally arising from a seven-jeweled lotus flower, abiding in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers.' 'Those born in the middle grade have seven causes and conditions:
：一者、發無上菩提心。二者、一向專念無量壽佛。三者、多少修善，奉持齋戒。四者、起立塔像。五者、飯食沙門。六者、懸繒然燈，散華燒香。七者、以此迴向愿生安樂。臨命終時，無量壽佛化現其身，光明相好具如真佛，與諸大眾現其人前，即隨化佛往生安樂，住不退轉，功德智慧次如上輩。
「下輩生者，有三因緣：一者、假使不能作諸功德，當發無上菩提心。二者、一向專意乃至十念，念無量壽佛。三者、以至誠心願生安樂。臨命終時，夢見無量壽佛，亦得往生，功德智慧次如中輩。
「又有一種往生安樂，不入三輩中：謂以疑惑心，修諸功德，愿生安樂。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，生安樂。生安樂國七寶宮殿，或百由旬，或五百由旬，各于其中受諸快樂，如忉利天，亦皆自然。於五百歲中，常不見佛，不聞經法，不見菩薩、聲聞聖眾。安樂國土謂之邊地，亦曰胎生。邊地者，言其五百歲中不見聞三寶，義同邊地之難；或亦于安樂國土最在其邊。胎生者，譬如胎生人初生之時，人法未成。邊言其難，胎言其闇，此二名皆藉此況彼耳，非是八難中邊地，亦非胞胎中胎生。何以知之？安樂國土一向化生故，故知非實
【現代漢語翻譯】 現代漢語譯本： 『上品往生之人，有七種因緣：第一，發起無上菩提心（Anuttara-samyak-sambodhi-citta，即追求無上正等正覺的心）。第二，一心專念阿彌陀佛（Amitabha）。第三，隨自己的能力修習善行，奉行齋戒。第四，建造佛塔佛像。第五，供養齋飯給僧人（沙門，Shramana）。第六，懸掛幡幢，點燃燈火，散佈鮮花，焚燒香。第七，將這些功德迴向，發願往生西方極樂世界（Sukhavati）。臨命終時，阿彌陀佛會化現其身，光明和相好與真佛一樣，與諸位菩薩大眾顯現在這個人面前，此人便跟隨化佛往生西方極樂世界，住在不退轉的境界，其功德和智慧僅次於上品往生者。
『下品往生之人，有三種因緣：第一，即使不能做各種功德，也應當發起無上菩提心。第二，一心專念，乃至臨終十念，念阿彌陀佛。第三，以至誠懇切的心發願往生西方極樂世界。臨命終時，夢中見到阿彌陀佛，也能往生，其功德和智慧僅次於中品往生者。
『還有一種往生西方極樂世界的情況，不屬於以上三種品位：就是以疑惑的心，修習各種功德，發願往生西方極樂世界。不瞭解佛的智慧（Buddha-jnana）、不可思議的智慧（Acintya-jnana）、不可稱量的智慧（Aprameya-jnana）、大乘廣大的智慧（Mahayana-vipula-jnana）、無與倫比最殊勝的智慧（Anuttara-visista-jnana），對於這些智慧疑惑不信，然而仍然相信罪福報應，修習善的根本，也能往生西方極樂世界。往生到西方極樂世界后，住在七寶宮殿中，宮殿或者一百由旬（Yojana），或者五百由旬，各自在其中享受各種快樂，如同忉利天（Trayastrimsa）一樣，一切都是自然而有的。在五百年的時間裡，常常見不到佛，聽不到經法，見不到菩薩和聲聞等聖眾。在西方極樂世界中，這被稱為邊地，也叫做胎生。所謂邊地，是指五百年中見不到聽不到佛法僧三寶，意義如同邊地的苦難；或者也是在西方極樂世界最邊緣的地方。所謂胎生，譬如胎生的人剛出生的時候，人的能力還沒有形成。邊地是說其苦難，胎生是說其矇昧，這兩個名稱都是藉此來比喻那種情況，並非是八難中的邊地，也不是胞胎中的胎生。為什麼知道不是真正的胎生呢？因為西方極樂世界都是蓮花化生，所以知道不是真實的胎生。
【English Translation】 English version: 『Those who are born in the highest grade have seven causes: First, they arouse the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi-citta, the mind seeking supreme perfect enlightenment). Second, they single-mindedly and exclusively recite the name of Amitabha Buddha (Amitabha). Third, they cultivate good deeds to the best of their ability and uphold the precepts of abstinence. Fourth, they erect pagodas and images. Fifth, they offer food to the Shramanas (Shramana, monks). Sixth, they hang banners, light lamps, scatter flowers, and burn incense. Seventh, they dedicate these merits and vow to be born in the Land of Bliss (Sukhavati). When approaching the end of their lives, Amitabha Buddha will manifest his body, with light and auspicious marks just like a true Buddha, and appear before these people with all the great assembly. They will then follow the manifested Buddha and be reborn in the Land of Bliss, dwelling in the state of non-retrogression, with merits and wisdom next to those born in the highest grade.
『Those who are born in the lowest grade have three causes: First, even if they cannot perform various meritorious deeds, they should arouse the unsurpassed Bodhi mind. Second, they should single-mindedly and exclusively, even up to ten recitations at the end of their lives, recite the name of Amitabha Buddha. Third, they should sincerely vow to be born in the Land of Bliss. When approaching the end of their lives, they may dream of seeing Amitabha Buddha and also be reborn, with merits and wisdom next to those born in the middle grade.
『There is also a kind of rebirth in the Land of Bliss that does not fall into the above three grades: This refers to those who cultivate various meritorious deeds with a doubting mind and vow to be born in the Land of Bliss. They do not understand the Buddha's wisdom (Buddha-jnana), inconceivable wisdom (Acintya-jnana), immeasurable wisdom (Aprameya-jnana), the vast wisdom of the Mahayana (Mahayana-vipula-jnana), and the unsurpassed and most excellent wisdom (Anuttara-visista-jnana). They doubt and disbelieve in these wisdoms, but they still believe in the retribution of sins and blessings, and cultivate the roots of goodness, and can also be born in the Land of Bliss. After being born in the Land of Bliss, they live in jeweled palaces, either one hundred yojanas (Yojana) or five hundred yojanas in size, and each enjoys various pleasures within them, like the Trayastrimsa (Trayastrimsa) heaven, where everything is natural. For five hundred years, they often do not see the Buddha, do not hear the Dharma, and do not see the Bodhisattvas and the assembly of Shravakas. In the Land of Bliss, this is called the borderland, and also called womb-born. The so-called borderland means that for five hundred years, they do not see or hear the Three Jewels, which is similar to the difficulty of the borderland; or it is also the most remote place in the Land of Bliss. The so-called womb-born is like a person born from a womb, whose human faculties have not yet developed at the time of birth. 'Border' refers to its difficulty, and 'womb' refers to its darkness. These two names are used to describe that situation, but it is not the borderland among the eight difficulties, nor is it the womb-born in a womb. How do we know this? Because the Land of Bliss is entirely born from lotuses, so we know it is not a real womb-birth.
胎生；五百年後還得見聞三寶故，故知非八難中邊地也。」
問曰：「彼胎生者，處七寶宮殿中，受快樂否？復何所憶念？」
答曰：「經喻云：『譬如轉輪王子，得罪于王，內於後宮，系以金鎖，一切供具無所乏少，猶如王。王子於時，雖有好妙種種自娛樂具，心不受樂，但念設諸方便，求免悕出。』彼胎生者亦復如是，雖處七寶宮殿，有好色、香、味、觸，不以為樂；但不見三寶，不得供養、修諸善本，以之為苦。識其本罪，深自責悔，求離彼處，即得如意。還同三輩生者，當是五百年末，方識罪悔耳。」
問曰：「以疑惑心往生安樂，名曰胎生者。云何起疑？」
答曰：
「經中但云：『疑惑不信』，不出所以疑意。尋不了五句，敢以對治言之。不了佛智者，謂不能信了佛一切種智，不了故故起疑。此一句，總辨所疑；下四句，一一對治所疑。
「疑有四意：一者、疑但憶念阿彌陀佛，不必得往生安樂。何以故？經言：『業道如秤，重者先牽。』云何一生或百年，或十年或一月，無惡不造，但以十念相續，便得往生，即入正定聚，畢竟不退，與三途諸苦永隔乎？若爾，先牽之義，何以所信？又曠劫已來，俱造諸行有漏之法，系屬三界，云何不斷三界結惑，直以少時念阿彌
【現代漢語翻譯】 現代漢語譯本：『胎生』，是因為五百年後還能見到聽聞三寶（佛、法、僧），所以知道不是八難（指沒有機會修行佛法的八種障礙）中的邊地（指文化落後、缺乏佛法的地方）。」
問：『那些胎生的人，住在七寶宮殿中，享受快樂嗎？又會憶念什麼呢？』
答：『經書比喻說：『譬如轉輪王的王子，得罪了國王，被關在後宮，用金鎖鎖著，一切生活用品都不缺乏，如同國王一樣。王子這時，雖然有美好奇妙的各種娛樂用具，心裡卻不快樂，只想盡各種辦法，求得赦免，希望出去。』那些胎生的人也像這樣，雖然住在七寶宮殿，有美好的色、香、味、觸，卻不覺得快樂；只是因為見不到三寶，不能供養、修習各種善行，而感到痛苦。認識到自己原本的罪過，深深地責備自己，懺悔過錯，求得離開那個地方，就能如願以償。和上品、中品、下品往生的人一樣，要到五百年末，才能認識到自己的罪過，懺悔過錯。』
問：『因為疑惑心而往生安樂世界，被稱為胎生的人，是怎麼產生疑惑的呢？』
答：
『經中只是說：『疑惑不信』，沒有說疑惑的原因。我試著根據不瞭解的五句經文，勉強用對治的方法來解釋。不瞭解佛智的人，就是不能相信和了解佛的一切種智（指佛所具有的徹底、圓滿的智慧），因為不瞭解所以產生疑惑。這一句，總的說明了所疑惑的內容；下面四句，一一對應地解釋所疑惑的內容。
『疑惑有四種意思：第一，疑惑只是憶念阿彌陀佛（Amitabha），不一定能往生安樂世界（Sukhavati）。為什麼呢？經書上說：『業道的法則就像秤一樣，重的先牽引。』怎麼能一生或百年，或十年或一月，無惡不作，卻只憑十念相續，就能往生，立即進入正定聚（指不會退轉的群體），永遠和三途（地獄、餓鬼、畜生）的諸苦隔絕呢？如果這樣，先牽引的道理，又怎麼能讓人相信呢？又曠劫（極長的時間）以來，都造作各種有漏（不清凈）的行為，屬於三界（欲界、色界、無色界），怎麼能不斷除三界的煩惱迷惑，只憑短時間念阿彌陀佛』
【English Translation】 English version: 'Born in a womb' is because after five hundred years, they can still see and hear the Three Jewels (Buddha, Dharma, Sangha), so it is known that it is not a borderland (referring to a culturally backward place lacking the Dharma) among the eight difficulties (referring to the eight obstacles that prevent one from practicing the Dharma)."
Question: 'Do those who are born in a womb dwell in seven-jeweled palaces and enjoy happiness? What do they remember?'
Answer: 'The scriptures use the analogy: 'It is like a prince of a Chakravartin (wheel-turning king) who offends the king and is confined to the inner palace, locked with golden chains, with no lack of any supplies, just like a king. At this time, although the prince has all kinds of wonderful and exquisite entertainment, his heart is not happy, but he only thinks of all kinds of ways to seek pardon and hopes to get out.' Those who are born in a womb are also like this, although they dwell in seven-jeweled palaces and have beautiful sights, smells, tastes, and touches, they do not find it enjoyable; but because they do not see the Three Jewels, cannot make offerings, and cultivate various good roots, they feel pain. Recognizing their original sins, they deeply blame themselves, repent of their mistakes, and seek to leave that place, and they will get what they want. Like those who are born in the upper, middle, and lower grades, it will not be until the end of five hundred years that they recognize their sins and repent of their mistakes.'
Question: 'Those who are born in the Land of Bliss (Sukhavati) with a mind of doubt are called those born in a womb. How does doubt arise?'
Answer:
'The scriptures only say: 'Doubt and disbelief,' without saying the reason for the doubt. I will try to explain it with the method of counteracting, based on the five sentences of the scriptures that I do not understand. Those who do not understand the Buddha's wisdom are those who cannot believe and understand the Buddha's omniscient wisdom (sarvajna), and because they do not understand, they have doubts. This sentence generally explains the content of the doubt; the following four sentences explain the content of the doubt one by one.
'There are four meanings of doubt: First, doubt that just remembering Amitabha Buddha (Amitabha), one will not necessarily be reborn in the Land of Bliss (Sukhavati). Why? The scriptures say: 'The law of karma is like a scale, the heavier one pulls first.' How can one, in a lifetime or a hundred years, or ten years or a month, do all kinds of evil, but only with ten continuous thoughts, be reborn, immediately enter the assembly of the truly assured (those who will not regress), and be forever separated from the sufferings of the three evil realms (hell, hungry ghosts, animals)? If so, how can the principle of pulling first be believed? Also, since beginningless kalpas (extremely long periods of time), one has created all kinds of defiled (impure) actions, belonging to the three realms (desire realm, form realm, formless realm), how can one not cut off the afflictions and delusions of the three realms, but only with a short time of reciting Amitabha Buddha'
陀佛，便出三界乎？系業之義，復欲云何？對治此疑，故言不思議智。
「不思議智者，謂佛智力能以少作多，以多作少；以近為遠，以遠為近；以輕為重，以重為輕；以長為短，以短為長。如是等佛智，無量、無邊不可思議。
「譬如百夫、百年聚薪，積高千仞，豆許火焚，半日便盡。豈可得言，百年之薪積，半日不盡乎？
「又如躄者寄載他船，因風帆勢，一日至千里。豈可得言，躄者云何一日至千里乎？
「又如下賤貧人獲一瑞物而以貢主。主慶所得加諸重賞，斯須之頃，富貴盈溢。豈可得言，以可有數十年仕備盡辛勤，上下尚不達歸者，言彼富貴無此事乎？
「又如劣夫以己身力，擲驢不上，從轉輪王行，便乘虛空飛騰自然。復可以擲驢之劣夫，言必不能乘空耶？
「又如十圍之索，千夫不制，童子揮劍，瞬頃兩分。豈可得言，一小兒力，不能斷索乎？
「又如鴆鳥入水，魚蚌斯斃，犀角觸泥，死者咸起。豈可得言，性命一斷，無可生乎？
「又如黃鵠呼子安，子安還活。豈可得言，墳下千歲齡，決無可蘇乎？
「一切萬法，皆有自力、他力，自攝、他攝，千開萬閉，無量無邊。安得以有礙之識，疑彼無礙之法乎？
「又五不思議中，佛法最
【現代漢語翻譯】 現代漢語譯本： 佛陀，那麼如何才能脫離三界（欲界、色界、無色界）呢？業力的含義，又該如何理解呢？爲了消除這個疑惑，所以才說不可思議的智慧。 『不可思議智』是指佛的智慧和力量能夠將少變多，將多變少；將近變遠，將遠變近；將輕變重，將重變輕；將長變短，將短變長。像這樣的佛智，是無量無邊、不可思議的。 譬如一百個人，用一百年的時間積攢柴火，堆積高達千仞，但是用豆粒大小的火去焚燒，半天就燒盡了。難道可以說，積攢了一百年的柴火，半天燒不完嗎？ 又如一個跛子，寄身於別人的船上，藉助風帆的力量，一天就能到達千里之外。難道可以說，跛子怎麼可能一天到達千里之外呢？ 又如一個貧窮的人，得到一件吉祥的寶物，並把它進貢給國王。國王因為得到寶物而高興，給予他豐厚的賞賜，頃刻之間，這個人就變得富貴盈門。難道可以說，那些花費幾十年時間做官，歷盡辛勤，上下奔波卻不能陞遷回家的人，說沒有這種富貴的事情嗎？ 又如一個力氣弱小的人，用自己的力量，無法把驢子拋上去，但是跟隨轉輪聖王（Chakravartin）出行，就能乘著虛空飛騰，這是自然而然的。難道可以用那個拋驢不動的弱小之人，說他一定不能在空中飛行嗎？ 又如十圍粗的繩索，一千個人都無法制服，但是一個童子揮動寶劍，瞬間就能將它斬斷。難道可以說，一個小孩子，沒有能力斬斷繩索嗎？ 又如鴆鳥（poisonous bird）進入水中，魚和蚌就會死亡，犀牛角觸碰泥土，死去的人就會復活。難道可以說，生命一旦斷絕，就無法復生了嗎？ 又如黃鵠（swan）呼喚子安（Zi An），子安就能復活。難道可以說，埋在墳墓下千年的人，絕對不可能復活嗎？ 一切萬法，都有自力和他力，自身攝取和被他攝取，千開萬閉，無量無邊。怎麼可以用有侷限的意識，去懷疑那沒有阻礙的佛法呢？ 在五種不可思議之中，佛法最為不可思議。
【English Translation】 English version: Buddha, then how does one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)? What is the meaning of karma, and how should it be understood? To dispel this doubt, we speak of inconceivable wisdom. 'Inconceivable wisdom' refers to the Buddha's wisdom and power to transform the few into many, and the many into few; to make the near far, and the far near; to make the light heavy, and the heavy light; to make the long short, and the short long. Such Buddha-wisdom is immeasurable, boundless, and inconceivable. For example, if a hundred people gather firewood for a hundred years, piling it up to a thousand 'ren' (ancient Chinese unit of length), and then burn it with a fire the size of a bean, it will be completely consumed in half a day. Can it be said that firewood gathered for a hundred years cannot be burned up in half a day? Or, like a cripple who hitches a ride on someone else's boat, using the power of the wind and sails, can travel a thousand 'li' (ancient Chinese unit of length) in a day. Can it be said, how can a cripple travel a thousand 'li' in a day? Or, like a poor person who obtains an auspicious treasure and offers it to the king. The king, pleased with the treasure, bestows upon him generous rewards, and in an instant, the person becomes wealthy and prosperous. Can it be said that those who spend decades in officialdom, enduring hardship and striving for advancement but failing to achieve promotion and return home, can say that such wealth is impossible? Or, like a weak man who cannot throw a donkey up with his own strength, but when traveling with a Chakravartin (轉輪聖王), can naturally fly through the air. Can it be said that the weak man who cannot throw a donkey cannot fly in the sky? Or, like a rope ten spans thick that a thousand men cannot control, but a child wielding a sword can cut it in two in an instant. Can it be said that a small child does not have the strength to cut the rope? Or, like a 'zhen' bird (鴆鳥) entering the water, causing fish and shellfish to die, and a rhinoceros horn touching the mud, causing the dead to rise. Can it be said that once life is severed, there is no possibility of rebirth? Or, like a yellow swan calling for Zi An (子安), and Zi An comes back to life. Can it be said that someone buried in a tomb for a thousand years can never be resurrected? All phenomena have self-power and other-power, self-grasping and other-grasping, a thousand openings and ten thousand closings, immeasurable and boundless. How can one use limited consciousness to doubt the unobstructed Dharma? Among the five inconceivables, the Buddha-dharma is the most inconceivable.
不可思議。而以百年之惡為重，疑十唸唸佛為輕，不得往生安樂，入正定聚者，是事不然。
「二者、疑佛智於人不為玄絕。何以故？夫一切名字從相待生，覺智從不覺生，如是迷方從記方生。若便迷絕不迷，迷卒不解；迷若可解，必迷者解亦可云解者迷。迷解、解迷猶手反覆耳，乃可明、昧為異，亦安得超然哉？起此疑故，于佛智慧生疑不信。對治此疑，故言不可稱智。
「不可稱智者，言佛智絕稱謂，非相形待。何以言之？法若是有，必應有知有之智；法若是無，亦應有知無之智。諸法離於有、無，故佛冥諸法，則智絕相待。汝引解、迷為喻，猶是一迷耳，不成迷解。亦如夢中與他解夢，雖云解夢，非是不夢。以知取佛，不曰知佛；以不知取佛，非知佛；以非知、非不知取佛，亦非知佛；以非非知、非非不知取佛，亦非知佛。佛智離此四句，緣之者心行滅，損之者言語斷。以是義故，釋論云：『若人見般若，是則為被縛；若不見般若，是亦為被縛。若人見般若，是則為解脫；若不見般若，是亦為解脫。』此偈中說，不離四句者為縛，離四句者為解脫。汝疑佛智與人不玄絕者，是事不然。
「三者、疑佛實不能度一切眾生。何以故？過去世有無量阿僧祇恒沙諸佛，現在十方世界亦有無量、無邊阿
【現代漢語翻譯】 現代漢語譯本：這是不可思議的。如果因為重視百年所作的惡業，而輕視臨終十念阿彌陀佛（Amitabha）名號的功德，認為這樣就不能往生安樂凈土，進入正定聚（assured of enlightenment），這是不對的。
『第二種疑惑是，懷疑佛的智慧對於凡人來說並不玄妙深奧。為什麼呢？因為一切名相都是從相對待的關係中產生的，覺悟的智慧是從不覺悟的狀態中產生的，就像迷路是因為有記住方向的行為才產生的。如果完全迷失而沒有不迷失的狀態，迷路的人最終也不會明白；如果迷路可以被理解，那麼迷路的人所理解的也可以說是理解者的一種迷失。迷與解、解與迷就像手掌的正反面一樣，只能說明光明和黑暗是不同的，又怎麼能超越這種相對性呢？』因為產生這種疑惑，所以對佛的智慧產生懷疑而不相信。爲了對治這種疑惑，所以說佛的智慧是不可稱量的。
『不可稱量的智慧，是指佛的智慧超越了一切稱謂，不是相對待而存在的。為什麼這麼說呢？如果法是『有』，那麼必然有知道『有』的智慧；如果法是『無』，那麼也必然有知道『無』的智慧。諸法超越了『有』和『無』，所以佛證悟諸法時，他的智慧就超越了相對待。你用『解』和『迷』來比喻，這仍然是一種迷失，不能構成真正的理解。就像在夢中給別人解夢一樣，雖然說是解夢，但仍然是在做夢。用『知』去理解佛，不能說是真正瞭解佛；用『不知』去理解佛，也不是真正瞭解佛；用『非知非不知』去理解佛，也不是真正瞭解佛；用『非非知非非不知』去理解佛，也不是真正瞭解佛。佛的智慧超越了這四句，緣念它的人心念止息，譭謗它的人言語斷絕。因為這個緣故，《大智度論》（Mahaprajnaparamita-sastra）中說：『如果有人見到般若（Prajna，智慧），那就是被束縛；如果有人不見般若，那也是被束縛。如果有人見到般若，那就是解脫；如果有人不見般若，那也是解脫。』這首偈頌中說，不離開四句的就是被束縛，離開四句的就是解脫。你懷疑佛的智慧對於凡人來說並不玄妙深奧，這是不對的。
『第三種疑惑是，懷疑佛實際上不能度化一切眾生。為什麼呢？因為過去世有無量阿僧祇（asamkhya，無數）恒河沙（ganga sand）數量的諸佛，現在十方世界也有無量無邊的阿僧祇數量的眾生，
【English Translation】 English version: This is inconceivable. To value the evil deeds of a hundred years as weighty, and to regard the ten recitations of Amitabha's (Amitabha) name at the end of life as light, thinking that one cannot be reborn in the Land of Bliss and enter the Stage of Assurance (assured of enlightenment), is not true.
'The second doubt is, doubting that the Buddha's wisdom is not profound and abstruse for ordinary people. Why is that? Because all names arise from relative conditions, and awakened wisdom arises from a state of non-awakening, just as getting lost arises from the act of remembering directions. If one is completely lost without a state of not being lost, the lost person will never understand; if being lost can be understood, then what the lost person understands can also be said to be a kind of delusion of the understander. Being lost and understanding, understanding and being lost are like the front and back of a hand, only able to show that light and darkness are different, how can one transcend this relativity?' Because of this doubt, one doubts and disbelieves in the Buddha's wisdom. To counteract this doubt, it is said that the Buddha's wisdom is immeasurable.
'Immeasurable wisdom refers to the Buddha's wisdom transcending all designations, not existing in a relative manner. Why is this said? If a dharma is 'existent,' then there must be wisdom that knows 'existence'; if a dharma is 'non-existent,' then there must also be wisdom that knows 'non-existence.' All dharmas transcend 'existence' and 'non-existence,' so when the Buddha realizes all dharmas, his wisdom transcends relativity. You use 'understanding' and 'being lost' as metaphors, but this is still a kind of delusion, not constituting true understanding. It is like interpreting a dream for someone in a dream; although it is said to be interpreting a dream, one is still dreaming. Using 'knowing' to understand the Buddha is not truly knowing the Buddha; using 'not knowing' to understand the Buddha is not truly knowing the Buddha; using 'neither knowing nor not knowing' to understand the Buddha is not truly knowing the Buddha; using 'neither not knowing nor not not knowing' to understand the Buddha is also not truly knowing the Buddha. The Buddha's wisdom transcends these four statements; the mind of the one who contemplates it ceases, and the speech of the one who slanders it is cut off. For this reason, the Mahaprajnaparamita-sastra says: 'If one sees Prajna (Prajna, wisdom), then one is bound; if one does not see Prajna, then one is also bound. If one sees Prajna, then one is liberated; if one does not see Prajna, then one is also liberated.' This verse says that those who do not leave the four statements are bound, and those who leave the four statements are liberated. You doubt that the Buddha's wisdom is not profound and abstruse for ordinary people, this is not true.
'The third doubt is, doubting that the Buddha actually cannot liberate all sentient beings. Why is that? Because in the past there were countless asamkhyas (asamkhya, countless) of Buddhas like the sands of the Ganges (ganga sand), and in the present ten directions of the world there are also countless and boundless asamkhyas of sentient beings,
僧祇恒沙諸佛，若使佛實能度一切眾生，則應久無三界。第二佛則不應復為眾生髮菩提心，具修凈土，攝受眾生。而實有第二佛，攝受眾生，乃至實有三世、十方無量諸佛，攝受眾生。故知，佛實不能度一切眾生。起此疑故，于阿彌陀佛作有量想。對治此疑，故言大乘廣智。
「大乘廣智者，言佛無法不知，無煩惱不斷，無善不備，無眾生不度。所以有三世、十方者，有五義：一者、若便無第二佛，乃至無阿僧祇恒沙諸佛者，佛便不能度一切眾生。以實能度一切眾生故，則有十方無量諸佛，無量諸佛即是前佛所度眾生。二者、若一佛度一切眾生盡者，復亦不應後有佛。何以故？無覺他義故，復依何義，說有三世佛乎？依覺他義故，說佛佛皆度一切眾生。三者、后佛能度，猶是前佛之能。何以故？由前佛有後佛故。譬如帝王之甲，得相紹襲，后王即是前王之能故。四者、佛力雖能度一切眾生，要須有因緣，若眾生與前佛無因緣，復須后佛。如是無緣眾生，動逕百千萬佛，不聞、不見，非佛力劣也。譬如日、月週四天下，破諸闇冥，而盲者不見，非日不明也；雷震裂耳，而聾者不聞，非聲不勵也。覺諸緣理，號之曰佛。若情強違緣理，非正覺也。是故眾生無量，佛亦無量。徴佛莫問有緣、無緣，何不盡度一切眾生者
【現代漢語翻譯】 現代漢語譯本 僧祇恒沙（形容極多的數量）諸佛，如果佛真的能夠度化一切眾生，那麼早就應該沒有三界（欲界、色界、無色界）了。第二尊佛就不應該再次為眾生髮起菩提心（覺悟之心），具足修習凈土，攝受眾生。但實際上有第二尊佛，攝受眾生，乃至實際上有三世（過去、現在、未來）、十方（東、西、南、北、東南、西南、東北、西北、上、下）無量諸佛，攝受眾生。所以可知，佛實際上不能度化一切眾生。因為產生這樣的疑惑，所以對阿彌陀佛（西方極樂世界的教主）產生有限量的想法。爲了對治這種疑惑，所以說大乘廣智。
『大乘廣智』是指，佛沒有不知道的法，沒有不能斷除的煩惱，沒有不具備的善，沒有不能度化的眾生。之所以有三世、十方諸佛，有五個原因：第一，如果沒有第二尊佛，乃至沒有阿僧祇恒沙諸佛，佛就不能度化一切眾生。因為確實能夠度化一切眾生，所以有十方無量諸佛，無量諸佛就是之前的佛所度化的眾生。第二，如果一尊佛度化一切眾生完畢，那麼之後就不應該再有佛。為什麼呢？因為沒有覺悟他人的意義了，又依據什麼意義，說有三世佛呢？依據覺悟他人的意義，所以說佛佛都能度化一切眾生。第三，後來的佛能夠度化，仍然是之前的佛的能力。為什麼呢？因為由之前的佛才有後來的佛。譬如帝王的盔甲，得以互相繼承，後來的帝王就是之前的帝王的能力的延續。第四，佛力雖然能夠度化一切眾生，但必須要具備因緣，如果眾生與之前的佛沒有因緣，就需要後來的佛。像這樣沒有緣分的眾生，即使經過百千萬佛，也聽不到、看不到，這不是佛的力量不足。譬如太陽、月亮照耀整個世界，破除各種黑暗，但盲人看不見，不是太陽不光明；雷聲震耳欲聾，但聾子聽不見，不是聲音不響亮。覺悟各種因緣道理，稱之為佛。如果情感強烈違背因緣道理，就不是真正的覺悟。所以眾生無量，佛也無量。質問佛，不要問有緣、無緣，為什麼不全部度化一切眾生呢？』
【English Translation】 English version If the Buddhas, as numerous as the sands of the Ganges (Sanghi Hengsha, describing an extremely large quantity), were truly capable of liberating all sentient beings, then the Three Realms (Desire Realm, Form Realm, Formless Realm) should have long ceased to exist. A second Buddha should not need to generate Bodhicitta (the mind of enlightenment) again for sentient beings, cultivate Pure Lands, and gather sentient beings. But in reality, there is a second Buddha who gathers sentient beings, and even in reality, there are countless Buddhas in the Three Times (past, present, future) and Ten Directions (east, west, south, north, southeast, southwest, northeast, northwest, up, down) who gather sentient beings. Therefore, it can be known that the Buddha is not actually able to liberate all sentient beings. Because of arising this doubt, one develops a limited view of Amitabha Buddha (the principal Buddha of the Pure Land sect). To counteract this doubt, the term 'Great Vehicle's Vast Wisdom' is used.
'Great Vehicle's Vast Wisdom' means that there is no Dharma (teachings) that the Buddha does not know, no afflictions that cannot be severed, no goodness that is not possessed, and no sentient beings that cannot be liberated. The reason why there are Buddhas in the Three Times and Ten Directions is due to five reasons: First, if there were no second Buddha, or even no Buddhas as numerous as the sands of the Ganges, then the Buddha would not be able to liberate all sentient beings. Because they are truly able to liberate all sentient beings, there are countless Buddhas in the Ten Directions, and these countless Buddhas are the sentient beings liberated by the previous Buddhas. Second, if one Buddha were to liberate all sentient beings completely, then there should be no Buddhas afterward. Why? Because there would be no meaning in awakening others. Based on what meaning, then, is it said that there are Buddhas in the Three Times? Based on the meaning of awakening others, it is said that each Buddha can liberate all sentient beings. Third, the ability of later Buddhas to liberate is still the ability of the previous Buddhas. Why? Because the later Buddhas exist because of the previous Buddhas. For example, the armor of emperors is inherited, and the later emperor is a continuation of the ability of the previous emperor. Fourth, although the Buddha's power is capable of liberating all sentient beings, it requires the presence of causes and conditions. If sentient beings have no affinity with the previous Buddhas, then later Buddhas are needed. Sentient beings without such affinity may pass through hundreds of thousands of Buddhas without hearing or seeing, but this is not due to the Buddha's power being inferior. For example, the sun and moon illuminate the entire world, dispelling all darkness, but the blind do not see, not because the sun is not bright; thunder cracks the ears, but the deaf do not hear, not because the sound is not powerful. Awakening to the principles of various causes and conditions is called a Buddha. If emotions strongly violate the principles of causes and conditions, it is not true enlightenment. Therefore, sentient beings are countless, and Buddhas are also countless. Questioning the Buddha, do not ask about those with or without affinity, why not liberate all sentient beings?'
，非理言也。五、眾生若盡，世間即墮有邊。以是義故，則有無量佛，度一切眾生。
「問曰：『若眾生不可盡，世間復須墮無邊，無邊故，佛則實不能度一切眾生？』
「答曰：『世間非有邊、非無邊，亦絕四句。佛令眾生離此四句，名之為度。其實非度、非不度，非盡、非不盡。譬如夢渡大海，值濤波諸難，其人畏怖叫聲徹外，外人喚覺，坦然無憂，但為渡夢，不為渡河。』
「問曰：『言渡與不渡皆墮邊見，何以但說渡一切眾生為大乘廣智，不說不渡眾生為大乘廣智？』
「答曰：『眾生莫不厭苦求樂，畏縛求解。聞渡則歸向，聞不渡不知所以不渡，便謂佛非大慈悲，則不歸向。不歸向故，長寢久夢，無由可息。為是人故，多說渡，不說不渡。複次，《諸法無行經》亦言：「佛不得佛道，亦不渡眾生，凡夫強分別，作佛渡眾生。」言：「度眾生」，是對治悉檀；言：「不度眾生」，是第一義悉檀。二言各有所以，不相違背。』
「問曰：『如夢得息，豈不是度耶？若一切眾生，所夢皆息，世間豈不盡乎？』
「答曰：『說夢為世間，若夢息，則無夢者。若無夢者，亦不說度者。如是知世間即是出世間，雖度無量眾生，則不墮顛倒。』
「四者、疑佛不得一切種智。
【現代漢語翻譯】 現代漢語譯本： 『這不合乎道理。』五、如果眾生都滅盡了，世界就會落入有邊。因為這個緣故，所以有無量的佛，度化一切眾生。
『問：如果眾生不可能滅盡，世界又必定落入無邊，因為無邊的緣故，佛實際上不能度化一切眾生？』
『答：世界既不是有邊，也不是無邊，也超越了四句（有、無、亦有亦無、非有非無）。佛讓眾生脫離這四句，就叫做度化。實際上既不是度化，也不是不度化，既不是滅盡，也不是不滅盡。譬如在夢中渡過大海，遇到波濤和各種災難，那個人恐懼害怕，叫喊的聲音傳到外面，外面的人把他叫醒，他就坦然無憂了，只是渡過了夢境，而不是渡過了河流。』
『問：說度化和不度化都落入邊見，為什麼只說度化一切眾生是大乘廣智，不說不度化眾生是大乘廣智？』
『答：眾生沒有不厭惡痛苦而追求快樂，畏懼束縛而求解脫的。聽到度化就會歸向，聽到不度化就不知道為什麼不度化，便認為佛沒有大慈悲，就不會歸向。因為不歸向的緣故，長久地沉睡在夢中，沒有辦法停止。爲了這些人，多說度化，不說不度化。再者，《諸法無行經》也說：「佛沒有得到佛道，也沒有度化眾生，凡夫強行分別，說佛度化眾生。」說「度眾生」，是對治悉檀（duìzhì xī tán，對治世俗的方便說法）；說「不度眾生」，是第一義悉檀（dì yī yì xī tán，究竟真實的說法）。兩種說法各有原因，不互相違背。』
『問：像從夢中醒來，難道不是度化嗎？如果一切眾生所做的夢都停止了，世界難道不會滅盡嗎？』
『答：說夢就是世間，如果夢停止了，就沒有做夢的人了。如果沒有做夢的人，也就不說度化的人了。這樣就知道世間就是出世間，雖然度化了無量眾生，也不會落入顛倒。』
四者、懷疑佛沒有得到一切種智（yī qiè zhǒng zhì，對一切事物、一切道理的智慧）。
【English Translation】 English version: 'This is not reasonable.' Five, if all sentient beings were to be exhausted, the world would fall into the extreme of existence. Because of this reason, there are countless Buddhas who liberate all sentient beings.
'Question: If sentient beings cannot be exhausted, the world must fall into the extreme of non-existence. Because of non-existence, the Buddha actually cannot liberate all sentient beings?'
'Answer: The world is neither finite nor infinite, and it transcends the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence). The Buddha causes sentient beings to leave these four propositions, and this is called liberation. In reality, there is neither liberation nor non-liberation, neither exhaustion nor non-exhaustion. For example, in a dream, one crosses the great ocean, encountering waves and various difficulties. That person is fearful and cries out loudly. Someone outside awakens him, and he is then calm and without worry. He only crossed the dream, not the river.'
'Question: Saying liberation and non-liberation both fall into extreme views. Why only say that liberating all sentient beings is the vast wisdom of the Mahayana, and not say that not liberating sentient beings is the vast wisdom of the Mahayana?'
'Answer: Sentient beings all dislike suffering and seek happiness, fear bondage and seek liberation. Hearing of liberation, they will turn towards it. Hearing of non-liberation, they will not know why there is no liberation, and will think that the Buddha has no great compassion, and will not turn towards it. Because they do not turn towards it, they will sleep long in a long dream, with no way to stop. For these people, we speak more of liberation and not of non-liberation. Furthermore, the Zhū Fǎ Wú Xíng Jīng (諸法無行經, Sutra on the Absence of Characteristics of All Dharmas) also says: 'The Buddha did not attain Buddhahood, nor does he liberate sentient beings. Ordinary people forcefully discriminate, saying that the Buddha liberates sentient beings.' Saying 'liberating sentient beings' is a duìzhì xī tán (對治悉檀, provisional teaching to counteract afflictions); saying 'not liberating sentient beings' is a dì yī yì xī tán (第一義悉檀, teaching of ultimate meaning). The two sayings each have their reasons and do not contradict each other.'
'Question: Like waking up from a dream, isn't that liberation? If all the dreams of all sentient beings were to cease, wouldn't the world be exhausted?'
'Answer: Saying that a dream is the world, if the dream ceases, then there is no dreamer. If there is no dreamer, then there is no one to speak of liberation. Thus, know that the world is the same as the world beyond, and although countless sentient beings are liberated, one will not fall into delusion.'
Fourth, doubting that the Buddha has not attained yī qiè zhǒng zhì (一切種智, the wisdom of all kinds, the wisdom regarding all aspects of all things).
何以故？若能遍知諸法，諸法墮有邊故；若不能遍知，則非一切種智故。對治此疑故，言無等、無倫最上勝智。
「無等、無倫最上勝智者，凡夫智虛妄，佛智如實，虛實玄殊，理無得等，故言無等。聲聞、辟支佛欲有所知，入定方知，出定不知，又知亦有限；佛得如實三昧，常在深定，而遍知照萬法二與無二，深法非倫，故言無倫。八地已上菩薩，雖得報生三昧用無出入，而習氣微熏三昧不極明凈，形待佛智，猶為有上。佛智、斷具足，如法而照，法無量故，照亦無量。譬如函大，蓋亦大，故言最上。
「此三句亦可展轉相成，以佛智無與等者故所以無倫，以無倫故最上勝；亦可最上勝故無等，無等故無倫。但言無等便足，復何以須下二句者？如須陀洹智，不與阿羅漢等，而是其類；初地至十地亦如是，智雖不等，非不其倫。何以故？非最上故。
「汝以知有邊為難，疑佛非一切智者，是事不然。」
問曰：「下輩生中，云『十念相續，便得往生』。云何名為十念相續？」
答曰：「譬如有人，空曠回處，值遇怨賊，拔刃奮勇，直來欲殺。其人勁走，視渡一河，若得渡河，首領可全。爾時但念渡河方便：『我至河岸，爲著衣渡？為脫衣渡？若著衣納，恐不得過；若脫衣納，恐無得暇
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？如果能夠完全知曉一切諸法，那麼諸法就落入了有邊（有限制）的範疇；如果不能完全知曉，那就不是一切種智（佛的智慧）了。爲了對治這種疑惑，所以說無等、無倫最上勝智。
『無等、無倫最上勝智』是指，凡夫的智慧是虛妄的，佛的智慧是如實的，虛妄和如實之間有天壤之別，道理上不可能相等，所以說無等。聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）想要知道什麼，需要入定才能知道，出定就不知道了，而且所知也有限；佛得到如實三昧（Tathatā-samādhi），常在甚深禪定之中，卻能普遍照見萬法，二與無二（不二），這種甚深之法是無法比擬的，所以說無倫。八地以上的菩薩，雖然得到報生三昧（resultant-birth samādhi），運用時沒有出入（自由自在），但習氣（habitual energy）的輕微薰染使得三昧不夠明凈，相對於佛的智慧，仍然是有上的（有侷限）。佛的智慧，斷德（freedom from defilements）和智德（wisdom）都具足，如實地照見諸法，因為法是無量的，所以照見也是無量的。譬如箱子大，蓋子也大，所以說是最上。
這三句話也可以互相解釋，因為佛的智慧沒有可以與之相等的，所以才說是無倫，因為無倫所以才是最上勝；也可以是最上勝所以才無等，無等所以才無倫。但只說無等就足夠了，為什麼還要加上後面的兩句呢？比如須陀洹（Srotāpanna）的智慧，不與阿羅漢（Arhat）相等，但還是屬於同一類；初地（first Bhumi）到十地（tenth Bhumi）也是這樣，智慧雖然不相等，但並非不是同一範疇。為什麼呢？因為不是最上的緣故。
你因為知道有邊（有限制）而感到困惑，懷疑佛不是一切智（omniscient），這是不對的。"
問：『下品往生的人，說『十念相續，便得往生』。』 什麼是十念相續呢？
答：譬如有一個人，在空曠偏僻的地方，遇到怨賊，拔出刀奮勇地直奔過來要殺他。這個人拚命地跑，看到一條河，心想渡過這條河，性命就可以保全。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？如果穿著衣服下水，恐怕過不去；如果脫了衣服下水，恐怕沒有時間了。
【English Translation】 English version: Why is that? If one could completely know all dharmas (phenomena), then all dharmas would fall into the category of having a limit (finite); if one cannot completely know them, then it is not omniscient wisdom (Buddha's wisdom). To counteract this doubt, it is said to be unequaled, unparalleled, supreme, and victorious wisdom.
'Unequaled, unparalleled, supreme, and victorious wisdom' means that the wisdom of ordinary beings is false, while the wisdom of the Buddha is true. The difference between falsity and truth is vast, and in principle, they cannot be equal, so it is said to be unequaled. Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), if they want to know something, need to enter into samādhi (meditative absorption) to know it, and when they emerge from samādhi, they do not know it, and their knowledge is also limited; the Buddha attains true suchness samādhi (Tathatā-samādhi), constantly abiding in deep samādhi, yet universally illuminates all dharmas, two and not two (non-dual). This profound dharma is incomparable, so it is said to be unparalleled. Bodhisattvas (enlightenment beings) above the eighth Bhumi (stage), although they attain resultant-birth samādhi (resultant-birth samādhi) and use it without coming or going (freely), the slight influence of habitual energy (habitual energy) makes the samādhi not extremely clear and pure. Compared to the Buddha's wisdom, it is still limited. The Buddha's wisdom, with both the qualities of cessation (freedom from defilements) and wisdom (wisdom) complete, truly illuminates all dharmas. Because dharmas are immeasurable, the illumination is also immeasurable. It is like a large box having a large lid, so it is said to be supreme.
These three sentences can also be explained in relation to each other. Because the Buddha's wisdom has nothing that can be equal to it, it is said to be unparalleled; because it is unparalleled, it is supreme and victorious. It can also be that because it is supreme and victorious, it is unequaled; because it is unequaled, it is unparalleled. But saying unequaled is sufficient, so why is it necessary to add the following two sentences? For example, the wisdom of a Srotāpanna (stream-enterer) is not equal to that of an Arhat (worthy one), but they are still of the same category; the first Bhumi (stage) to the tenth Bhumi (stage) is also like this. Although the wisdom is not equal, it is not that they are not of the same category. Why is that? Because it is not supreme.
You are troubled by knowing that there is a limit (finite), and you doubt that the Buddha is not omniscient (omniscient), but this is not correct."
Question: 'In the lower level of rebirth, it is said, 'Ten moments of mindfulness in succession, and one will attain rebirth.' What is meant by ten moments of mindfulness in succession?'
Answer: 'For example, a person in a desolate and remote place encounters an enemy thief who draws his sword and rushes forward to kill him. The person runs desperately and sees a river, thinking that if he can cross the river, his life can be saved. At this time, he only thinks about the means of crossing the river: 'When I reach the riverbank, should I cross with my clothes on? Or should I take off my clothes to cross? If I go into the water with my clothes on, I am afraid I will not be able to cross; if I take off my clothes to go into the water, I am afraid I will not have time.'
。』但有此念，更無他緣，一念何當渡河，即是一念。如是不雜心，名為十念相續。行者亦爾，念阿彌陀佛，如彼念渡，逕於十念：若唸佛名字，若唸佛相好，若唸佛光明，若唸佛神力，若唸佛功德，若唸佛智慧，若唸佛本願。無他心間雜，心心相次乃至十念，名為十念相續。
「一往言十念相續，似若不難。然凡夫心猶野馬，識劇猿猴，馳騁六塵，不暫停息。宜至信心，預自克念，便積習成性，善根堅固也。如佛告頻婆娑羅王：『人積善行，死無惡念。如樹西傾，必倒隨曲。』若便刀風一至，百苦湊身，若習前不在懷，念何可辨？
「又宜同志五、三共結言要，垂命終時，迭相開曉，為稱阿彌陀佛名號，愿生安樂，聲聲相次，使成十念也。譬如蠟印印泥，印壞文成；此命斷時，即是生安樂時。一入正定聚，更何所憂也！」
略論安樂凈土義(畢)
【現代漢語翻譯】 現代漢語譯本： 『只要有這種念頭，沒有其他的因緣，一個念頭如何渡過河流，那就是一個念頭。像這樣不夾雜其他念頭的心，就叫做十念相續。修行人也是這樣，念阿彌陀佛（Amitabha Buddha），就像想著渡河一樣，經過十個念頭：或者唸佛的名字，或者唸佛的相好，或者唸佛的光明，或者唸佛的神力，或者唸佛的功德，或者唸佛的智慧，或者唸佛的本願。沒有其他的心夾雜其中，心心相續直到十念，就叫做十念相續。 『一般而言，十念相續，似乎不難。然而凡夫的心就像野馬一樣難以馴服，意識像猿猴一樣躁動不安，在色、聲、香、味、觸、法這六塵中奔馳，沒有片刻停息。應該在平時就生起堅定的信心，預先約束自己的念頭，這樣才能逐漸養成習慣，使善根堅固。就像佛告訴頻婆娑羅王（King Bimbisara）說：『人積累善行，死的時候就沒有惡念。就像樹向西傾斜，必定會隨著傾斜的方向倒下。』如果等到臨終時，四大分離的痛苦一起來到，如果平時沒有把唸佛放在心上，到那時又怎麼能分辨念頭呢？』 『所以應該和志同道合的道友五人或三人共同約定，臨命終時，互相開導提醒，為大家稱念阿彌陀佛（Amitabha Buddha）的名號，愿生安樂世界，聲音聲聲相續，使之成就十念。譬如用蠟印蓋在泥上，印雖然壞了，但是文字卻印成了；這生命斷絕的時候，就是往生安樂世界的時候。一旦進入正定聚（assured of enlightenment），還有什麼可憂慮的呢！』 《略論安樂凈土義》完
【English Translation】 English version: 『Having only this thought, without any other conditions, how does a single thought cross the river? That is a single thought. Such a mind without mixing other thoughts is called ten-念相續 (ten moments of continuous mindfulness). Practitioners are also like this, reciting 阿彌陀佛 (Amitabha Buddha), just like thinking about crossing a river, passing through ten thoughts: either reciting the Buddha's name, or contemplating the Buddha's auspicious marks, or contemplating the Buddha's light, or contemplating the Buddha's divine power, or contemplating the Buddha's merits, or contemplating the Buddha's wisdom, or contemplating the Buddha's original vows. Without other thoughts intermingling, mind after mind continuously until ten thoughts, this is called ten-念相續 (ten moments of continuous mindfulness).』 『Generally speaking, ten-念相續 (ten moments of continuous mindfulness) seems not difficult. However, the mind of ordinary beings is like a wild horse, difficult to tame, and consciousness is as restless as a monkey, galloping in the six dusts (色, 聲, 香, 味, 觸, 法 - form, sound, smell, taste, touch, and dharma), without pausing for a moment. One should develop firm faith in ordinary times, restrain one's thoughts in advance, so that one can gradually develop a habit and strengthen the roots of goodness. Just as the Buddha told 頻婆娑羅王 (King Bimbisara): 『People who accumulate good deeds will have no evil thoughts at the time of death. Just like a tree leaning westward, it will surely fall in the direction of the lean.』 If, when the suffering of the four elements separating comes all at once at the time of death, if one has not usually kept mindfulness of the Buddha in mind, how can one discern thoughts at that time?』 『Therefore, one should make an agreement with five or three like-minded fellow practitioners, to remind and enlighten each other when approaching the end of life, to recite the name of 阿彌陀佛 (Amitabha Buddha) for everyone, wishing to be born in the Land of Bliss, with voices following one after another, so as to accomplish ten thoughts. It is like using a wax seal to stamp on mud; although the seal is broken, the text is imprinted; when this life ends, it is the time to be born in the Land of Bliss. Once entering the 正定聚 (assured of enlightenment), what else is there to worry about!』 End of 'A Brief Discussion on the Meaning of the Land of Bliss'