T47n1958_安樂集
大正藏第 47 冊 No. 1958 安樂集
No. 1958
安樂集捲上
釋道綽撰
此《安樂集》，一部之內總有十二大門，皆引經論證明，勸信求往。
今先就第一大門內，文義雖眾，略作九門料簡，然後造文。第一、明教興所由，約時被機，勸歸凈土。第二、據諸部大乘，顯說聽方軌。第三、據大乘聖教，明諸眾生髮心久、近供佛多少，欲使時會聽眾力勵發心。第四、辨諸經宗旨不同。第五、明諸經得名各異，如《涅槃》、《般若經》等，就法為名；自有就喻，或有就事，亦有就時、就處，此例非一。今此《觀經》就人、法為名，佛是人名，說觀無量壽是法名也。第六、料簡說人差別，諸經起說不過五種：一者、佛自說，二者、聖弟子說，三者、諸天說，四者、神仙說，五者、變化說。此《觀經》者，五種說中，世尊自說。第七、略明真、應二身，並辨真、應二土。第八、顯彌陀凈國位該上下，凡聖通往。第九、明彌陀凈國，三界攝與不攝也。
第一大門中，明教興所由，約時被機，勸歸凈土者。若教赴時機，易修易悟；若機教時乖，難修難入。是故《正法念經》云：「行者一心求道時，常當觀察時方便，若不得時，無方便，是名為失，不名利。」何者？
如攢濕木以求火，火不可得，非時故；若折乾薪以覓水，水不可得，無智故。是故《大集月藏經》云：「佛滅度后第一五百年，我諸弟子學慧得堅固；第二五百年，學定得堅固；第三五百年，學多聞、讀誦得堅固；第四五百年，造立塔寺、修福懺悔得堅固；第五五百年，白法隱滯多有諍訟，微有善法得堅固。」
又彼經云：「諸佛出世，有四種法度眾生。何等為四？一者、口說十二部經，即是法施度眾生；二者、諸佛如來有無量光明、相好，一切眾生但能繫心觀察，無不獲益，是即身業度眾生；三者、有無量德用、神通、道力，種種變化，即是神通力度眾生；四者、諸佛、如來有無量名號，若總、若別，其有眾生繫心稱念，莫不除障獲益，皆生佛前，即是名號度眾生。」
計今時眾生，即當佛去世后第四五百年，正是懺悔、修福，應稱佛名號時者。若一念稱阿彌陀佛，即能除卻八十億劫生死之罪。一念既爾，況修常念，即是恒懺悔人也。
又若去聖近，即前者修定、修慧是其正學，後者是兼；如去聖已遠，則後者稱名是正，前者是兼。何意然者？寔由眾生去聖遙遠，機解浮淺、暗鈍故也。是以韋提大士自為，及哀愍末世五濁眾生，輪迴多劫徒受痛燒故，能假遇苦緣咨開，出路豁然。大聖加慈，勸歸
【現代漢語翻譯】 現代漢語譯本：如同積攢潮濕的木頭來求取火，火是不可能得到的，因為時機不對；如果折斷乾燥的柴薪來尋找水，水也是不可能得到的，因為沒有智慧。所以《大集月藏經》（Mahāsaṃnipāta-candra-garbha-sūtra）中說：『佛陀（Buddha）滅度（parinirvāṇa）后第一個五百年，我的弟子們學習智慧（prajñā）能夠得到堅固；第二個五百年，學習禪定（dhyāna）能夠得到堅固；第三個五百年，學習多聞、讀誦能夠得到堅固；第四個五百年，建造塔寺（stūpa-vihāra）、修福（puṇya）懺悔（prāyaścitta）能夠得到堅固；第五個五百年，佛法（dharma）隱沒滯礙，多有爭論訴訟，只有少許善法（kuśala-dharma）能夠得到堅固。』 又那部經中說：『諸佛（Buddhas）出世，有四種方法度化眾生。哪四種呢？第一，口說十二部經，這就是法施（dharma-dāna）度化眾生；第二，諸佛如來（Tathāgata）有無量的光明、相好（lakṣaṇa），一切眾生只要能夠專心觀察，沒有不獲得利益的，這就是身業（kāya-karma）度化眾生；第三，有無量的德用、神通（ṛddhi）、道力（bala），種種變化，這就是神通力度化眾生；第四，諸佛、如來有無量的名號，無論是總稱還是別稱，如果有眾生專心稱念，沒有不消除業障（āvaraṇa）獲得利益的，都往生到佛前，這就是名號度化眾生。』 計算現在這個時代的眾生，正當佛陀去世后的第四個五百年，正是懺悔、修福，應該稱念佛的名號的時候。如果一念稱念阿彌陀佛（Amitābha），就能消除八十億劫生死之罪。一念尚且如此，何況修習常常唸佛，這就是恒常懺悔的人啊。 而且如果距離聖人近，那麼前者修習禪定、修習智慧是其主要的學習，後者是輔助；如果距離聖人已經遙遠，那麼後者稱念名號是主要的，前者是輔助。為什麼這樣說呢？實在是因為眾生距離聖人遙遠，根機理解膚淺、闇昧遲鈍的緣故啊。因此韋提希夫人（Vaidehī）爲了自己，以及哀憐末世五濁（kaṣāya）的眾生，輪迴多劫徒然遭受痛苦的煎熬，才能夠憑藉遭遇苦難的因緣，諮詢開示，開闢出一條豁然開朗的道路。大聖（Mahāsattva）加以慈悲，勸導歸向。
【English Translation】 English version: It is like trying to obtain fire by gathering damp wood, the fire cannot be obtained because the time is not right; if one breaks dry firewood to seek water, the water cannot be obtained because there is no wisdom. Therefore, the Mahāsaṃnipāta-candra-garbha-sūtra says: 'In the first five hundred years after the Buddha's (Buddha) parinirvāṇa (parinirvāṇa), my disciples will be able to firmly establish the study of prajñā (prajñā); in the second five hundred years, they will be able to firmly establish the study of dhyāna (dhyāna); in the third five hundred years, they will be able to firmly establish the study of extensive learning and recitation; in the fourth five hundred years, they will be able to firmly establish the building of stūpas and vihāras (stūpa-vihāra), cultivating puṇya (puṇya) and prāyaścitta (prāyaścitta); in the fifth five hundred years, the dharma (dharma) will be hidden and obstructed, with much dispute and litigation, and only a little kuśala-dharma (kuśala-dharma) will be firmly established.' Moreover, that sūtra says: 'When Buddhas (Buddhas) appear in the world, there are four ways to liberate sentient beings. What are the four? First, speaking the twelve divisions of the scriptures, this is dharma-dāna (dharma-dāna) to liberate sentient beings; second, the Tathāgatas (Tathāgata) have immeasurable light and lakṣaṇas (lakṣaṇa), and all sentient beings who can focus their minds on observing them will undoubtedly benefit, this is kāya-karma (kāya-karma) to liberate sentient beings; third, having immeasurable virtues, ṛddhi (ṛddhi), and bala (bala), with various transformations, this is the power of ṛddhi to liberate sentient beings; fourth, the Buddhas and Tathāgatas have immeasurable names, whether general or specific, if sentient beings focus their minds on reciting them, they will undoubtedly eliminate āvaraṇa (āvaraṇa) and gain benefits, and all will be born before the Buddha, this is the name to liberate sentient beings.' Calculating the sentient beings of this present time, it is precisely the fourth five hundred years after the Buddha's passing, which is the time for repentance, cultivating merit, and reciting the Buddha's name. If one recites Amitābha (Amitābha) even for a single thought, one can eliminate the sins of eighty billion kalpas of birth and death. If a single thought is like this, how much more so for cultivating constant recitation, which is a person of constant repentance. Furthermore, if one is close to the sages, then the former, cultivating dhyāna and cultivating prajñā, is the main study, and the latter is supplementary; if one is far from the sages, then the latter, reciting the name, is the main, and the former is supplementary. Why is this so? It is truly because sentient beings are far from the sages, and their faculties of understanding are superficial, obscure, and dull. Therefore, Vaidehī (Vaidehī) for herself, and out of compassion for the sentient beings of the kaṣāya (kaṣāya) age, who suffer in vain for many kalpas of reincarnation, was able to take advantage of the suffering conditions, inquire and reveal, and open up a clear path. The Mahāsattva (Mahāsattva) added compassion and encouraged them to return.
極樂。若欲於斯進趣，勝果難階，唯有凈土一門，可以情悕趣入。
若欲披尋眾典，勸處彌多，遂以採集真言，助修往益。何者？欲使前生者導后，後去者昉前，連續無窮，愿不休止，為盡無邊生死海故。
第二、據諸部大乘，明說聽方軌者。于中有六：第一、《大集經》云：「于說法者，作醫王想、作拔苦想；所說之法，作甘露想、作醍醐想；其聽法者，作增長勝解想、作愈病想。」若能如是，說者、聽者，皆堪紹隆佛法，常生佛前。第二、《大智度論》云：「聽者端視如渴飲，一心入于語議中，聞法踴躍心悲喜，如是之人應為說。」第三、彼論又云：「有二種人，得福無量無邊。何等為二？一者樂說法人，二者樂聽法人。」是故阿難白佛言：「舍利弗、目連，何以所得智慧、神通，于聖弟子中最為殊勝？」佛告阿難：「此之二人于因中時，為法因緣千里不難，是故今日最為殊勝。」第四、《無量壽大經》云：「若人無善本，不得聞此經，清凈有戒者，乃獲聞正法。」第五、云：「曾更見世尊，則能信此事，奉事億如來，樂聞如是教。」第六、《無量清凈覺經》云：「善男子、善女人，聞說凈土法門，心生悲喜，身毛為豎，如拔出者，當知此人過去宿命，已作佛道也。若復有人，聞開凈土法門，都不生
信者，當知此人始從三惡道來，殃咎未盡，為此無信向耳，我說此人未可得解脫也。」是故《無量壽大經》云：「憍慢弊懈怠，難以信此法。」
第三、據大乘聖教，明眾生髮心久、近供佛多少者。如《涅槃經》云：「佛告迦葉菩薩：『若有眾生，于熙連半恒河沙等諸佛所，發菩提心，然後乃能于惡世中，聞是大乘經典，不生誹謗；若有於一恒河沙等佛所，發菩提心，然後乃能于惡世中，聞經不起誹謗，深生愛樂；若有於二恒河沙等佛所，發菩提心，然後乃能于惡世中，不謗是法，正解信樂受持、讀誦；若有於三恒河沙等佛所，發菩提心，然後乃能于惡世中，不謗是法，書寫經卷，雖為人說，未解深義。』」何以故須如此教量者？為彰今日座下聞經者，曾已發心供養多佛也，又顯大乘經之威力不可思議。是故經云：「若有眾生，聞是經典，億百千劫不墮惡道。何以故？是妙經典所流佈處，當知其地即是金剛，是中諸人亦如金剛。」故知聞經生信者，皆獲不可思議利益也。
第四、次辨諸經宗旨不同者。若依《涅槃經》，佛性為宗；若依《維摩經》，不可思議解脫為宗；若依《般若經》，空慧為宗；若依《大集經》，陀羅尼為宗；今此《觀經》以觀佛三昧為宗。若論所觀，不過依、正二報，如下依諸觀所辨
【現代漢語翻譯】 現代漢語譯本：有信仰的人應當知道，這個人最初是從地獄、餓鬼、畜生這三惡道來的，罪業還沒有消盡，因此才沒有信心和嚮往。所以我說這個人還不能得到解脫。《無量壽大經》中說：『驕慢、惡劣、懈怠的人，難以相信這種法門。』
第三、根據大乘聖教，說明眾生髮菩提心時間長短以及供養諸佛多少的問題。《涅槃經》中說：『佛告訴迦葉菩薩：如果有的眾生，在熙連（Xi Lian，人名）半個恒河沙數那麼多的諸佛面前，發過菩提心，然後才能在惡世中，聽聞到這部大乘經典，不生誹謗；如果有的眾生，在一個恒河沙數那麼多的諸佛面前，發過菩提心，然後才能在惡世中，聽聞佛經后不起誹謗，深深地喜愛它；如果有的眾生，在兩個恒河沙數那麼多的諸佛面前，發過菩提心，然後才能在惡世中，不誹謗這部佛法，正確理解、信受、喜好、受持、讀誦；如果有的眾生，在三個恒河沙數那麼多的諸佛面前，發過菩提心，然後才能在惡世中，不誹謗這部佛法，書寫經卷，即使為別人解說，也不能理解其中深刻的含義。』為什麼要用這樣的教理來衡量呢？是爲了表明今天在座聽經的人，曾經發心供養過很多佛，又顯示出大乘經典的威力不可思議。所以經中說：『如果有的眾生，聽聞這部經典，億百千劫都不會墮入惡道。為什麼呢？這部妙法經典所流傳的地方，應當知道那個地方就是金剛，那裡的人也像金剛一樣。』所以知道聽聞佛經而生起信心的人，都能獲得不可思議的利益。
第四、接下來辨別各部經典的宗旨不同。《涅槃經》以佛性為宗旨；《維摩經》（Vimalakirti Sutra）以不可思議的解脫為宗旨；《般若經》（Prajna Sutra）以空慧為宗旨；《大集經》（Mahasamghata Sutra）以陀羅尼（Dharani，總持）為宗旨；現在這部《觀經》（Visualization Sutra）以觀佛三昧（Samadhi，正定）為宗旨。如果論及所觀的內容，也不過是依報和正報這兩種，下面依據各種觀法來辨別。
【English Translation】 English version: 'Believers should know that this person initially came from the three evil realms (hell, hungry ghost, and animal), and their karmic consequences have not been exhausted. Therefore, they lack faith and aspiration. That's why I say this person cannot attain liberation.' Therefore, the Larger Sutra of Immeasurable Life says: 'The arrogant, wicked, and lazy find it difficult to believe in this Dharma.'
Third, according to the Mahayana sacred teachings, it explains the length of time sentient beings have generated Bodhicitta (the aspiration for enlightenment) and the amount of offerings they have made to the Buddhas. As the Nirvana Sutra says: 'The Buddha told Bodhisattva Kashyapa (Kasyapa Bodhisattva): If there are sentient beings who have generated Bodhicitta in the presence of Buddhas as numerous as half the Ganges sands of Hsi-lien (Xi Lian), then they will be able to hear this Mahayana scripture in an evil age without slandering it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as one Ganges sand, then they will be able to hear the scripture in an evil age without giving rise to slander, and deeply cherish it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as two Ganges sands, then they will be able to not slander this Dharma in an evil age, and correctly understand, believe, rejoice, receive, uphold, read, and recite it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as three Ganges sands, then they will be able to not slander this Dharma in an evil age, write the scriptures, and although they explain it to others, they will not understand its profound meaning.' Why is it necessary to use such teachings to measure? It is to show that those who are listening to the scripture today have already generated Bodhicitta and made offerings to many Buddhas, and also to reveal the inconceivable power of the Mahayana scriptures. Therefore, the scripture says: 'If there are sentient beings who hear this scripture, they will not fall into the evil realms for billions of kalpas (aeons). Why? The place where this wonderful scripture is disseminated should be known as Vajra (diamond), and the people there are also like Vajra.' Therefore, it is known that those who hear the scripture and generate faith will all obtain inconceivable benefits.
Fourth, next, distinguish the different purposes of the various scriptures. According to the Nirvana Sutra, Buddhahood is the main point; according to the Vimalakirti Sutra, inconceivable liberation is the main point; according to the Prajna Sutra, emptiness and wisdom are the main point; according to the Mahasamghata Sutra, Dharani is the main point; now this Visualization Sutra takes the Samadhi of visualizing the Buddha as its main point. If we discuss what is being visualized, it is nothing more than the two retributions of environment and person, as distinguished below according to the various visualizations.
。若依《觀佛三昧經》云：「佛告父王：『諸佛出世有三種益：一者、口說十二部經，法施利益，能除眾生無明暗障，開智慧眼，生諸佛前，早得無上菩提。二者、諸佛、如來有身相光明無量妙好，若有眾生稱念觀察，若總相、若別相，無問佛身現在、過去，皆能除滅眾生四重、五逆，永背三途，隨意所樂，常生凈土，乃至成佛。三者、令勸父王行唸佛三昧。』父王白佛：『佛地果德，真如實相第一義空，何因不遣弟子行之？』佛告父王：『諸佛果德有無量深妙境界，神通解脫，非是凡夫所行境界，故勸父王行唸佛三昧。』父王白佛：『唸佛之功，其狀云何？』佛告父王：『如伊蘭林方四十由旬，有一科牛頭栴檀，雖有根牙，猶未出土，其伊蘭林，唯臭無香，若有啖其花果，發狂而死。后時栴檀根、牙漸漸生長，才欲成樹，香氣昌盛，遂能改變此林，普皆香美，眾生見者，皆生希有心。』佛告父王：『一切眾生在生死中，唸佛之心亦復如是。但能繫念不止，定生佛前；一得往生，即能改變一切諸惡，成大慈悲，如彼香樹，改伊蘭林。』」所言伊蘭林者，喻眾生身內三毒、三障無邊重罪；言栴檀者，喻眾生唸佛之心；才欲成樹者，謂一切眾生但能積念不斷，業道成辦也。
問曰：「計一切眾生唸佛之功，亦應一切
【現代漢語翻譯】 現代漢語譯本：如果依照《觀佛三昧經》所說：『佛陀告訴父王說：『諸佛出世有三種利益：第一，口說十二部經，以佛法佈施利益眾生，能夠去除眾生的無明黑暗障礙，開啟智慧之眼，得以往生諸佛面前，早日證得無上菩提。第二，諸佛、如來具有身相光明，無量美妙，如果有眾生稱念觀察，無論是總相還是別相，不論佛身是現在還是過去，都能夠消除眾生的四重罪、五逆罪，永遠脫離三惡道，隨心所愿，常生凈土，乃至最終成佛。第三，勸導父王修持唸佛三昧。』父王問佛陀說：『佛地的果德，真如實相第一義空，為什麼不讓弟子們修持呢？』佛陀告訴父王說：『諸佛的果德有無量深妙的境界，神通解脫，不是凡夫所能修行的境界，所以勸導父王修持唸佛三昧。』父王問佛陀說：『唸佛的功德，它的狀況是怎樣的呢？』佛陀告訴父王說：『比如伊蘭林方圓四十由旬（yóu xún，古印度長度單位），有一棵牛頭栴檀（niú tóu zhān tán，一種珍貴的香木），雖然有根和芽，但還沒有長出地面，那伊蘭林只有臭味沒有香味，如果有人吃了它的花果，就會發狂而死。後來栴檀的根和芽漸漸生長，剛要長成樹，香氣就非常旺盛，於是能夠改變這片樹林，使它普遍變得香美，眾生看見的人，都生出稀有之心。』佛陀告訴父王說：『一切眾生在生死輪迴中，唸佛的心也是這樣。只要能夠持續不斷地繫念佛號，必定往生佛前；一旦得到往生，就能改變一切諸惡，成就大慈悲，就像那香樹，改變伊蘭林一樣。』所說的伊蘭林，比喻眾生身內的三毒（貪嗔癡）、三障（煩惱障、業障、報障）無邊重罪；所說的栴檀，比喻眾生唸佛的心；剛要長成樹，是指一切眾生只要能夠積累唸佛不斷，業道就能成就。』 問：『計算一切眾生唸佛的功德，也應該一切'
【English Translation】 English version: According to the Contemplation on Buddha Samadhi Sutra (Guan Fo Sanmei Jing): 'The Buddha told King Suddhodana: 『The Buddhas appearing in the world have three benefits: First, they verbally expound the twelve divisions of scriptures, bestowing the benefit of Dharma, which can remove the darkness and obstacles of ignorance from sentient beings, open the eyes of wisdom, enable them to be reborn before the Buddhas, and quickly attain unsurpassed Bodhi. Second, the Buddhas and Tathagatas have immeasurable and wonderfully beautiful bodily light. If sentient beings recite and contemplate, whether the overall characteristics or the specific characteristics, regardless of whether the Buddha's body is present or past, they can eliminate the four grave offenses and the five rebellious acts of sentient beings, forever turn away from the three evil paths, and according to their desires, constantly be reborn in the Pure Land, and even attain Buddhahood. Third, to encourage the King to practice the Buddha-Recollection Samadhi.』 King Suddhodana asked the Buddha: 『The fruit-virtues of the Buddha-ground, the true suchness, the ultimate reality of the first principle of emptiness, why not allow disciples to practice it?』 The Buddha told King Suddhodana: 『The fruit-virtues of the Buddhas have immeasurable, profound, and wonderful realms, supernatural powers, and liberation, which are not realms that ordinary people can practice, therefore I encourage the King to practice the Buddha-Recollection Samadhi.』 King Suddhodana asked the Buddha: 『What is the state of the merit of Buddha-Recollection?』 The Buddha told King Suddhodana: 『For example, in an eranda forest (yī lán lín, a type of forest with foul-smelling trees) forty yojanas (yóu xún, an ancient Indian unit of distance) in circumference, there is a gosirsha-candana tree (niú tóu zhān tán, sandalwood) . Although it has roots and sprouts, it has not yet emerged from the soil. That eranda forest only has a foul smell and no fragrance. If someone eats its flowers and fruits, they will go mad and die. Later, the roots and sprouts of the candana gradually grow, and just as it is about to become a tree, its fragrance flourishes, and it is able to transform this forest, making it universally fragrant and beautiful. Those who see it all develop a rare and wonderful mind.』 The Buddha told King Suddhodana: 『The mind of Buddha-Recollection is also like this for all sentient beings in the cycle of birth and death. If they can continuously focus their minds on the Buddha, they will definitely be reborn before the Buddha. Once they attain rebirth, they can transform all evils and achieve great compassion, just like that fragrant tree, transforming the eranda forest.』 The so-called eranda forest is a metaphor for the three poisons (greed, hatred, and delusion), the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) and the boundless heavy sins within the bodies of sentient beings; the so-called candana is a metaphor for the mind of Buddha-Recollection in sentient beings; just as it is about to become a tree, it means that as long as all sentient beings can accumulate continuous Buddha-Recollection, the path of karma will be accomplished.』 Question: 'If we calculate the merit of Buddha-Recollection for all sentient beings, then all'
可知。何因一念之力，能斷一切諸障，如一香樹，改四十由旬伊蘭林，悉使香美也？」
答曰：「依諸部大乘，顯唸佛三昧功能不可思議也。何者？如《華嚴經》云：『譬如有人用師子筋以為琴絃，音聲一奏，一切餘弦悉皆斷壞。若人菩提心中行唸佛三昧者，一切煩惱、一切諸障，悉皆斷滅。亦如有人構取牛、羊、驢、馬一切諸乳置一器中，若持師子乳一渧投之，直過無難，一切諸乳悉皆破壞，變為清水。』若人但能菩提心中行唸佛三昧者，一切惡魔、諸障，直過無難。又彼經云：『譬如有人持翳身藥，處處遊行，一切餘人不見是人。』若能菩提心中行唸佛三昧者，一切惡神，一切諸障不見是人，隨所詣處，無能遮障也。何故能爾？此唸佛三昧即是一切三昧中王故也。」
第七、略明三身三土義。問曰：「今現在阿彌陀佛是何身？極樂之國是何土？」
答曰：「現在彌陀是報佛，極樂寶莊嚴國是報土。然古舊相傳皆云：『阿彌陀佛是化身，土亦是化土。』此為大失也。若爾者，穢土亦化身所居，凈土亦化身所居者，未審如來報身更依何土也？今依《大乘同性經》辨定報化、凈穢者，經云：『凈土中成佛者，悉是報身；穢土中成佛者，悉是化身。』彼經云：『阿彌陀如來、蓮華開敷星王如來、龍主王
【現代漢語翻譯】 現代漢語譯本：問：『為什麼一個念頭的力量，能斷除一切障礙，就像一棵香樹，能改變四十由旬（Yojana，古印度長度單位，約合今日7-9英里）伊蘭林（Ilan forest，一種臭樹林）的氣味，使它們都變得香美呢？』 答：『依據各部大乘經典，顯示唸佛三昧（Samadhi，佛教中的一種冥想狀態）的功能不可思議。為什麼呢？如《華嚴經》（Avatamsaka Sutra）所說：『譬如有人用獅子的筋作為琴絃，音聲一奏，一切其餘的琴絃都斷壞。如果有人以菩提心（Bodhi mind，覺悟之心）修行唸佛三昧，一切煩惱、一切諸障，都斷滅。也像有人取牛、羊、驢、馬的一切乳汁放在一個器皿中，如果投入一滴獅子乳，立刻就能使一切乳汁都破壞，變為清水。』如果有人能以菩提心修行唸佛三昧，一切惡魔、諸障，立刻就能通過，沒有阻礙。又《華嚴經》說：『譬如有人持有隱身藥，到處遊走，一切其餘的人都看不見這個人。』如果能以菩提心修行唸佛三昧，一切惡神，一切諸障都看不見這個人，無論到什麼地方，都沒有能遮蔽阻礙的。為什麼能這樣呢？因為這唸佛三昧就是一切三昧中的王者。』 第七、簡略說明三身三土（Trikaya and Trisvabhava-kaya，佛的三種身和三種土）的含義。問：『現在阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）是什麼身？極樂之國（Sukhavati，阿彌陀佛的凈土）是什麼土？』 答：『現在阿彌陀佛是報身佛（Sambhogakaya，佛的報應身），極樂寶莊嚴國是報土（Sambhogakaya-bhumi，報應土）。然而古來舊說都說：『阿彌陀佛是化身（Nirmanakaya，佛的化身），土也是化土。』這是很大的錯誤。如果這樣，穢土（Impure land，不凈的國土）也是化身所居，凈土（Pure land，清凈的國土）也是化身所居，那麼如來的報身又依據什麼土呢？現在依據《大乘同性經》（Mahayana Samdhinirvacana Sutra）來辨別報身和化身、凈土和穢土，經中說：『在凈土中成佛的，都是報身；在穢土中成佛的，都是化身。』《大乘同性經》說：『阿彌陀如來（Amitabha Tathagata）、蓮華開敷星王如來（Padmaprakasa-tara-raja Tathagata）、龍主王
【English Translation】 English version: Question: 'For what reason can the power of a single thought sever all obstacles, just as a fragrant tree can transform the scent of a forty-yojana Ilan forest (Ilan forest, a type of foul-smelling forest), making them all fragrant?' Answer: 'According to various Mahayana scriptures, the function of the Samadhi (Samadhi, a meditative state in Buddhism) of Buddha-Recollection is inconceivable. Why? As the Avatamsaka Sutra (Avatamsaka Sutra) says: 'For example, if someone uses a lion's sinew as a zither string, the sound of one pluck will break all other strings. If someone practices the Samadhi of Buddha-Recollection with Bodhi mind (Bodhi mind, the mind of enlightenment), all afflictions and all obstacles will be severed and extinguished. It is also like someone taking all the milk of cows, sheep, donkeys, and horses and placing it in one vessel. If one drop of lion's milk is added, it will immediately destroy all the milk, turning it into clear water.' If someone can practice the Samadhi of Buddha-Recollection with Bodhi mind, all demons and obstacles will immediately pass through without hindrance. Furthermore, that sutra says: 'For example, if someone holds an invisibility drug and wanders everywhere, all other people will not see this person.' If one can practice the Samadhi of Buddha-Recollection with Bodhi mind, all evil spirits and all obstacles will not see this person, and wherever they go, there will be no one who can obstruct them. Why is this so? Because this Samadhi of Buddha-Recollection is the king of all Samadhis.' Seventh, briefly explain the meaning of the Trikaya and Trisvabhava-kaya (Trikaya and Trisvabhava-kaya, the three bodies and three lands of the Buddha). Question: 'What body is the current Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land)? What land is the Land of Ultimate Bliss (Sukhavati, the Pure Land of Amitabha Buddha)?' Answer: 'The current Amitabha Buddha is the Sambhogakaya (Sambhogakaya, the Reward Body of the Buddha), and the Land of Supreme Bliss is the Sambhogakaya-bhumi (Sambhogakaya-bhumi, the Reward Land). However, ancient traditions all say: 'Amitabha Buddha is the Nirmanakaya (Nirmanakaya, the Transformation Body of the Buddha), and the land is also a Transformation Land.' This is a great mistake. If that were the case, the Impure land (Impure land, impure land) would also be where the Transformation Body resides, and the Pure land (Pure land, pure land) would also be where the Transformation Body resides. Then, upon what land does the Reward Body of the Tathagata rely? Now, according to the Mahayana Samdhinirvacana Sutra (Mahayana Samdhinirvacana Sutra), to distinguish between the Reward Body and the Transformation Body, the Pure Land and the Impure Land, the sutra says: 'Those who attain Buddhahood in the Pure Land are all Reward Bodies; those who attain Buddhahood in the Impure Land are all Transformation Bodies.' The Mahayana Samdhinirvacana Sutra says: 'Amitabha Tathagata (Amitabha Tathagata), Padmaprakasa-tara-raja Tathagata, Dragon Lord King
如來、寶德如來等諸如來，清凈佛剎，現得道者，當得道者，如是一切皆是報身佛也。何者如來化身？由如今日踴步健如來、魔恐怖如來，如是等一切如來，穢濁世中，如現成佛者，當成佛者，從兜率下，乃至住持一切正法、一切像法、一切末法，如是化事皆是化身佛也。何者如來法身？如來真法身者，無色、無形、無現、無著，不可見、無言說、無住處，無生、無滅，是名真法身義也。』」
問曰：「如來報身常住，云何《觀音授記經》云：『阿彌陀佛入涅槃后，觀世音菩薩次補佛處也？』」
答曰：「此是報身，示現隱沒相，非滅度也。彼經云：『阿彌陀佛入涅槃后，復有深厚善根眾生，還見如故。』即其證也。又《寶性論》云：『報身有五種相：說法及可見，諸業不休息及休息隱沒，示現不實體，即其證也。』」
問曰：「釋迦如來報身、報土在何方也？」
答曰：「《涅槃經》云：『西方去此四十二恒河沙佛土，有世界名曰無勝，彼土所有莊嚴亦如西方極樂世界，等無有異。我于彼土出現於世，為化眾生故，來在此娑婆國土。但非我出此土，一切如來亦復如是。』即其證也。」
問曰：「《鼓音經》云：『阿彌陀佛有父母。』明知非是報佛、報土也。」
答曰：「子但
【現代漢語翻譯】 現代漢語譯本 如來、寶德如來（Ratnadeva-tathāgata）等諸如來，清凈的佛剎，現在得道者，將要得道者，像這樣的一切都是報身佛。什麼是如來的化身？就像今日踴步健如來（Udbhuta-vikrānta-gāmi-tathāgata）、魔恐怖如來（Māra-bhī-tathāgata），像這樣的一切如來，在污濁的世間中，現在成佛者，將要成佛者，從兜率天（Tuṣita）降下，乃至住持一切正法、一切像法、一切末法，像這樣的化現之事都是化身佛。什麼是如來的法身？如來的真法身，無色、無形、無現、無著，不可見、無言說、無住處，無生、無滅，這叫做真法身的意義。
有人問：『如來的報身是常住的，為什麼《觀音授記經》中說：『阿彌陀佛（Amitābha）入涅槃后，觀世音菩薩（Avalokiteśvara）將依次補處成佛呢？』
回答說：『這是報身示現隱沒之相，並非滅度。那部經中說：『阿彌陀佛入涅槃后，還有深厚善根的眾生，仍然能見到他像原來一樣。』這就是證明。而且《寶性論》中說：『報身有五種相：說法及可見，諸業不休息及休息隱沒，示現不實體，這就是證明。』
有人問：『釋迦如來（Śākyamuni）的報身、報土在什麼地方呢？』
回答說：『《涅槃經》中說：『從西方經過四十二恒河沙數的佛土，有一個世界名叫無勝（Avijaya），那個世界所有的莊嚴就像西方的極樂世界一樣，完全沒有差別。我在那個世界出現於世，爲了教化眾生，才來到這娑婆國土（Sahā）。但不是我離開那個佛土，一切如來也是這樣。』這就是證明。』
有人問：『《鼓音經》中說：『阿彌陀佛有父母。』明明知道他不是報佛、報土。』
回答說：『你只是...
【English Translation】 English version The Tathāgatas, such as Ratnadeva-tathāgata (寶德如來), with their pure Buddha-fields, those who have attained enlightenment now, and those who will attain enlightenment, all such are Reward-body Buddhas (報身佛). What is the Transformation-body of the Tathāgata? Like Udbhuta-vikrānta-gāmi-tathāgata (踴步健如來), Māra-bhī-tathāgata (魔恐怖如來) today, all such Tathāgatas, in the defiled world, those who are now becoming Buddhas, those who will become Buddhas, descending from the Tuṣita Heaven (兜率天), and upholding all the Correct Dharma, all the Semblance Dharma, all the Dharma in the Degenerate Age, all such transformative activities are Transformation-body Buddhas (化身佛). What is the Dharma-body of the Tathāgata? The true Dharma-body of the Tathāgata is without color, without form, without appearance, without attachment, invisible, without speech, without dwelling place, without birth, without death; this is called the meaning of the true Dharma-body.
Someone asked: 'The Reward-body of the Tathāgata is permanent, so why does the Avalokiteśvara Prophecy Sutra (觀音授記經) say: 'After Amitābha (阿彌陀佛) enters Nirvana, Avalokiteśvara Bodhisattva (觀世音菩薩) will successively take his place as a Buddha?'
The answer is: 'This is the Reward-body manifesting the appearance of concealment, not extinction. That sutra says: 'After Amitābha enters Nirvana, there will still be beings with deep roots of goodness who will see him as before.' This is the proof. Moreover, the Ratnagotravibhāga (寶性論) says: 'The Reward-body has five aspects: preaching and being visible, the activities not ceasing and ceasing to be concealed, manifesting non-substantiality; this is the proof.'
Someone asked: 'Where are the Reward-body and Reward-land of Śākyamuni Tathāgata (釋迦如來)?'
The answer is: 'The Nirvana Sutra (涅槃經) says: 'Going west from here through forty-two Ganges sands of Buddha-lands, there is a world called Avijaya (無勝), and all the adornments of that land are like those of the Western Pure Land of Sukhāvatī (極樂世界), without any difference. I appear in that world, and for the sake of transforming sentient beings, I come to this Sahā world (娑婆國土). But it is not that I leave that land; all Tathāgatas are like this.' This is the proof.'
Someone asked: 'The Drum Sound Sutra (鼓音經) says: 'Amitābha Buddha has parents.' It is clear that he is not a Reward-Buddha or Reward-Land.'
The answer is: 'You only...
聞名，不究尋經旨，致此疑。可謂錯之毫毛，失之千里。然阿彌陀佛亦具三身：極樂出現者，即是報身；今言有父母者，是穢土中示現化身父母也。亦如釋迦如來，凈土中成其報佛，應來此方示有父母，成其化佛。阿彌陀佛亦復如是。又如《鼓音聲經》云：『爾時阿彌陀佛與聲聞眾俱，國號清泰，聖王所住，其城縱廣十千由旬。阿彌陀佛父是轉輪聖王，王名月上，母名殊勝妙顏，魔王名無勝，佛子名月明，提婆達多名寂意，給侍弟子名無垢稱。』又上來所引並是化身之相，若是凈土，豈有輪王及城女人等也？此即文義昞然，何待分別？皆不善尋究，致使迷名生執也。」
問曰：「若報身有隱沒休息相者，亦可凈土有成壞事？」
答曰：「如斯難者，自古將今，義亦難通。雖然今敢引經為證，義亦可知。譬如佛身常住，眾生見有涅槃；凈土亦爾，體非成壞，隨眾生所見有成、有壞。如《華嚴經》云：『由如見導師，種種無量色，隨眾生心行，見佛剎亦然。』是故《凈土論》云：『一質不成故，凈穢有虧盈；異質不成故，搜原則冥一；無質不成故，緣起則萬形。』故知若據法性凈土，則不論清濁；若據報化大悲，則非無凈穢也。
「又泛明佛土，對機感不同，有其三種差別：一者、從真垂報，名為報土
【現代漢語翻譯】 聞名，卻不探究經文的旨意，才導致了這樣的疑惑。這可以說是差之毫釐，失之千里。然而，阿彌陀佛（Amitabha，無量光佛）也具有三身：在極樂世界顯現的是報身（Sambhogakaya，受用身）；現在所說的有父母，是指在穢土（impure land）中示現的化身（Nirmanakaya，應化身）的父母。也像釋迦如來（Sakyamuni Buddha），在凈土（pure land）中成就其報身佛，應化到這個世界示現有父母，成就其化身佛。阿彌陀佛也是這樣。又如《鼓音聲王經》（Drum Voice King Sutra）說：『那時阿彌陀佛與聲聞眾在一起，國名叫清泰，是聖王所居住的地方，那座城縱橫十千由旬（yojana，古印度長度單位）。阿彌陀佛的父親是轉輪聖王（cakravartin，統治世界的理想君主），名叫月上，母親名叫殊勝妙顏，魔王名叫無勝，佛子名叫月明，提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）名叫寂意，侍奉的弟子名叫無垢稱。』以上所引用的都是化身的形象，如果是凈土，怎麼會有輪王以及城裡的女人等呢？這其中的文義非常明顯，還需要分辨什麼呢？都是因為不善於探究經文，才導致迷惑于名相而產生執著。
有人問：『如果報身有隱沒休息的現象，那麼凈土也會有成住壞空的事情嗎？』
回答說：『像這樣的疑問，從古至今，義理上也很難說得通。雖然如此，現在我敢引用經文作為證明，義理也是可以理解的。譬如佛身是常住的，但眾生卻看到有涅槃（Nirvana，寂滅）；凈土也是這樣，本體並非成住壞空，而是隨著眾生的所見而有成、有壞。如《華嚴經》（Avatamsaka Sutra）說：『猶如見到導師，有種種無量的顏色，隨著眾生的心行，所見到的佛剎（Buddha-field）也是這樣。』所以《凈土論》（Treatise on the Pure Land）說：『單一的體性不能成就萬物，所以凈與穢有虧損和盈滿；不同的體性不能成就萬物，所以探求本源則歸於冥一；沒有體性則不能成就萬物，所以因緣生起則顯現萬形。』所以要知道，如果根據法性（Dharmata，諸法的本性）凈土來說，就不論清凈與污濁；如果根據報身和化身的大悲願力來說，就不是沒有凈與穢的差別了。
『又普遍說明佛土，是針對不同根機的眾生，感受不同，有三種差別：第一種，從真如（Tathata，事物的本然狀態）垂示報身，稱為報土（reward land）。』
【English Translation】 Being famous but not investigating the meaning of the scriptures leads to such doubts. It can be said that a difference of a hair's breadth leads to an error of a thousand miles. However, Amitabha Buddha (Amitabha, Buddha of Immeasurable Light) also possesses the three bodies (Trikaya): the one appearing in Sukhavati (Pure Land of Ultimate Bliss) is the Sambhogakaya (Enjoyment Body); the one now said to have parents refers to the parents of the Nirmanakaya (Emanation Body) manifested in the impure land. It is also like Sakyamuni Buddha, who attains his Sambhogakaya Buddha in the pure land, and manifests in this world as having parents, thus becoming his Nirmanakaya Buddha. Amitabha Buddha is also like this. Furthermore, as the Drum Voice King Sutra says: 'At that time, Amitabha Buddha was with the Sravaka (listeners) assembly, the country was named Qingtai, the place where the holy king resided, the city was ten thousand yojanas (ancient Indian unit of distance) in length and width. Amitabha Buddha's father was a Cakravartin (wheel-turning king, ideal universal ruler), named Moon-Above, his mother was named Excellent Wonderful Face, the Mara (demon) king was named No-Victory, the Buddha's son was named Moon-Bright, Devadatta (cousin of Sakyamuni Buddha) was named Quiet-Intent, and the attendant disciple was named Immaculate-Praise.' The above quotations are all appearances of the Nirmanakaya. If it were the pure land, how could there be a wheel-turning king and women in the city? The meaning of the text is very clear, what else needs to be distinguished? It is all because of not being good at investigating the scriptures, which leads to being confused by names and clinging to them.
Someone asked: 'If the Sambhogakaya has a state of concealment and rest, then can the pure land also have events of formation, dwelling, decay, and emptiness?'
The answer is: 'Such a question, from ancient times to the present, is difficult to explain in terms of meaning. However, I now dare to cite the scriptures as proof, and the meaning can be understood. For example, the Buddha's body is permanent, but sentient beings see Nirvana (cessation of suffering); the pure land is also like this, its essence is not subject to formation, dwelling, decay, and emptiness, but according to what sentient beings see, there is formation and decay. As the Avatamsaka Sutra says: 'Just as seeing a guide, with various immeasurable colors, according to the mind and actions of sentient beings, the Buddha-field (Buddha-land) seen is also like that.' Therefore, the Treatise on the Pure Land says: 'A single substance cannot create all things, so purity and impurity have deficiency and fullness; different substances cannot create all things, so searching for the origin leads to merging into oneness; without substance, all things cannot be created, so when conditions arise, myriad forms appear.' Therefore, know that if based on the Dharmata (nature of phenomena) pure land, then there is no discussion of purity or impurity; if based on the great compassion of the Sambhogakaya and Nirmanakaya, then it is not without the distinction of purity and impurity.
'Furthermore, generally explaining the Buddha-lands, there are three kinds of differences according to the different capacities of sentient beings: first, from the Tathata (suchness) comes the manifestation of the Sambhogakaya, which is called the reward land.'
。猶如日光照四天下，法身如日，報化如光。二者、無而忽有，名之為化。即如《四分律》云：『錠光如來化提婆城與拔提城相近，共為親婚往來，后時忽然化火燒卻，令諸眾生睹此無常，莫不生厭歸向佛道也。』是故經云：『或現劫火燒，天地皆洞然，眾生有常想，照令知無常；或為濟貧乏，現立無盡藏，隨緣廣開導，令發菩提心。』三者、隱穢顯凈。如《維摩經》佛以足指按地，三千剎土莫不嚴凈。今此無量壽國即是從真垂報國也。何以得知？依《觀音授記經》云：『未來觀音成佛，替阿彌陀佛處。』故知是報也。」
第八、明彌陀凈國位該上下，凡聖通往者。今此無量壽國是其報凈土，由佛愿故，乃該通上下，致令凡夫之善並得往生，由該上故，天親、龍樹及上地菩薩亦皆生也。是故《大經》云：「彌勒菩薩問佛：『未知此界有幾許不退菩薩，得生彼國？』佛言：『此娑婆世界有六十七億不退菩薩，皆當往生。』」若欲廣引，余方皆爾。
問曰：「彌陀凈國既云位該上下，無問凡聖皆通往者，未知唯修無相得生？為當凡夫有相亦得生也？」
答曰：「凡夫智淺，多依相求，決得往生。然以相善力微，但生相土，唯睹報、化佛也。是故《觀佛三昧經．菩薩本行品》云：『文殊師利白佛言：「當
【現代漢語翻譯】 現代漢語譯本：猶如日光照耀四方天下，法身（Dharmakāya，佛的法性之身）好比太陽，報身（Saṃbhogakāya，佛的報應之身）和化身（Nirmāṇakāya，佛的化現之身）好比陽光。二者，從無而忽然顯現，這稱之為化現。例如《四分律》中說：『錠光如來（Dīpaṃkara，過去佛之一）化現提婆城（Deva，天城）與拔提城（Bhadra，賢善城）相鄰近，互相結親往來，後來忽然化為火焰燒燬，讓所有眾生看到這種無常，沒有不生厭離之心而歸向佛道的。』所以經中說：『或者顯現劫火燃燒，天地都被照亮，眾生卻有常住的想法，（佛）就照亮他們，讓他們知道無常；或者爲了救濟貧困，顯現建立無盡藏，隨順因緣廣泛開導，使他們發起菩提心（bodhicitta，覺悟之心）。』三者，隱藏污穢而顯現清凈。如《維摩經》（Vimalakīrti Nirdeśa Sūtra）中，佛用腳趾按壓地面，三千大千世界沒有不莊嚴清凈的。現在這無量壽國（Amitābha，阿彌陀佛的凈土）就是從真身垂跡而顯現的報土。憑什麼知道呢？依據《觀音授記經》（Avalokiteśvara，觀世音菩薩的授記經）中說：『未來觀音菩薩成佛，代替阿彌陀佛的位置。』所以知道這是報土。」 第八、說明彌陀凈國（Amitābha，阿彌陀佛的凈土）的果位涵蓋上下，凡夫和聖人都可前往。現在這無量壽國是阿彌陀佛的報身凈土，由於佛的願力，因此涵蓋上下，使得凡夫的善行也能往生，由於涵蓋上層，天親（Vasubandhu，世親菩薩）、龍樹（Nāgārjuna，龍樹菩薩）以及高位菩薩也都能往生。所以《大經》（Larger Sutra of Immeasurable Life）中說：「彌勒菩薩（Maitreya，未來佛）問佛：『不知道這個世界有多少不退轉的菩薩，能夠往生到那個凈土？』佛說：『這個娑婆世界（Sahā，我們所居住的世間）有六十七億不退轉的菩薩，都應當往生。』」如果想要廣泛引用，其他經典也是如此。 問：『彌陀凈國既然說是果位涵蓋上下，無論凡夫還是聖人都可以前往，不知道只有修習無相才能往生？還是凡夫有相也能往生呢？』 答：『凡夫智慧淺薄，大多依靠有相之法來求，決定可以往生。然而因為有相之善的力量微弱，只能往生到相土，只能見到報身佛和化身佛。』所以《觀佛三昧經．菩薩本行品》（Buddha Visualization Samadhi Sutra）中說：『文殊師利（Mañjuśrī，文殊菩薩）對佛說：「當
【English Translation】 English version: It is like the sunlight illuminating the four corners of the world. The Dharmakāya (the body of the Dharma, the essence of the Buddha) is like the sun, and the Saṃbhogakāya (the body of enjoyment, the rewarded body of the Buddha) and Nirmāṇakāya (the body of transformation, the manifested body of the Buddha) are like the sunlight. These two, appearing suddenly from nothing, are called transformation. For example, the Four-Part Vinaya says: 『Dīpaṃkara Tathāgata (Dīpaṃkara, one of the past Buddhas) transformed Deva City (Deva, heavenly city) and Bhadra City (Bhadra, virtuous city) to be near each other, with mutual marriage and interaction. Later, it suddenly transformed into flames and burned them down, causing all beings to witness this impermanence, and none did not generate aversion and turn towards the Buddha's path.』 Therefore, the sutra says: 『Sometimes manifesting the fire of the kalpa burning, the heavens and earth are all illuminated, but beings have thoughts of permanence. (The Buddha) illuminates them, letting them know impermanence; sometimes to relieve poverty, manifesting and establishing inexhaustible treasures, guiding widely according to conditions, causing them to generate bodhicitta (bodhicitta, the mind of enlightenment).』 Third, concealing impurity and revealing purity. As in the Vimalakīrti Nirdeśa Sūtra, when the Buddha pressed his toe on the ground, all three thousand great thousand worlds were adorned and purified. Now, this Land of Immeasurable Life (Amitābha, Amitabha's Pure Land) is the rewarded land manifested from the true body. How do we know this? According to the Avalokiteśvara Prophecy Sutra (Avalokiteśvara, the sutra of Avalokiteśvara's prophecy): 『In the future, Avalokiteśvara Bodhisattva will become a Buddha, replacing Amitābha Buddha's position.』 Therefore, we know this is the rewarded land.」 Eighth, explaining that the position of Amitābha's Pure Land (Amitābha, Amitabha's Pure Land) encompasses both high and low, and both ordinary and saintly beings can go there. Now, this Land of Immeasurable Life is Amitābha's rewarded Pure Land. Due to the Buddha's vows, it encompasses both high and low, allowing the good deeds of ordinary beings to also lead to rebirth there. Because it encompasses the higher realms, Vasubandhu (Vasubandhu, Bodhisattva Vasubandhu), Nāgārjuna (Nāgārjuna, Bodhisattva Nagarjuna), and bodhisattvas of higher levels can also be reborn there. Therefore, the Larger Sutra of Immeasurable Life says: 「Maitreya Bodhisattva (Maitreya, the future Buddha) asked the Buddha: 『I do not know how many non-retreating bodhisattvas in this world can be reborn in that land?』 The Buddha said: 『In this Sahā world (Sahā, the world we live in), there are sixty-seven billion non-retreating bodhisattvas, all of whom should be reborn there.』」 If you want to quote more widely, other scriptures are the same. Question: 『Since Amitābha's Pure Land is said to encompass both high and low positions, and both ordinary and saintly beings can go there, I do not know if only those who cultivate non-form can be reborn there? Or can ordinary beings with form also be reborn there?』 Answer: 『Ordinary beings have shallow wisdom and mostly rely on form to seek, and they will definitely be reborn. However, because the power of good deeds based on form is weak, they can only be reborn in the land of form, and can only see the rewarded Buddha and the transformed Buddha.』 Therefore, the Buddha Visualization Samadhi Sutra, Chapter on the Fundamental Practices of Bodhisattvas says: 『Mañjuśrī (Mañjuśrī, Bodhisattva Manjushri) said to the Buddha: 「When
知我念過去無量劫數為凡夫時，彼世有佛，名寶威德上王如來。彼佛出時，與今無異。彼佛亦長丈六，身紫金色，說三乘法，如釋迦文。爾時彼國有大長者，名一切施。長者有子，名曰戒護。子在母胎時，母以敬信故，預為其子受三歸依。子既生已，年至八歲，父母請佛於家供養。童子見佛，為佛作禮，敬佛心重，目不暫舍，一見佛故，即得除卻百萬億那由他劫生死之罪。從是以後常生凈土，即得值遇百億那由他恒河沙佛，是諸世尊亦以相好度脫眾生。爾時童子一一親侍，間無空缺，禮拜、供養、合掌觀佛，以因緣力故，復得值遇百萬阿僧祇佛，彼諸佛等亦以色身相好化度眾生。從是以後即得百千億唸佛三昧門，復得阿僧祇陀羅尼門。既得此已，諸佛現前，乃為說無相法，須臾之間得首楞嚴三昧。時彼童子但受三歸，一禮佛故，諦觀佛身，心無疲厭。由此因緣，值無數佛。何況繫念，具足思惟觀佛色身。時彼童子豈異人乎？是我身也。」爾時世尊贊文殊言：「善哉，善哉！汝以一禮佛故，得值無數諸佛。何況未來我諸弟子勤觀佛者、勤唸佛者？」佛敕阿難：「汝持文殊師利語，遍告大眾及未來世眾生，若能禮佛者、若能唸佛者、若能觀佛者，當知此人與文殊師利等無有異，捨身他世，文殊師利等諸菩薩為其和上。」』
【現代漢語翻譯】 現代漢語譯本 『我知道我在過去無量劫身為凡夫的時候，那個時候有一尊佛，名叫寶威德上王如來（Precious Majestic Virtue Supreme King Tathagata）。那尊佛出現的時候，和現在沒有什麼不同。那尊佛也身高一丈六尺，身體是紫金色，宣說三乘佛法，就像釋迦牟尼佛一樣。當時那個國家有一位大長者，名叫一切施（All-Giving）。這位長者有一個兒子，名叫戒護（Precept-Protected）。這個兒子在母親的胎中時，母親因為恭敬和信仰的緣故，預先為兒子受了三歸依。兒子出生后，到了八歲，父母親請佛到家中供養。童子見到佛，為佛作禮，恭敬佛的心非常強烈，眼睛一刻也不離開佛。因為僅僅見佛一次的緣故，就能夠消除百萬億那由他劫的生死之罪。從此以後常常往生凈土，就能夠遇到百億那由他恒河沙數的佛，這些世尊也用他們的相好來度脫眾生。當時這個童子一一親自侍奉這些佛，沒有絲毫的空缺，禮拜、供養、合掌觀佛，因為這種因緣的力量，又能夠遇到百萬阿僧祇佛，那些佛也用他們的色身相好來化度眾生。從此以後就能夠得到百千億唸佛三昧門，又能夠得到阿僧祇陀羅尼門。既然得到了這些，諸佛就顯現在他的面前，為他說無相法，在很短的時間內就得到了首楞嚴三昧。當時那個童子僅僅是受了三歸依，一次禮佛的緣故，仔細地觀察佛的身相，心中沒有疲倦和厭煩。因為這個因緣，值遇了無數的佛。更何況是繫念，具足地思惟觀察佛的色身。當時的那個童子難道是別人嗎？就是我的前身啊。』 當時世尊讚歎文殊菩薩說：『好啊，好啊！你因為一次禮佛的緣故，就能夠值遇無數的諸佛。更何況未來我的那些勤奮觀佛的弟子、勤奮唸佛的弟子呢？』 佛告訴阿難說：『你要記住文殊師利菩薩的話，普遍地告訴大眾以及未來世的眾生，如果能夠禮佛的人、如果能夠唸佛的人、如果能夠觀佛的人，應當知道這個人與文殊師利菩薩等沒有差別，捨棄這個身體到其他的世界，文殊師利菩薩等諸菩薩會成為他的戒和尚。』
【English Translation】 English version 'Knowing that in the past countless kalpas when I was an ordinary being, there was a Buddha named Bao Wei De Shang Wang Rulai (Precious Majestic Virtue Supreme King Tathagata). When that Buddha appeared, it was no different from now. That Buddha was also sixteen feet tall, with a body of purple-gold color, and spoke the Dharma of the Three Vehicles, just like Shakyamuni Buddha. At that time, there was a great elder in that country named Yi Qie Shi (All-Giving). The elder had a son named Jie Hu (Precept-Protected). When the son was in his mother's womb, the mother, out of reverence and faith, took the Three Refuges for her son in advance. After the son was born, when he reached the age of eight, his parents invited the Buddha to their home for offerings. The boy saw the Buddha, paid homage to the Buddha, and his heart of reverence for the Buddha was very strong, his eyes not leaving the Buddha for a moment. Because of seeing the Buddha even once, he was able to eliminate the sins of birth and death for millions of billions of nayutas of kalpas. From then on, he was constantly born in pure lands, and was able to encounter hundreds of billions of nayutas of Ganges sand-like Buddhas, and these World Honored Ones also used their excellent marks and characteristics to liberate sentient beings. At that time, this boy personally attended to each of these Buddhas, without any gaps, prostrating, making offerings, and observing the Buddha with his palms together. Because of the power of this cause and condition, he was again able to encounter millions of asankhya Buddhas, and those Buddhas also used their colored bodies and excellent marks to transform and liberate sentient beings. From then on, he was able to obtain hundreds of thousands of billions of Samadhi Gates of Buddha Recitation, and also obtained asankhya Dharani Gates. Having obtained these, the Buddhas appeared before him and spoke the Dharma of No-Form, and in a short time he obtained the Shurangama Samadhi. At that time, that boy only took the Three Refuges, and because of one prostration to the Buddha, he carefully observed the Buddha's body, and his mind was without fatigue or weariness. Because of this cause and condition, he encountered countless Buddhas. How much more so if one concentrates the mind, fully contemplates and thinks about the Buddha's colored body. Was that boy someone else? It was my own former body.' At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! Because of one prostration to the Buddha, you were able to encounter countless Buddhas. How much more so will my disciples in the future who diligently contemplate the Buddha, who diligently recite the Buddha?' The Buddha instructed Ananda: 'You must remember the words of Manjushri Bodhisattva, and universally tell the masses and sentient beings of the future world that if those who are able to prostrate to the Buddha, those who are able to recite the Buddha, those who are able to contemplate the Buddha, should know that this person is no different from Manjushri Bodhisattva, and when they abandon this body and go to other worlds, Manjushri Bodhisattva and other Bodhisattvas will be their preceptor.'
以此文證，故知凈土該通相土，往生不謬。
「若知無相離念為體，而緣中求往者，多應上輩生也。是故天親菩薩論云：『若能觀二十九種莊嚴清凈，即略入一法句。一法句者，謂清凈句；清凈句者，即是智慧無為法身故。』何故須廣、略相入者？但諸佛、菩薩有二種法身：一者、法性法身；二者、方便法身。由法性法身故，生方便法身；由方便法身故，顯出法性法身。此二種法身異而不可分，一而不可同，是故廣、略相入。菩薩若不知廣、略相入，則不能自利、利他。無為法身者，即法性身也，法性寂滅故，即法身無相也。法身無相故，則能無不相，是故相好莊嚴即是法身也。法身無知故，則能無不知，是故一切種智即是真實智慧也。雖知就緣觀總、別二句，莫非實相也。以知實相故，即知三界眾生虛妄相也；以知三界眾生虛妄故，即起真實慈悲也；以知真實慈悲故，即起真實歸依也。今之行者無問緇素，但能知生無生不違二諦者，多應落在上輩生也。」
第九、明彌陀凈國，三界攝與不攝。問曰：「安樂國土於三界中，何界所攝？」
答曰：「凈土勝妙，體出世間。此三界者，乃是生死凡夫之闇宅，雖復苦、樂少殊，修、短有異，統如觀之，莫非有漏之長津，倚伏相乘，循環無際，雜生觸受四
【現代漢語翻譯】 現代漢語譯本： 以此文證，可知凈土包含相土（具有形相的國土），往生凈土並非謬誤。
『若知以無相離念為本體，而於因緣中求往生者，多半是上品往生。』所以天親菩薩在《往生論》中說：『若能觀想二十九種莊嚴清凈，即是簡略地進入一法句。一法句，指的是清凈句；清凈句，即是智慧無為法身。』為何需要廣、略相互攝入呢？因為諸佛、菩薩有兩種法身：一是法性法身，二是方便法身。由法性法身，產生方便法身；由方便法身，顯現出法性法身。這兩種法身既不同又不可分割，既是一又不可等同，所以廣、略相互攝入。菩薩若不知廣、略相互攝入，就不能自利利他。無為法身，即是法性身，法性寂滅，即法身無相。法身無相，則能無所不相，所以相好莊嚴即是法身。法身無知，則能無所不知，所以一切種智即是真實智慧。雖知就因緣觀總、別二句，沒有不是實相的。因為知道實相，就知道三界眾生的虛妄相；因為知道三界眾生的虛妄，就生起真實慈悲；因為知道真實慈悲，就生起真實歸依。如今的修行人，無論僧俗，只要能知生無生不違背二諦（世俗諦和勝義諦）者，多半是上品往生。』
第九、說明彌陀凈國，是否被三界所包含。問：『安樂國土在三界中，屬於哪一界所攝？』
答：『凈土殊勝美妙，本體超出世間。這三界，乃是生死凡夫的黑暗住所，雖然苦樂略有不同，壽命長短有異，總的來看，沒有不是有漏的漫長渡口，倚靠和潛伏相互作用，循環沒有止境，混雜著產生觸受四'
【English Translation】 English version: Based on this text, it can be known that the Pure Land encompasses the phenomenal realm (land with form), and rebirth in the Pure Land is not a fallacy.
'If one knows that the essence is non-form and detachment from thoughts, and seeks rebirth through conditions, they are likely to be reborn in the upper grades.' Therefore, Bodhisattva Vasubandhu (Tianqin Pusa) said in his Treatise on Rebirth: 'If one can contemplate the twenty-nine kinds of adornments and purity, it is briefly entering the one-phrase Dharma. The one-phrase Dharma refers to the pure phrase; the pure phrase is the wisdom of non-action Dharmakaya (Fashen).' Why is it necessary for the broad and concise to interpenetrate each other? Because Buddhas and Bodhisattvas have two kinds of Dharmakaya: first, the Dharmakaya of Dharma-nature; second, the Dharmakaya of expedient means. From the Dharmakaya of Dharma-nature, the Dharmakaya of expedient means arises; from the Dharmakaya of expedient means, the Dharmakaya of Dharma-nature is revealed. These two kinds of Dharmakaya are different yet inseparable, one yet not identical, so the broad and concise interpenetrate each other. If a Bodhisattva does not know the interpenetration of the broad and concise, they cannot benefit themselves and others. The non-action Dharmakaya is the Dharma-nature body; the Dharma-nature is quiescent, so the Dharmakaya is without form. Because the Dharmakaya is without form, it can manifest all forms, so the adornments of marks and characteristics are the Dharmakaya. Because the Dharmakaya is without knowledge, it can know everything, so all-knowing wisdom is true wisdom. Although knowing that the two phrases of general and specific are viewed in terms of conditions, there is nothing that is not the true reality. Because one knows the true reality, one knows the illusory forms of sentient beings in the three realms; because one knows the illusion of sentient beings in the three realms, one arises with true compassion; because one knows true compassion, one arises with true refuge. Nowadays, practitioners, whether monastic or lay, as long as they know that birth and non-birth do not contradict the two truths (conventional truth and ultimate truth), are likely to be reborn in the upper grades.'
Ninth, explaining whether Amitabha's (Mituo) Pure Land is included within the Three Realms. Question: 'In the Three Realms, which realm does the Land of Bliss belong to?'
Answer: 'The Pure Land is supremely wonderful, its essence transcends the world. These Three Realms are the dark dwelling of mortal beings subject to birth and death. Although suffering and happiness are slightly different, and lifespans vary in length, when viewed as a whole, none are not leaky long crossings, relying and lurking interact, the cycle is endless, and the four are mixed to produce touch and reception.'
倒長溝，且因且果，虛偽相習，深可厭也。是故凈土非三界攝。又依《智度論》云：『凈土果報，無慾故非欲界；地居故，非色界；有形色故，非無色界。』雖言地居，精勝妙絕。是故天親論云：『觀彼世界相，勝過三界道，究竟如虛空，廣大無邊際。』是故《大經》贊云：『妙土廣大超數限，自然七寶所合成，佛本願力莊嚴起，稽首清凈大攝受。世界光耀妙殊絕，適悅晏安無四時，自利利他力圓滿，歸命方便巧莊嚴。』」
第二大門中，有三番料簡：第一、明發菩提心；第二、破異見邪執；第三、廣施問答，釋去疑情。
就初發菩提心，內有四番：一、出菩提心功用，二、出菩提名體，三、顯發心有異，四、問答解釋。
第一、出菩提心功用者。《大經》云：「凡欲往生凈土，要鬚髮菩提心為源。」云何菩提者？乃是無上佛道之名也。若欲發心作佛者，此心廣大，遍周法界；此心究竟，等若虛空；此心長遠，盡未來際；此心普備，離二乘障。若能一發此心，傾無始生死有淪所有功德迴向菩提，皆能遠詣佛果，無有失滅。譬如寄花五凈，風日不萎；附水靈河，世旱無竭。
第二、出菩提名體者。然菩提有三種：一者、法身菩提，二者、報身菩提，三者、化身菩提也。言法身菩提者，所謂真如
【現代漢語翻譯】 現代漢語譯本： 倒長溝，總是因為因果循環，虛偽的風氣相互習染，實在令人厭惡。因此，凈土不屬於三界所管轄。而且依據《智度論》所說：『凈土的果報，因為沒有慾望所以不是欲界；因為位於地上，所以不是；因為有形體和顏色，所以不是無。』雖然說是位於地上，但其精妙殊勝到了極點。因此天親菩薩的《往生論》說：『觀察那凈土世界的景象，勝過三界的一切境界，究竟如同虛空一般，廣大而沒有邊際。』所以《無量壽經》讚歎說：『那美妙的國土廣大無邊，自然由七寶合成，是佛陀的本願之力莊嚴而成的，我稽首禮敬這清凈的大攝受。那世界的光明照耀，美妙而殊勝，舒適安樂沒有四季的變化，自利利他的力量圓滿具足，我歸命于這方便巧妙的莊嚴。』 第二大門中，有三重選擇：第一，闡明發菩提心；第二，破除不同的見解和邪惡的執著；第三，廣泛地進行問答，消除疑惑。 關於最初的發菩提心，其中有四個方面：第一，闡述菩提心的功用；第二，闡述菩提心的名稱和本體；第三，顯示發心的不同；第四，問答解釋。 第一，闡述菩提心的功用。《無量壽經》說：『凡是想要往生凈土的人，必須要以發菩提心作為根本。』什麼是菩提呢？就是無上佛道的名稱。如果想要發心成佛，那麼這個心廣大，遍及整個法界；這個心究竟，等同於虛空；這個心長遠，直到未來的盡頭；這個心普遍具備，遠離二乘的障礙。如果能夠一旦發起這個心，將從無始以來生死輪迴中所積累的所有功德迴向菩提，都能夠到達佛果，不會消失。譬如將花寄放在五凈的地方，即使經過風吹日曬也不會枯萎；依附於靈河的水，即使遇到世間的旱災也不會乾涸。 第二，闡述菩提心的名稱和本體。菩提有三種：第一是法身菩提，第二是報身菩提，第三是化身菩提。所謂法身菩提，就是真如（tathata）。
【English Translation】 English version: 'Inverted long ditch, always due to cause and effect, hypocritical habits are mutually learned, which is deeply disgusting. Therefore, the Pure Land is not governed by the Three Realms. Moreover, according to the Mahaprajnaparamita Sastra, 'The retribution of the Pure Land, because there is no desire, is not the Desire Realm; because it is located on the ground, it is not ; because it has form and color, it is not without .' Although it is said to be located on the ground, its exquisiteness and superiority are extreme. Therefore, Vasubandhu's Rebirth Treatise says, 'Observing the appearance of that Pure Land world, it surpasses all realms of the Three Realms, ultimately like empty space, vast and boundless.' Therefore, the Larger Sutra praises, 'That wonderful land is vast and boundless, naturally composed of seven treasures, adorned by the power of the Buddha's original vows, I bow and pay homage to this pure and great reception. The light of that world shines, wonderful and extraordinary, comfortable and peaceful without the changes of the four seasons, the power of self-benefit and benefiting others is fully complete, I take refuge in this convenient and skillful adornment.' In the second major section, there are three selections: first, clarifying the arising of Bodhicitta (the aspiration for enlightenment); second, refuting different views and evil attachments; third, extensively engaging in questions and answers to dispel doubts. Regarding the initial arising of Bodhicitta, there are four aspects: first, elucidating the function of Bodhicitta; second, elucidating the name and essence of Bodhicitta; third, revealing the differences in arising the mind; fourth, questions and answers for explanation. First, elucidating the function of Bodhicitta. The Larger Sutra says, 'All those who wish to be reborn in the Pure Land must take the arising of Bodhicitta as the root.' What is Bodhi? It is the name of the unsurpassed Buddha-path. If one wishes to aspire to become a Buddha, then this mind is vast, pervading the entire Dharma Realm; this mind is ultimate, equal to empty space; this mind is long-lasting, until the end of the future; this mind is universally equipped, free from the obstacles of the Two Vehicles (Sravakayana and Pratyekabuddhayana). If one can arise this mind once, dedicating all the merits accumulated from beginningless cycles of birth and death towards Bodhi, one will be able to reach the Buddha-fruit, without loss or destruction. For example, placing flowers in a five-pure place, they will not wither even in wind and sun; attaching to the water of the spiritual river, it will not dry up even in worldly droughts. Second, elucidating the name and essence of Bodhicitta. There are three types of Bodhi: first, Dharmakaya (the body of the Law) Bodhi; second, Sambhogakaya (the body of enjoyment) Bodhi; and third, Nirmanakaya (the body of transformation) Bodhi. The so-called Dharmakaya Bodhi is Suchness (tathata).
、實相、第一義空，自性清凈，體無穢染，理出天真，不假修成，名為法身；佛道體本，名曰菩提。言報身菩提者，備修萬行，能感報佛之果，以果酬因，名曰報身；圓通無礙，名曰菩提。言化身菩提者，謂從報起用，能趣萬機，名為化身；益物圓通，名曰菩提。
第三、顯發心有異者。今謂行者修因、發心具其三種：一者、要須識達有、無從本已來自性清凈；二者、緣修萬行、八萬四千諸波羅蜜門等；三者、大慈悲為本，恒擬運度為懷。此之三因能與大菩提相應，故名發菩提心。又據《凈土論》云：「今言發菩提心者，即是愿作佛心；愿作佛心者，即是度眾生心；度眾生心者，即攝取眾生，生有佛國土心。」今既愿生凈土，故先鬚髮菩提心也。
第四、問答解釋者。問曰：「若備修萬行能感菩提得成佛者，何故《諸法無行經》云：『若人求菩提，即無有菩提，是人遠菩提，猶如天與地。』？」
答曰：「菩提正體，理求無相，今作相求，不當理實，故名人遠也。是故經言：『菩提者，不可以心得，不可以身得也。』今謂行者雖知修行往求，了了識知理體無求，仍不壞假名，是故備修萬行，故能感也。是故《大智度論》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
【現代漢語翻譯】 現代漢語譯本： 實相（shí xiàng，真實的相狀）、第一義空（dì yī yì kōng，最高真理的空性），自性清凈，本體沒有污穢染著，道理出于天然，不依靠修習而成，這叫做法身（fǎ shēn，佛的真身）；佛道的本體，叫做菩提（pú tí，覺悟）。 說到報身菩提（bào shēn pú tí，因修行而獲得的佛身所對應的覺悟），完備地修習各種善行，能夠感得報佛的果報，用果報來酬答因地中的修行，這叫做報身；圓融通達沒有障礙，叫做菩提。 說到化身菩提（huà shēn pú tí，佛爲了度化眾生而顯現的化身所對應的覺悟），是從報身起作用，能夠適應各種根機，這叫做化身；利益眾生物質和精神，圓融通達，叫做菩提。 第三，闡明發心有所不同。現在說修行人修因、發心具備三種：第一，必須要認識到有和無從根本上來說就是自性清凈的；第二，依循修習各種善行，八萬四千種波羅蜜門（bō luó mì mén，到達彼岸的方法）等等；第三，以大慈悲為根本，常常想著救度眾生。這三種因能夠與大菩提相應，所以叫做發菩提心。又根據《凈土論》（Jìng tǔ lùn，關於凈土的論著）說：『現在說發菩提心，就是愿作佛的心；愿作佛的心，就是度眾生的心；度眾生的心，就是攝取眾生，讓他們往生到有佛的國土的心。』現在既然希望往生凈土，所以首先必須發起菩提心。 第四，問答解釋。有人問：『如果完備地修習各種善行能夠感得菩提，得以成佛，為什麼《諸法無行經》（Zhū fǎ wú xíng jīng，一切法沒有自性的經典）說：『如果有人求菩提，就沒有菩提，這個人遠離菩提，就像天與地一樣。』？』 回答說：『菩提的真正本體，從道理上來說是無相的，現在用有相的方式去求，不符合真理的實際，所以說人遠離了菩提。因此經書上說：『菩提，不可以用心得到，不可以身得到。』現在說修行人雖然知道修行並向外尋求，完全清楚地認識到理體是無所求的，仍然不破壞假名，因此完備地修習各種善行，所以能夠感得菩提。因此《大智度論》（Dà zhì dù lùn，解釋般若智慧的論著）說：『如果有人見到般若（bō rě，智慧），那就是被束縛；如果不見般若，那也是被束縛。如果有人見到般若，那就是』
【English Translation】 English version: The Real Mark (shí xiàng, the true appearance), the First Principle Emptiness (dì yī yì kōng, the emptiness of the highest truth), whose self-nature is pure, whose essence is free from defilement, whose principle is naturally occurring, and which is not achieved through cultivation, is called the Dharmakaya (fǎ shēn, the body of the Dharma); the essence of the Buddha's path is called Bodhi (pú tí, enlightenment). Speaking of the Sambhogakaya Bodhi (bào shēn pú tí, the enlightenment corresponding to the reward body of a Buddha), the complete cultivation of myriad practices can evoke the fruit of the reward Buddha, using the fruit to repay the cause, which is called the Sambhogakaya; perfect and unobstructed understanding is called Bodhi. Speaking of the Nirmanakaya Bodhi (huà shēn pú tí, the enlightenment corresponding to the transformation body of a Buddha), it arises from the use of the Sambhogakaya, capable of adapting to all opportunities, which is called the Nirmanakaya; benefiting beings materially and spiritually, with perfect and unobstructed understanding, is called Bodhi. Third, clarifying that the aspiration of the mind differs. Now it is said that the practitioner's cultivation of causes and the aspiration of the mind possess three aspects: first, it is necessary to recognize that existence and non-existence are fundamentally self-nature pure; second, to follow and cultivate myriad practices, the eighty-four thousand Paramita gates (bō luó mì mén, methods to reach the other shore), and so on; third, to take great compassion as the foundation, constantly intending to deliver beings. These three causes can correspond to great Bodhi, hence it is called arousing the Bodhi mind. Furthermore, according to the 'Treatise on the Pure Land' (Jìng tǔ lùn, treatise on the Pure Land), it says: 'Now, speaking of arousing the Bodhi mind, it is the mind that wishes to become a Buddha; the mind that wishes to become a Buddha is the mind to deliver sentient beings; the mind to deliver sentient beings is the mind to gather sentient beings and have them be born in a Buddha's land.' Now that we wish to be born in the Pure Land, we must first arouse the Bodhi mind. Fourth, questions and answers for explanation. Someone asks: 'If the complete cultivation of myriad practices can evoke Bodhi and attain Buddhahood, why does the 'Sutra on the Absence of Characteristics of All Dharmas' (Zhū fǎ wú xíng jīng, sutra on the absence of self-nature in all dharmas) say: 'If a person seeks Bodhi, then there is no Bodhi, that person is far from Bodhi, like heaven and earth'?' The answer is: 'The true essence of Bodhi, in principle, is without form. Now, seeking it with form does not accord with the reality of the principle, hence it is said that the person is far away. Therefore, the sutra says: 'Bodhi cannot be obtained with the mind, nor can it be obtained with the body.' Now it is said that although the practitioner knows to cultivate and seek outwardly, and clearly recognizes that the principle is without seeking, he still does not destroy provisional names, therefore he completely cultivates myriad practices, hence he can evoke Bodhi. Therefore, the 'Mahaprajnaparamita Sastra' (Dà zhì dù lùn, treatise explaining prajna wisdom) says: 'If a person sees prajna (bō rě, wisdom), then he is bound; if he does not see prajna, then he is also bound. If a person sees prajna, then he is'
為解脫；若不見般若，是亦為解脫。』龍樹菩薩釋曰：『是中不離四句者為縛，離四句者為解。』今祈菩提但能如此修行，即是不行而行；不行而行者，不違二諦大道理也。
「又依天親《凈土論》云：『凡欲發心會無上菩提者，有其二義：一者、先須離三種與菩提門相違法，二者、須知三種順菩提門法。何等為三？一者、依智慧門不求自樂，遠離我心貪著自身故；二者、依慈悲門拔一切眾生苦，遠離無安眾生心故；三者、依方便門憐愍一切眾生心，遠離恭敬供養自身心故。是名遠離三種菩提門相違法。順菩提門者，菩薩遠離如是三種菩提門相違法，即得三種隨順菩提門法。何等為三？一者、無染清凈心，不為自身求諸樂故。菩提是無染清凈處，若為自身求樂，即違菩提門，是故無染清凈心是順菩提門；二者、安清凈心，為拔一切眾生苦故，菩提安穩一切眾生清凈處，若不作心拔一切眾生離生死苦，即便違菩提，是故拔一切眾生苦是順菩提門；三者、樂清凈心，欲令一切眾生得大菩提故，攝取眾生生彼國土故。菩提是畢竟常樂處，若不令一切眾生得畢竟常樂者，則違菩提門。』此畢竟常樂依何而得？要依大義門。大義門者，謂彼安樂佛國是也。故令一心專至，愿生彼國，欲使早會無上菩提也。」
第二、
【現代漢語翻譯】 現代漢語譯本： 『爲了解脫；如果不見般若（prajna，智慧），這也是爲了解脫。』龍樹菩薩（Nagarjuna）解釋說：『這裡面不離開四句（tetralemma，四種邏輯可能性）的就是束縛，離開四句的就是解脫。』現在祈求菩提（bodhi，覺悟）只要能夠這樣修行，就是不行而行；不行而行，就是不違背二諦（two truths，勝義諦和世俗諦）的大道理。
「又依據天親（Vasubandhu）《凈土論》（Commentary on the Pure Land Sutra）說：『凡是想要發心證得無上菩提的人，有兩種意義：一是，首先必須遠離三種與菩提門相違背的法；二是，必須知道三種順應菩提門的法。哪三種呢？一是，依靠智慧門不求自己的快樂，遠離我心貪戀自身；二是，依靠慈悲門拔除一切眾生的痛苦，遠離不使眾生安樂的心；三是，依靠方便門憐憫一切眾生，遠離恭敬供養自身的心。這叫做遠離三種與菩提門相違背的法。順應菩提門的是，菩薩遠離這三種與菩提門相違背的法，就能得到三種隨順菩提門的法。哪三種呢？一是，沒有染污的清凈心，不為自己尋求各種快樂。菩提是沒有染污的清凈之處，如果為自己尋求快樂，就違背了菩提門，所以沒有染污的清凈心是順應菩提門的；二是，安穩的清凈心，爲了拔除一切眾生的痛苦，菩提是安穩一切眾生清凈之處，如果不發心拔除一切眾生脫離生死痛苦，就違背了菩提，所以拔除一切眾生的痛苦是順應菩提門的；三是，快樂的清凈心，想要讓一切眾生得到大菩提，攝取眾生往生到那個國土。菩提是畢竟常樂之處，如果不讓一切眾生得到畢竟常樂，就違背了菩提門。』這畢竟常樂依靠什麼才能得到呢？要依靠大義門。大義門，就是指安樂佛國（Pure Land）。」
第二、
【English Translation】 English version: 'For liberation; if one does not see prajna (wisdom), that is also for liberation.' Nagarjuna (bodhisattva) explains: 'Here, that which does not depart from the four statements (tetralemma) is bondage, and that which departs from the four statements is liberation.' Now, praying for bodhi (enlightenment), if one can cultivate in this way, it is acting without acting; acting without acting does not violate the great principle of the two truths (conventional truth and ultimate truth).
Furthermore, according to Vasubandhu's Commentary on the Pure Land Sutra, 'Those who aspire to awaken the unsurpassed bodhi have two aspects: first, they must abandon the three kinds of practices that contradict the gate of bodhi; second, they must know the three kinds of practices that accord with the gate of bodhi. What are the three? First, relying on the gate of wisdom, not seeking self-enjoyment, thus abandoning the mind of attachment to oneself; second, relying on the gate of compassion, relieving the suffering of all sentient beings, thus abandoning the mind of not bringing peace to sentient beings; third, relying on the gate of skillful means, having compassion for all sentient beings, thus abandoning the mind of respecting and making offerings to oneself. These are called abandoning the three kinds of practices that contradict the gate of bodhi. Those that accord with the gate of bodhi are that bodhisattvas, by abandoning these three kinds of practices that contradict the gate of bodhi, attain the three kinds of practices that accord with the gate of bodhi. What are the three? First, a pure mind free from defilement, not seeking various pleasures for oneself. Bodhi is a pure place free from defilement; if one seeks pleasure for oneself, one violates the gate of bodhi. Therefore, a pure mind free from defilement accords with the gate of bodhi; second, a peaceful and pure mind, for the sake of relieving the suffering of all sentient beings. Bodhi is a peaceful and pure place for all sentient beings; if one does not resolve to relieve all sentient beings from the suffering of birth and death, one violates bodhi. Therefore, relieving the suffering of all sentient beings accords with the gate of bodhi; third, a joyful and pure mind, desiring to enable all sentient beings to attain great bodhi, gathering sentient beings to be born in that land. Bodhi is a place of ultimate and constant joy; if one does not enable all sentient beings to attain ultimate and constant joy, one violates the gate of bodhi.' Upon what does this ultimate and constant joy depend? It depends on the gate of great meaning. The gate of great meaning refers to the Land of Bliss (Pure Land). Therefore, let one single-mindedly and earnestly aspire to be born in that land, desiring to quickly realize unsurpassed bodhi.
Second,
明破異見邪執者。就中有其九番：第一、破妄計大乘無相異見偏執；第二、會通菩薩愛見大悲；第三、破繫心外無法；第四、破愿生穢國不願往生凈土；第五、破若生凈土多喜著樂；第六、破求生凈土非是小乘；第七、破求生兜率勸不歸凈土；第八、會通若求生十方凈土不如歸西；第九、料簡別時之意。
第一、破大乘無相妄執者。就中有二：一、總生起，欲令後代學者明識是非，去邪向正；第二、廣就係情，顯正破之。
一、總生起者，然大乘深藏、名義塵沙，是故《涅槃經》云：「一名無量義，一義無量名。」要須遍審眾典，方曉部旨，非如小乘俗書，案文畢義。何意須然？但凈土幽廓，經論隱顯，致令凡情種種圖度，恐涉諂語刀刀，百盲偏執，雜亂無知，妨礙往生。今且舉少狀，一一破之。
第一、破妄計大乘無相者。
問曰：「或有人言：『大乘無相，勿念彼此。若愿生凈土，便是取相，轉增漏縛，何用求之？』」
答曰：「如此計者，將謂不然。何者？一切諸佛說法要具二緣：一、依法性實理；二、須順其二諦。彼計大乘無念，但依法性；然謗無緣求，即是不順二諦。如此見者，墮滅空所收。是故《無上依經》云：『佛告阿難：「一切眾生若起我見如須彌山，我所不懼。何
以故？此人雖未即得出離，常不壞因果，不失果報故。若起空見如芥子，我即不許。何以故？此見者破喪因果，多墮惡道，未來生處，必揹我化。」』今勸行者，理雖無生，然二諦道理，非無緣求，一切得往生也。是故《維摩經》云：『雖觀諸佛國，及與眾生空，而常修凈土，教化諸群生。』又彼經云：『雖行無作，而現受身，是菩薩行；雖行無起，而起一切善行，是菩薩行。』是其真證也。」
問曰：「今世間有人，行大乘無相，亦不存彼此，全不護戒相。是事云何？」
答曰：「如此計者，為害滋甚。何者？如《大方等經》云：『佛為優婆塞制戒，不得至寡婦、處女家，沽酒家，藍染家，押油家，熟皮家，悉不得往來。阿難白佛言：「世尊！為何等人制如斯戒？」佛告阿難：「行者有二種：一者、在世人行；二者、出世人行。出世人者，吾不制上事；在世人者，吾今制之。何以故？一切眾生悉是吾子。」』佛是一切眾生父母，遮制約勒，早出世間得涅槃故。」
第二、會通菩薩愛見大悲者。
問曰：「依大乘聖教，菩薩于諸眾生若起愛見大悲，即應舍離。今勸眾生共生凈土，豈非愛染取相，若為免其塵累也？」
答曰：「菩薩行法功用有二。何者？一、證空慧般若；二、具大悲。
【現代漢語翻譯】 現代漢語譯本：『因為什麼緣故呢？這個人雖然未能立即得到解脫，但常常不破壞因果，不失去果報。如果生起像芥子那麼小的空見，我就不允許。為什麼呢？因為這種見解會破壞喪失因果，大多墮入惡道，未來所生之處，必定背離我的教化。』現在勸導修行人，道理上雖然是無生，然而二諦（俗諦和真諦）的道理，並非沒有因緣可以求得，一切都可以往生。所以《維摩經》（Vimalakirti Sutra）說：『雖然觀察諸佛國土，以及一切眾生皆空，但常常修習凈土，教化一切眾生。』又那部經說：『雖然修行無作，而示現受身，這是菩薩的行持；雖然修行無起，而發起一切善行，這是菩薩的行持。』這就是真實的證悟啊。
問：『現在世間有人，修行大乘無相法門，也不執著彼此的分別，完全不守護戒律的相狀。這件事怎麼樣呢？』
答：『如此認為的人，為害非常嚴重。為什麼呢？如《大方等經》（Vaipulya Sutra）所說：『佛為優婆塞（upasaka，在家男居士）制定戒律，不得前往寡婦、處女的家，賣酒的家，染布的家，榨油的家，熟皮的家，都不得往來。』阿難（Ananda，佛陀的十大弟子之一）問佛說：『世尊！為哪種人制定這樣的戒律？』佛告訴阿難：『修行人有兩種：一種是在世俗中修行的人；一種是出世間修行的人。出世間修行的人，我不制定這些事；在世俗中修行的人，我現在制定這些。為什麼呢？一切眾生都是我的孩子。』佛是一切眾生的父母，遮止約束，是爲了讓他們早日出離世間，得到涅槃（Nirvana，寂滅）。』
第二、會通菩薩愛見大悲的道理。
問：『依照大乘聖教，菩薩對於一切眾生如果生起愛見大悲，就應該舍離。現在勸導眾生共同往生凈土，豈不是愛染執取相狀，如何免除塵世的牽累呢？』
答：『菩薩修行的方法和功用有兩種。哪兩種呢？一、證悟空慧般若（Prajna，智慧）；二、具足大悲。』
【English Translation】 English version: 'Why? Although this person may not immediately attain liberation, they constantly do not destroy cause and effect, and do not lose karmic retribution. If they give rise to an empty view as small as a mustard seed, I would not allow it. Why? Because this view destroys and loses cause and effect, mostly falling into evil paths. In future lives, they will surely turn away from my teachings.' Now I advise practitioners that although the principle is non-arising, the principles of the two truths (conventional truth and ultimate truth) are not without conditions to seek, and all can be reborn in the Pure Land. Therefore, the Vimalakirti Sutra says: 'Although observing all Buddha lands and all beings as empty, they constantly cultivate the Pure Land and teach all beings.' Also, that sutra says: 'Although practicing non-action, they manifest a body to receive, this is the practice of a Bodhisattva; although practicing non-arising, they initiate all good deeds, this is the practice of a Bodhisattva.' This is the true realization.
Question: 'Now in the world, there are people who practice the Mahayana (Great Vehicle) of no-form, and do not cling to the distinction between self and other, and do not protect the characteristics of the precepts at all. What about this matter?'
Answer: 'Those who think like this are extremely harmful. Why? As the Vaipulya Sutra says: 'The Buddha established precepts for upasakas (lay male devotees), forbidding them from going to the homes of widows, virgins, wine sellers, dyers, oil pressers, and tanners. Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'World Honored One! For whom are these precepts established?' The Buddha told Ananda: 'There are two kinds of practitioners: one is those who practice in the world; the other is those who practice out of the world. For those who practice out of the world, I do not establish these matters; for those who practice in the world, I now establish these. Why? All beings are my children.' The Buddha is the father and mother of all beings, preventing and restraining them, so that they may leave the world early and attain Nirvana (extinction of suffering).'
Second, understanding the principle of Bodhisattva's love and compassion.
Question: 'According to the Mahayana sacred teachings, if a Bodhisattva develops love and compassion for all beings, they should abandon it. Now, encouraging beings to be reborn together in the Pure Land, isn't this attachment to love and taking on appearances? How can one avoid the defilements of the world?'
Answer: 'The methods and functions of a Bodhisattva's practice are twofold. What are the two? First, realizing the wisdom of emptiness, Prajna (wisdom); second, possessing great compassion.'
一、以修空慧般若力故，雖入六道生死，不為塵染所繫；二、以大悲念眾生故，不住涅槃。菩薩雖處二諦，常能妙舍有、無，取、捨得中，不違大道理也。是故《維摩經》云：『譬如有人慾于空地造立宮舍，隨意無礙，若於虛空終不能成；菩薩亦如是，為欲成就眾生故，愿取佛國。愿取佛國者，非於空也。』」
第三、破繫心外無法者。就中有二：一、破計情；二、問答解釋。
問曰：「或有人言：『所觀凈境，約就內心，凈土融通，心凈即是。心外無法，何須西入？』」
答曰：「但法性凈土，理處虛融，體無偏局，此乃無生之生，上士堪入。是故《無字寶篋經》云：『善男子！復有一法，是佛所覺，所謂諸法不去、不來，無因、無緣，無生、無滅，無思、無不思，無增、無減。佛告羅睺羅言：「汝今受持我此所說正法義不？」爾時十方有九億菩薩，即白佛言：「我等皆能持此法門，當爲眾生流通不絕。」世尊答言：「是善男子等，則為兩肩荷擔菩提，彼人即得不斷辯才，得善清凈諸佛世界。命終之時，即得現見阿彌陀佛與諸聖眾住其人前，得往生也。」』自有中下之輦，未能破相，要依信佛因緣求生凈土，雖至彼國，還居相土。又云：『若攝緣從本，即是心外無法；若分二諦明義，凈土無妨是
【現代漢語翻譯】 現代漢語譯本 一、憑藉修習空性智慧（般若，Prajna）的力量，即使進入六道輪迴（六道生死，Six realms of Samsara），也不會被塵世的污染所束縛； 二、因為對眾生懷有大慈悲心，所以不住于涅槃（Nirvana）。菩薩雖然處於二諦（二諦，Two Truths：世俗諦和勝義諦），常常能夠巧妙地捨棄有和無，在取捨之中，不違背大道理。因此《維摩經》（Vimalakirti Sutra）說：『譬如有人想在空地上建造宮殿房屋，可以隨意建造沒有阻礙，如果想在虛空中建造，最終不能成功；菩薩也是這樣，爲了成就眾生，發願往生佛國（佛國，Buddha-land）。發願往生佛國，不是在虛空中。』 第三、破斥執著於心外無法的觀點。其中分為兩部分：一、破斥情執；二、問答解釋。 問：『或許有人說：『所觀想的清凈境界，是就內心而言，凈土（凈土，Pure Land）的融通，心清凈就是凈土。心外沒有法，何必向西方求生凈土？』 答：『但是法性凈土，從理上來說是虛空融合的，本體沒有偏頗和侷限，這才是無生之生，上等根器的人可以進入。所以《無字寶篋經》（Avatamsaka Sutra）說：『善男子！還有一種法，是佛所覺悟的，就是諸法不去不來，沒有因沒有緣，沒有生沒有滅，沒有思也沒有不思，沒有增加也沒有減少。』佛告訴羅睺羅（羅睺羅，Rahula）說：『你現在受持我所說的正法義嗎？』當時十方有九億菩薩，對佛說：『我們都能受持這個法門，當爲眾生流通不絕。』世尊回答說：『這些善男子等，就是用兩肩擔負著菩提（菩提，Bodhi），他們就能得到不斷絕的辯才，得到清凈的諸佛世界。命終的時候，就能現見阿彌陀佛（阿彌陀佛，Amitabha Buddha）與諸聖眾住在他們面前，得以往生凈土。』自有中下根器的人，未能破除對相的執著，需要依靠信佛的因緣求生凈土，即使到了彼國，還是居住在相土。』又說：『如果從根本上攝取因緣，就是心外無法；如果分二諦來闡明意義，凈土不妨礙是心外之法。』
【English Translation】 English version 1. By the power of cultivating emptiness and wisdom (Prajna), even if entering the six realms of Samsara (六道生死, Six realms of Samsara), one will not be bound by the defilements of the world; 2. Because of great compassion for sentient beings, one does not abide in Nirvana. Although Bodhisattvas dwell in the Two Truths (二諦, Two Truths: conventional truth and ultimate truth), they are always able to skillfully relinquish existence and non-existence, and in taking and relinquishing, they do not violate the great principles. Therefore, the Vimalakirti Sutra (維摩經) says: 'It is like someone who wants to build palaces and houses on empty ground, which can be built freely without hindrance, but if one wants to build in the void, it will ultimately not succeed; Bodhisattvas are also like this, in order to accomplish sentient beings, they vow to be reborn in the Buddha-land (佛國, Buddha-land). Vowing to be reborn in the Buddha-land is not in the void.' Third, refuting the view that there is no Dharma outside the mind. This is divided into two parts: 1. Refuting emotional attachments; 2. Explanation through questions and answers. Question: 'Perhaps someone says: 'The pure realm that is contemplated is based on the inner mind, and the Pure Land (凈土, Pure Land) is all-pervasive, and a pure mind is the Pure Land. There is no Dharma outside the mind, so why seek rebirth in the Pure Land in the West?' Answer: 'However, the Dharma-nature Pure Land, in terms of principle, is empty and integrated, and the essence has no bias or limitation. This is the birth of no-birth, which can be entered by those of superior capacity. Therefore, the Avatamsaka Sutra (無字寶篋經) says: 'Good man! There is also a Dharma that is awakened by the Buddha, which is that all Dharmas neither go nor come, have no cause nor condition, have no birth nor death, have no thought nor no-thought, have no increase nor decrease.' The Buddha said to Rahula (羅睺羅, Rahula): 'Do you now uphold the meaning of the Dharma I have spoken?' At that time, nine hundred million Bodhisattvas in the ten directions said to the Buddha: 'We can all uphold this Dharma gate and will circulate it continuously for sentient beings.' The World Honored One replied: 'These good men, etc., are carrying Bodhi (菩提, Bodhi) on both shoulders, and they will obtain uninterrupted eloquence and obtain pure Buddha-lands. At the time of death, they will see Amitabha Buddha (阿彌陀佛, Amitabha Buddha) and all the holy assembly dwelling before them, and they will be reborn in the Pure Land.' There are those of middle and lower capacity who have not broken through attachment to forms and need to rely on the conditions of faith in the Buddha to seek rebirth in the Pure Land. Even if they reach that country, they still reside in the realm of forms.' It is also said: 'If one gathers the conditions from the root, then there is no Dharma outside the mind; if one explains the meaning by dividing the Two Truths, the Pure Land does not hinder being a Dharma outside the mind.'
心外法也。』」
二、問答解釋。
問曰：「向言無生之生唯上士能入，中下不堪者，為當直將人約法作如此判？為當亦有聖教來證？」
答曰：「依《智度論》云：『新發意菩薩機解軟弱，雖言發心，多愿生凈土。何意然者？譬如嬰兒，若不近父母恩養，或墮坑、落井，火、蛇等難，或乏乳而死。要假父母摩洗養育，方可長大能紹繼家業。菩薩亦爾，若能發菩提心，多愿生凈土，親近諸佛，增長法身，方能匡紹菩薩家業，十方濟運。為斯益故，多愿生也。』又彼論云：『譬如鳥子翅翮未成，不可逼令高翔，先須依林傅樹，羽成有力，方可舍林游空。新發意菩薩亦爾，先須乘愿，求生佛前，法身成長，隨感赴益。』又阿難白佛言：『此無相波羅蜜在何處說？』佛言：『如此法門在阿毗跋致地中說。何以故？有新發意菩薩，聞此無相波羅蜜門，所有清凈善根悉當滅沒也。』又來但至彼國，即一切事畢，何用諍此深淺理也？」
第四、破愿生穢土，不願生凈土者。
問曰：「或有人言：『愿生穢國教化眾生，不願往生凈土。』是事云何？」
答曰：「此人亦有一徒。何者？若身居不退已去，為化雜惡眾生故，能處染不染，逢惡不變——如鵝、鴨入水，水不能濕——如此人等，堪能處
【現代漢語翻譯】 『心外法也。』
二、問答解釋。
問：『先前說『無生之生』只有上等根器的人才能領悟，中下根器的人無法領悟，這是直接根據人的根器來判斷，還是有聖教經典可以佐證？』
答：『根據《智度論》（Mahāprajñāpāramitopadeśa，解釋《大般若經》的論書）所說：『新發菩提心的菩薩，根機和理解力還很薄弱，雖然發了菩提心，但大多希望往生凈土。為什麼呢？比如嬰兒，如果不靠近父母的恩惠養育，就會掉進坑裡、井裡，遇到火、蛇等災難，或者因為缺乏乳汁而死亡。需要依靠父母的摩挲洗滌和養育，才能長大，能夠繼承家業。菩薩也是這樣，如果能發起菩提心，大多希望往生凈土，親近諸佛，增長法身，才能匡正和繼承菩薩的家業，在十方世界救濟眾生。爲了這個利益，所以大多希望往生凈土。』《智度論》又說：『比如小鳥，翅膀還沒有長成，不能強迫它高飛，必須先依靠樹林，等到羽毛長成有力了，才能離開樹林在空中飛翔。新發菩提心的菩薩也是這樣，必須先憑藉願力，求生到佛前，法身才能成長，然後才能隨緣應化，利益眾生。』阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）問佛：『這無相波羅蜜（Anabhilamba-pāramitā，不執著于相的智慧）在哪裡宣說？』佛說：『這種法門在阿毗跋致地（Avaivartika-bhūmi，不退轉地）中宣說。為什麼呢？因為有新發菩提心的菩薩，聽到這無相波羅蜜門，所有清凈的善根都會消滅。』既然來到凈土，一切事情就都圓滿了，又何必爭論這些深淺的道理呢？』
第四、破斥愿生穢土，不願生凈土的人。
問：『有人說：『我願意往生到污穢的國土去教化眾生，不願意往生到清凈的凈土。』這件事怎麼樣？』
答：『這種人也有一類。哪一類呢？如果自身已經處於不退轉的境界，爲了教化各種惡劣的眾生，能夠身處染污而不被染污，遇到惡劣的環境也不會改變——就像鵝、鴨進入水中，水不能沾濕它們一樣——這樣的人，才能夠身處
【English Translation】 『It is a dharma external to the mind.』
- Questions and Answers for Explanation.
Question: 『Earlier, it was said that only superior beings can enter the 『unborn birth,』 while those of middle and lower capacities cannot. Is this judgment made directly based on people's capacities, or is there scriptural evidence to support it?』
Answer: 『According to the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom, a commentary on the Prajñāpāramitā Sūtra): 『Newly aspiring Bodhisattvas have weak faculties and understanding. Although they generate the aspiration for enlightenment, they mostly wish to be born in the Pure Land. Why is this so? It is like an infant who, if not near the loving care of its parents, may fall into pits, wells, or encounter dangers like fire and snakes, or die from lack of milk. It requires the parents' caressing, washing, and nurturing to grow up and be able to inherit the family business. Bodhisattvas are also like this. If they can generate the bodhicitta (aspiration for enlightenment), they mostly wish to be born in the Pure Land, be close to all the Buddhas, and increase their dharmakāya (dharma body), so that they can rectify and inherit the Bodhisattva's family business and deliver beings in the ten directions. For this benefit, they mostly wish to be born there.』 Furthermore, that treatise says: 『It is like a bird whose wings have not yet developed; it cannot be forced to soar high. It must first rely on the forest and cling to trees. When its feathers are fully grown and strong, it can then leave the forest and roam in the sky. Newly aspiring Bodhisattvas are also like this. They must first rely on their vows and seek birth before the Buddhas, so that their dharmakāya can grow, and then they can respond to beings' needs and benefit them.』 Furthermore, Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory) said to the Buddha: 『Where is this Anabhilamba-pāramitā (non-attachment perfection of wisdom) taught?』 The Buddha said: 『This dharma gate is taught in the Avaivartika-bhūmi (stage of non-retrogression). Why? Because if newly aspiring Bodhisattvas hear this gate of non-attachment perfection of wisdom, all their pure roots of goodness will be destroyed.』 Since coming to the Pure Land, everything is accomplished, why argue about these profound and shallow principles?』
- Refuting those who wish to be born in impure lands and not in Pure Lands.
Question: 『Some people say: 『I wish to be born in impure lands to teach sentient beings, and I do not wish to be born in Pure Lands.』 What about this matter?』
Answer: 『These people also belong to a certain category. Which category? If they themselves are already in the state of non-retrogression, and for the sake of transforming various evil beings, they can dwell in defilement without being defiled, and remain unchanged when encountering evil circumstances—like geese and ducks entering water, which cannot wet them—only such people are capable of being in
穢拔苦。若是實凡夫者，唯恐自行未立，逢苦即變，欲濟彼者，相與俱沒。如似逼雞入水，豈能不濕？是故《智度論》云：『若凡夫發心，即愿在穢土拔濟眾生者，聖意不許。』何意然者？龍樹菩薩釋云：『譬如四十里冰，如有一人，以一升熱湯投之，當時似如少減。若經夜至明，乃高於餘者。凡夫在此發心救苦，亦復如是。以貪、嗔境界違順多故，自起煩惱返墮惡道故也。』」
第五、破若生凈土多喜著樂者。
問曰：「或有人言：『凈土之中唯有樂事，多喜著樂，妨廢修道，何須愿往生也？』」
答曰：「既云凈土，無有眾穢。若言著樂，便是貪愛煩惱，何名為凈？是故《大經》云：『彼國人天，往來進止，情無所繫。』又四十八愿云：『十方人天，來至我國，若起想念貪計身者，不取正覺。』《大經》又云：『彼國人天，無所適莫。』何有著樂之理也？」
第六、破求生凈土非是小乘。
問曰：「或有人言：『求生凈土便是小乘，何須修之？』」
答曰：「此亦不然。何以故？但小乘之教，一向不明生凈土故也。」
第七、會通愿生兜率勸歸凈土者。
問曰：「或有人言：『愿生兜率，不願歸西。』是事云何？」
答曰：「此義不類，少分似同，據體
【現代漢語翻譯】 現代漢語譯本 穢拔苦。如果確實是凡夫俗子，只怕自己修行尚未穩固，遇到苦難就心生動搖，想要救濟他人，結果反而一同沉沒。就像是強迫雞下水，怎麼可能不被打濕？所以《智度論》（Mahaprajnaparamita-sastra，解釋《大般若經》的論著）中說：『如果凡夫發心，就希望在污穢的國土中拔濟眾生，聖人的意思是不同意的。』為什麼這樣說呢？龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）解釋說：『譬如四十里的冰，如果有一個人，用一升的熱水潑上去，當時好像稍微減少了一些。如果經過一夜到天亮，反而比其他的冰更高了。凡夫在此發心救苦，也是這樣。因為貪、嗔的境界，順境和逆境太多，自己生起煩惱，反而墮入惡道。』 第五、破斥如果往生凈土會貪戀快樂的說法。 問：『或許有人說：『凈土之中只有快樂的事情，容易貪戀快樂，妨礙修行，為什麼還要發願往生呢？』』 答：『既然說是凈土，就沒有污穢。如果說貪戀快樂，那就是貪愛煩惱，怎麼能稱為凈呢？所以《大經》（《無量壽經》的別稱）中說：『那個國家的人天，往來進止，心無所繫。』又有四十八愿說：『十方人天，來到我的國家，如果生起想念，貪戀執著身體的，我就不成正覺。』《大經》又說：『那個國家的人天，沒有什麼親疏分別。』哪裡有貪戀快樂的道理呢？』 第六、破斥求生凈土是小乘的說法。 問：『或許有人說：『求生凈土就是小乘，為什麼還要修習呢？』 答：『這也是不對的。為什麼呢？因為小乘的教義，一向不明確說明往生凈土。』 第七、會通發願往生兜率天（Tusita Heaven，彌勒菩薩所在的天界）勸人歸向凈土。 問：『或許有人說：『願意往生兜率天，不願意歸向西方凈土。』這件事怎麼樣呢？』 答：『這個意義不相同，只有少部分相似，從本質上來說，
【English Translation】 English version To pull out suffering from a defiled land. If one is truly an ordinary person, they would only fear that their own practice is not yet established. Upon encountering suffering, they immediately change their mind. Wanting to save others, they end up sinking together. It's like forcing a chicken into the water; how can it not get wet? Therefore, the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom, a commentary on the Prajnaparamita Sutra) says: 'If an ordinary person makes a vow to pull beings out of suffering in a defiled land, the sages do not approve.' Why is that? Nagarjuna (an important thinker in Mahayana Buddhism) explains: 'It's like forty li of ice. If someone pours one sheng of hot soup on it, it seems to diminish a little at that moment. But if it goes through the night until morning, it will be higher than the rest. An ordinary person making a vow to save suffering here is also like that. Because of the many favorable and unfavorable circumstances of greed and anger, they generate afflictions themselves and fall back into evil paths.' Fifth, refuting the idea that rebirth in the Pure Land leads to attachment to pleasure. Question: 'Some might say: 'In the Pure Land, there are only joyful things. It's easy to become attached to pleasure, which hinders practice. Why should we vow to be reborn there?'' Answer: 'Since it's called the Pure Land, there is no defilement. If you speak of attachment to pleasure, that is greed and affliction. How can it be called pure? Therefore, the Larger Sutra (another name for the Infinite Life Sutra) says: 'The people and devas of that country, in their comings and goings, have no emotional attachments.' Also, the Forty-Eight Vows say: 'If beings from the ten directions, upon coming to my country, give rise to thoughts of attachment and clinging to the body, may I not attain perfect enlightenment.' The Larger Sutra also says: 'The people and devas of that country have no preferences or dislikes.' How can there be any reason to be attached to pleasure?' Sixth, refuting the idea that seeking rebirth in the Pure Land is a practice of the Small Vehicle (Hinayana). Question: 'Some might say: 'Seeking rebirth in the Pure Land is a practice of the Small Vehicle. Why should we cultivate it?'' Answer: 'That is also not correct. Why? Because the teachings of the Small Vehicle do not explicitly mention rebirth in the Pure Land.' Seventh, reconciling the aspiration to be reborn in Tusita Heaven (the heaven where Maitreya Bodhisattva resides) with the encouragement to turn towards the Pure Land. Question: 'Some might say: 'I wish to be reborn in Tusita Heaven, not to return to the Western Pure Land.' What about this matter?' Answer: 'This meaning is not the same; only a small part is similar. In essence,
大別，有其四種。何者？一、彌勒世尊為其天眾轉不退法輪，聞法生信者獲益，名為信同。著樂無信者，其數非一。又來雖生兜率，位是退處。是故經云：『三界無安，猶如火宅。』二、往生兜率，正得壽命四千歲，命終之後不免退落。三、兜率天上雖有水鳥、樹林，和鳴哀雅，但與諸天生樂為緣，順於五欲不資聖道；若向彌陀凈國一得生者，悉是阿毗跋致，更無退人與其雜居。又復，位是無漏，出過三界，不復輪迴。論其壽命，即與佛齊，非算數能知。其有水鳥、樹林，皆能說法，令人悟解，證會無生。四、據《大經》，且以一種音樂比挍者，經贊言：『從世帝王至六天，音樂轉妙有八重，展轉勝前億萬倍，寶樹音麗倍亦然。復有自然妙伎樂，法音清和悅心神，哀婉雅亮超十方。是故稽首清凈勛。』」
第八、挍量愿生十方凈土不如歸西方者。
問曰：「或有人言：『愿生十方凈國，不願歸西方。』是義云何？」
答曰：「此義不類，于中有三。何者？一、十方佛國非為不凈，然境寬則心昧，境狹則意專，是故《十方隨愿往生經》云：『普廣菩薩白佛言：「世尊！十方佛土皆為嚴凈，何故諸經中偏嘆西方阿彌陀國，勸往生也？」佛告普廣菩薩：「一切眾生濁亂者多，正念者少，欲令眾生專志有在
【現代漢語翻譯】 現代漢語譯本 大別有四種。是哪四種呢？第一，彌勒世尊（Maitreya Buddha，未來佛）為他的天眾轉不退法輪（wheel of non-regression），聽聞佛法而生起信心的人能夠獲益，這叫做『信同』。貪圖享樂而沒有信心的人，數量非常多。即使往生到兜率天（Tushita Heaven，彌勒菩薩的居所），他們的地位仍然是會退轉的。所以經書上說：『三界（Three Realms，欲界、色界、無色界）沒有安穩，就像火宅一樣。』 第二，往生到兜率天，即使能夠得到四千歲的天壽，壽命終結之後仍然免不了退落。 第三，兜率天上雖然有水鳥、樹林，發出和諧優美的聲音，但是這些都只是與諸天眾生享樂的因緣，順應五欲（Five Desires，色、聲、香、味、觸），不能資助聖道（Noble Path）；如果往生到阿彌陀佛（Amitabha Buddha）的清凈國土，一旦往生，全部都是阿毗跋致（Avaivartika，不退轉者），沒有會退轉的人與他們雜居。而且，他們的地位是無漏（without outflows），超出三界，不再輪迴。論及壽命，就與佛一樣長久，不是算數能夠知道的。那裡的水鳥、樹林，都能說法，使人領悟理解，證悟無生。 第四，根據《大經》（Larger Sutra），僅僅用一種音樂來比較，經書讚歎說：『從世間帝王到第六天（Sixth Heaven），音樂越來越美妙，有八重，一層比一層勝過前面億萬倍，寶樹發出的聲音的美麗程度也是這樣。還有自然產生的奇妙音樂，法音清澈和諧，使人心神愉悅，哀婉雅亮，超越十方。因此，稽首禮拜清凈的功德。』
第八、比較愿生十方凈土（Pure Lands of the Ten Directions）不如歸向西方凈土（Western Pure Land）的原因。
問：『有人說：『我願意往生到十方凈國，不願意歸向西方凈土。』這種說法是什麼意思？』
答：『這種說法不恰當，其中有三個原因。是什麼呢？第一，十方佛國並非不凈，但是境界寬廣則心容易迷惑，境界狹窄則意念容易專一，所以《十方隨愿往生經》（Sutra on Rebirth in the Ten Directions According to One's Vows）說：『普廣菩薩（Puguang Bodhisattva）對佛說：「世尊！十方佛土都是莊嚴清凈的，為什麼諸經中偏偏讚歎西方阿彌陀佛國，勸人往生呢？」佛告訴普廣菩薩：「一切眾生，心識混濁散亂的多，正念（Right Mindfulness）的人少，想要讓眾生專心致志有所歸宿』
【English Translation】 English version There are four major differences. What are they? First, Maitreya Buddha (Maitreya Buddha, the future Buddha) turns the wheel of non-regression (wheel of non-regression) for his heavenly beings. Those who hear the Dharma and generate faith benefit, which is called 'faith-alike'. Those who indulge in pleasure and lack faith are numerous. Even if they are reborn in Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva), their position is still subject to regression. Therefore, the sutra says: 'The Three Realms (Three Realms, the desire realm, the form realm, and the formless realm) are without peace, like a burning house.' Second, even if one is reborn in Tushita Heaven and attains a lifespan of four thousand years, one cannot avoid falling back after the end of that lifespan. Third, although there are water birds and forests in Tushita Heaven that produce harmonious and beautiful sounds, these are only causes for the heavenly beings to enjoy themselves, conforming to the five desires (Five Desires, form, sound, smell, taste, and touch) and not aiding the Noble Path; if one is reborn in the pure land of Amitabha Buddha (Amitabha Buddha), once reborn, all are Avaivartika (Avaivartika, non-regressing), and there are no regressing beings mixed among them. Moreover, their position is without outflows, surpassing the Three Realms, and they no longer undergo reincarnation. In terms of lifespan, it is as long as the Buddha's, beyond calculation. The water birds and forests there can all preach the Dharma, enabling people to understand and realize, and to attain the realization of non-birth. Fourth, according to the Larger Sutra (Larger Sutra), comparing only one kind of music, the sutra praises: 'From worldly emperors to the Sixth Heaven (Sixth Heaven), the music becomes increasingly wonderful, with eight levels, each surpassing the previous one by hundreds of millions of times, and the beauty of the sounds emitted by the jeweled trees is also like this. There are also naturally produced wonderful musical instruments, the Dharma sounds are clear and harmonious, pleasing the mind and spirit, mournful and elegant, surpassing the ten directions. Therefore, I bow in reverence to the pure merit.'
Eighth, comparing why aspiring to be reborn in the Pure Lands of the Ten Directions (Pure Lands of the Ten Directions) is not as good as returning to the Western Pure Land (Western Pure Land).
Question: 'Some people say: 'I wish to be reborn in the Pure Lands of the Ten Directions, and I do not wish to return to the Western Pure Land.' What does this mean?'
Answer: 'This statement is not appropriate, and there are three reasons for this. What are they? First, the Buddha lands of the ten directions are not impure, but when the realm is wide, the mind is easily confused, and when the realm is narrow, the mind is easily focused. Therefore, the Sutra on Rebirth in the Ten Directions According to One's Vows (Sutra on Rebirth in the Ten Directions According to One's Vows) says: 'Puguang Bodhisattva (Puguang Bodhisattva) said to the Buddha: 'World Honored One! The Buddha lands of the ten directions are all adorned and pure, why do the sutras particularly praise the Western Land of Amitabha Buddha and encourage rebirth there?' The Buddha told Puguang Bodhisattva: 'Most sentient beings have turbid and scattered minds, and few have right mindfulness (Right Mindfulness). I want sentient beings to be focused and have a place to return to.'
，是故讚歎彼國，為別異耳。若能依愿修行，莫不獲益。」』二、十方凈土雖皆是凈，而深、淺難知，彌陀凈國乃是凈土之初門。何以得知？依《華嚴經》云：『娑婆世界一劫當極樂世界一日一夜，極樂世界一劫當袈裟幢世界一日一夜。』如是優、劣相望，乃有十阿僧祇，故知為凈土初門。是故諸佛偏勸也，余方佛國都不如此丁寧。是故有信之徒多愿往生也。三、彌陀凈國既是凈土初門，娑婆世界即是穢土末處。何以得知？如《正法念經》云：『從此東北有一世界，名曰斯訶，土田唯有三角沙石。一年三雨，一雨濕潤不過五寸。其土眾生唯食果子，樹皮為衣，求生不得，求死不得。復有一世界，一切虎、狼禽獸乃至蛇、蝎，悉皆有翅飛行，逢者相啖，不簡善惡。』此豈不名穢土始處？然娑婆依報乃與賢聖同流，唯此乃是穢土終處。安樂世界既是凈土初門，即與此方境次相接，往生甚便，何不去也？」
第九、據《攝論》與此經相違，料簡別時意語者。今《觀經》中佛說：「下品生人現造重罪，臨命終時遇善知識，十念成就即得往生。」依《攝論》云：「道佛別時意語。」又古來通論之家多判此文云：「臨終十念但得作往生因，未即得生。何以得知？論云：『如以一金錢貿得千金錢，非一日即得。』故知十念成就
【現代漢語翻譯】 現代漢語譯本：所以讚歎阿彌陀佛的凈土，是爲了區別于其他的凈土。如果能夠依照自己的願望修行，沒有誰不能獲得利益。' 二、十方諸佛的凈土雖然都是清凈的，但是深淺程度難以知曉，阿彌陀佛的凈土乃是凈土的入門之處。為什麼可以這樣說呢？依據《華嚴經》所說：『娑婆世界一劫相當於極樂世界的一日一夜，極樂世界一劫相當於袈裟幢世界的一日一夜。』像這樣優劣相比，有十阿僧祇（無數）的差別，所以知道極樂世界是凈土的入門之處。因此諸佛偏愛勸導人們往生極樂世界，其他地方的佛國都沒有這樣詳細叮嚀。所以有信仰的人大多願意往生極樂世界。三、阿彌陀佛的凈土既然是凈土的入門之處，娑婆世界就是穢土的末端。為什麼可以這樣說呢？如《正法念經》所說：『從此東北方向有一個世界，名叫斯訶（忍），那裡的土地只有三角形的沙石。一年下三次雨，一次雨水濕潤的深度不超過五寸。那裡的眾生只吃果子，用樹皮當衣服，求生不得，求死不能。』又有一個世界，所有的虎、狼、禽獸乃至蛇、蝎，都有翅膀可以飛行，相遇就互相吞食，不分善惡。』這難道不是穢土的開始之處嗎？然而娑婆世界的依報（生存環境）還與賢聖相同，只有那個世界才是穢土的終結之處。安樂世界（極樂世界）既然是凈土的入門之處，就與這個娑婆世界的邊境相連線，往生非常方便，為什麼不去呢？』 第九、根據《攝大乘論》（Mahāyānasaṃgraha）與《觀無量壽經》（Amitāyurdhyāna Sūtra）相違背的地方，來辨別『別時意語』的含義。現在《觀經》中佛說：『下品往生的人，現在造作了很重的罪業，臨命終時遇到善知識，以十唸的功德就能往生。』依據《攝大乘論》所說：『這是佛陀在不同時間所說的不同含義。』而且古來通論的學者大多判斷這段經文說：『臨終十念只能作為往生的原因，並不能立刻往生。』為什麼可以這樣說呢？《攝大乘論》說：『如同用一個金錢去換取一千個金錢，不是一天就能得到的。』所以知道十念成就
【English Translation】 English version: 'Therefore, praising that land (Sukhavati), is to differentiate it from others. If one can cultivate according to their vows, none will fail to benefit.' Second, although all the pure lands of the ten directions are pure, their depth and subtlety are difficult to know. The Pure Land of Amitabha (Amitāyus) is the entry point to the Pure Lands. How can this be known? According to the Avataṃsaka Sūtra (Flower Garland Sutra), 'One kalpa (aeon) in the Saha world (娑婆世界) is equivalent to one day and one night in the Land of Ultimate Bliss (極樂世界). One kalpa in the Land of Ultimate Bliss is equivalent to one day and one night in the Land of Kesaradhvaja (袈裟幢世界).' Comparing the superior and inferior in this way, there are ten asamkhya (阿僧祇, countless) differences. Therefore, it is known to be the entry point to the Pure Lands. That is why all Buddhas particularly encourage it, and other Buddha lands are not so meticulously exhorted. Therefore, many believers are willing to be reborn there. Third, since the Pure Land of Amitabha is the entry point to the Pure Lands, the Saha world is the end of the impure lands. How can this be known? As the Saddharma Smṛtyupasthāna Sūtra (正法念經) says, 'To the northeast of here is a world called the Sahā (斯訶, endurance), where the land consists only of triangular sand and stones. It rains three times a year, and each rain wets the ground by no more than five inches. The beings there only eat fruits and wear tree bark as clothing, unable to seek life and unable to seek death.' Also, there is a world where all tigers, wolves, birds, beasts, and even snakes and scorpions have wings to fly, and they devour each other upon meeting, without distinguishing between good and evil.' Is this not the beginning of the impure lands? However, the environmental rewards (依報) of the Saha world are still shared with sages, while that world is the end of the impure lands. Since the Land of Peace and Bliss (安樂世界, Sukhavati) is the entry point to the Pure Lands, it is adjacent to this world, making rebirth very convenient. Why not go?' Ninth, according to the Mahāyānasaṃgraha (攝論) which contradicts this sutra, analyze the meaning of 'intentional speech at different times'. Now, in the Amitāyurdhyāna Sūtra (觀經), the Buddha says, 'Those born in the lowest grade, who currently commit heavy sins, will encounter a good teacher at the time of death, and with the merit of ten recitations, they will be reborn.' According to the Mahāyānasaṃgraha, 'This is the Buddha's intentional speech at different times.' Moreover, scholars of general theories in ancient times mostly judged this passage as saying, 'The ten recitations at the time of death can only serve as the cause of rebirth, but do not immediately result in rebirth.' How can this be known? The Mahāyānasaṃgraha says, 'Just as exchanging one gold coin for a thousand gold coins cannot be achieved in one day.' Therefore, it is known that the accomplishment of ten recitations
者，但得作因，未即得生，故名別時意語。」如此解者，將為未然。何者？凡菩薩作論釋經，皆欲遠扶佛意，契會聖情，若有論文違經者，無有是處。
今解別時意語者，謂佛常途說法，皆明先因後果，理數炳然。今此經中但說一生造罪，臨命終時十念成就即得往生。不論過去有因、無因者，直是世尊引接當來造惡之徒，令其臨終舍惡歸善，乘念往生，是以隱其宿因。此是世尊隱始顯終，沒因談果，名作別時意語。何以得知？但使十念成就，皆有過去因，如《涅槃經》云：「若人過去已曾供養半恒河沙諸佛，復經發心，而能于惡世中聞說大乘經教，但能不謗，未有餘功；若經供養一恒河沙諸佛，及經發心，然後聞大乘經教，非直不謗，復加愛樂。」以此諸經來驗，明知十念成就者，皆有過因不虛。若彼過去無因者，善知識尚不可逢遇，何況十念而可成就也？論云：「以一金錢貿得千金錢，非一日即得者。」若據佛意，欲令眾生多積善因，便乘念往生。若望論主，乘閉過去因，理亦無爽。若作此解，即上順佛經，下合論意，即是經、論相扶，往生路通，無復疑惑也。
第三、明廣施問答，釋去疑情者。自下就《大智度論》廣施問答。
問曰：「但一切眾生從曠大劫來，備造有漏之業，系屬三界。云何
【現代漢語翻譯】 現代漢語譯本：如果這樣解釋『別時意語』，就顯得不妥當了。為什麼呢？凡是菩薩撰寫論著解釋佛經，都是爲了深遠地扶助佛的意旨，契合聖人的心意，如果出現論著的文句違背佛經的情況，那是不可能的。 現在解釋『別時意語』，是指佛通常說法，都明白地闡述先有因後有果，道理和規律非常明顯。現在這部經中只說一生造罪，臨命終時十念成就就能往生。不論過去有因還是沒有因，這只是世尊引導將來造惡的人，讓他們臨終時捨棄惡行歸向善行，憑藉唸佛往生，因此隱去了他們宿世的因。這是世尊隱藏開始而彰顯結果，不談因只說果，這叫做『別時意語』。怎麼知道是這樣呢？只要十念成就，都有過去的原因，如《涅槃經》所說：『如果有人過去曾經供養過半個恒河沙數的諸佛，又經過發心，才能在惡世中聽聞到大乘經教，只要不誹謗，就沒有其他的功德；如果經過供養一個恒河沙數的諸佛，以及經過發心，然後聽聞大乘經教，不僅不誹謗，還更加喜愛。』用這些經文來驗證，明確知道十念成就的人，都有過去的因，不是虛假的。如果他們過去沒有因，善知識尚且不可能遇到，更何況十念可以成就呢？論中說：『用一枚金錢換取千枚金錢，不是一天就能得到的。』如果按照佛的本意，是想讓眾生多積累善因，便能憑藉唸佛往生。如果按照論主的觀點，隱藏過去的原因，道理也沒有錯。如果這樣解釋，就上順佛經，下合論意，就是經和論互相扶持，往生的道路暢通，沒有疑惑了。 第三，闡明廣泛地提問和回答，解釋消除疑惑。下面就《大智度論》廣泛地提問和回答。 問：『但是一切眾生從曠遠的大劫以來，造作了各種有漏的業，被束縛在三界之中。怎麼能……』
【English Translation】 English version: 'If explained in this way, the concept of 'different time intention' would be inappropriate. Why? Because all Bodhisattvas who write treatises to explain the sutras intend to profoundly support the Buddha's intention and align with the sentiments of the sages. It is impossible for a treatise to contain statements that contradict the sutras. Now, explaining 'different time intention' refers to the fact that the Buddha's usual teachings clearly state that there is a cause first, then a result, and the principles and laws are very clear. In this sutra, it only says that if one commits sins throughout their life, achieving ten recitations at the time of death will lead to rebirth in the Pure Land. Regardless of whether there was a cause in the past or not, this is simply the World-Honored One guiding those who will commit evil in the future, enabling them to abandon evil and turn to good at the time of death, and be reborn through mindfulness. Therefore, their past causes are concealed. This is the World-Honored One concealing the beginning and revealing the end, not discussing the cause but only talking about the result, which is called 'different time intention'. How do we know this is the case? As long as the ten recitations are achieved, there is a cause in the past, as the Nirvana Sutra says: 'If a person has offered to half a Ganges river of Buddhas in the past, and has also generated the aspiration for enlightenment, they will be able to hear the teachings of the Mahayana sutras in an evil age, and as long as they do not slander them, they have no other merit; if they have offered to one Ganges river of Buddhas, and have also generated the aspiration for enlightenment, then upon hearing the Mahayana sutras, they will not only not slander them, but will also love them even more.' Using these sutras to verify, it is clear that those who achieve ten recitations have a past cause, which is not false. If they had no cause in the past, it would be impossible to even encounter a good teacher, let alone achieve ten recitations. The treatise says: 'Exchanging one gold coin for a thousand gold coins cannot be achieved in one day.' According to the Buddha's intention, he wants sentient beings to accumulate more good causes, so that they can be reborn through mindfulness. According to the author of the treatise, concealing the past cause is also reasonable. If explained in this way, it is in accordance with the Buddha's sutras above and in agreement with the meaning of the treatise below, which means that the sutras and treatises support each other, the path to rebirth is clear, and there is no more doubt. Third, clarifying the extensive questions and answers to dispel doubts. Below, we will extensively ask and answer questions based on the Mahaprajnaparamita Shastra (Dazhi Du Lun). Question: 'But all sentient beings, from vast eons, have created various conditioned karmas and are bound to the three realms. How can...'
不斷三界系業，直爾少時念阿彌陀佛，即得往生，便出三界者？此係業之義，復欲云何？」
答曰：「有二種解釋：一、就法來破；二、借喻以顯。言就法者，諸佛、如來有不思議智、大乘廣智、無等、無倫、最上勝智。不思議智力者，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，有如是等智，無量、無邊不可思議。
「自下第二有七番，並借喻以顯。第一、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，半日不盡。』也？第二、譬如癖者寄載他船，因風帆勢，一日至於千里。豈可得言：『癖者云何一日至千里也？』第三、亦如下賤貧人獲一瑞物而以貢王，王慶所得，加諸重賞。斯須之頃，富貴盈望。豈可得言：『以數十年仕備盡辛勤，上下尚不達而歸者。』言彼富貴無此事也？第四、猶如劣夫以己身力擲驢不上，若從輪王行，便乘虛空飛騰自在。豈可得言：『以劣夫之力必不能升虛空。』也？第五、又如十圍之索，千夫不制；童子揮劍，倏爾兩分。豈可得言：『童子之力不能斷索。』也？第六、又如鴆鳥入水，魚蚌斯斃皆死；犀角觸泥，死者還活。豈可得言：『性命一斷不可生。』也？第七、亦如黃鵠喚子安，子安還活。豈可得言：『墳下千齡
【現代漢語翻譯】 現代漢語譯本：問：如果一個人不斷地被三界（欲界、色界、無色界）的業力束縛，但只要在臨終很短的時間裡唸誦阿彌陀佛（Amitabha Buddha），就能往生（rebirth in the Pure Land）凈土，從而脫離三界，那麼這個『系業』的意義又該如何理解呢？
答：對此有兩種解釋：第一種，從法理上進行破斥；第二種，藉助比喻來闡明。從法理上來說，諸佛（Buddhas）、如來（Tathagatas）具有不可思議的智慧、大乘（Mahayana）的廣大智慧、無與倫比、至高無上的殊勝智慧。這種不可思議的智力，能夠以少變多，以多變少；以近為遠，以遠為近；以輕為重，以重為輕。具有如此等等的智慧，無量無邊，不可思議。
以下第二部分有七個比喻，都是藉助比喻來闡明。第一，譬如一百個人、一百年積聚的柴薪，堆積高達千仞，但只要用豆粒大小的火來焚燒，半天就能燒盡。難道可以說：『百年的柴薪，半天燒不盡』嗎？第二，譬如一個跛腳的人搭乘別人的船，藉助風帆的力量，一天就能到達千里之外。難道可以說：『跛腳的人怎麼可能一天到達千里之外呢？』第三，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，國王慶賀得到寶物，給予他豐厚的賞賜。頃刻之間，就變得富貴顯赫。難道可以說：『有些人幾十年為官，竭盡辛勤，上下都無法溝通，最終只能回家。』就說那個人不可能獲得富貴嗎？第四，猶如一個弱者用自己的力量無法把驢子拋上去，但如果跟隨轉輪聖王（Chakravartin）出行，就能乘著虛空，自由自在地飛翔。難道可以說：『憑藉弱者的力量必定不能升上虛空』嗎？第五，又如十圍粗的繩索，一千個人都無法制服；但一個童子揮動寶劍，瞬間就能將它斬斷。難道可以說：『童子的力量不能斬斷繩索』嗎？第六，又如鴆鳥（poisonous bird）進入水中，魚蚌都會立即斃命；犀角觸碰泥土，死去的人就能復活。難道可以說：『性命一旦斷絕就不能復生』嗎？第七，又如黃鵠（swan）呼喚子安（Zi An），子安就能復活。難道可以說：『墳墓下的千年……』
【English Translation】 English version: Question: If someone is constantly bound by the karma of the Three Realms (Desire Realm, Form Realm, Formless Realm), but only needs to recite Amitabha Buddha's (Amitabha Buddha) name for a short time at the end of their life to be reborn in the Pure Land (rebirth in the Pure Land), thus escaping the Three Realms, then how should the meaning of this 'bound karma' be understood?
Answer: There are two kinds of explanations for this: first, to refute it from the perspective of Dharma (teachings); second, to illustrate it through metaphors. From the perspective of Dharma, all Buddhas (Buddhas) and Tathagatas (Tathagatas) possess inconceivable wisdom, the vast wisdom of Mahayana (Mahayana), unparalleled, supreme, and excellent wisdom. This inconceivable power of wisdom can transform the few into many, and the many into few; turn the near into far, and the far into near; make the light heavy, and the heavy light. They possess such wisdom, immeasurable and boundless, beyond comprehension.
The second part below contains seven metaphors, all used to illustrate the point. First, it is like a hundred people gathering firewood for a hundred years, piling it up to a height of a thousand ren (ancient unit of length), but if you burn it with a fire the size of a bean, it will be completely burned in half a a day. Can it be said: 'The firewood of a hundred years cannot be burned in half a day?' Second, it is like a lame person riding on someone else's boat, using the power of the wind and sails, reaching a thousand miles in a day. Can it be said: 'How can a lame person reach a thousand miles in a day?' Third, it is like a poor person obtaining an auspicious treasure and offering it to the king, who celebrates the acquisition and bestows generous rewards upon him. In an instant, he becomes rich and powerful. Can it be said: 'Some people have served as officials for decades, exhausting their efforts, but unable to communicate with those above and below, and ultimately have to return home.' Can it be said that such a person cannot obtain wealth and honor? Fourth, it is like a weak man unable to throw a donkey up with his own strength, but if he follows the Chakravartin (Chakravartin), he can ride in the void and fly freely. Can it be said: 'With the strength of a weak man, he certainly cannot ascend into the void?' Fifth, it is like a rope ten spans thick, which a thousand men cannot subdue; but a child wielding a sword can instantly cut it in two. Can it be said: 'The child's strength cannot cut the rope?' Sixth, it is like a poisonous bird (poisonous bird) entering the water, causing all the fish and shellfish to die immediately; the horn of a rhinoceros touching the mud can revive the dead. Can it be said: 'Once life is cut off, it cannot be revived?' Seventh, it is like a swan (swan) calling Zi An (Zi An), and Zi An being revived. Can it be said: 'A thousand years under the grave...'
，決無可蘇。』也？
「一切萬法皆有自力、他力，自攝、他攝，千開萬閉，無量無邊，汝豈得以有礙之識，疑彼無礙之法乎？又五不思議中，佛法最不可思議，汝以三界系業為重，疑彼少時念佛為輕，不得往生安樂國，入正定聚者，是事不然。」
問曰：「大乘經云：『業道如秤，重處先牽。』云何眾生一形已來，或百年或十年，乃至今日無惡不造。云何臨終遇善知識，十念相續即得往生？若爾者，先牽之義何以取信？」
答曰：「汝謂一形惡業為重，以下品人十念之善以為輕者。今當以義挍量輕、重之義者，正明在心、在緣、在決定，不在時節久近、多少也。
「云何在心？謂彼人造罪時，自依止虛妄、顛倒心生；此十念者，依善知識方便安慰，聞實相法生。一實、一虛，豈得相比也？何者？譬如千歲闇室，光若暫至即便明朗。豈可得言：『闇在室千歲而不去。』也？是故《遺日摩尼寶經》云：『佛告迦葉菩薩：「眾生雖複數千巨億萬劫在愛慾中為罪所覆，若聞佛經一反念善，罪即消盡也。」』是名在心。
「二、云何在緣者？謂彼人造罪時，自依止妄想，依煩惱果報眾生生；今此十念者，依止無上信心，依阿彌陀如來真實、清凈無量功德名號生。譬如有人被毒箭所中，徹筋破骨
【現代漢語翻譯】 『絕對不可能復甦。』是這樣嗎？
『一切萬法都有自力、他力，自攝、他攝，千開萬閉，無量無邊，你怎麼能用你那有侷限的認識，去懷疑那沒有障礙的佛法呢？而且在五種不可思議之中，佛法是最不可思議的。你因為三界繫縛的惡業為重，懷疑那短暫的唸佛為輕，認為不能往生安樂國，進入正定聚，這種說法是不對的。』
有人問：『大乘經典說：『業道就像天平，重的一端先牽引。』為什麼眾生一生以來，或者百年或者十年，乃至今日無惡不作，卻能在臨終遇到善知識，十念相續就能往生呢？如果這樣，那麼『重處先牽』的道理又怎麼能讓人信服呢？』
回答說：『你認為一生所造的惡業為重，以下品人十唸的善為輕。現在我用道理來衡量輕重的意義，關鍵在於心、在於緣、在於決定，不在於時間的長短、數量的多少。』
『什麼是在於心呢？就是說那個人造罪的時候，是依靠虛妄、顛倒的心而生起的；而這十念，是依靠善知識的方便安慰，聽聞真實之法而生起的。一個虛妄，一個真實，怎麼能相比呢？為什麼呢？譬如千年黑暗的房間，光明如果暫時到來，立刻就會明亮。怎麼能說：『黑暗在房間里存在了千年而不離開』呢？所以《遺日摩尼寶經》說：『佛告訴迦葉菩薩（Kasyapa Bodhisattva）：『眾生即使在無數巨億萬劫中，在愛慾之中被罪所覆蓋，如果聽到佛經哪怕只是一次念善，罪業立刻就消盡了。』』這就是在於心。
『第二，什麼是在於緣呢？就是說那個人造罪的時候，是依靠妄想，依靠煩惱果報的眾生而生起的；現在這十念，是依靠無上的信心，依靠阿彌陀如來（Amitabha Tathagata）真實、清凈、無量功德的名號而生起的。譬如有人被毒箭射中，穿透筋骨
【English Translation】 'Is it that there is absolutely no possibility of recovery?' Is that so?
'All dharmas have self-power and other-power, self-gathering and other-gathering, a thousand openings and ten thousand closings, immeasurable and boundless. How can you, with your limited understanding, doubt the unobstructed Dharma? Moreover, among the five inconceivable things, the Buddha-dharma is the most inconceivable. You consider the karmic ties of the three realms to be heavy, and doubt that the brief recitation of Buddha's name is light, thinking that one cannot be reborn in the Land of Bliss (Sukhavati) and enter the stage of assurance (Avinivartaniya). This is not so.'
Someone asked: 'The Mahayana Sutra says: 'The path of karma is like a scale, the heavier side pulls first.' Why is it that sentient beings, having committed countless evils throughout their lives, whether for a hundred years, ten years, or even up to the present day, can be reborn by encountering a good teacher (Kalyanamitra) at the time of death and reciting the Buddha's name ten times with continuous thought? If that is the case, how can the principle of 'the heavier side pulls first' be credible?'
The answer is: 'You consider the evil karma accumulated throughout a lifetime to be heavy, and the ten recitations of a person of the lowest grade to be light. Now, I will use reason to weigh the meaning of light and heavy. The key lies in the mind, in the conditions, and in the determination, not in the length of time, the quantity, or the duration.'
'What does it mean to be 'in the mind'? It means that when that person commits sins, they rely on a false and inverted mind to arise; while these ten recitations arise by relying on the skillful means and comfort of a good teacher, and by hearing the Dharma of true reality. One is false, one is true, how can they be compared? Why? For example, in a dark room for a thousand years, if light briefly arrives, it will immediately become bright. How can it be said: 'The darkness has been in the room for a thousand years and does not leave'? Therefore, the Vimalakirti Nirdesa Sutra says: 'The Buddha told Kasyapa Bodhisattva (Kasyapa Bodhisattva): 'Even if sentient beings have been covered by sins in desire for countless billions of kalpas, if they hear the Buddha's teachings and have one thought of goodness, their sins will immediately be extinguished.'' This is what is meant by 'in the mind'.
'Second, what does it mean to be 'in the conditions'? It means that when that person commits sins, they rely on delusion and on sentient beings subject to the retribution of afflictions to arise; while these ten recitations arise by relying on supreme faith and on the name of Amitabha Tathagata (Amitabha Tathagata), which is true, pure, and of immeasurable merit. For example, if someone is shot by a poisoned arrow, piercing through muscles and bones
，若聞滅除藥鼓聲，即箭出毒除。豈可得言：『彼箭深毒厲，聞鼓音聲不能拔箭去毒。』也？是名在緣。
「三、云何在決定者？彼人造罪時，自依止有後心、有間心生；今此十念者，依止無後心、無間心起，是為決定。又《智度論》云：『一切眾生臨終之時，刀風解形，死苦來逼，生大怖畏。是故遇善知識發大勇猛，心心相續十念，即是增上善根，便得往生。』又如有人對敵破陣，一形之力，一時盡用。其十念之善，亦如是也。又若人臨終時，生一念邪見，增上噁心，即能傾三界之福，即入惡道也。」
問曰：「既云：『垂終十念之善，能傾一生惡業，得生凈土者。』未知幾時為十念也？」
答曰：「如經說云：『百一生滅成一剎那，六十剎那以為一念。』此依經、論泛解念也。今時解念，不取此時節。但憶念阿彌陀佛，若總相、若別相，隨所緣觀，逕於十念，無他念想間雜，是名十念。又云：『十念相續者，是聖者一數之名耳。』但能積念凝思，不緣他事，使業道成辦，便罷不用，亦未勞記之頭數也。又云：『若久行人念，多應依此；若始行人念者，記數亦好。』此亦依聖教。」
又問曰：「今欲依勸行唸佛三昧，未知計念相狀何似？」
答曰：「譬如有人于空曠迥處，值遇怨賊
【現代漢語翻譯】 現代漢語譯本：如果聽到消除藥鼓的聲音，毒箭就能被拔出，毒素也能被清除。難道可以說：『這箭毒性很深很厲害，聽到鼓聲也不能拔箭去除毒素』嗎？這叫做在緣。 三、什麼是在決定呢？那個人造罪的時候，是依仗著有後續念頭、有間斷的念頭產生的；現在這十念，是依仗著沒有後續念頭、沒有間斷的念頭生起的，這就是決定。而且《智度論》（Mahaprajnaparamita-sastra，大智度論）中說：『一切眾生臨終的時候，身體被刀風分解，死亡的痛苦逼迫而來，產生極大的恐懼。』所以遇到善知識，發起大勇猛心，心心相續地念十念，就是增上的善根，便能往生。又好像有人面對敵人衝鋒陷陣，把一身的力量，一時全部用盡。這十唸的善，也是這樣。又如果有人臨終的時候，生起一念邪見，增上的噁心，就能傾覆三界的福報，立即墮入惡道。」 問：『既然說臨終十唸的善，能傾覆一生的惡業，得以往生凈土。』不知道多長時間算是十念呢？ 答：經中說：『一百個生滅組成一個剎那（ksana，極短的時間單位），六十個剎那算作一念。』這是依據經論普遍解釋念。現在解釋念，不採用這個時間概念。只要憶念阿彌陀佛（Amitabha，佛教中西方極樂世界的教主），無論是總相還是別相，隨著所緣的境界觀想，經過十念，沒有其他念頭摻雜，這叫做十念。又說：『十念相續，是聖者計數的一種方式。』只要能夠積聚念頭，集中思緒，不攀緣其他事情，使業道成就，就可以停止不用，也不必費力記住念頭的數量。又說：『如果長期修行的人唸佛，大多應該依此；如果是剛開始修行的人唸佛，計數也好。』這也是依據聖教。」 又問：現在想要依靠勸進行唸佛三昧（Samadhi，三昧，佛教中的一種精神集中狀態），不知道計數唸佛的相狀是怎樣的？ 答：譬如有人在空曠無人的地方，遇到了怨賊。
【English Translation】 English version: If one hears the sound of the medicine drum that eliminates poison, the poisonous arrow can be pulled out and the poison removed. How can it be said: 『This arrow's poison is deep and severe; hearing the drum's sound cannot pull out the arrow and remove the poison』? This is called 'depending on conditions'. Three, what is 'being decisive'? When that person commits sins, it arises relying on subsequent thoughts and intermittent thoughts. Now, these ten recitations arise relying on no subsequent thoughts and no intermittent thoughts; this is being decisive. Moreover, the Mahaprajnaparamita-sastra (智度論) says: 『When all sentient beings are about to die, the wind of the sword dismembers the body, the suffering of death presses in, and great fear arises.』 Therefore, encountering a virtuous friend and generating great courage, reciting ten nian (念, recitations) in continuous succession is an increasing good root, and one will be reborn in the Pure Land. It is also like someone facing an enemy charging into battle, using all their strength at once. The goodness of these ten nian is also like this. Furthermore, if someone at the time of death generates one thought of wrong view, an increasing evil mind, it can overturn the blessings of the Three Realms and immediately enter evil paths.』 Question: 『Since it is said that the goodness of ten nian at the point of death can overturn a lifetime of evil karma and allow one to be reborn in the Pure Land, how long is considered ten nian?』 Answer: The sutra says: 『One hundred shengmie (生滅, arising and ceasing) make one ksana (剎那, an extremely short unit of time), and sixty ksana make one nian.』 This is a general explanation of nian according to the sutras and treatises. The current explanation of nian does not adopt this concept of time. As long as one remembers Amitabha (阿彌陀佛, the principal Buddha of Pure Land Buddhism), whether it is the general form or the specific form, contemplating according to the object of focus, passing through ten nian without other thoughts intermingling, this is called ten nian. It is also said: 『Ten nian in continuous succession is a way of counting for sages.』 As long as one can accumulate thoughts and concentrate the mind, not clinging to other matters, so that the path of karma is accomplished, one can stop and need not bother to remember the number of thoughts. It is also said: 『If one is a long-term practitioner of nian, one should mostly rely on this; if one is a beginner practitioner of nian, counting is also good.』 This is also according to the holy teachings. Question: Now I want to rely on the Samadhi (三昧, a state of meditative absorption) of encouraging and practicing nianfo (唸佛, mindfulness of the Buddha), but I don't know what the appearance of counting nian is like? Answer: It is like someone in a vast and empty place encountering a vengeful thief.
，拔刀奮勇，直來欲殺。此人徑走，視渡一河，未及到河，即作此念：『我至河岸，為脫衣渡？爲著衣浮？若脫衣渡，唯恐無暇；若著衣浮，復畏首領難全。』爾時但有一心作渡河方便，無餘心想間雜。行者亦爾，念阿彌陀佛時，亦如彼人念渡，唸唸相次，無餘心想間雜。或唸佛法身，或唸佛神力，或唸佛智慧，或唸佛毫相，或唸佛相好，或唸佛本願，稱名亦爾。但能專至，相續不斷，定生佛前。今勸後代學者，若欲會其二諦，但知唸唸不可得，即是智慧門；而能繫念相續不斷，即是功德門。是故經云：『菩薩摩訶薩恒以功德、智慧以修其心。』若始學者未能破相，但能依相專至，無不往生，不須疑也。」
又問曰：「《無量壽大經》云：『十方眾生至心信樂，欲生我國，乃至十念，若不生者，不取正覺。』今有世人，聞此聖教，現在一形全不作意，擬臨終時方欲修念，是事云何？」
答曰：「此事不類。何者？經云：『十念相續。』似若不難。然諸凡夫心如野馬、識劇猿猴，馳騁六塵，何曾停息？各須宜發信心，預自克念，使積習成性，善根堅固也。如佛告大王：『人積善行，死無惡念；如樹先傾，倒必隨曲也。』若刀風一至，百苦湊身，若習先不在懷，念何可辦？各宜同志三、五預結言要，臨命終時
【現代漢語翻譯】 現代漢語譯本：那人拔出刀，奮勇向前，逕直衝來想要殺我。我立即逃跑，看到一條河，還沒跑到河邊，就想：『我到河邊，是脫了衣服渡河呢？還是穿著衣服浮過去？如果脫了衣服渡河，恐怕來不及；如果穿著衣服浮過去，又怕保不住性命。』那時心中只有一個念頭，就是想辦法渡河，沒有其他雜念。修行人也是這樣，念阿彌陀佛（Amitabha Buddha）時，也要像那人想著渡河一樣，唸唸相續，沒有其他雜念。或者唸佛的法身（Dharmakaya），或者唸佛的神力，或者唸佛的智慧，或者唸佛的眉間白毫相（Urna），或者唸佛的相好，或者唸佛的本願，稱念佛名也是一樣。只要能夠專心致志，相續不斷，必定能往生到佛前。現在勸告後代的學人，如果想要融會貫通真諦和俗諦，只要知道唸唸不可得，就是智慧之門；而能夠繫念相續不斷，就是功德之門。所以經上說：『菩薩摩訶薩（Bodhisattva-Mahasattva）經常用功德和智慧來修養自己的心。』如果初學者還不能破除對相的執著，只要能夠依靠佛相專心致志，沒有不能往生的，不必懷疑。
又有人問：『《無量壽大經》（Larger Sutra of Immeasurable Life）上說：『十方眾生至心信樂，想要往生到我的國土，乃至念十聲佛號，如果不能往生，我就不成佛。』現在有世人，聽到這些聖教，現在一生完全不放在心上，打算臨終時才來修行唸佛，這事怎麼樣？』
回答說：『這件事靠不住。為什麼呢？經上說：『十念相續。』好像不難。然而凡夫的心像脫韁的野馬，意識像跳躍的猿猴，在六塵（色、聲、香、味、觸、法）中奔馳，何曾停息？各自應該發起信心，預先約束自己的念頭，使積累的習氣成為本性，善根才能堅固。就像佛告訴國王：『人積累善行，死時就沒有惡念；像樹先向一邊傾斜，倒下時必定順著傾斜的方向。』如果刀風（死亡）一旦到來，各種痛苦一齊涌上身，如果平時沒有在心中培養唸佛的習慣，臨終時怎麼能辦到？各自應該和志同道合的三五個人預先約定，臨命終時
【English Translation】 English version: A man, drawing his sword and full of courage, came straight at me, wanting to kill me. I immediately ran away, saw a river, and before I even reached the riverbank, I thought: 'When I get to the riverbank, should I take off my clothes to cross? Or should I float across with my clothes on? If I take off my clothes to cross, I'm afraid there won't be enough time; if I float across with my clothes on, I fear I won't be able to save my life.' At that time, I only had one thought in my mind, which was to find a way to cross the river, with no other distracting thoughts. Practitioners are the same; when reciting Amitabha Buddha's (Amitabha Buddha) name, they should be like that person thinking about crossing the river, with each thought following the previous one, without any other distracting thoughts. Or contemplate the Dharmakaya (Dharmakaya) of the Buddha, or contemplate the Buddha's divine power, or contemplate the Buddha's wisdom, or contemplate the Buddha's urna (Urna), or contemplate the Buddha's excellent marks and characteristics, or contemplate the Buddha's original vows; reciting the Buddha's name is also the same. As long as one can be focused and sincere, continuously and without interruption, one will definitely be reborn in the presence of the Buddha. Now I advise later generations of scholars, if you want to understand the two truths, just know that each thought is unattainable, which is the gate of wisdom; and being able to maintain continuous mindfulness is the gate of merit. Therefore, the sutra says: 'Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) constantly cultivate their minds with merit and wisdom.' If beginners are not yet able to break through attachment to forms, as long as they can rely on the Buddha's form and be focused and sincere, there is no one who cannot be reborn in the Pure Land, there is no need to doubt.
Someone also asked: 'The Larger Sutra of Immeasurable Life says: 'Sentient beings of the ten directions, with sincere faith and joy, wishing to be born in my land, even with ten recitations, if they are not born there, I will not attain perfect enlightenment.' Now there are people in the world who, hearing these sacred teachings, do not take them to heart at all during their lifetime, planning to cultivate mindfulness only at the time of death. What about this matter?'
The answer is: 'This matter is unreliable. Why? The sutra says: 'Ten continuous recitations.' It seems not difficult. However, the minds of ordinary people are like wild horses, and their consciousness is like leaping monkeys, galloping through the six sense objects (form, sound, smell, taste, touch, and dharma), never stopping. Each person should develop faith, restrain their thoughts in advance, so that accumulated habits become their nature, and their roots of goodness become firm. Just as the Buddha told the king: 'People who accumulate good deeds will have no evil thoughts at the time of death; like a tree that leans to one side first, it will definitely fall in the direction it leans.' If the wind of the sword (death) arrives, and all kinds of suffering rush upon the body, if the habit of mindfulness has not been cultivated in the heart beforehand, how can it be done at the time of death? Each person should make an agreement in advance with three or five like-minded people, so that at the time of death
，迭相開曉，為稱彌陀名號，愿生安樂國，聲聲相次，使成十念也。譬如蠟印印泥，印壞文成。此命斷時，即是生安樂國時。一入正定聚，更何所憂？各宜量此大利，何不預克念也？」
又問曰：「諸大乘經、論皆言：『一切眾生畢竟無生，猶若虛空。』云何天親、龍樹菩薩皆愿往生也？」
答曰：「言眾生畢竟無生如虛空者，有二種義：一者、如凡夫人所見，實眾生、實生死等；若據菩薩往生，畢竟如虛空、如兔角。二者、今言生者，是因緣生；因緣生故，即是假名生；假名生故，即是無生。不違大道理也。非如凡夫謂有實眾生、實生死也。」
又問曰：「夫生為有本，乃是眾累之元。若知此過，捨生求無生者，可有脫期。今既勸生凈土，即是棄生求生，生何可盡？」
答曰：「然彼凈土乃是阿彌陀如來清凈本願，無生之生。非如三有眾生愛染，虛妄執著生也。何以故？夫法性清凈畢竟無生，而言生者，得生者之情耳。」
又問曰：「如上所言：『知生無生，當上品生者。』若爾，下品生人乘十念往生者，豈非取實生也？若實生者，即墮二疑：一、恐不得往生；二、謂此相善，不能與無生為因也。」
答曰：「釋有三番：一、譬如凈摩尼珠置之濁水，以珠威力水即澄清。若人
【現代漢語翻譯】 現代漢語譯本：互相開導曉喻，為他稱念阿彌陀（Amitabha）名號，愿他往生安樂國（Sukhavati），一聲聲相連不斷，使之成就十念。譬如用蠟印蓋在泥上，印章壞了，文字卻成了。此人命終之時，就是往生安樂國之時。一旦進入正定聚（assured of enlightenment），還有什麼可憂慮的？各位應當衡量這巨大的利益，為何不預先立下克念往生的志願呢？ 又有人問：『諸大乘經論都說：「一切眾生畢竟無生，猶如虛空。」為何天親（Vasubandhu）、龍樹（Nagarjuna）菩薩都發愿往生呢？』 回答說：『說眾生畢竟無生如虛空，有兩種含義：一是，如凡夫所見，認為有真實的眾生、真實的生死等；若從菩薩往生的角度來看，畢竟如虛空、如兔角般不存在。二是，現在所說的生，是因緣生；因緣生故，即是假名生；假名生故，即是無生。這並不違背大乘的道理。並非如凡夫認為有真實的眾生、真實的生死。』 又有人問：『生是存在的根本，乃是各種煩惱的根源。如果知道這個過患，捨棄生而追求無生，或許還有解脫的希望。現在既然勸人往生凈土，就是捨棄一種生而追求另一種生，這樣生怎麼能窮盡呢？』 回答說：『然而那凈土乃是阿彌陀如來（Amitabha Tathagata）清凈本願所成就的，是無生之生。並非像三有眾生那樣，因愛染而虛妄執著于生。為什麼呢？因為法性清凈，畢竟無生，而說生，只是爲了順應得生者的心願罷了。』 又有人問：『如上面所說：「知道生即無生，就能上品往生。」如果這樣，下品往生的人，通過十念往生，豈不是執取了真實的生嗎？如果真是實生，就陷入兩種疑惑：一、恐怕不能往生；二、認為這種相善，不能作為無生的因。』 回答說：『對此有三種解釋：一、譬如將清凈的摩尼寶珠放入濁水中，憑藉寶珠的威力，水立刻變得清澈。如果人
【English Translation】 English version: They encourage and enlighten each other, reciting the name of Amitabha (Amitabha), wishing to be reborn in the Land of Bliss (Sukhavati), with each recitation following the next, so as to complete the ten recitations. It is like pressing a wax seal into mud; the seal is ruined, but the impression is made. When this life ends, it is the time of rebirth in the Land of Bliss. Once entered into the Stage of Non-retrogression (assured of enlightenment), what is there to worry about? Each should consider this great benefit; why not resolve to focus on mindfulness of rebirth beforehand?' Someone also asked: 'The Great Vehicle sutras and treatises all say: 'All beings ultimately have no birth, like empty space.' Why do Vasubandhu (Vasubandhu) and Nagarjuna (Nagarjuna) Bodhisattvas all vow to be reborn?' The answer is: 'Saying that beings ultimately have no birth like empty space has two meanings: First, as seen by ordinary people, there are real beings, real birth and death, etc.; if viewed from the perspective of the Bodhisattvas' rebirth, it is ultimately like empty space, like a rabbit's horn, non-existent. Second, the birth now spoken of is birth from conditions; because it is birth from conditions, it is nominal birth; because it is nominal birth, it is no-birth. This does not contradict the great principle. It is not like ordinary people who think there are real beings and real birth and death.' Someone also asked: 'Birth is the root of existence, the source of all suffering. If one knows this fault and abandons birth to seek no-birth, there may be hope for liberation. Now, since you encourage rebirth in the Pure Land, it is abandoning one kind of birth to seek another; how can birth ever be exhausted?' The answer is: 'However, that Pure Land is accomplished by the pure original vow of Amitabha Tathagata (Amitabha Tathagata), it is the birth of no-birth. It is not like the beings of the Three Realms who are attached to birth through love and delusion. Why? Because the Dharma-nature is pure and ultimately without birth, and to speak of birth is merely to accommodate the feelings of those who wish to be born.' Someone also asked: 'As mentioned above: 'Knowing that birth is no-birth leads to rebirth in the upper grades.' If so, do those who are reborn in the lower grades through ten recitations grasp onto real birth? If it is real birth, then two doubts arise: First, they may fear that they cannot be reborn; second, they may think that this virtuous act cannot be the cause of no-birth.' The answer is: 'There are three explanations for this: First, it is like placing a pure Mani jewel in muddy water; by the power of the jewel, the water immediately becomes clear. If a person
雖有無量生死罪濁，若聞阿彌陀如來至極無生清凈寶珠名號，投之濁心，唸唸之中罪滅心凈，即便往生。二、如凈摩尼珠，以玄黃帛裹，投之於水，水即玄黃，一如物色。彼清凈佛土有阿彌陀如來，無上寶珠名號，以無量功德成就帛裹，投之所往生者心水之中，豈不能轉生為無生智乎？三、亦如冰上然火，火猛則冰液，冰液則火滅。彼下品往生人雖不知法性無生，但以稱佛名力作往生意，愿生彼土，既至無生界時，見生之火自然而滅也。」
又問曰：「依何身故說往生也？」
答曰：「於此間假名人中修諸行門，前念與后唸作因，穢土假名人，凈土假名人，不得決定一，不得決定異；前心、後心亦如是。何以故？若決定一則無因果，若決定異則非相續。以是義故，橫豎雖別，始終是一行者也。」
又問曰：「若人但能稱佛名號，能除諸障者。若爾，譬如有人以指指月，此指應能破闇也。」
答曰：「諸法萬差，不可一概。何者？自有名即法，自有名異法。有名即法者，如諸佛、菩薩名號，禁咒音辭，修多羅章句等是也。如禁咒辭曰：『日出東方，乍赤、乍黃，假令酉亥行禁，患者亦愈。』又如有人被狗所嚙，灸虎骨𤈫之，患者即愈；或時無骨，好攋掌摩之，口中喚言：『虎來！虎來！』患者
【現代漢語翻譯】 現代漢語譯本：即使有無量生死罪業的污濁，如果聽聞阿彌陀如來至極無生的清凈寶珠名號（阿彌陀如來的名號，是無生無滅的清凈法寶），將其投入污濁的心中，在念念之間罪業消滅，心也清凈，就能往生凈土。第二，就像一顆清凈的摩尼寶珠（能發出光明，消除黑暗的寶珠），用玄黃色的絲綢包裹，投入水中，水立刻變成玄黃色，顏色與寶珠相同。那清凈的佛土有阿彌陀如來，無上寶珠的名號，用無量功德成就的絲綢包裹，投入所要往生者的心水之中，難道不能將生死之心轉變為無生智慧嗎？第三，也像在冰上點燃火焰，火焰猛烈則冰融化，冰融化則火焰熄滅。那些下品往生的人雖然不知道法性無生（一切法的本性是無生滅的），但以稱念佛名（阿彌陀佛的名號）的力量作為往生的意願，願望往生到那個凈土，既然到達無生界時，見生之火自然就會熄滅。 又有人問：『依據什麼樣的身說往生呢？』 回答說：『在此世間假名的人中修習各種修行法門，前念與后唸作為因，穢土的假名人，凈土的假名人，不能決定說是一個，也不能決定說是不同的；前心、後心也是這樣。為什麼呢？如果決定說是一個，就沒有因果關係，如果決定說是不同的，就不是相續不斷。因為這個緣故，橫向和縱向雖然有區別，但始終是一個修行者。』 又有人問：『如果人只是能夠稱念佛的名號，就能消除各種業障。如果是這樣，譬如有人用手指指月亮，這手指應該也能破除黑暗了。』 回答說：『諸法千差萬別，不能一概而論。為什麼呢？有的名就是法，有的名與法不同。有名即是法的情況，如諸佛、菩薩的名號，禁咒的音辭，修多羅（佛經）的章句等就是。如禁咒辭說：『太陽從東方升起，一會兒紅，一會兒黃，假如在酉時、亥時（指傍晚）施行禁咒，患者也會痊癒。』又如有人被狗咬傷，用虎骨灰塗抹，患者立刻痊癒；或者有時沒有虎骨，好好地用手掌摩擦，口中喊著說：『虎來！虎來！』患者
【English Translation】 English version: Even with immeasurable defilements of sins from birth and death, if one hears the name of Amitabha Tathagata (the name of Amitabha Buddha, which is a pure Dharma treasure of no birth and no death), which is the ultimate unborn pure precious pearl, and casts it into the defiled mind, sins will be extinguished and the mind purified in every thought, and one will be reborn in the Pure Land. Second, like a pure Mani pearl (a pearl that emits light and eliminates darkness), wrapped in black and yellow silk, and thrown into water, the water immediately turns black and yellow, the color being the same as the pearl. In that pure Buddha-land, there is Amitabha Tathagata, the name of the unsurpassed precious pearl, wrapped in silk accomplished with immeasurable merits, and cast into the heart-water of those who are to be reborn. How can it not transform the mind of birth and death into unborn wisdom? Third, it is also like lighting a fire on ice; if the fire is strong, the ice melts, and if the ice melts, the fire goes out. Those who are reborn in the lower grades, although they do not know the unborn nature of Dharma (the nature of all Dharmas is unborn and undying), but use the power of reciting the Buddha's name (the name of Amitabha Buddha) as the intention for rebirth, wishing to be reborn in that Pure Land, when they arrive in the realm of no-birth, the fire of birth will naturally be extinguished. Someone asked again: 'Based on what kind of body is rebirth spoken of?' The answer is: 'In this world, among people with provisional names, various practices are cultivated. The preceding thought and the following thought act as causes. The person with a provisional name in the defiled land, and the person with a provisional name in the Pure Land, cannot be definitively said to be one, nor can they be definitively said to be different; the preceding mind and the following mind are also like this. Why? If they are definitively said to be one, there is no cause and effect; if they are definitively said to be different, they are not continuous. For this reason, although horizontal and vertical are different, from beginning to end, it is one practitioner.' Someone asked again: 'If a person can only recite the Buddha's name, can they eliminate all obstacles? If so, for example, if someone points at the moon with a finger, this finger should also be able to dispel darkness.' The answer is: 'All Dharmas are vastly different and cannot be generalized. Why? Some names are the Dharma itself, and some names are different from the Dharma. The situation where the name is the Dharma is like the names of all Buddhas and Bodhisattvas, the sounds of mantras, the chapters and verses of Sutras (Buddhist scriptures), and so on. For example, the mantra says: 'The sun rises in the east, sometimes red, sometimes yellow; if the mantra is performed at the hours of You and Hai (referring to evening), the patient will also be cured.' Also, if someone is bitten by a dog, and tiger bone ash is applied, the patient is immediately cured; or sometimes without tiger bone, one rubs the palm well and says in the mouth: 'Tiger come! Tiger come!' The patient
亦愈。或復有人患腳轉筋，炙木瓜枝𤈫之，患者即愈；或無木瓜，炙手磨之，口喚：『木瓜！木瓜！』患者亦愈。吾身得其效也。何以故？以名即法故。有名異法者，如以指指月是也。」
又問曰：「若人但稱念彌陀名號，能除十方眾生無明黑闇得往生者。然有眾生，稱名憶念，而無明猶在，不滿所愿者何意？」
答曰：「由不如實修行，與名、義不相應故也。所以者何？謂不知如來是實相身，是為物身。復有三種不相應：一者、信心不淳，若存、若亡故；二者、信心不一，謂無決定故；三者、信心不相續，謂余念間故。迭相收攝，若能相續，則是一心；但能一心即是淳心。具此三心，若不生者，無有是處。」
第三大門中，有四番料簡：第一、辨難行道、易行道；第二、明時劫大、小不同，第三、明從無始世劫已來，處此三界五道，乘善、惡二業，受苦、樂兩報，輪迴無窮受生無數；第四、將聖教證成，勸後代生信求往。
第一、辨難行道、易行道者。于中有二：一、出二種道；二、問答解釋。余既自居火界，實想懷怖。仰惟大聖三車招慰，且羊、鹿之運，權息未達，佛訶邪執障上求菩提，縱后迴向，仍名迂迴。若徑攀大車，亦是一途。只恐現居退位，險徑遙長，自德未立，難可升進。是
【現代漢語翻譯】 現代漢語譯本 亦能痊癒。或者又有人患腳抽筋，用烤過的木瓜樹枝摩擦患處，患者立刻痊癒；或者沒有木瓜樹枝，就烤手摩擦患處，口中呼喚：『木瓜！木瓜！』患者也能痊癒。我親身驗證過這個效果。為什麼呢？因為名稱即是法。有名稱不同但法相同的例子，就像用手指指月亮一樣。」 又問：『如果有人僅僅稱念彌陀（Amitabha，阿彌陀佛）名號，就能消除十方眾生的無明黑暗，得以往生。然而有些眾生，稱名憶念，但無明仍然存在，不能滿足所愿，這是什麼原因呢？』 答：『這是由於不如實修行，與名號的意義不相應。為什麼這麼說呢？因為不知道如來是實相身，是為眾生示現的身。還有三種不相應：一是信心不純，時有時無；二是信心不專一，沒有決定的信念；三是信心不相續，被其他念頭間隔。這三種情況相互影響，如果能夠相續不斷，就是一心；只要能達到一心，就是純粹的信心。具備這三種心，如果還不能往生，那是絕不可能的。』 第三大門中，有四種辨析：第一，辨別難行道和易行道；第二，闡明時劫有大有小；第三，闡明從無始世劫以來，處在此三界五道中，憑藉善惡二業，承受苦樂兩種果報，輪迴無窮，受生無數；第四，用聖教來證明，勸導後代產生信心，求生凈土。 第一，辨別難行道和易行道。其中包含兩點：一是提出兩種道；二是問答解釋。我既然身處火宅（比喻充滿煩惱和痛苦的世間），實在感到恐懼。仰仗大聖（佛陀）用三車（羊車、鹿車、牛車，比喻不同的教法）來招引安慰，且羊車、鹿車的權宜之計，尚未達到究竟，佛陀呵斥執著于邪見而障礙追求菩提（bodhi，覺悟）的行為，即使後來迴向，仍然叫做迂迴。如果直接攀登大車（牛車，比喻大乘佛法），也是一條途徑。只是恐怕現在處於退轉的位置，險峻的道路遙遠而漫長，自身德行尚未建立，難以升進。
【English Translation】 English version Also can be cured. Or if someone suffers from leg cramps, rubbing the affected area with a roasted papaya branch will immediately cure the patient; or if there is no papaya branch, roasting the hand and rubbing the affected area while calling out: 'Papaya! Papaya!' will also cure the patient. I have personally verified this effect. Why? Because the name is the Dharma. There are examples where the names are different but the Dharma is the same, like pointing to the moon with a finger." Again, it is asked: 'If someone merely recites the name of Amitabha (Amitabha, Infinite Light Buddha), they can eliminate the darkness of ignorance of sentient beings in the ten directions and be reborn in the Pure Land. However, some sentient beings recite the name and remember it, but ignorance still remains, and their wishes are not fulfilled. What is the reason for this?' The answer is: 'This is because they do not practice truthfully, and their practice does not correspond to the meaning of the name. Why do I say this? Because they do not know that the Tathagata (Tathagata, Thus Come One) is the embodiment of true reality, a body manifested for sentient beings. There are also three kinds of non-correspondence: first, the faith is not pure, sometimes present, sometimes absent; second, the faith is not single-minded, lacking a determined belief; third, the faith is not continuous, interrupted by other thoughts. These three conditions influence each other. If one can be continuous, then it is single-minded; as long as one can achieve single-mindedness, it is pure faith. Possessing these three minds, if one still cannot be reborn in the Pure Land, it is impossible.' In the third great section, there are four kinds of analysis: first, distinguishing between the difficult path and the easy path; second, clarifying that kalpas (kalpa, eon) are of different sizes; third, clarifying that from beginningless kalpas, one has been in the Three Realms and Five Paths, relying on good and evil karma, enduring the two kinds of retribution of suffering and happiness, endlessly reincarnating and being born countless times; fourth, using the sacred teachings to prove and encourage future generations to generate faith and seek rebirth in the Pure Land. First, distinguishing between the difficult path and the easy path. This includes two points: first, presenting the two paths; second, question and answer explanation. Since I am in the burning house (an analogy for the world full of afflictions and suffering), I truly feel fear. I rely on the Great Sage (the Buddha) to beckon and comfort me with the three carts (the sheep cart, deer cart, and ox cart, analogies for different teachings), and the expedient measures of the sheep cart and deer cart have not yet reached the ultimate. The Buddha rebukes those who cling to wrong views and obstruct the pursuit of bodhi (bodhi, enlightenment). Even if they dedicate their merits later, it is still called a roundabout way. If one directly climbs onto the great cart (the ox cart, an analogy for Mahayana Buddhism), it is also a path. However, I fear that I am currently in a state of regression, the dangerous path is long and distant, and my own virtues have not yet been established, making it difficult to advance.
故龍樹菩薩云：「求阿毗跋致有二種道：一者、難行道；二者、易行道。」言難行道者，謂在五濁之世，于無佛時求阿毗跋致為難。此難乃有多途，略述有五。何者？一者、外道相善，亂菩薩法；二者、聲聞自利，障大慈悲；三者、無顧惡人，破他勝德；四者、所有人、天顛倒善果，壞人梵行；五者、唯有自力，無他力持。如斯等事，觸目皆是。譬如陸路步行則苦，故曰難行道。言易行道者，謂以信佛因緣，愿生凈土，起心立德，修諸行業，佛願力故，即便往生。以佛力住持，即入大乘正定聚；正定聚者，即是阿毗跋致不退位也。譬如水路乘船則樂，故名易行道也。
問曰：「菩提是一，修因亦應不二。何故在此修因向佛果，名為難行，往生凈土期大菩提，乃名易行道也？」
答曰：「諸大乘經所辨一切行法，皆有自力、他力，自攝、他攝。何者自力？譬如有人怖畏生死，發心出家修定發通，游四天下，名為自力。何者他力？如有劣夫以己身力，擲驢不上，若從輪王，即便乘空游四天下，即輪王威力，故名他力。眾生亦爾，在此起心立行愿生凈土，此是自力；臨命終時，阿彌陀如來光臺迎接，遂得往生，即為他力。故《大經》云：『十方人天欲生我國者，莫不皆以阿彌陀如來大愿業力為增上緣也。』若不
【現代漢語翻譯】 現代漢語譯本： 所以龍樹菩薩說：『求阿毗跋致（梵文：avaivartika，不退轉）有兩種途徑：一是難行道；二是易行道。』 所謂難行道，是指在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），在沒有佛陀住世的時候求得阿毗跋致是困難的。這種困難有很多方面，簡略地說有五種。哪些呢？一是外道（佛教以外的宗教）表面上行善，擾亂菩薩的修行；二是聲聞乘（小乘佛教）只求自己解脫，障礙大慈大悲心的生起；三是不顧忌作惡之人，破壞他人殊勝的功德；四是所有人天（人和天神）顛倒的善果，破壞人的清凈修行；五是隻有自己的力量，沒有佛菩薩的加持力。像這樣的事情，到處都是。好比陸路步行很辛苦，所以叫做難行道。 所謂易行道，是指憑藉信佛的因緣，發願往生凈土，發起善心，建立功德，修習各種善行，由於佛的願力，就能往生凈土。依靠佛力的加持，就能進入大乘正定聚（必定證悟的群體）；正定聚，就是阿毗跋致不退轉的地位。好比水路乘船很快樂，所以叫做易行道。 有人問：『菩提（梵文：bodhi，覺悟）只有一個，修行的因也應該不二。為什麼在這裡修行，趨向佛果，叫做難行，往生凈土，期望證得大菩提，就叫做易行道呢？』 回答說：『各種大乘經典所闡述的一切修行方法，都有自力、他力，自攝、他攝。什麼是自力？比如有人害怕生死，發心出家，修習禪定，獲得神通，遊歷四天下（佛教宇宙觀中的世界），這叫做自力。什麼是他力？比如一個弱小的人，用自己的力量，拋擲驢子都上不去，如果跟隨轉輪聖王（擁有輪寶的統治者），就能乘空遊歷四天下，這是轉輪聖王的威力，所以叫做他力。眾生也是這樣，在這裡發起善心，建立善行，發願往生凈土，這是自力；臨命終時，阿彌陀如來（梵文：Amitābha，西方極樂世界的佛）放光迎接，於是得以往生，這就是他力。所以《大經》（指《無量壽經》）說：『十方世界的人天眾生，想要往生我國的，沒有不是依靠阿彌陀如來的大愿業力作為增上緣的。』 如果不...
【English Translation】 English version: Therefore, Bodhisattva Nāgārjuna (a famous Buddhist philosopher) said: 'There are two paths to seeking avaivartika (non-retrogression): one is the difficult path; the other is the easy path.' The so-called difficult path refers to the difficulty of seeking avaivartika in the world of the five turbidities (the five corruptions of the age: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) when there is no Buddha in the world. This difficulty has many aspects, and there are five that can be briefly described. What are they? First, external paths (religions other than Buddhism) appear to be virtuous, disturbing the practices of Bodhisattvas; second, Śrāvakas (followers of the Hearer Vehicle, or Hinayana Buddhism) seek only their own liberation, obstructing great compassion; third, unscrupulous evil people destroy the superior virtues of others; fourth, all humans and devas (gods) have inverted good results, destroying people's pure conduct; fifth, there is only self-power, without the support of other-power. Such things are everywhere. It is like walking on land, which is arduous, so it is called the difficult path. The so-called easy path refers to relying on the causes and conditions of faith in the Buddha, vowing to be reborn in the Pure Land, arousing the mind of virtue, establishing merit, and cultivating various virtuous deeds. Because of the Buddha's power of vows, one can be reborn in the Pure Land. Relying on the Buddha's power of sustenance, one immediately enters the assembly of the truly settled in the Mahāyāna (Great Vehicle); the assembly of the truly settled is the position of avaivartika, non-retrogression. It is like traveling by boat on water, which is pleasant, so it is called the easy path. Someone asks: 'Bodhi (enlightenment) is one, and the cause of cultivation should also be non-dual. Why is it that cultivating here, heading towards Buddhahood, is called difficult, while being reborn in the Pure Land, hoping to attain great Bodhi, is called the easy path?' The answer is: 'All the practices described in the various Mahāyāna sutras have self-power and other-power, self-gathering and other-gathering. What is self-power? For example, someone fears birth and death, resolves to leave home, cultivates samādhi (meditative concentration), attains supernatural powers, and travels through the four continents (the world in Buddhist cosmology), this is called self-power. What is other-power? For example, a weak person, with his own strength, cannot even throw a donkey up, but if he follows a Chakravartin (wheel-turning king), he can travel through the four continents in the sky. This is the power of the Chakravartin, so it is called other-power. Sentient beings are also like this. Here, they arouse the mind of virtue, establish virtuous deeds, and vow to be reborn in the Pure Land, this is self-power; when approaching the end of life, Amitābha Tathāgata (the Buddha of the Western Pure Land of Ultimate Bliss) emits light to welcome them, and thus they are able to be reborn, this is other-power. Therefore, the Great Sutra (referring to the Larger Sutra of Immeasurable Life) says: 'Those humans and devas in the ten directions who wish to be born in my country, without exception, all rely on the great vows and karmic power of Amitābha Tathāgata as the supreme condition.' If not...
如是，四十八愿便是徒設。語後學者，既有他力可乘，不得自局己分，徒在火宅也。」
第二、明劫之大、小者。如《智度論》云：「劫有三種：謂一小、二中、三大。如方四十里城，高下亦然，滿中芥子。有長壽諸天，三年去一，乃至芥子盡，名一小劫；或八十里城，高下亦然，芥子滿中，如前取盡，名一中劫；或百二十里城，高下亦然，芥子滿中，取盡一同前說，方名大劫。或八十里石，高下亦然，有一長壽諸天，三年以天衣一拂，天衣重三銖，為拂不已，此石乃盡，名為中劫。」其小石、大石類前中劫可知，不勞具述。
第三門中有五番：第一、明從無始劫來，在此輪迴無窮，受身無數者。如《智度論》云：「在於人中，或張家死、王家生；王家死、李家生。如是盡閻浮提界，或重生或異家生，或南閻浮提死，西拘耶尼生。如閻浮提，餘三天下亦如是。如四天下死，生四天王天亦如是；或四天王天死，忉利天生；忉利天死，生余上四天亦如是。色界有十八重天，無色界有四重天，此死生彼，一一皆遍亦如是。或色界死，生阿鼻地獄；阿鼻地獄中死，生余輕系地獄；輕系地獄中死，生畜生中；畜生中死，生餓鬼道中；餓鬼道中死，或生人、天中。如是輪迴六道，受苦、樂二報，生死無窮，胎生既爾，
【現代漢語翻譯】 如是說來，如果這樣，阿彌陀佛的四十八大愿豈不成了白設？告訴後來的學佛之人，既然有阿彌陀佛的願力可以依靠，就不要侷限於自己的力量，白白地困在火宅之中。（'火宅'比喻充滿煩惱和痛苦的世間）
第二、說明劫的大小。《智度論》中說：『劫有三種：一是小劫，二是中劫，三是大劫。比如，有一個邊長四十里的城，高低也是四十里，裡面裝滿了芥子。有長壽的天人，每三年取出一粒芥子，直到芥子全部取完，這叫做一個小劫；或者有一個邊長八十里的城，高低也是八十里，裡面裝滿了芥子，像前面一樣取完，這叫做一個中劫；或者有一個邊長一百二十里的城，高低也是一百二十里，裡面裝滿了芥子，取完的方法和前面一樣，這叫做一個大劫。或者有一塊邊長八十里的石頭，高低也是八十里，有一位長壽的天人，每三年用天衣拂拭一次，天衣的重量是三銖（古代重量單位），不停地拂拭，直到這塊石頭完全磨盡，這叫做一個中劫。』小石頭、大石頭的情況類似於前面的中劫，可以推知，就不詳細敘述了。
第三門中有五個方面：第一、說明從無始劫以來，我們在此輪迴無窮，受身無數。《智度論》中說：『在人間，或者在張家死了，在王家生；在王家死了，在李家生。這樣遍及整個閻浮提界（Jambudvipa，指我們所居住的這個世界），或者重新生在人道，或者生在不同的家族。或者在南閻浮提（南贍部洲，指我們所居住的大陸）死了，生在西拘耶尼（西牛賀洲，四大部洲之一） 。像閻浮提一樣，其餘三大天下也是如此。像在四大天下死了，生在四天王天（Cāturmahārājika-deva，佛教欲界第一層天）也是如此；或者在四天王天死了，生在忉利天（Trāyastriṃśa，佛教欲界第二層天）；在忉利天死了，生在其餘上面的四天也是如此。有十八重天，沒有有四重天，在此處死了，生到彼處，一一都遍及也是如此。或者死了，生到阿鼻地獄（Avīci，八大地獄中最苦之處）；在阿鼻地獄中死了，生到其餘較輕的地獄；在較輕的地獄中死了，生到畜生道中；在畜生道中死了，生到餓鬼道中；在餓鬼道中死了，或者生到人道、天道中。這樣在六道中輪迴，承受苦、樂兩種果報，生死沒有窮盡，胎生是這樣，
【English Translation】 Thus, the forty-eight vows would be in vain. Tell later learners that since there is the power of Amitābha's (Amitābha, the Buddha of Infinite Light and Life) vows to rely on, do not limit yourselves to your own strength and be trapped in the burning house in vain. ('Burning house' is a metaphor for the world full of troubles and suffering.)
Second, explaining the size of a kalpa (kalpa, an aeon, a long period of time). As the Mahāprajñāpāramitāśāstra (智度論) says: 'There are three types of kalpas: one small, two medium, and three large. For example, there is a city forty li (里, a Chinese unit of distance) in length on each side, and the height is also forty li, filled with mustard seeds. There are long-lived devas (devas, gods or deities) who take out one mustard seed every three years, until all the mustard seeds are taken out, this is called a small kalpa; or there is a city eighty li in length on each side, and the height is also eighty li, filled with mustard seeds, taken out in the same way as before, this is called a medium kalpa; or there is a city one hundred and twenty li in length on each side, and the height is also one hundred and twenty li, filled with mustard seeds, taken out in the same way as before, this is called a large kalpa. Or there is a stone eighty li in length on each side, and the height is also eighty li, there is a long-lived deva who wipes it with a heavenly robe every three years, the heavenly robe weighs three zhu (銖, an ancient Chinese unit of weight), wiping continuously, until this stone is completely worn away, this is called a medium kalpa.' The situations of small stones and large stones are similar to the previous medium kalpa, which can be inferred, so I will not describe them in detail.
There are five aspects in the third section: First, explaining that from beginningless kalpas, we have been endlessly reincarnating here, receiving countless bodies. As the Mahāprajñāpāramitāśāstra says: 'In the human realm, one dies in the Zhang family and is born in the Wang family; one dies in the Wang family and is born in the Li family. This is the case throughout the entire Jambudvipa (Jambudvipa, the continent where we live), either being reborn in the human realm or being born in different families. Or one dies in South Jambudvipa (南贍部洲, the continent where we live) and is born in West Godānīya (西牛賀洲, one of the four continents). Just like Jambudvipa, the other three great continents are also like this. Just like dying in the four great continents and being born in the Heaven of the Four Great Kings (Cāturmahārājika-deva, the first heaven in the desire realm of Buddhism) is also like this; or dying in the Heaven of the Four Great Kings and being born in the Trāyastriṃśa Heaven (Trāyastriṃśa, the second heaven in the desire realm of Buddhism); dying in the Trāyastriṃśa Heaven and being born in the remaining four heavens above is also like this. There are eighteen heavens, without ** there are four heavens, dying here and being born there, everything is pervasive like this. Or ** dies and is born in Avīci Hell (Avīci, the most painful place in the eight great hells); dying in Avīci Hell and being born in the other lighter hells; dying in the lighter hells and being born in the animal realm; dying in the animal realm and being born in the hungry ghost realm; dying in the hungry ghost realm and being born in the human or heavenly realms. In this way, one reincarnates in the six realms, enduring the two retributions of suffering and joy, and birth and death are endless, and birth from the womb is like this,'
餘三生亦如是。」是故《正法念經》云：「菩薩化生，告諸天眾云：『凡人經此百千生，著樂放逸不修道，不覺往福侵已盡，還墮三塗受眾苦。』」是故《涅槃經》云：「此身苦所集，一切皆不凈，扼縛癰瘡等，根本無義利。上至諸天身，皆亦復如是。」是故又彼經云：「勸修不放逸。何以故？夫放逸者，是眾惡之本；不放逸者，乃是眾善之源。如日、月光，諸明中最；不放逸法，亦復如是，于諸善法，為最為上。亦如須彌山王，于諸山中為最為上；不放逸法亦復如是，于諸善法中，為最為上。何以故？一切惡法，猶放逸而生；一切善法，不放逸為本。」
第二、問曰：「雖云無始劫來，六道輪迴無際，而未知一劫之中受幾身數，而言流轉？」
答曰：「如《涅槃經》說：『取三千大千世界草木，截為四寸籌，以數一劫之中所受身父母頭數，猶自不澌。』或云：『一劫之中所飲母乳，多於四大海水。』或云：『一劫之中所積身骨，如毗富羅山。』如是遠劫已來，徒受生死，至於今日猶作凡夫之身，何曾思量傷嘆不已？」
第三、又問曰：「既云曠大劫來，受身無數者，為當直爾總說令人生厭？為當亦有經文來證？」
答曰：「皆是聖教明文。何者？如《法華經》云：『過去不可說久遠大劫，
【現代漢語翻譯】 現代漢語譯本： 『其餘的三種生命形式也是如此。』因此，《正法念經》（Saddharma-smṛty-upasthāna Sūtra）中說：『菩薩示現化生，告訴諸天眾說：『凡人經歷這百千次生命，貪戀享樂放縱懈怠不修習佛法，不覺察到過去所積累的福報已經耗盡，還會墮入地獄、餓鬼、畜生三惡道中遭受各種痛苦。』』因此，《涅槃經》（Nirvana Sutra）中說：『這個身體是痛苦聚集而成，一切都是不潔凈的，如同被束縛、癰瘡等，根本沒有意義和利益。上至諸天的身體，也都是如此。』因此，那部經又說：『勸勉修行不要放逸。為什麼呢？因為放逸是各種罪惡的根本；不放逸則是各種善行的根源。就像太陽和月亮的光芒，在各種光明中最亮；不放逸的法，也是如此，在各種善法中，是最為殊勝的。也像須彌山王（Sumeru），在各種山中最為高大；不放逸的法也是如此，在各種善法中，最為殊勝。為什麼呢？一切惡法，都由放逸而生；一切善法，都以不放逸為根本。』 第二、有人問：『雖然說從無始劫以來，在六道（地獄、餓鬼、畜生、人、阿修羅、天）中輪迴沒有盡頭，但不知道一個劫（kalpa）中會受多少次身體，才說是在流轉？』 回答說：『如《涅槃經》所說：『取三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的草木，截成四寸長的籌碼，用來計算一個劫中所受身體的父母頭數，還是數不完。』或者說：『一個劫中所喝的母乳，比四大海水還要多。』或者說：『一個劫中所積累的身體骨頭，像毗富羅山（Vipula）一樣高。』像這樣從遙遠的劫以來，白白地承受生死輪迴，直到今天還是凡夫之身，何曾思量傷心嘆息過呢？』 第三、又有人問：『既然說在曠遠的大劫以來，所受的身體無數，是隻用總括的話讓人心生厭惡呢？還是有經文可以證明？』 回答說：『都是聖教（Buddha's teachings）的明確經文。什麼經文呢？如《法華經》（Lotus Sutra）中說：『過去不可說久遠的大劫，』
【English Translation】 English version: 'The remaining three forms of life are also like that.' Therefore, the Saddharma-smṛty-upasthāna Sūtra (Right Mindfulness Sutra) says: 'Bodhisattvas appear by transformation, telling the heavenly beings: 'Ordinary people, through these hundreds of thousands of lives, are attached to pleasure, indulging in idleness and not cultivating the path. They do not realize that the blessings they accumulated in the past are exhausted, and they will fall into the three evil realms (hell, hungry ghosts, animals) to suffer all kinds of miseries.'' Therefore, the Nirvana Sutra says: 'This body is a collection of suffering, everything is impure, like being bound, sores, etc., fundamentally without meaning or benefit. Even the bodies of the gods are the same.' Therefore, that sutra also says: 'Exhortation to cultivate non-negligence. Why? Because negligence is the root of all evils; non-negligence is the source of all good. Just like the light of the sun and moon, the brightest among all lights; the Dharma of non-negligence is also like that, the most supreme among all good Dharmas. Just like Mount Sumeru (Sumeru), the highest among all mountains; the Dharma of non-negligence is also like that, the most supreme among all good Dharmas. Why? All evil Dharmas arise from negligence; all good Dharmas have non-negligence as their root.' Second, someone asks: 'Although it is said that from beginningless kalpas (aeons) there is endless samsara (cycle of rebirth) in the six realms (hell, hungry ghosts, animals, humans, asuras, gods), how many bodies are received in one kalpa to say that one is transmigrating?' The answer is: 'As the Nirvana Sutra says: 'Take the grass and trees of the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), cut them into four-inch tallies, and use them to count the number of parents' heads of the bodies received in one kalpa, yet they will not be exhausted.' Or it is said: 'The breast milk drunk in one kalpa is more than the four great oceans.' Or it is said: 'The accumulated bones of the bodies in one kalpa are like Mount Vipula (Vipula).' Having endured birth and death in vain since such distant kalpas, and still being an ordinary person today, have you ever contemplated, grieved, and sighed without end?' Third, someone asks again: 'Since it is said that countless bodies have been received in vast kalpas, is it just a general statement to make people feel disgusted? Or is there scriptural evidence to prove it?' The answer is: 'All are clear statements in the Holy Teachings (Buddha's teachings). What are they? As the Lotus Sutra says: 'In the past, inexpressible, long, distant great kalpas,'
有佛出世號大通智勝如來。有十六王子，各升法座教化眾生。一一王子，各各教化六百萬億那由他恒河沙眾生。其佛滅度已來，至極久遠，猶不可數知。』何者？經云：『總取三千大千世界大地，磨以為墨。佛言：「是人過千國土乃下一點，大如微塵，如是展轉，盡地種墨。」佛言：「是人所經國土，若點、不點，盡抹為塵，一塵一劫。彼佛滅度已來，復過是數。今日眾生，乃是彼時十六王子，座下曾受教法。」』是故經云：『以是本因緣，為說《法華經》。』《涅槃經》復云：『一是王子，一是貧人，如是二人互相往反。言王子者，今日釋迦如來，乃是彼時第十六王子也；言貧人者，今日眾生等是。』」
第四、問曰：「此等眾生既云流轉多劫，然三界之中，何趣受身為多？」
答曰：「雖言流轉，然於三惡道中，受身偏多。如經說云：『于虛空中量取方圓八肘，從地至於色究竟天。於此量內所有可見眾生，即多於三千大千世界人、天之身。』故知惡道身多。何故如此？但惡法易起，善心難生故也。今時但看現在眾生，若得富貴，唯事放逸、破戒；天中即復著樂者多。是故經云：『眾生等是流轉，恒三惡道為常家。』人、天暫來即去，名為客舍故也。依《大莊嚴論》，勸一切眾生，常須繫念現前，偈云
【現代漢語翻譯】 現代漢語譯本：有佛出世，名號為大通智勝如來（Mahābhijñājñānābhibhū，佛名）。有十六位王子，各自登上法座教化眾生。每一位王子，各自教化六百萬億那由他恒河沙數的眾生。那位佛陀滅度以來，時間極其久遠，仍然無法數清。』為什麼這樣說呢？經中說：『如果把三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的大地全部磨成墨。佛說：「這個人經過一千個國土才點下一滴墨，大小如微塵，這樣輾轉，直到用盡所有的大地墨。」佛說：「這個人所經過的國土，無論有點墨還是沒有點墨的地方，全部抹為塵土，一粒塵土代表一劫（kalpa）。那位佛陀滅度以來，又超過了這樣的劫數。今日的眾生，就是那時十六位王子座下曾經接受教法的眾生。」』所以經中說：『因為這個本來的因緣，才為他們宣說《法華經》（Saddharma Puṇḍarīka Sūtra）。』《涅槃經》（Nirvāṇa Sūtra）又說：『一個是王子，一個是貧人，這樣兩個人互相往返。所說的王子，就是今日的釋迦如來（Śākyamuni），乃是那時第十六位王子；所說的貧人，就是今日的眾生等等。』 第四、問：『這些眾生既然說是流轉了多劫，那麼在三界（Triloka）之中，哪一道受生的身體最多？』 答：『雖然說是流轉，但是在三惡道（Tri-apāya-bhūmi）中，受生的身體特別多。如經中所說：『在虛空中量取方圓八肘的空間，從地面直到色究竟天（Akaniṣṭha）。在這個空間內所有可見的眾生，就多於三千大千世界的人和天人的身體。』所以知道惡道的身體多。為什麼會這樣呢？因為惡法容易生起，善心難以生起。現在只要看看現在的眾生，如果得到富貴，就只顧放縱享樂、破戒；天界之中也多是貪著快樂的人。所以經中說：『眾生等等都是在流轉，永遠以三惡道為常住的家。』人道和天道只是暫時來一下就離開，稱為客舍。』依據《大莊嚴論》（Mahāvyūha Sūtra），勸一切眾生，常常需要繫念現前，偈頌說
【English Translation】 English version: There was a Buddha who appeared in the world named Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Tathāgata). There were sixteen princes, each ascending the Dharma seat to teach and transform sentient beings. Each prince, respectively, taught and transformed six million billions of nayutas of Ganges-river-like sands of sentient beings. Since that Buddha's Parinirvāṇa, the time has been extremely long, still impossible to know the number. Why is this? The Sutra says: 'If one were to take all the earth of the Trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system) and grind it into ink. The Buddha said: "This person passes through a thousand lands and then makes a dot, as small as a mote of dust, and so on, until all the earth-ink is exhausted." The Buddha said: "The lands that this person passes through, whether dotted or not dotted, are all ground into dust, one dust mote representing one kalpa (aeon). Since that Buddha's Parinirvāṇa, even more kalpas have passed than that number. The sentient beings of today are those who, at that time, were under the tutelage of the sixteen princes."' Therefore, the Sutra says: 'Because of this original cause and condition, the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) is expounded for them.' The Nirvāṇa Sūtra also says: 'One is a prince, one is a poor person, and these two interact with each other. The prince spoken of is today's Śākyamuni (釋迦如來), who was the sixteenth prince at that time; the poor person spoken of is today's sentient beings, and so on.' Fourth, Question: 'Since these sentient beings are said to transmigrate for many kalpas, in which of the Triloka (three realms) do they receive bodies the most?' Answer: 'Although it is said that they transmigrate, they receive bodies particularly more in the Tri-apāya-bhūmi (three evil paths). As the Sutra says: 'If one were to measure a space of eight cubits square in the empty sky, from the ground up to the Akaniṣṭha (highest heaven of form). Within this measured space, all visible sentient beings are more numerous than the bodies of humans and devas (gods) in the three-thousand-great-thousand world system.' Therefore, it is known that bodies in the evil paths are more numerous. Why is this so? It is because evil dharmas are easily aroused, and good minds are difficult to generate. Now, just look at the sentient beings of the present time; if they obtain wealth and status, they only indulge in dissipation and break the precepts; in the heavens, there are also many who are attached to pleasure. Therefore, the Sutra says: 'Sentient beings, and so on, are all transmigrating, always taking the three evil paths as their permanent home.' The human and deva realms are only temporary visits, called guest houses.' According to the Mahāvyūha Sūtra (Great Adornment Sutra), all sentient beings are exhorted to constantly keep their minds on the present moment, as the verse says:
：『盛年無患時，懈怠不精進，貪營眾事務，不修施戒禪，臨為死所吞，方悔求修善。智者應觀察，除斷五欲想，精勤習心者，終時無悔恨。心意既專至，無有錯亂念，智者勤投心，臨終意不散。不習心專至，臨終必散亂，心若散亂時，如調馬用硙，若其鬥戰時，迴旋不直行。』」
第五、又問曰：「一切眾生皆有佛性，遠劫以來應值多佛。何因至今仍自輪迴生死，不出火宅？」
答曰：「依大乘聖教，良由不得二種勝法，以排生死，是以不出火宅。何者為二？一謂聖道；二謂往生凈土。其聖道一種今時難證。一、由去大聖遙遠；二、由理深解微。是故《大集月藏經》云：『我末法時中，億億眾生起行修道，未有一人得者。』當今末法，現是五濁惡世，唯有凈土一門，可通入路。是故《大經》云：『若有眾生，縱令一生造惡，臨命終時，十念相續稱我名字，若不生者，不取正覺。』又復一切眾生都不自量，若據大乘，真如、實相、第一義空，曾未措心；若論小乘，修入見諦、修道，乃至那含、羅漢，斷五下、除五上，無問道、俗未有其分。縱有人、天果報，皆為五戒、十善能招此報，然持得者甚希。若論起惡造罪，何異暴風駃雨？是以諸佛大慈勸歸凈土。縱使一形造惡，但能系意專精，常能唸佛，一切諸
【現代漢語翻譯】 『當身強力壯、沒有疾病憂患的時候，如果懈怠而不精進修行，貪圖經營各種俗務，不修佈施、持戒、禪定等善行，等到面臨死亡的吞噬，才後悔沒有及時修習善法。有智慧的人應當觀察到這一點，斷除對色、聲、香、味、觸五欲的貪戀，精勤修習心性的人，臨終時才不會有悔恨。如果心意能夠專注而真誠，沒有錯亂的念頭，有智慧的人努力投入心力，臨終時意念就不會散亂。如果不習慣心意專注，臨終時必定會散亂，心如果散亂的時候，就像訓練馬匹使用石磨一樣，如果在戰鬥的時候，就會迴旋而不能直線前進。』
第五、又有人問：『一切眾生都具有佛性（Buddha-nature），從久遠的過去到現在，應該遇到過很多佛。為什麼直到今天仍然在生死輪迴中，無法脫離充滿苦難的火宅（burning house of suffering）？』
回答說：『根據大乘（Mahayana）的聖教，這是因為眾生沒有得到兩種殊勝的法門，來排除生死，所以無法脫離火宅。哪兩種法門呢？一是聖道（path of the sages）；二是往生凈土（rebirth in the Pure Land）。聖道這種法門現在很難證得。一是由於距離偉大的聖者釋迦摩尼佛（Shakyamuni Buddha）的時代已經非常遙遠；二是由於佛法的道理深奧，理解的人很少。所以《大集月藏經》（Mahasamghata-ratnaketu-dharani Sutra）中說：『在我末法（decline of the Dharma）時期，億萬眾生髮起修行，沒有一個人能夠證得聖果。』現在是末法時期，是充滿五濁（five defilements）的惡世，只有凈土法門，可以通行進入。所以《無量壽經》（Larger Sutra of Immeasurable Life）中說：『如果有眾生，即使一生造作惡業，臨命終時，以十念相續不斷地稱念我的名字阿彌陀佛（Amitabha Buddha），如果不能往生凈土，我就不成正覺。』而且一切眾生都不自我衡量，如果按照大乘佛法來說，對於真如（Tathata）、實相（Reality），第一義空（Emptiness）的道理，從來沒有用心去體會；如果按照小乘（Hinayana）佛法來說，修習進入見諦（stream-enterer）、修道（once-returner），乃至阿那含（non-returner）、阿羅漢（arhat），斷除五下分結（five lower fetters）、去除五上分結（five higher fetters），無論出家在家都沒有人能夠做到。即使有人能夠獲得人天果報，都是因為持守五戒（five precepts）、修習十善（ten wholesome actions）才能招感這樣的果報，然而能夠真正持守的人非常稀少。如果說起造惡作罪，那就像暴風驟雨一樣容易。因此諸佛以大慈悲心勸導眾生歸向凈土。即使一生造作惡業，只要能夠專心致志，常常唸佛，一切諸
【English Translation】 'When one is in their prime, free from illness and worry, if they are lax and not diligent in practice, greedy for worldly affairs, and do not cultivate generosity, discipline, and meditation, when death comes to swallow them, they will regret not having cultivated goodness earlier. The wise should observe this, cut off thoughts of the five desires (sense objects), and those who diligently cultivate their minds will have no regrets at the time of death. If the mind is focused and sincere, without confused thoughts, the wise should diligently apply their minds, so that the mind is not scattered at the time of death. If one is not accustomed to focusing the mind, it will surely be scattered at the time of death. When the mind is scattered, it is like training a horse to use a millstone; if it is in battle, it will spin around and not go straight.'
Fifth, someone asked: 'All sentient beings have Buddha-nature (Tathagatagarbha), and since distant kalpas (aeons) they should have encountered many Buddhas. Why are they still in the cycle of birth and death, unable to escape the burning house (suffering)?'
The answer is: 'According to the Mahayana (Great Vehicle) teachings, it is because beings have not obtained two supreme Dharma (teachings) to eliminate birth and death, and therefore cannot escape the burning house. What are the two? One is the path of the sages (Aryamarga); the other is rebirth in the Pure Land (Sukhavati). The path of the sages is difficult to attain in this present age. First, because we are far removed from the great sage Shakyamuni Buddha; second, because the principles are profound and understanding is subtle. Therefore, the Mahasamghata-ratnaketu-dharani Sutra says: 'In my Dharma-ending age (age of Dharma decline), billions of beings will begin to practice the Way, but not one will attain it.' Now is the Dharma-ending age, a world of the five defilements (turbidities), and only the Pure Land path is accessible. Therefore, the Larger Sutra of Immeasurable Life says: 'If there are beings who, even if they commit evil deeds throughout their lives, at the time of death, with ten thoughts continuously recite my name Amitabha Buddha, if they are not reborn, I will not attain perfect enlightenment.' Furthermore, all beings do not measure themselves. According to the Mahayana, they have never focused their minds on the principles of Suchness (Tathata), Reality (Bhūtatathatā), and the ultimate Emptiness (Sunyata); according to the Hinayana (Smaller Vehicle), they have not cultivated to enter the stages of stream-enterer (Sotapanna), once-returner (Sakadagamin), non-returner (Anagamin), or Arhat (liberated being), cutting off the five lower fetters (Orambhagiya-samyojana) and removing the five higher fetters (Urdhvabhagiya-samyojana). Whether monastic or lay, no one has attained these stages. Even if some attain the rewards of humans and devas (gods), it is because they have upheld the five precepts (Panca-sila) and cultivated the ten wholesome actions (Dasa-kusala-kammapatha), but those who can truly uphold them are very rare. As for committing evil deeds, it is as easy as a violent storm. Therefore, all Buddhas compassionately encourage beings to return to the Pure Land. Even if one commits evil deeds throughout their life, as long as they can focus their mind and constantly recite the Buddha's name, all
障自然消除，定得往生。何不思量，都無去心也？」
自下第四引聖教證成，勸信求生者。依《觀佛三昧經》云：「爾時會中有財首菩薩白佛言：『世尊！我念過去無量劫時，有佛出世，亦名釋迦牟尼佛。彼佛滅後有一王子，名曰金幢，憍慢邪見，不信正法。有知識比丘，名定自在，告王子言：「世有佛像，極為可愛，可暫入塔，觀佛形像。」時彼王子從善友語，入塔觀像，見像相好，白言：「比丘！佛像端嚴猶尚如此，況佛真身？」比丘告言：「王子！今見佛像不能禮者，當稱南無佛。」還宮繫念，念塔中像，即於後夜夢見佛像，心大歡喜，舍離邪見，歸依三寶。隨壽命終，由前入塔稱佛功德，即得值遇九百億那由他佛。于諸佛所，常勤精進，恒得甚深念佛三昧。唸佛三昧力故，諸佛現前皆與授記，從是以來百萬阿僧祇劫不墮惡道，乃至今日獲得首楞嚴三昧。爾時王子者，今我財首是也。』爾時會中即有十方諸大菩薩，其數無量，各說本緣，皆依唸佛得。佛告阿難：『此觀佛三昧是一切眾生犯罪者藥，破戒者護，失道者導，盲冥者眼，愚癡者慧，黑闇者燈，煩惱賊中大勇猛將，諸佛世尊之所遊戲，首楞嚴等諸大三昧始出生處。』佛告阿難：『汝今善持，慎勿忘失。過去、未來、現在三世諸佛，皆說如是念佛三
【現代漢語翻譯】 現代漢語譯本：障礙自然消除，必定能夠往生。為何不好好思量，卻一點往生的心都沒有呢？』
下面第四點，引用聖教來證明，勸人相信並求生凈土。依據《觀佛三昧經》所說：『當時法會中，有位名叫財首的菩薩對佛說：『世尊！我回憶過去無量劫時，有佛出世，也名為釋迦牟尼佛（Sakyamuni Buddha）。那位佛滅度后，有一位王子，名叫金幢（Golden Banner），他傲慢且有邪見，不相信正法。有一位有知識的比丘（bhiksu），名叫定自在（Fixed Freedom），告訴王子說：「世間有佛像，非常可愛，可以暫時進入佛塔，觀看佛的形像。」當時那位王子聽從善友的話，進入佛塔觀看佛像，見到佛像的相好莊嚴，便說：「比丘！佛像的端正莊嚴尚且如此，更何況是佛的真身呢？」比丘告訴他說：「王子！現在見到佛像不能禮拜，應當稱念南無佛（Namo Buddha）。」王子回到宮中，心中繫念佛塔中的佛像，就在當晚的後半夜夢見佛像，心中非常歡喜，捨棄邪見，歸依三寶（Three Jewels）。隨著壽命終結，由於之前進入佛塔稱念佛號的功德，立即得遇九百億那由他（nayuta，數量單位）諸佛。在諸佛處所，常常勤奮精進，恒常獲得甚深念佛三昧（samadhi of Buddha-recitation）。因爲念佛三昧的力量，諸佛現前都為他授記，從此以後百萬阿僧祇劫（asamkhya kalpa，極長的時間單位）不墮入惡道，乃至今日獲得首楞嚴三昧（Surangama Samadhi）。當時的那位王子，就是現在的我財首。」當時法會中，就有十方諸大菩薩，數量無量，各自述說自己的本緣，都是依靠唸佛而得。佛告訴阿難（Ananda）說：「這觀佛三昧是一切眾生犯罪者的良藥，是破戒者的守護，是迷失道路者的嚮導，是盲昧者的眼睛，是愚癡者的智慧，是黑暗者的明燈，是煩惱賊中的大勇猛將，是諸佛世尊所遊戲之處，是首楞嚴等諸大三昧開始出生的地方。」佛告訴阿難說：「你現在好好受持，千萬不要忘記。過去、未來、現在三世諸佛，都說這樣的唸佛三昧。』」
【English Translation】 English version: 『Obstacles will naturally be eliminated, and one will certainly be reborn in the Pure Land. Why don't you contemplate this, and have no intention of seeking rebirth?』
The fourth point below cites the teachings of the sages to prove and encourage faith and seeking rebirth. According to the Contemplation of Buddha Samadhi Sutra: 『At that time, in the assembly, there was a Bodhisattva named Caisou (Wealth Leader) who said to the Buddha: 『World Honored One! I recall in the past, countless kalpas ago, there was a Buddha who appeared in the world, also named Sakyamuni Buddha (Sakyamuni Buddha). After that Buddha passed away, there was a prince named Jinzhuang (Golden Banner), who was arrogant and had wrong views, not believing in the true Dharma. There was a knowledgeable bhiksu (bhiksu), named Dingzizai (Fixed Freedom), who told the prince: 「There are Buddha images in the world, which are very lovely. You can temporarily enter the pagoda and view the Buddha's image.」 At that time, the prince followed the words of the good friend, entered the pagoda to view the image, and seeing the auspicious marks of the image, said: 「Bhikkhu! The upright and dignified appearance of the Buddha image is already like this, how much more so is the true body of the Buddha?」 The bhiksu told him: 「Prince! If you cannot prostrate before the Buddha image now, you should recite Namo Buddha (Namo Buddha).」 Returning to the palace, he kept the image in the pagoda in his mind, and in the latter half of that night, he dreamed of the Buddha image, and his heart was very joyful. He abandoned his wrong views and took refuge in the Three Jewels (Three Jewels). As his life came to an end, due to the merit of reciting the Buddha's name when he entered the pagoda earlier, he immediately encountered nine hundred billion nayutas (nayuta, a unit of quantity) of Buddhas. In the presence of all the Buddhas, he was always diligent and assiduous, and constantly attained the profound Samadhi of Buddha-Recitation (samadhi of Buddha-recitation). Because of the power of the Samadhi of Buddha-Recitation, all the Buddhas appeared before him and conferred predictions upon him. From then on, for millions of asamkhya kalpas (asamkhya kalpa, an extremely long unit of time), he did not fall into the evil realms, and even today he has attained the Surangama Samadhi (Surangama Samadhi). That prince at that time is now me, Caisou.」 At that time, in the assembly, there were countless great Bodhisattvas from the ten directions, each recounting their original causes, all of which were attained through Buddha-Recitation. The Buddha told Ananda (Ananda): 「This Contemplation of Buddha Samadhi is the medicine for all sentient beings who commit offenses, the protector of those who break the precepts, the guide for those who have lost their way, the eyes for the blind, the wisdom for the foolish, the lamp for the darkness, the great and courageous general among the thieves of afflictions, the place where all the Buddhas, World Honored Ones, play, and the place where the Surangama and other great samadhis begin to arise.」 The Buddha told Ananda: 「You should now uphold this well, and do not forget it. The Buddhas of the past, future, and present, all speak of this Samadhi of Buddha-Recitation.」'
昧。我與十方諸佛及賢劫千佛，從初發心皆因唸佛三昧力故，得一切種智。』」又如《目連所問經》：「佛告目連：『譬如萬川長流，有浮草木，前不顧后，后不顧前，都會大海。世間亦爾，雖有豪貴，富樂自在，悉不得免生、老、病、死。只由不信佛經，後世為人，更甚困劇，不能得生千佛國土。是故我說，無量壽佛國，易往、易取，而人不能修行往生，反事九十五種邪道，我說是人名無眼人，名無耳人。』經教既爾，何不捨難，依易行道矣？」
安樂集捲上 大正藏第 47 冊 No. 1958 安樂集
安樂集卷下
釋道綽撰
第四大門中有三番料簡：第一、依中國三藏法師，並此土大德等，皆共詳審聖教，嘆歸凈土，今以勸依；第二、據此經宗及余大乘諸部，凡聖修入，多明唸佛三昧以為要門；第三、問答解釋，顯唸佛者，得種種功能利益，不可思議。
第一、依中國及以此土大德所行者。餘五翳面牆，豈寧自輒？但以遊歷披勘，敬有師承。何者？謂中國大乘法師，流支三藏；次有大德，呵避名利，則有慧寵法師；次有大德，尋常敷演，每感聖僧來聽，則有道場法師；次有大德，和光孤棲，二國慕仰，則有曇鸞法師；次有大德，禪觀獨秀，則有大海禪師；次有大德，聰
【現代漢語翻譯】 現代漢語譯本：『昧（指愚昧）。我與十方諸佛及賢劫千佛（賢劫時期的過去、現在、未來諸佛），從最初發心都是因爲念佛三昧（通過專注唸佛而達到的禪定狀態）的力量，才獲得一切種智（佛的智慧）。』又如《目連所問經》中說：『佛告訴目連（釋迦牟尼佛的著名弟子）：『譬如萬千河流長流不息，其中漂浮著草木，前面的不顧後面的，後面的不顧前面的，最終都會匯入大海。世間也是如此，即使有豪門貴族，享受著富裕快樂和自由自在的生活，都無法避免生、老、病、死。只因爲不相信佛經，來世為人，會更加困苦艱難，無法往生到千佛國土。所以我說，無量壽佛國（阿彌陀佛的凈土），容易去，容易證得，但是人們卻不能修行往生，反而去信奉九十五種邪道，我說這些人是無眼人，是無耳人。』既然佛經這樣教導，為什麼不捨棄困難的，依靠容易修行的道路呢？』
安樂集捲上 大正藏第 47 冊 No. 1958 安樂集
安樂集卷下
釋道綽撰
第四大門中有三番料簡：第一、依據中國三藏法師（精通佛經的僧人），以及此土大德等，都共同詳細審查聖教（佛教經典），讚歎歸向凈土（阿彌陀佛的極樂世界），現在以此來勸導大家依從；第二、根據此經的宗旨以及其他大乘（佛教的一個主要分支）經典，凡夫和聖人修行的入門方法，大多說明唸佛三昧是重要的法門；第三、通過問答解釋，顯示唸佛的人，能夠獲得種種功能利益，不可思議。
第一、依據中國以及此土大德所修行的。我像眼睛被五種東西遮蔽，又像面對著墻壁，哪裡敢擅自妄為？只是因為遊歷學習，恭敬地接受師承。有哪些呢？就是中國的大乘法師，流支三藏；其次有大德，厭惡躲避名利，就是慧寵法師；其次有大德，平時講經說法，常常感動聖僧前來聽講，就是道場法師；其次有大德，與世無爭獨自修行，受到兩個國家的敬仰，就是曇鸞法師；其次有大德，禪定觀修獨樹一幟，就是大海禪師；其次有大德，聰
【English Translation】 English version: 『Ignorance. I and the Buddhas of the ten directions, as well as the thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon' in which one thousand Buddhas will appear), all attained omniscience (the wisdom of a Buddha) from the power of the Samadhi (a state of meditative consciousness) of Buddha Recitation from our initial aspiration.』 Furthermore, as stated in the 『Maudgalyāyana's Questions Sutra』: 『The Buddha told Maudgalyāyana (one of the chief disciples of the Buddha): 『It is like myriad streams flowing continuously, with floating plants and trees, the front not caring for the back, and the back not caring for the front, all eventually converging into the great ocean. The world is also like this; even if there are noble and wealthy individuals, enjoying affluent happiness and freedom, they cannot escape birth, old age, sickness, and death. It is only because they do not believe in the Buddhist scriptures that in their next lives, they will be even more distressed and miserable, unable to be reborn in the Buddha-lands of the thousand Buddhas. Therefore, I say that the Land of Immeasurable Life Buddha (Amitabha's Pure Land) is easy to go to and easy to attain, but people are unable to cultivate and be reborn there, instead adhering to ninety-five kinds of heretical paths. I say that these people are like those without eyes and without ears.』 Since the scriptures teach in this way, why not abandon the difficult and rely on the easy path of practice?』
Anle Ji, Volume 1 Taisho Tripitaka, Volume 47, No. 1958, Anle Ji
Anle Ji, Volume 2
Composed by Shi Daochuo
In the Fourth Great Section, there are three kinds of analysis: First, based on the Tripitaka Masters (monks who are experts in Buddhist scriptures) of China and the great virtuous ones of this land, all have jointly and thoroughly examined the sacred teachings (Buddhist scriptures), praising and returning to the Pure Land (Amitabha's Pure Land), and now use this to encourage reliance; Second, according to the doctrine of this scripture and other Mahayana (a major branch of Buddhism) scriptures, the entry point for both ordinary and saintly beings is mostly explained through the Samadhi of Buddha Recitation as the essential method; Third, through questions and answers, it is shown that those who recite the Buddha can obtain various functions and benefits, which are inconceivable.
First, based on the practices of the great virtuous ones in China and this land. I am like someone whose eyes are covered by five obscurations, or like facing a wall, how dare I act presumptuously? It is only because of traveling and studying, respectfully receiving the lineage of teachers. Who are they? They are the Mahayana Dharma Master of China, the Tripitaka Master Bodhiruci; next, there was the great virtuous one who detested and avoided fame and profit, Dharma Master Huichong; next, there was the great virtuous one who usually expounded the scriptures, often moving the holy monks to come and listen, Dharma Master Daochang; next, there was the great virtuous one who lived in harmony and solitude, admired by two countries, Dharma Master Tanluan; next, there was the great virtuous one whose Chan (Zen) contemplation was uniquely outstanding, Chan Master Dahai; next, there was the great virtuous one who was intelli
慧守戒，則有齊朝上統。然前六大德並是二諦神鏡，斯乃佛法綱維，志行殊倫，古今實希。皆共詳審大乘，嘆歸凈土，乃是無上要門也。
問曰：「既云嘆歸凈土乃是要門者，未知此等諸德臨終時皆有靈驗已不？」
答曰：「皆有不虛。如曇鸞法師，康存之日常修凈土，亦每有世俗君子來呵法師曰：『十方佛國皆為凈土，法師何乃獨意注西？豈非偏見生也？』法師對曰：『吾既凡夫，智慧淺短，未入地位，念力須均。如似置草引牛，恒須繫心槽櫪。豈得縱放，全無所歸？』雖復難者紛紜，而法師獨決。是以無問一切道、俗，但與法師一面相遇者，若未生正信，勸令生信；若已生正信者，皆勸歸凈國。是故法師臨命終時，寺傍左右道、俗，皆見幡花映院，盡聞異香，音樂迎接，遂往生也。余之大德臨命終時皆有徴祥，若欲具談往生之相，並不可思議也。」
第二、明此彼諸經，多明唸佛三昧為宗者。就中有八番：初、二，明一相三昧，后六就緣依相，明唸佛三昧。
第一、依《花首經》：「佛告堅意菩薩：『三昧有二種：一者、有一相三昧；二者、有眾相三昧。一相三昧者，有菩薩聞其世界有其如來現在說法，菩薩取是佛相以現在前，若坐道場，若轉法輪，大眾圍繞。取如是相，收攝諸根，心
【現代漢語翻譯】 現代漢語譯本 慧守戒律，就能得到齊朝的尊重和推崇。然而，前六位大德都是深諳二諦（世俗諦和勝義諦）的神鏡，他們是佛法的綱領和維繫，他們的志向和行為與衆不同，是古今罕見的。他們都共同詳細研究大乘佛法，讚歎歸向凈土，認為這是無上的重要法門。
有人問道：『既然說讚歎歸向凈土是重要的法門，那麼，不知道這些大德們臨終時都有靈驗嗎？』
回答說：『都有，而且真實不虛。例如曇鸞（Tanluan）法師，生前一直修習凈土法門，也常有世俗的君子來責問法師說：『十方佛國都是凈土，法師為什麼只專注于西方凈土？這難道不是一種偏見嗎？』法師回答說：『我既然是凡夫，智慧淺薄，還沒有證入聖位，念力必須專注。就像用草繩牽引牛一樣，必須時刻繫在槽櫪旁邊。怎麼能放縱它，讓它無所歸依呢？』雖然反駁的人很多，但法師心意已決。因此，無論什麼道俗之人，只要與法師有一面之緣，如果還沒有生起正信，就勸他們生起正信；如果已經生起正信，就都勸他們歸向凈土。所以，法師臨命終時，寺廟旁邊的道俗之人都看見幡花照耀庭院，都聞到奇異的香氣，聽到音樂迎接，於是就往生凈土了。其他的大德臨命終時也都有徵兆和祥瑞，如果要詳細講述他們往生的景象，那是不可思議的。』
第二、說明這些經典，大多以唸佛三昧為宗旨。其中有八個方面：最初兩個方面，說明一相三昧；後面六個方面，就所緣和所依之相，說明唸佛三昧。
第一、依據《花首經》（Huashou Jing）：『佛告訴堅意（Jianyi）菩薩：『三昧有兩種：一種是一相三昧；一種是眾相三昧。一相三昧是，有菩薩聽到某個世界有如來現在說法，菩薩就取這個佛的形象顯現在眼前，無論是佛坐在道場，還是轉法輪，大眾圍繞。取這樣的形象，收攝諸根，心
【English Translation】 English version To uphold precepts wisely leads to respect and high regard from the Qi dynasty. However, the previous six great virtuous ones were all divine mirrors deeply versed in the Two Truths (conventional truth and ultimate truth). They were the framework and upholders of the Buddha-dharma, their aspirations and conduct were extraordinary, truly rare in ancient and modern times. They all jointly studied the Mahayana teachings in detail, praising the return to the Pure Land, considering it the supreme and essential Dharma gate.
Someone asked: 'Since it is said that praising the return to the Pure Land is an essential Dharma gate, I wonder if these virtuous ones all had miraculous signs at the time of their death?'
The answer is: 'They all did, and it is truly not false. For example, Dharma Master Tanluan (Tanluan), during his lifetime, constantly practiced the Pure Land Dharma. There were also often worldly gentlemen who came to question the Dharma Master, saying: 'The Buddha-lands of the ten directions are all Pure Lands, why does the Dharma Master only focus on the Western Pure Land? Isn't this a kind of bias?' The Dharma Master replied: 'Since I am a common mortal, with shallow wisdom and have not yet entered the stage of sainthood, my power of mindfulness must be focused. It is like using a rope to lead a cow, it must always be tied to the trough. How can it be let loose, with nowhere to return?' Although there were many who refuted him, the Dharma Master's mind was firm. Therefore, regardless of whether they were monks or laypeople, as long as they met the Dharma Master even once, if they had not yet generated right faith, he would encourage them to generate right faith; if they had already generated right faith, he would encourage them all to return to the Pure Land. Therefore, when the Dharma Master was about to die, the monks and laypeople beside the temple all saw banners and flowers illuminating the courtyard, all smelled strange fragrances, and heard music welcoming him, and so he was reborn in the Pure Land. The other great virtuous ones all had signs and auspicious omens at the time of their death. If one were to describe in detail the scenes of their rebirth, it would be inconceivable.'
Secondly, to explain that these sutras mostly take the Samadhi of Buddha-Recollection as their main principle. Among them, there are eight aspects: The first two aspects explain the One-Aspect Samadhi; the latter six aspects, based on the object and the supporting aspect, explain the Samadhi of Buddha-Recollection.
First, according to the Huashou Jing (Flower Garland Sutra): 'The Buddha told Bodhisattva Jianyi (Firm Intention): 'There are two kinds of Samadhi: one is the One-Aspect Samadhi; the other is the Many-Aspect Samadhi. The One-Aspect Samadhi is when a Bodhisattva hears that in a certain world there is a Tathagata now preaching the Dharma, the Bodhisattva takes the image of that Buddha and makes it appear before him, whether the Buddha is sitting in the place of enlightenment, or turning the Dharma wheel, surrounded by the assembly. Taking such an image, gathering in the senses, the mind
不馳散，專念一佛，不捨是緣。如是菩薩于如來相及世界相了達無相，常如是觀，如是行，不離是緣。是時佛像即現在前，而為說法。菩薩爾時深生恭敬，聽受是法，若深、若淺，轉加尊重。菩薩住是三昧，聞說諸法皆可壞相，聞已受持，從三昧起，能為四眾演說是法。』佛告堅意：『是名菩薩入一相三昧門。』」
第二、依《文殊般若》明一行三昧者：「時文殊師利白佛言：『世尊！云何名為一行三昧？』佛言：『一行三昧者，若善男子、善女人，應在空間處，舍諸亂意，隨佛方所端身正向，不取相貌繫心一佛，專稱名字，念無休息。即是念中能見過、現、未來三世諸佛。何以故？念一佛功德無量、無邊，即與無量諸佛功德無二，是名菩薩一行三昧。』」
第三、依《涅槃經》：「佛言：『若人但能至心常修唸佛三昧者，十方諸佛恒見此人，如現在前。』」是故《涅槃經》云：「佛告迦葉菩薩：『若有善男子、善女人，常能至心專唸佛者，若在山林，若在聚落，若晝、若夜，若坐、若臥，諸佛、世尊常見此人，如現目前。恒與此人而住受施。』」
第四、依《觀經》及余諸部，所修萬行，但能回愿，莫不皆生。然唸佛一行將為要路。何者？審量聖教，有始、終兩益。若欲生善起行，則普該諸度；
【現代漢語翻譯】 現代漢語譯本：不放縱散亂，專心憶念一尊佛，不捨棄這個因緣。這樣的菩薩對於如來的相和世界的相，了達其無相的本質，常常這樣觀想，這樣修行，不離開這個因緣。這時，佛的形象就會立刻顯現在眼前，併爲之說法。菩薩那時深深地生起恭敬心，聽受這些佛法，無論是深奧的還是淺顯的，都更加尊重。菩薩安住于這種三昧（Samadhi，禪定），聽聞所說的諸法都是可以壞滅的相，聽聞後接受並保持，從三昧中出來，能夠為四眾（比丘、比丘尼、優婆塞、優婆夷）演說這些佛法。』佛告訴堅意：『這叫做菩薩進入一相三昧門。』 第二、依據《文殊般若》（Manjushri Prajna）闡明一行三昧（Ekavyuha-samadhi）是：『這時文殊師利（Manjushri）菩薩對佛說：『世尊！什麼叫做一行三昧？』佛說：『一行三昧是指，如果善男子、善女人，應該在空曠的地方，捨棄各種散亂的念頭，隨著佛所在的方向端正身體，不執取任何相貌，一心專注於一尊佛，專心稱念佛的名字，唸誦沒有停息。這樣在念佛之中就能見到過去、現在、未來三世的一切諸佛。為什麼呢？因為憶念一尊佛的功德是無量無邊的，就與無量諸佛的功德沒有差別，這叫做菩薩的一行三昧。』 第三、依據《涅槃經》（Nirvana Sutra）：『佛說：『如果有人僅僅能夠至誠懇切地常常修習唸佛三昧，十方諸佛都會常常見到這個人，如同就在眼前一樣。』因此《涅槃經》說：『佛告訴迦葉（Kasyapa）菩薩：『如果有善男子、善女人，常常能夠至誠懇切地專心憶念佛，無論在山林，無論在村落，無論是白天，無論是夜晚，無論是坐著，無論是躺著，諸佛、世尊都會常常見到這個人，如同就在眼前一樣。常常與這個人同在，接受供養。』 第四、依據《觀經》（Visualization Sutra）以及其他各部經典，所修習的各種修行，只要能夠迴向發願，沒有不能往生的。然而唸佛這一修行將成為重要的途徑。為什麼呢？仔細衡量聖教，有開始和最終兩種利益。如果想要生起善念開始修行，那麼就普遍包含各種波羅蜜（Paramita，到彼岸）。
【English Translation】 English version: Without letting the mind wander, focusing single-mindedly on the remembrance of one Buddha, not abandoning this cause. Such a Bodhisattva, regarding the characteristics of the Tathagata (如來，another name for Buddha) and the characteristics of the world, understands their essence as without characteristics, constantly contemplates in this way, practices in this way, and does not depart from this cause. At this time, the image of the Buddha will immediately appear before them and expound the Dharma (佛法，Buddhist teachings). The Bodhisattva then deeply generates reverence, listens to and receives these teachings, whether profound or shallow, and increases their respect. The Bodhisattva dwells in this Samadhi (三昧，meditative state), hears that all dharmas (法，teachings) spoken of are destructible, receives and upholds them, and, arising from Samadhi, is able to expound these teachings to the four assemblies (比丘, Bhikshu - monks; 比丘尼, Bhikshuni - nuns; 優婆塞, Upasaka - male lay devotees; 優婆夷, Upasika - female lay devotees).』 The Buddha told Firm Intent: 『This is called the Bodhisattva entering the gate of One-Form Samadhi.』 Second, according to the Manjushri Prajna (文殊般若，Wisdom of Manjushri), One-Practice Samadhi (一行三昧，Ekavyuha-samadhi) is explained as: 『At that time, Manjushri (文殊師利) Bodhisattva said to the Buddha: 『World Honored One! What is called One-Practice Samadhi?』 The Buddha said: 『One-Practice Samadhi refers to, if a good man or good woman should be in an open space, abandoning all scattered thoughts, facing the direction of the Buddha, straightening their body, not grasping any appearances, focusing their mind on one Buddha, single-mindedly reciting the Buddha's name, reciting without ceasing. In this recitation, they can see all the Buddhas of the past, present, and future. Why? Because the merit of remembering one Buddha is immeasurable and boundless, and is no different from the merit of countless Buddhas. This is called the Bodhisattva's One-Practice Samadhi.』 Third, according to the Nirvana Sutra (涅槃經): 『The Buddha said: 『If a person can only sincerely and constantly cultivate the Buddha-Recitation Samadhi, all the Buddhas of the ten directions will constantly see this person, as if they are right in front of them.』 Therefore, the Nirvana Sutra says: 『The Buddha told Kasyapa (迦葉) Bodhisattva: 『If there are good men or good women who can constantly and sincerely focus on remembering the Buddha, whether in the mountains, whether in villages, whether during the day, whether at night, whether sitting, whether lying down, all the Buddhas, World Honored Ones, will constantly see this person, as if they are right before their eyes. They will constantly abide with this person and receive offerings.』 Fourth, according to the Visualization Sutra (觀經) and other scriptures, all the various practices that are cultivated, as long as one can dedicate the merit and make vows, there is none that cannot lead to rebirth [in the Pure Land]. However, the practice of Buddha-Recitation will become an important path. Why? Carefully considering the sacred teachings, there are two benefits, both at the beginning and the end. If one wants to generate good thoughts and begin practice, then it universally encompasses all the Paramitas (波羅蜜，perfections).
若滅惡消災，則總治諸障。故下經云：「唸佛眾生，攝取不捨。」壽盡必生，此名始益。言終益者，依《觀音授記經》云：「阿彌陀佛住世長久，兆載永劫亦有滅度。般涅槃時，唯有觀音、勢至住持安樂，接引十方。其佛滅度，亦與住世時節等同。然彼國眾生，一切無有睹見佛者，唯有一向專念阿彌陀佛往生者，常見彌陀，現在不滅。」此即是其終時益也。所修余行迴向皆生。世尊滅度有睹不睹，勸後代審量，使沾遠益也。
第五、依《般舟經》云：「時有跋陀和菩薩，於此國土，聞有阿彌陀佛，數數繫念。因是念故，見阿彌陀佛。既見佛已，即從啟問：『當行何法，得生彼國？』爾時阿彌陀佛語是菩薩言：『欲來生我國者，常念我名莫有休息，如是得來生我國土。當唸佛身三十二相，悉皆具足，光明徹照，端正無比。』」
第六、依《大智度論》有三番解釋。第一、佛是無上法王，菩薩為法臣，所尊、所重唯佛世尊，是故應當常唸佛也；第二、有諸菩薩自云：「我從曠劫以來，得蒙世尊長養我等法身、智身、大慈悲身，禪定、智慧、無量行愿，由佛得成。為報恩故，常愿近佛；亦如大臣蒙王恩寵，常念其主。」第三、有諸菩薩復作是言：「我于因地遇惡知識，誹謗般若，墮于惡道，經無量劫。雖修余行
【現代漢語翻譯】 現代漢語譯本 若能滅除罪惡，消除災禍，就能總括地治理各種障礙。所以下文的經書說：『唸佛的眾生，阿彌陀佛會攝取他們，不捨棄。』壽命終盡必定往生，這叫做最初的利益。說到最終的利益，依據《觀音授記經》所說：『阿彌陀佛住世的時間非常長久，兆載永劫也有滅度的時候。般涅槃時，只有觀音（Avalokiteśvara，菩薩名）、勢至（Mahāsthāmaprāpta，菩薩名）住持安樂世界，接引十方眾生。阿彌陀佛滅度后，也和住世時一樣。然而那個世界的眾生，一切都沒有見到佛的，只有一向專念阿彌陀佛（Amitābha）往生的人，常常能見到阿彌陀佛，現在仍然存在，沒有滅度。』這就是他們臨終時的利益。所修的其他善行迴向都能往生。世尊（Śākyamuni，佛陀的尊稱）滅度時，有見到和沒見到的，勸勉後代仔細衡量，使他們沾染長遠的利益。 第五、依據《般舟經》所說：『當時有跋陀和菩薩（Bhadra-ghata，菩薩名），在這個國土，聽到有阿彌陀佛（Amitābha），常常繫念。因為這個唸佛的緣故，見到阿彌陀佛。既然見到佛后，就向佛請問：『應當修行什麼法，才能往生到那個國土？』當時阿彌陀佛告訴這位菩薩說：『想要來生我國土的人，常常念我的名號，不要停止，這樣就能來生我國土。應當唸佛身的三十二相，全部都具足，光明徹照，端正無比。』 第六、依據《大智度論》有三種解釋。第一、佛是無上法王，菩薩是法臣，所尊敬、所重視的只有佛世尊，所以應當常常唸佛；第二、有些菩薩自己說：『我從曠劫以來，得到世尊長養我們的法身、智身、大慈悲身，禪定、智慧、無量行愿，由佛才能成就。爲了報答佛恩，常常願意親近佛；也像大臣蒙受國王的恩寵，常常思念他的君主。』第三、有些菩薩又這樣說：『我在因地遇到惡知識，誹謗般若（Prajñā，智慧），墮入惡道，經過無量劫。雖然修行其他善行
【English Translation】 English version If one extinguishes evil and eliminates calamities, then one can comprehensively manage all obstacles. Therefore, the following scripture says: 'The sentient beings who recite the Buddha's name, Amitābha (Amitābha, Buddha's name) will embrace them and not abandon them.' When their lifespan ends, they will surely be reborn in the Pure Land. This is called the initial benefit. As for the ultimate benefit, according to the Amitāyurdhyāna Sūtra, 'Amitābha Buddha will reside in the world for a very long time, even for trillions of kalpas, but there will also be a time of extinction. At the time of Parinirvana, only Avalokiteśvara (Avalokiteśvara, Bodhisattva's name) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, Bodhisattva's name) will uphold the Land of Peace and Bliss, receiving and guiding beings from the ten directions. After that Buddha's extinction, it will be the same as when he was residing in the world. However, none of the sentient beings in that world will see the Buddha, except for those who single-mindedly recite the name of Amitābha Buddha (Amitābha) for rebirth, who will often see Amitābha, who exists now and has not become extinct.' This is the benefit at their final moment. All other practices they cultivate can be dedicated for rebirth. When Śākyamuni (Śākyamuni, an epithet of the Buddha) Buddha entered Nirvana, some saw it and some did not, encouraging later generations to carefully consider it, so that they may receive long-term benefits. Fifth, according to the Pratyutpanna Samādhi Sūtra, 'At that time, there was a Bodhisattva named Bhadra-ghata (Bhadra-ghata, Bodhisattva's name), in this land, who heard of Amitābha Buddha (Amitābha) and constantly kept him in mind. Because of this mindfulness of the Buddha, he saw Amitābha Buddha. After seeing the Buddha, he asked him, 'What Dharma should I practice to be reborn in that land?' At that time, Amitābha Buddha told this Bodhisattva, 'Those who wish to be born in my land should constantly recite my name without ceasing, and in this way, they will be born in my land. You should contemplate the thirty-two marks of the Buddha's body, all of which are complete, with radiant light, incomparably dignified.' Sixth, according to the Mahāprajñāpāramitopadeśa, there are three explanations. First, the Buddha is the supreme Dharma King, and the Bodhisattvas are Dharma ministers. What they respect and value is only the Buddha, the World Honored One, so they should always be mindful of the Buddha. Second, some Bodhisattvas say, 'Since beginningless time, I have received the World Honored One's nourishment of my Dharma body, wisdom body, great compassion body, samādhi, wisdom, and immeasurable vows and practices, which were accomplished through the Buddha. To repay the Buddha's kindness, I always wish to be close to the Buddha, just as a minister who receives the king's favor always thinks of his lord.' Third, some Bodhisattvas also say, 'In my causal stage, I encountered evil teachers who slandered Prajñā (Prajñā, wisdom), and I fell into evil realms, passing through immeasurable kalpas. Although I cultivated other practices
，未能得出。後於一時依善知識邊，教我行唸佛三昧，其時即能並遣諸障，方得解脫。有斯大益故，愿不離佛。」
第七、依《華嚴經》云：「寧于無量劫具受一切苦，終不遠如來、不睹自在力。」又云：「唸佛三昧必見佛，命終之後生佛前，見彼臨終勸唸佛，又示尊像令瞻敬。」又善財童子求善知識，詣功德云比丘所白言：「大師！云何修菩薩道，歸普賢行也？」是時比丘告善財曰：「我於世尊智慧海中唯知一法，謂唸佛三昧門。何者？於此三昧門中，悉能睹見一切諸佛及其眷屬、嚴凈佛剎，能令眾生遠離顛倒。唸佛三昧門者，于微細境界中，見一切佛自在境界，得諸劫不顛倒；唸佛三昧門者，能起一切佛剎，無能壞者，普見諸佛，得三世不顛倒。」時功德云比丘告善財言：「佛法深海，廣大無邊，我所知者，唯得此一念佛三昧門，餘妙境界，出過數量，我所未知也。」
第八、依《海龍王經》：「時海龍王白佛言：『世尊！弟子求生阿彌陀佛國，當修何行，得生彼土？』佛告龍王：『若欲生彼國者，當行八法。何等為八？一者、常念諸佛；二者、供養如來；三者、咨嗟世尊；四者、作佛形像，修諸功德；五者、回愿往生；六者、心不怯弱；七者、一心精進；八者、求佛正慧。』佛告龍王：『一切眾生
【現代漢語翻譯】 現代漢語譯本：未能得出（結論）。後來在一位善知識的指導下，教我修習唸佛三昧（通過專注唸佛而達到的一種禪定狀態），那時就能消除各種障礙，從而獲得解脫。因為有這樣大的利益，所以我願意永遠不離開佛。
第七、依據《華嚴經》所說：『寧願在無量劫中承受一切痛苦，也終究不遠離如來（佛），不見到自在力（佛的無礙神力）。』又說：『修習唸佛三昧必定能見到佛，命終之後往生到佛前，見到臨終之人勸他們唸佛，並且展示佛的尊像讓他們瞻仰敬拜。』又有善財童子尋求善知識，到功德云比丘那裡請教說：『大師！如何修習菩薩道，歸向普賢菩薩的行愿呢？』當時功德云比丘告訴善財說：『我在世尊的智慧海中只知道一種法門，叫做唸佛三昧門。什麼是念佛三昧門呢？通過這個三昧門，能夠見到一切諸佛以及他們的眷屬，莊嚴清凈的佛剎，能夠使眾生遠離顛倒。唸佛三昧門，能在微細的境界中，見到一切佛的自在境界，得到諸劫不顛倒的智慧；唸佛三昧門，能生起一切佛剎，沒有能破壞的，普遍見到諸佛，得到三世不顛倒的智慧。』當時功德云比丘告訴善財說：『佛法深如大海，廣大無邊，我所知道的，只有這一個唸佛三昧門，其餘的微妙境界，超出數量，是我所不知道的。』
第八、依據《海龍王經》：『當時海龍王對佛說：『世尊！弟子求生阿彌陀佛國（西方極樂世界），應當修習什麼行為，才能往生到那個國土呢？』佛告訴海龍王：『如果想要往生到那個國土，應當修習八種法。哪八種呢？第一、常常唸誦諸佛；第二、供養如來（佛）；第三、讚歎世尊（佛）；第四、製作佛的形像，修習各種功德；第五、迴向發願往生；第六、內心不怯懦；第七、一心精進；第八、尋求佛的正慧。』佛告訴海龍王：『一切眾生
【English Translation】 English version: I could not reach a conclusion. Later, under the guidance of a virtuous teacher, I was taught to practice the Samadhi of Buddha Recitation (a state of meditative concentration achieved through focused recitation of the Buddha's name), at which time I was able to dispel all obstacles and attain liberation. Because of such great benefit, I wish never to be apart from the Buddha.
Seventh, according to the Avatamsaka Sutra (Huayan Jing): 'I would rather endure all suffering for countless eons than be far from the Tathagata (Buddha) and not see the power of freedom (the Buddha's unobstructed divine power).' It also says: 'Practicing the Samadhi of Buddha Recitation will surely see the Buddha, and after the end of life, be reborn before the Buddha. Seeing those who are dying, encourage them to recite the Buddha's name, and show them the venerable image to behold and revere.' Furthermore, Sudhana (Shancai Tongzi) sought a virtuous teacher and went to the Bhikshu (Buddhist monk) Merit Cloud (Gongde Yun) and asked: 'Master! How should one cultivate the Bodhisattva path and return to the vows and practices of Samantabhadra (Puxian)?' At that time, the Bhikshu Merit Cloud told Sudhana: 'In the wisdom sea of the World Honored One (Buddha), I only know one Dharma (teaching), called the Gate of the Samadhi of Buddha Recitation. What is the Gate of the Samadhi of Buddha Recitation? Through this Samadhi Gate, one can see all the Buddhas and their retinues, the adorned and pure Buddha-lands, and enable sentient beings to be free from delusion. The Gate of the Samadhi of Buddha Recitation allows one to see the free realm of all Buddhas in subtle states, and attain wisdom that is not inverted for many eons; the Gate of the Samadhi of Buddha Recitation can generate all Buddha-lands, which cannot be destroyed, universally see all Buddhas, and attain wisdom that is not inverted in the three times.' At that time, the Bhikshu Merit Cloud told Sudhana: 'The Buddha-dharma is as deep as the ocean, vast and boundless. What I know is only this one Gate of the Samadhi of Buddha Recitation. The other wonderful realms are beyond number, and I do not know them.'
Eighth, according to the Sutra of the Dragon King of the Sea (Hai Longwang Jing): 'At that time, the Dragon King of the Sea said to the Buddha: 'World Honored One! If a disciple seeks to be born in the land of Amitabha Buddha (Amituofo, the Pure Land of the West), what practices should they cultivate to be born in that land?' The Buddha told the Dragon King: 'If you wish to be born in that land, you should practice eight dharmas. What are the eight? First, constantly recite the names of all Buddhas; second, make offerings to the Tathagata (Buddha); third, praise the World Honored One (Buddha); fourth, create images of the Buddha and cultivate various merits; fifth, dedicate the merit and vow to be reborn there; sixth, do not be timid in your heart; seventh, be single-minded and diligent; eighth, seek the right wisdom of the Buddha.' The Buddha told the Dragon King: 'All sentient beings
具斯八法，常不離佛也。』」
問曰：「不具八法，得生佛前，不離佛不？」
答曰：「得生不疑。何以得知？如佛說《寶云經》時，亦明十行具足，得生凈土，常不離佛。時有除蓋障菩薩白佛：『不具十行，得生已不？』佛言：『得生。』但能十行之中，一行具足無闕，余之九行悉名清凈。勿致疑也。又《大樹緊那羅王經》云：『菩薩行四種法，常不離佛前。何等為四？一者、自修善法，兼勸眾生皆作往生，見如來意；二者、自勸、勸他，樂聞正法；三者、自勸、勸他發菩提心；四者、一向專志行唸佛三昧。』具此四行，一切生處常在佛前，不離諸佛。又經云：『佛說菩薩行法有三十二器。何者？佈施是大富器，忍辱是端正器，持戒是聖身器，五逆不孝是刀山、劍樹、鑊湯器，發菩提心是成佛器，常能唸佛往生凈土是見佛器。』略舉六門，餘者不述。聖教既爾，行者愿生，何不常唸佛也？又依《月燈三昧經》云：『唸佛相好及德行，能使諸根不亂動，心無迷惑與法合，得聞得智如大海。智者住於是三昧，攝念行於經行所，能見千億諸如來，亦值無量恒沙佛。』」
第三、問答解釋，顯唸佛三昧有種種利益。有其五番。
第一、問曰：「今云常修唸佛三昧，仍不行餘三昧也？」
答曰
【現代漢語翻譯】 現代漢語譯本： 『具備這八種法，就能常常不離開佛。』
問：『不具備這八種法，能夠往生到佛前，不離開佛嗎？』
答：『能夠往生，不必懷疑。為什麼知道呢？如佛陀宣說《寶云經》（Ratnamegha Sutra）時，也明確指出十行具足，就能往生凈土，常常不離開佛。』當時有除蓋障菩薩（Sarvanivaranaviskambhin）稟告佛陀：『不具備十行，能夠往生嗎？』佛陀說：『能夠往生。』只要十行之中，有一行具足沒有缺失，其餘的九行都可稱為清凈。不要產生懷疑。又《大樹緊那羅王經》（Mahavriksha Kinnararaja Sutra）說：『菩薩修行四種法，常常不離開佛前。哪四種呢？一是自己修習善法，並且勸導眾生都發愿往生，領會如來的意旨；二是自己勸導、勸他人，樂於聽聞正法；三是自己勸導、勸他人發起菩提心（bodhicitta）；四是始終專心致志地修行唸佛三昧（Buddhanusmrti-samadhi）。』具備這四種修行，一切往生之處常常在佛前，不離開諸佛。又有經文說：『佛陀說菩薩修行的法有三十二種器。哪些呢？佈施是大富之器，忍辱是端正之器，持戒是聖身之器，五逆不孝是刀山、劍樹、鑊湯之器，發菩提心是成佛之器，常常能夠唸佛往生凈土是見佛之器。』這裡簡略地舉出六種，其餘的就不詳細敘述了。聖教既然如此，修行者發願往生，為什麼不常常唸佛呢？又依據《月燈三昧經》（Candraprabha-samadhi Sutra）說：『唸佛的相好和德行，能夠使諸根不散亂動搖，心中沒有迷惑而與法相應，能夠獲得聽聞和智慧如大海一般。智者安住于這種三昧，攝心正念地行走于經行之處，能夠見到千億諸如來，也能遇到無量恒河沙數的佛陀。』
第三、問答解釋，顯示唸佛三昧有種種利益。共有五類。
第一、問：『現在說常常修習唸佛三昧，難道就不修行其餘的三昧了嗎？』
答：
【English Translation】 English version: 'Possessing these eight dharmas, one will always be inseparable from the Buddha.'
Question: 'Without possessing these eight dharmas, can one be born before the Buddha and be inseparable from the Buddha?'
Answer: 'One can be born there without doubt. How do we know this? As the Buddha said when he spoke the Ratnamegha Sutra (寶云經, Treasure Cloud Sutra), he also clearly stated that possessing the ten practices completely, one can be born in the Pure Land and always be inseparable from the Buddha.' At that time, Sarvanivaranaviskambhin (除蓋障菩薩, Remover of All Obstacles Bodhisattva) said to the Buddha: 'Without possessing the ten practices completely, can one be born there?' The Buddha said: 'One can be born there.' As long as one of the ten practices is complete and without deficiency, the remaining nine practices are all called pure. Do not have doubts. Furthermore, the Mahavriksha Kinnararaja Sutra (大樹緊那羅王經, Great Tree Kinnararaja Sutra) says: 'Bodhisattvas who practice four kinds of dharmas are always inseparable from the Buddha. What are the four? First, they cultivate good dharmas themselves and also encourage all sentient beings to aspire to be reborn, understanding the intention of the Tathagata; second, they encourage themselves and encourage others to delight in hearing the true Dharma; third, they encourage themselves and encourage others to generate bodhicitta (菩提心, the mind of enlightenment); fourth, they are always single-mindedly devoted to practicing Buddhanusmrti-samadhi (唸佛三昧, Samadhi of Buddha-Recollection).' Possessing these four practices, one will always be in front of the Buddhas in all places of rebirth, inseparable from all the Buddhas. Furthermore, a sutra says: 'The Buddha said that there are thirty-two vessels of practice for Bodhisattvas. What are they? Giving is the vessel of great wealth, patience is the vessel of handsome appearance, upholding precepts is the vessel of a holy body, the five rebellious acts and unfilial conduct are the vessels of knife mountains, sword trees, and boiling cauldrons, generating bodhicitta is the vessel of becoming a Buddha, and being able to constantly recite the Buddha's name and be reborn in the Pure Land is the vessel of seeing the Buddha.' Here, six are briefly mentioned, and the rest are not described in detail. Since the holy teachings are like this, why shouldn't practitioners who aspire to be reborn constantly recite the Buddha's name? Furthermore, according to the Candraprabha-samadhi Sutra (月燈三昧經, Moon Lamp Samadhi Sutra): 'Reciting the Buddha's excellent marks and virtues can prevent the senses from being disturbed and agitated, the mind will be without confusion and in accordance with the Dharma, and one can obtain hearing and wisdom like the great ocean. The wise abide in this samadhi, collect their minds and walk in the walking place, and can see billions of Tathagatas, and also encounter countless Buddhas like the sands of the Ganges.'
Third, questions and answers explain and reveal the various benefits of Buddhanusmrti-samadhi. There are five categories.
First, question: 'Now it is said that one should constantly practice Buddhanusmrti-samadhi, does that mean one should not practice the other samadhis?'
Answer:
：「今言常念，亦不言不行餘三昧，但行唸佛三昧多故，故言常念，非謂全不行餘三昧也。」
第二、問曰：「若勸常修唸佛三昧，與餘三昧能有階降以不？」
答曰：「唸佛三昧勝相不可思議，此云何知？如《摩訶衍》中說云：『諸餘三昧，非不三昧。何以故？或有三昧，但能除貪，不能除瞋癡；或有三昧，但能除瞋，不能除癡貪；或有三昧，但能除癡，不能除貪瞋；或有三昧，但能除現在障，不能除過去、未來一切諸障。若能常修唸佛三昧，無問現在、過去、未來，一切諸障悉皆除也。』」
第三、問曰：「唸佛三昧既能除障，得福功利大者，未審亦能資益行者，使延年益壽以不？」
答曰：「必得！何者？如《惟無三昧經》云：『有兄弟二人，兄信因果，弟無信心，而能善解相法。因其鏡中自見面上死相已現，不過七日。時有智者，教往問佛。佛時報言：「七日不虛。若能一心念佛、修戒，或得度難。」尋即依教繫念，時至六日即有二鬼來，耳聞其唸佛之聲，竟無能前進，還告閻羅王。閻羅王索符，已注云，由持戒、唸佛功德，生第三炎天。』又《譬喻經》中，有一長者，不信罪福，年已五十。忽夜夢見剎鬼索符來欲取之，不過十日。其人眠覺，惶怖非常。至明，求覓相師占夢，師作
【現代漢語翻譯】 現代漢語譯本：現在所說的『常念』，並不是說除了唸佛三昧之外，其餘的三昧都不修行，只是因為修行唸佛三昧的時間多，所以才說『常念』，並不是說完全不修行其餘的三昧。 第二、問：如果勸人經常修習唸佛三昧，那麼唸佛三昧與其他的禪定相比，在功效上是否有高下之分呢？ 答：唸佛三昧的殊勝之處，是不可思議的。這是怎麼知道的呢？就像《摩訶衍》（Mahayana，大乘）中所說：『其他的禪定，並非不是禪定。為什麼呢？因為有的禪定，只能去除貪慾，不能去除嗔恚和愚癡；有的禪定，只能去除嗔恚，不能去除愚癡和貪慾；有的禪定，只能去除愚癡，不能去除貪慾和嗔恚；有的禪定，只能去除現在的業障，不能去除過去和未來的一切業障。如果能夠經常修習唸佛三昧，無論是現在、過去、未來的一切業障，都能夠全部去除。』 第三、問：唸佛三昧既然能夠消除業障，獲得的福德和利益很大，那麼它是否也能幫助修行人，使他們延年益壽呢？ 答：一定可以！為什麼呢？就像《惟無三昧經》（Vimuktisamādhi Sūtra，解脫三昧經）所說：『有兄弟二人，哥哥相信因果報應，弟弟沒有信心，但是很擅長看相。弟弟從鏡子里看到自己的臉上已經顯現出死相，活不過七天。當時有一位智者，教他去問佛。佛當時告訴他說：「七天的時間不會有錯。如果能夠一心念佛、持戒，或許可以度過這個難關。」弟弟立刻按照佛的教導，專心念佛。到了第六天，就有兩個鬼來索命，但是他們聽到唸佛的聲音，竟然無法靠近，只好回去稟告閻羅王。閻羅王查閱生死簿，發現上面已經註明，這個人因為持戒和唸佛的功德，將會往生到第三炎天（Trayastrimsa Heaven，三十三天）。』另外，《譬喻經》（Avadāna Sūtra，譬喻經）中記載，有一位長者，不相信罪福報應，年齡已經五十歲。忽然在夜裡夢見鬼來索命，說他活不過十天。這個人醒來后，非常害怕。到了天亮，他四處尋找相士占卜這個夢，相士作
【English Translation】 English version: 'Now, when we say 'constant mindfulness,' it doesn't mean that we don't practice the other samadhis besides the Mindfulness of Buddha Samadhi. It's just that we practice the Mindfulness of Buddha Samadhi more often, so we say 'constant mindfulness.' It doesn't mean that we completely abandon the other samadhis.' Second, Question: 'If we encourage the constant practice of the Mindfulness of Buddha Samadhi, does it have a higher or lower efficacy compared to other samadhis?' Answer: 'The excellent qualities of the Mindfulness of Buddha Samadhi are inconceivable. How do we know this? As it is said in the Mahayana (Great Vehicle): 'Other samadhis are not without their merits. Why? Because some samadhis can only remove greed but cannot remove anger and ignorance; some samadhis can only remove anger but cannot remove ignorance and greed; some samadhis can only remove ignorance but cannot remove greed and anger; some samadhis can only remove present obstacles but cannot remove all obstacles from the past and future. If one can constantly practice the Mindfulness of Buddha Samadhi, all obstacles, whether from the present, past, or future, can be completely removed.' Third, Question: 'Since the Mindfulness of Buddha Samadhi can remove obstacles and bring great blessings and benefits, can it also benefit practitioners by prolonging their lives?' Answer: 'Certainly! Why? As it is said in the Vimuktisamādhi Sūtra (Liberation Samadhi Sutra): 'There were two brothers. The elder brother believed in karma, while the younger brother had no faith but was skilled in physiognomy. The younger brother saw his face in the mirror, showing signs of imminent death within seven days. A wise man advised him to ask the Buddha. The Buddha said, 'The seven days are certain. If you can single-mindedly recite the Buddha's name and uphold the precepts, you may overcome this difficulty.' He immediately followed the teaching and focused his mind on reciting the Buddha's name. On the sixth day, two ghosts came to claim his life, but upon hearing the sound of his recitation, they could not approach and returned to report to King Yama. King Yama checked the records and found that it was noted that due to the merit of upholding the precepts and reciting the Buddha's name, he would be reborn in the Trayastrimsa Heaven (Heaven of the Thirty-three Gods).' Furthermore, in the Avadāna Sūtra (Parable Sutra), there was an elder who did not believe in karmic retribution and was already fifty years old. Suddenly, he dreamed that a ghost came to claim his life, saying that he had no more than ten days to live. The man woke up terrified. At dawn, he sought out a fortune-teller to interpret the dream. The fortune-teller said
卦兆云：『有剎鬼必欲相害，不過十日。』其人惶怖倍常，詣佛求請。佛時報云：『若欲攘此，從今已去，專意念佛，持戒，燒香，然燈、懸繒幡蓋，信向三寶，可免此死。』即依此法專心信向。剎鬼到門，見修功德，遂不能害，鬼即走去。其人緣斯功德，壽滿百年，死得生天。復有一長者，名曰執持，退戒還佛，現被惡鬼打之。」
第四、問曰：「此唸佛三昧但能對治諸障，唯招世報，亦能遠感出世無上菩提以不？」
答曰：「得！何者？如《華嚴經．十地品》云：『始從初地，乃至十地，於一一地中，皆說入地加行道。地滿功德利已，不住道訖，即皆結云：「是諸菩薩雖修余行，皆不離唸佛、念法、念僧，上妙樂具供養三寶。」』以斯文證得知，諸菩薩等乃至上地，常學唸佛、念法、念僧，方能成就無量行愿，滿功德海。何況二乘、凡夫求生凈土，不學唸佛也？何以故？此唸佛三昧即具一切四攝、六度，通行、通伴故。」
第五、問曰：「初地已上菩薩與佛同證真如之理，名生佛家，自能作佛濟運眾生，何須更學唸佛三昧，愿見佛也？」
答曰：「論其真如，廣大無邊，與虛空等，其量難知。譬如一大闇室，若然一燈、二燈，其明雖遍，猶為闇也；漸至多燈，雖名大明，豈及日光？菩薩
【現代漢語翻譯】 卦兆云：『有剎鬼（一種惡鬼）必欲相害，不過十日。』其人惶怖倍常，詣佛求請。佛時報云：『若欲攘此，從今已去，專意念佛，持戒，燒香，然燈、懸繒幡蓋，信向三寶（佛、法、僧），可免此死。』即依此法專心信向。剎鬼（一種惡鬼）到門，見修功德，遂不能害，鬼即走去。其人緣斯功德，壽滿百年，死得生天。復有一長者，名曰執持，退戒還佛，現被惡鬼打之。」
第四、問曰：『此唸佛三昧（通過唸佛而達到的禪定狀態）但能對治諸障，唯招世報，亦能遠感出世無上菩提（覺悟）以不？』
答曰：『得！何者？如《華嚴經．十地品》云：『始從初地，乃至十地，於一一地中，皆說入地加行道。地滿功德利已，不住道訖，即皆結云：「是諸菩薩雖修余行，皆不離唸佛、念法、念僧（佛、法、僧），上妙樂具供養三寶（佛、法、僧）。」』以斯文證得知，諸菩薩等乃至上地，常學唸佛、念法、念僧（佛、法、僧），方能成就無量行愿，滿功德海。何況二乘、凡夫求生凈土，不學唸佛也？何以故？此唸佛三昧（通過唸佛而達到的禪定狀態）即具一切四攝、六度，通行、通伴故。』
第五、問曰：『初地已上菩薩與佛同證真如之理，名生佛家，自能作佛濟運眾生，何須更學唸佛三昧（通過唸佛而達到的禪定狀態），愿見佛也？』
答曰：『論其真如，廣大無邊，與虛空等，其量難知。譬如一大闇室，若然一燈、二燈，其明雖遍，猶為闇也；漸至多燈，雖名大明，豈及日光？菩薩
【English Translation】 The divination said: 'A Rakshasa ghost (a type of evil spirit) certainly intends to harm you, in no more than ten days.' The person was exceedingly terrified and went to the Buddha for help. The Buddha then said, 'If you wish to avert this, from now on, wholeheartedly recite the name of the Buddha, uphold the precepts, burn incense, light lamps, hang silken banners and canopies, and have faith in the Three Jewels (Buddha, Dharma, Sangha). You can avoid this death.' He immediately followed this method and wholeheartedly believed. The Rakshasa ghost (a type of evil spirit) arrived at the door and, seeing the cultivation of merit, was unable to harm him, and the ghost immediately fled. Due to this merit, the person lived to be a hundred years old and was reborn in heaven after death. Furthermore, there was an elder named Zhichi, who renounced his precepts and turned away from the Buddha, and he is now being beaten by evil ghosts.'
Fourth, someone asked: 'This Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) can only counteract various obstacles and only brings worldly rewards. Can it also remotely inspire unsurpassed Bodhi (enlightenment) beyond the world?'
The answer is: 'Yes! Why? As the 'Ten Grounds' chapter of the Avatamsaka Sutra says: 'Beginning from the first ground and up to the tenth ground, in each and every ground, the practice of entering the ground is explained. After the merit and benefit of the ground are fulfilled, without dwelling on the path, it is concluded by saying: "These Bodhisattvas, although cultivating other practices, never depart from reciting the Buddha, reciting the Dharma, and reciting the Sangha (Buddha, Dharma, Sangha), and offering the most wonderful and joyful things to the Three Jewels (Buddha, Dharma, Sangha)."' From this textual evidence, it can be known that all Bodhisattvas, even up to the higher grounds, constantly learn to recite the Buddha, recite the Dharma, and recite the Sangha (Buddha, Dharma, Sangha) in order to accomplish immeasurable vows and fill the ocean of merit. How much more so should those of the Two Vehicles and ordinary people seeking rebirth in the Pure Land learn to recite the Buddha? Why? This Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) possesses all the Four Embracing Dharmas and the Six Perfections, being both a common and a companion practice.'
Fifth, someone asked: 'Bodhisattvas above the first ground have already realized the principle of Suchness (true nature) in the same way as the Buddha, are called born into the Buddha's family, and can themselves act as Buddhas to save sentient beings. Why is it necessary to further learn the Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) and wish to see the Buddha?'
The answer is: 'Speaking of Suchness (true nature), it is vast and boundless, like empty space, and its measure is difficult to know. It is like a large dark room; if one or two lamps are lit, although their light pervades, it is still dark. Gradually, with more lamps, although it is called great light, how can it compare to sunlight? Bodhisattvas
所證智，雖地地相望自有階降，豈得比佛如日明也？」
第五大門中有四番料簡：第一、泛明修道延、促，欲令速獲不退；第二、此彼禪觀比挍勸往；第三、此彼凈、穢二境，亦名漏、無漏比挍；第四、引聖教證成，勸後代生信求往。
第一、泛明修道延、促者。就中有二：一、明修道延、促；二、問答解釋。一、明延、促者。但一切眾生，莫不厭苦求樂，畏縛求解，皆欲早證無上菩提者，先鬚髮菩提心為首。此心難識、難起，縱令發得此心，依經終須修十種行：謂信、進、念、戒、定、慧、舍、護法、發願、迴向，進詣菩提。然修道之身，相續不絕，逕一萬劫始證不退位，當今凡夫現名信想輕毛，亦曰假名，亦名不定聚，亦名外凡夫，未出火宅。何以得知？據《菩薩瓔珞經》，具辨入道行位法爾，故名難行道。又但以一劫之中受身生、死，尚不可數知，況一萬劫中徒受痛燒？若能明信佛經，愿生凈土，隨壽長、短，一形即至，位階不退，與此修道一萬劫齊功。諸佛子等！何不思量？不捨難求易也？如《俱舍論》中，亦明難行、易行二種之道。難行者，如論說云：「於三大阿僧祇劫，一一劫中皆具福智資糧，六波羅蜜一切諸行，一一行業皆有百萬難行之道，始充一位，是難行道也。」易行道者，即彼論云
【現代漢語翻譯】 現代漢語譯本： 『所證的智慧，即使各個菩薩地之間相比有階梯高下，又怎麼能和佛陀的智慧相比，如同太陽的光明呢？』
第五大門中包含四個方面的比較和選擇：第一，總的說明修道的長短，希望人們迅速獲得不退轉的境界；第二，比較此（指其他修行方式）與彼（指唸佛求生凈土）的禪觀，勸導人們往生凈土；第三，比較此（指娑婆世界）與彼（指極樂世界）的清凈與污穢兩種境界，也稱為有漏與無漏的比較；第四，引用聖教的證明，勸導後代人生起信心，求生凈土。
第一，總的說明修道的長短。其中包含兩個方面：一、說明修道的長短；二、問答解釋。一、說明長短：一切眾生，沒有不厭惡痛苦而追求快樂，畏懼束縛而求解脫的，都希望早日證得無上菩提，首先必須發起菩提心作為開始。這個心難以認識、難以生起，即使發起了這個心，依據經典最終必須修十種行：即信、進、念、戒、定、慧、舍、護法、發願、迴向，才能前進到菩提。然而修道的身體，相續不斷絕，經過一萬劫才能證得不退轉的地位，現在的凡夫被稱為信想輕毛，也叫假名，也叫不定聚，也叫外凡夫，還沒有脫離火宅。憑什麼知道呢？根據《菩薩瓔珞經》，詳細說明了入道修行位次的法則，所以稱為難行道。而且僅僅在一劫之中所受的生生死死，尚且不可計數，何況一萬劫中白白遭受痛苦的焚燒？如果能夠明確相信佛經，愿生凈土，無論壽命長短，一生就能到達，位階達到不退轉，與此修道一萬劫的功德相等。各位佛子！為什麼不好好思量？不捨棄難的而選擇容易的呢？如《俱舍論》中，也說明了難行道和易行道兩種道路。難行道，如論中所說：『在三大阿僧祇劫（Asamkhya kalpa，極長的時間單位）中，每一劫中都具備福德和智慧的資糧，六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）的一切修行，每一種行業都有百萬種難行的道路，才能充滿一個位次，這就是難行道。』易行道，就是那部論中所說
【English Translation】 English version: 'The wisdom attained, even if there are gradations between the Bodhisattva grounds, how can it be compared to the Buddha's wisdom, like the brightness of the sun?'
The fifth major section contains four aspects of comparison and selection: First, a general explanation of the length of cultivation, hoping that people will quickly attain the state of non-retrogression; Second, comparing the meditation practices of 'this' (referring to other practices) and 'that' (referring to reciting Buddha's name to be reborn in the Pure Land), encouraging people to be reborn in the Pure Land; Third, comparing the pure and impure realms of 'this' (referring to the Saha world) and 'that' (referring to the Pure Land), also known as the comparison of defiled and undefiled; Fourth, citing the proof of the holy teachings, encouraging future generations to generate faith and seek rebirth in the Pure Land.
First, a general explanation of the length of cultivation. This includes two aspects: One, explaining the length of cultivation; Two, question and answer explanation. One, explaining the length: All sentient beings, without exception, dislike suffering and seek happiness, fear bondage and seek liberation, all hoping to quickly attain unsurpassed Bodhi, must first generate the Bodhicitta (the mind of enlightenment) as the beginning. This mind is difficult to recognize and difficult to arise. Even if this mind arises, according to the scriptures, one must ultimately cultivate ten practices: namely, faith, diligence, mindfulness, precepts, concentration, wisdom, renunciation, protecting the Dharma, making vows, and dedicating merit, in order to advance to Bodhi. However, the body of cultivation continues uninterrupted, and it takes one hundred thousand kalpas (aeons) to attain the position of non-retrogression. Ordinary people today are called 'light feathers of faith and thought,' also called 'provisional names,' also called 'undetermined groups,' also called 'outer ordinary people,' not yet out of the burning house. How do we know this? According to the Bodhisattva Garland Sutra, it explains in detail the rules for entering the path and the stages of practice, hence it is called the difficult path. Moreover, the births and deaths experienced in just one kalpa are countless, let alone the pain of burning suffered in vain for one hundred thousand kalpas? If one can clearly believe in the Buddhist scriptures and vow to be reborn in the Pure Land, regardless of the length of life, one can arrive in one lifetime, and the position reaches non-retrogression, with the same merit as cultivating for one hundred thousand kalpas. All you children of the Buddha! Why not consider this carefully? Why not abandon the difficult and choose the easy? As the Abhidharma-kosa-bhasya also explains the two paths of difficult practice and easy practice. The difficult path, as the treatise says: 'In three great Asamkhya kalpas (Asamkhya kalpa, extremely long unit of time), in each kalpa, one must have the resources of merit and wisdom, all the practices of the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, wisdom), and each practice has millions of difficult paths, in order to fill one position, this is the difficult path.' The easy path is what that treatise says
：「若由別有方便，有解脫者，名易行道也。」今既勸歸極樂，一切行業悉迴向彼，但能專至，壽盡必生。得生彼國，即究竟清涼，豈可不名易行之道？須知此意也。
二、問曰：「既言愿往生凈土，隨此壽盡，即得往生者。有聖教證不？」
答曰：「有七番，皆引經論證成。一、依《大經》云：『佛告阿難：「其有眾生，欲於今世見無量壽佛者，應發無上菩提之心，修行功德愿生彼國，即得往生。」』故《大經贊》云：『若聞阿彌陀德號，歡喜讚仰心歸依，下至一念得大利，則為具足功德寶。設滿大千世界火，亦應直過聞佛名，聞阿彌陀不復退，是故至心稽首禮。』二、依《觀經》，九品之內皆言：『臨終正念，即得往生。』三、依《起信論》云：『教諸眾生勸觀真如平等、一實。亦有始發意菩薩，其心軟弱，自謂不能常值諸佛，親承供養，意欲退者。當知如來有勝方便，攝護信心，謂以專意念佛因緣，隨愿往生。以常見佛故，永離惡道。』四、依《鼓音陀羅尼經》云：『爾時世尊告諸比丘：「我當爲汝演說，西方安樂世界，今現有佛，號阿彌陀。若有四眾，能正受持彼佛名號，堅固其心憶念不忘，十日、十夜除舍散亂，精勤修習唸佛三昧，若能令唸唸不絕，十日之中必得見彼阿彌陀佛，皆得往生。」
【現代漢語翻譯】 現代漢語譯本：如果通過其他方便法門，有人能夠獲得解脫，這就可以稱為『易行道』。現在既然勸導大家歸向極樂世界，一切修行都回向到那裡，只要能夠專心誠意，壽命終結時必定往生。能夠往生到極樂世界，就究竟清涼自在，怎麼能不稱為易行道呢？要知道這個道理。
二、問：既然說願望往生凈土，隨著壽命終結，就能往生，有聖教可以證明嗎？
答：有七個方面，都引用經論來證明。一、依據《大經》（《無量壽經》的簡稱，描述阿彌陀佛及其極樂世界的經典）說：『佛告訴阿難（釋迦牟尼佛的十大弟子之一）：如果有眾生，想要在今生見到無量壽佛（阿彌陀佛），應當發起無上菩提之心（追求覺悟的願望），修行功德，願望往生到極樂世界，就能往生。』所以《大經贊》（對《無量壽經》的讚頌）說：『如果聽到阿彌陀佛（西方極樂世界的佛）的德號，歡喜讚歎，內心歸依，哪怕只念一聲也能得到大利益，這就是具足了功德之寶。即使整個大千世界都充滿火焰，也應該直接穿過火焰去聽聞佛的名號，聽到阿彌陀佛的名號就不會退轉，所以至心稽首禮拜。』二、依據《觀經》（《觀無量壽經》的簡稱，教導如何觀想阿彌陀佛及其極樂世界的經典），九品往生都說：『臨終時保持正念，就能往生。』三、依據《起信論》（《大乘起信論》的簡稱，闡述大乘佛教基本教義的論著）說：『教導眾生勸修觀想真如平等、一實之理。也有剛發菩提心的菩薩，他們的心很軟弱，認為自己不能經常遇到諸佛，親自承事供養，想要退轉。應當知道如來有殊勝的方便法門，攝護他們的信心，就是以專心念佛的因緣，隨愿往生。因為能常見到佛，所以永遠脫離惡道。』四、依據《鼓音陀羅尼經》（宣說鼓音陀羅尼的經典）說：『當時世尊告訴各位比丘（佛教出家男眾）：我應當為你們演說西方安樂世界（極樂世界），現在有佛，名號是阿彌陀（阿彌陀佛）。如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），能夠正確地受持彼佛的名號，堅定他們的心憶念不忘，十日十夜除去散亂，精勤修習唸佛三昧（通過唸佛達到禪定），如果能夠做到唸唸不絕，十日之中必定能夠見到阿彌陀佛，都能往生。』
【English Translation】 English version: 'If there is another expedient means by which one can attain liberation, it is called the 'Easy Path'.' Now that we encourage returning to the Pure Land of Ultimate Bliss, all practices are dedicated to that end. As long as one is single-minded and sincere, one will surely be reborn there at the end of life. Being reborn in that land is ultimate coolness and tranquility, so how can it not be called the Easy Path? You must understand this meaning.
Second, Question: 'Since it is said that those who aspire to be reborn in the Pure Land will be reborn upon the end of their lifespan, is there scriptural proof for this?'
Answer: 'There are seven points, all citing scriptures and treatises as proof. First, according to the Larger Sutra (short for Infinite Life Sutra, a scripture describing Amitabha Buddha and his Pure Land): 'The Buddha told Ananda (one of the ten great disciples of Shakyamuni Buddha): If there are sentient beings who wish to see Amitabha Buddha (the Buddha of the Western Pure Land of Ultimate Bliss) in this life, they should generate the mind of unsurpassed Bodhi (the aspiration for enlightenment), cultivate meritorious deeds, and aspire to be reborn in that land, and they will be reborn.' Therefore, the Hymn to the Larger Sutra (a hymn praising the Infinite Life Sutra) says: 'If one hears the name of Amitabha (the Buddha of the Western Pure Land), rejoices, praises, and takes refuge in their heart, even a single thought will bring great benefit, for it is to possess the treasure of merit. Even if the entire great thousand world is filled with fire, one should go straight through it to hear the Buddha's name. Hearing the name of Amitabha, one will not regress, therefore, with utmost sincerity, bow in reverence.' Second, according to the Contemplation Sutra (short for Contemplation Sutra of Infinite Life, a scripture teaching how to visualize Amitabha Buddha and his Pure Land), within the nine grades of rebirth, it is said: 'At the moment of death, maintaining right mindfulness, one will be reborn.' Third, according to the Awakening of Faith (short for Awakening of Faith in the Mahayana, a treatise explaining the fundamental doctrines of Mahayana Buddhism): 'Teach all beings to cultivate contemplation on the equality and oneness of True Thusness. There are also Bodhisattvas who have just generated the Bodhi mind, whose hearts are weak, and who think that they cannot constantly encounter Buddhas and personally serve and make offerings to them, and who wish to retreat. They should know that the Tathagata (another name for the Buddha) has a superior expedient means to protect their faith, which is to rely on the cause and condition of single-mindedly reciting the Buddha's name, and to be reborn according to their wishes. Because they can constantly see the Buddha, they will forever be liberated from the evil paths.' Fourth, according to the Drum Sound Dharani Sutra (a scripture expounding the Drum Sound Dharani): 'At that time, the World Honored One told the Bhikkhus (Buddhist monks): I shall explain to you the Western Land of Peace and Bliss (the Pure Land of Ultimate Bliss), where there is now a Buddha named Amitabha (Amitabha Buddha). If there are the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), who can correctly uphold the name of that Buddha, firmly fix their minds in remembrance without forgetting, eliminate distractions for ten days and ten nights, diligently cultivate the Samadhi (state of meditative concentration) of Buddha-recitation, and if they can make their thoughts continuous without interruption, within ten days they will surely see Amitabha Buddha, and all will be reborn.'
』五、依《法鼓經》云：『若人臨終之時不能作念，但知彼方有佛，作往生意，亦得往生。』六、如《十方隨愿往生經》云：『若有臨終及死墮地獄，家內眷屬為其亡者唸佛及轉誦、齋福，亡者即出地獄，往生凈土。』況其現在自能修念，何以不得往生者也？是故彼經云：『現在眷屬為亡者追福，如餉遠人，定得食也。』第七、廣引諸經證成，如《大法鼓經》說：『若善男子，善女人，常能系意，稱念諸佛名號者，十方諸佛一切賢聖，常見此人，如現目前。是故此經名「大法鼓」，當知此人，十方凈土隨愿往生。』又《大悲經》云：『何名為大悲？若專唸佛相續不斷者，隨其命終，定生安樂。若能展轉相勸行唸佛者，當知此等悉名行大悲人也。』是故《涅槃經》云：『佛告大王：「假令開大庫藏，一月之中佈施一切眾生，所得功德不如有人稱佛一口，功德過前不可挍量。」』又《增一阿含經》云：『佛告阿難：「其有眾生，供養一閻浮提人衣服、飲食、臥具、湯藥，所得功德寧為多不？」阿難白佛言：「世尊！甚多，甚多！不可數量。」佛告阿難：「若有眾生，善心相續稱佛名號，如一構牛乳頃，所得功德過上不可量，無有能量者。」』《大品經》云：『若人散心念佛，乃至畢苦，其福不盡；若人散花唸佛，乃至畢苦
【現代漢語翻譯】 現代漢語譯本 五、依據《法鼓經》說：『如果有人臨終的時候不能作意念佛，但知道西方有阿彌陀佛（Amitabha），產生往生西方的意願，也能往生。』 六、如《十方隨愿往生經》說：『如果有人臨終或者死後墮入地獄，家裡的眷屬為亡者唸佛以及轉誦經文、齋戒祈福，亡者就能脫離地獄，往生凈土。』更何況現在自己能夠修行唸佛，怎麼會不能往生呢？因此這部經說：『現在眷屬為亡者追福，就像給遠方的人送食物，一定能吃到。』 七、廣泛引用各種經典來證明，如《大法鼓經》說：『如果善男子、善女人，常常能夠專心致志，稱念諸佛的名號，十方諸佛和一切賢聖，常常看見這個人，就像在眼前一樣。因此這部經名叫「大法鼓」，應當知道這個人，十方凈土隨他的意願往生。』 又《大悲經》說：『什麼叫做大悲？如果專心念佛，相續不斷，隨著他壽命終結，一定往生安樂世界。如果能夠輾轉相勸，修行唸佛，應當知道這些人，都叫做修行大悲的人。』 因此《涅槃經》說：『佛告訴國王說：「假如打開大寶庫，一個月之中佈施給一切眾生，所得的功德不如有人稱念一聲佛號，功德超過前者，不可計量。」』 又《增一阿含經》說：『佛告訴阿難（Ananda）說：「如果有眾生，供養整個閻浮提（Jambudvipa）的人衣服、飲食、臥具、湯藥，所得的功德難道多嗎？」阿難回答佛說：「世尊！很多，很多！不可數量。」佛告訴阿難說：「如果有眾生，以善良的心相續不斷地稱念佛的名號，像擠一杯牛奶的時間那麼短，所得的功德超過上面所說的，不可計量，沒有能夠計量的。」』 《大品經》說：『如果有人以散亂的心念佛，乃至終身，他的福報也不會窮盡；如果有人散花唸佛，乃至終身』
【English Translation】 English version V. According to the Dharma Drum Sutra (Fagujing): 'If a person is unable to focus their mind at the time of death, but knows that there is a Buddha in that direction and generates the intention to be reborn there, they will also be reborn there.' VI. As the Sutra of Rebirth in Accordance with One's Vows in the Ten Directions (Shifang Suiyuan Wangsheng Jing) says: 'If someone is about to die or has fallen into hell after death, and their family members recite the Buddha's name, recite scriptures, and perform vegetarian feasts for the deceased, the deceased will be released from hell and reborn in the Pure Land.' How much more so if they are able to cultivate mindfulness of the Buddha now? Therefore, this sutra says: 'The family members who perform meritorious deeds for the deceased are like sending food to someone far away; they will surely be able to eat it.' VII. Extensively citing various sutras to prove this, such as the Great Dharma Drum Sutra (Dafagujing) which says: 'If good men and good women are constantly able to focus their minds and recite the names of all the Buddhas, all the Buddhas of the ten directions and all the sages will always see this person as if they were right in front of them. Therefore, this sutra is called the 'Great Dharma Drum'. You should know that this person will be reborn in the Pure Land of the ten directions according to their wishes.' Also, the Great Compassion Sutra (Dabeijing) says: 'What is called great compassion? If one single-mindedly recites the Buddha's name continuously, they will surely be reborn in the Land of Bliss when their life ends. If they can encourage others to practice mindfulness of the Buddha, you should know that these people are all called practitioners of great compassion.' Therefore, the Nirvana Sutra (Nirvanajing) says: 'The Buddha told the king: 'Suppose one opens a great treasury and gives to all sentient beings for a month, the merit obtained is not as great as someone who recites the Buddha's name once; the merit exceeds the former and cannot be measured.' Also, the Ekottara Agama Sutra (Zengyi Ahanjing) says: 'The Buddha told Ananda: 'If there are sentient beings who offer clothing, food, bedding, and medicine to all the people in Jambudvipa (Yanfuti), is the merit obtained great?' Ananda replied to the Buddha: 'World Honored One! Very much, very much! It cannot be quantified.' The Buddha told Ananda: 'If there are sentient beings who continuously recite the Buddha's name with a good heart, for as short a time as it takes to milk a cow, the merit obtained exceeds the above and cannot be measured; there is no way to measure it.' The Mahaprajnaparamita Sutra (Dapinjing) says: 'If a person recites the Buddha's name with a scattered mind, even until the end of their life, their blessings will not be exhausted; if a person scatters flowers and recites the Buddha's name, even until the end of their life'
，其福不盡。』故知唸佛利大，不可思議也。《十往生經》、諸大乘經等並有文證，不可具引也。」
第二、次明此彼禪觀比挍，勸往生者。但此方穢境，亂想難入，就令修得，唯獲事定，多喜味染。又復，但能伏業，報生上界，壽盡多退。是故《智度論》云：「多聞持戒禪，未得無漏法，雖有此功德，是事未可信。」若欲向西修習，事境光凈，定觀易成，除罪多劫，永定速進，究竟清涼。如《大經》廣說。
問曰：「若西方境界勝可為禪定感，此界色天劣，不應為禪定招？」
答曰：「若論修定因，該通於彼、此。然彼界位是不退，並有他力持，是故說為勝；此處雖復修定克，但有自分因，闕無他力攝，業盡不免退，就此說不如。」
第三、據此彼凈、穢二境，亦名漏、無漏者。若論此處境界，唯有三塗丘坑，山澗、沙鹵，棘刺、水旱，暴風惡觸，雷、電礔礰，虎、狼毒獸，惡賊惡子，荒亂破散，三災敗壞；語論正報，三毒、八倒，憂、悲、嫉、妒，多病、短命，饑、渴、寒、熱，常為司命害鬼之所追逐，深可穢惡，不可具說，故名有漏，深可厭也。往生彼國勝者，據《大經》云，十方人、天但生彼國者，莫不皆獲種種利益也。何者？一、生彼國者，行則金蓮捧足，坐則寶座承軀，出則帝
【現代漢語翻譯】 『他的福報是無窮無盡的。』所以要知道唸佛的利益巨大，不可思議。《十往生經》（Shi Wangsheng Jing，The Sutra of Ten Rebirths）、諸大乘經典等都有文字證明，不能一一列舉。
第二、其次說明此方（指娑婆世界）與彼方（指西方極樂世界）禪觀的比較，勸勉人們往生西方。只是此方是污穢的境界，妄想紛飛難以入定，即使修有所得，也只是獲得事定，多被世間的快樂所迷惑。而且，只能暫時伏住業力，報生到上界天，壽命終了仍然會退墮。所以《智度論》（Zhi Du Lun，The Great Treatise on the Perfection of Wisdom）說：『廣學多聞、持戒修禪，如果未證得無漏之法，即使有這些功德，也是不可靠的。』如果想要往生西方修習，那裡的事境清凈光明，禪定容易成就，可以消除多劫的罪業，永遠安穩快速進步，最終達到清涼的境界。如《大經》（Da Jing，The Larger Sutra of Immeasurable Life）廣為宣說。
問：『如果說西方境界殊勝可以感得禪定，那麼此界色界天（Rūpadhātu）低劣，難道不應該也能招感禪定嗎？』
答：『如果從修定的因來說，普遍適用於此方和彼方。然而彼方境界是不退轉的，並且有他力加持，所以說是殊勝的；此處即使修定有所成就，但只有自己的力量，缺少他力的攝受，業力耗盡仍然免不了退轉，就此來說不如彼方。』
第三、根據此方和彼方清凈與污穢的兩種境界，也可以稱為有漏和無漏。如果說此處的境界，只有三塗（Three Lower Realms）的丘陵坑洼，山澗沙地，荊棘叢生，水旱災害，暴風惡觸，雷電霹靂，虎狼毒獸，惡賊惡子，荒亂破敗，三災（Three Disasters）的破壞；從眾生的果報來說，有三毒（Three Poisons）、八倒（Eight Perversions），憂愁悲傷、嫉妒怨恨，多病短命，飢渴寒熱，常常被司命害鬼所追逐，非常污穢醜惡，不可盡說，所以稱為有漏，非常令人厭惡。往生到彼國殊勝之處，根據《大經》（Da Jing，The Larger Sutra of Immeasurable Life）所說，十方世界的人天眾生，只要往生到彼國，沒有不獲得種種利益的。哪些利益呢？一、往生到彼國的人，行走時有金蓮承托雙足，坐下時有寶座承載身體，出行時有帝
【English Translation】 'His blessings are inexhaustible.' Therefore, know that the benefits of reciting the Buddha's name are immense and inconceivable. The Shi Wangsheng Jing (The Sutra of Ten Rebirths), and various Mahayana sutras all have textual evidence, which cannot be fully cited here.
Second, next, I will explain the comparison of dhyana (禪，meditative absorption) and contemplation between this realm (referring to the Saha world) and that realm (referring to the Western Pure Land), encouraging people to be reborn in the West. However, this realm is a defiled environment, and chaotic thoughts make it difficult to enter dhyana. Even if one manages to cultivate and attain some level of concentration, it is only shi ding (事定，concentration on affairs), and one is easily tainted by worldly pleasures. Moreover, one can only temporarily suppress karmic forces, leading to rebirth in the higher realms of the heavens, but upon the exhaustion of one's lifespan, one will often regress. Therefore, the Zhi Du Lun (The Great Treatise on the Perfection of Wisdom) says: 'Extensive learning, upholding precepts, and practicing dhyana, if one has not attained the unconditioned Dharma, even with these merits, it is not reliable.' If one wishes to cultivate towards the West, the environment there is pure and bright, dhyana and contemplation are easily achieved, one can eliminate the sins of many kalpas, progress swiftly and permanently, and ultimately attain coolness and peace. As the Da Jing (The Larger Sutra of Immeasurable Life) extensively explains.
Question: 'If the Western realm is so superior that it can induce dhyana, then shouldn't the inferior Rūpadhātu (色界天，form realm heavens) of this world also be able to attract dhyana?'
Answer: 'If we speak of the cause for cultivating dhyana, it applies universally to both this realm and that realm. However, the state of that realm is non-retrogressive, and it has the support of other-power (他力，other-power), which is why it is said to be superior. Although one can achieve dhyana through cultivation here, one only has one's own power, lacking the support of other-power. When one's karma is exhausted, one cannot avoid regression, and in this respect, it is inferior.'
Third, based on the pure and defiled environments of this realm and that realm, they can also be called conditioned (with outflows) and unconditioned (without outflows). If we speak of the environment here, there are only the hills and pits of the Three Lower Realms (三塗), mountain streams and sandy lands, thorny bushes, droughts and floods, violent winds and unpleasant sensations, thunder and lightning, tigers and wolves, poisonous beasts, evil thieves and wicked children, chaos and destruction, and the devastation of the Three Disasters (三災). Speaking of the retribution of sentient beings, there are the Three Poisons (三毒), the Eight Perversions (八倒), sorrow and grief, jealousy and envy, frequent illnesses and short lifespans, hunger and thirst, cold and heat, and constant pursuit by the record-keeping ghosts and harmful spirits. It is extremely filthy and evil, and cannot be fully described, so it is called conditioned (with outflows), and is deeply repulsive. The superiority of being reborn in that country, according to the Da Jing (The Larger Sutra of Immeasurable Life), is that all humans and devas from the ten directions who are born in that country without exception obtain various benefits. What are these benefits? First, those who are born in that country have golden lotuses supporting their feet when they walk, jeweled seats supporting their bodies when they sit, and when they go out, the Empe
釋在前，入則梵王從后；一切聖眾與我親朋，阿彌陀佛為我大師；寶樹、寶林之下任意翱翔，八德池中游神濯足；形則身同金色，壽則命與佛齊；學則眾門並進，止則二諦虛融；十方濟運，則乘大神通，晏安暫時，則坐三空門；游則入八正之路，至則到大涅槃。一切眾生但至彼國者皆證此益，何不思量不速去也？
第四、引聖教證成，勸後代生信求愿往者。依《觀佛三昧經》云：「爾時會中有十方諸佛，各于華臺中結跏趺坐，于空中現。東方善德如來為首，告大眾言：『汝等當知！我念過去無量世時，有佛名寶威德上王。彼佛出時，亦如今日說三乘法。彼佛滅后，末世之中有一比丘，將弟子九人，往詣佛塔禮拜佛像。見一寶像嚴顯可觀，觀已敬禮，目諦觀之，各說一偈用為讚歎，隨壽修、短各自命終。即命終已即生佛前，從此已后恒得值遇無量諸佛，于諸佛所，廣修梵行得唸佛三昧海。既得此已，諸佛現前即與授記，於十方面隨意作佛。東方善德佛者，即我身是；自餘九方諸佛者，即是本昔弟子九人是。十方佛、世尊因由禮塔一偈贊故得成為佛，豈異人乎？我等十方佛是。』是時十方諸佛從空而下，放千光明，顯現色身，白毫相光，各各皆坐釋迦佛床，告阿難言：『汝知，釋迦文佛無數精進百千苦行，求佛智慧
【現代漢語翻譯】 現代漢語譯本：前面有佛引導，後面有梵天跟隨；一切聖眾和我的親朋好友都在，阿彌陀佛是我的老師；可以在寶樹、寶林之下自由自在地飛翔，在八功德池中舒暢地游泳洗腳；外形上，身軀如同佛一樣是金色的，壽命上，生命和佛一樣長久；學習上，可以同時學習各種法門，止息時，可以達到二諦（俗諦和真諦）的圓融境界；在十方世界救濟眾生，就可以乘著大神通，想要暫時安寧，就可以安坐於三空門（空門、無相門、無作門）；遊歷時，可以進入八正道，最終到達大涅槃的境界。一切眾生只要到了那個極樂世界，都能證得這些利益，為什麼不好好想想，不趕快去呢？
第四，引用聖教來證明，勸導後代的人們生起信心，發願往生極樂世界。《觀佛三昧經》中說：『當時法會中有十方諸佛，各自在蓮花臺上結跏趺坐，在空中顯現。東方善德如來為首，告訴大眾說：『你們應當知道！我回憶過去無量世的時候，有一尊佛名叫寶威德上王（寶威德上王，佛名）。那尊佛出世的時候，也像今天一樣宣說三乘佛法。那尊佛滅度后，末法時代有一位比丘（比丘，出家男子），帶著九個弟子，前往佛塔禮拜佛像。他們看到一尊寶像莊嚴顯赫，非常值得觀看，觀看后恭敬地禮拜，仔細地觀看，各自說了一個偈子用來讚歎佛像，隨著壽命的長短各自命終。他們命終后立即往生到佛前，從此以後經常能夠遇到無量諸佛，在諸佛那裡，廣泛地修習清凈的德行，得到唸佛三昧海。得到這個三昧海后，諸佛就在他們面前顯現，立即給他們授記，讓他們在十方世界隨意成佛。東方的善德佛（善德佛，佛名），就是我自身；其餘九方的諸佛，就是以前我的九個弟子。十方諸佛、世尊因為禮拜佛塔，用一個偈子讚歎佛像的緣故，才得以成佛，難道是其他人嗎？我們就是十方諸佛。』這時，十方諸佛從空中降下，放出千萬道光明，顯現出他們的色身，白毫相光，各自都坐在釋迦牟尼佛的座位上，告訴阿難（阿難，釋迦牟尼佛的十大弟子之一）說：『你知道，釋迦文佛（釋迦文佛，現在佛）無數次精進，經歷百千種苦行，才求得佛的智慧。
【English Translation】 English version: In front, the Buddha leads, and behind, Brahma follows; all the holy assembly and my relatives and friends are there, and Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light and Life) is my teacher; I can freely soar under the jeweled trees and in the jeweled forests, and joyfully swim and wash my feet in the Eight-Merit Pond; in form, my body is like the Buddha's, golden in color, and in lifespan, my life is as long as the Buddha's; in learning, I can advance in all Dharma gates, and in cessation, I can attain the perfect fusion of the Two Truths (conventional truth and ultimate truth); to save beings in the ten directions, I can ride the great supernatural powers, and to rest temporarily in peace, I can sit in the Three Gates of Emptiness (emptiness, signlessness, and non-action); in wandering, I can enter the Eightfold Path, and ultimately reach the Great Nirvana. All beings who reach that Pure Land will attain these benefits, why not contemplate this and hasten to go there?
Fourth, citing the holy teachings to prove and encourage future generations to generate faith and vow to be reborn there. According to the Contemplation on the Buddha Samadhi Sutra: 'At that time, in the assembly, there were Buddhas from the ten directions, each sitting in full lotus posture on a lotus platform, appearing in the sky. The Tathagata Good Virtue of the East (Good Virtue, name of a Buddha) took the lead and told the assembly: 'You should know! I recall in the past, countless eons ago, there was a Buddha named King of Supreme Majestic Power (King of Supreme Majestic Power, name of a Buddha). When that Buddha appeared in the world, he also preached the Three Vehicles of Dharma as we do today. After that Buddha passed away, in the degenerate age, there was a Bhikshu (Bhikshu, a Buddhist monk) who, with nine disciples, went to a pagoda to worship the Buddha image. They saw a jeweled image that was solemn and magnificent, worthy of admiration. After viewing it, they respectfully bowed and gazed intently, each reciting a verse to praise the image, and each passed away according to the length of their lifespan. Immediately after their death, they were reborn before the Buddha, and from then on, they were constantly able to encounter countless Buddhas. In the presence of these Buddhas, they extensively cultivated pure conduct and attained the Ocean of Buddha-Recollection Samadhi. Having attained this, the Buddhas appeared before them and immediately bestowed predictions upon them, allowing them to become Buddhas at will in the ten directions. The Buddha Good Virtue of the East is myself; the Buddhas of the other nine directions are my nine disciples from the past. The Buddhas and World Honored Ones of the ten directions were able to become Buddhas because of praising the Buddha image with a verse while worshipping the pagoda. Are they different from us? We are the Buddhas of the ten directions.' At that time, the Buddhas of the ten directions descended from the sky, emitting thousands of rays of light, manifesting their physical bodies, and the light of the white hair mark, each sitting on Shakyamuni Buddha's (Shakyamuni Buddha, the historical Buddha) seat, and told Ananda (Ananda, one of the ten great disciples of Shakyamuni Buddha): 'You know that Shakyamuni Buddha has made countless efforts and endured hundreds of thousands of hardships to seek the wisdom of the Buddha.
報得是身。今為汝說，汝持佛語，為未來世天、龍大眾，四部弟子，說觀佛相好及唸佛三昧。』說是語已，然後問訊釋迦文佛，問訊訖已，各還本國。」
第六大門中有三番料簡：第一、十方凈土共來比挍；第二、義推；第三、辨經住滅。
第一、十方凈土共來比挍者。有其三番：一、如《隨愿往生經》云：「十方佛國皆悉嚴凈，隨愿並得往生。雖然，悉不如西方無量壽國。」何意如此？但阿彌陀佛與觀音、大勢至，先發心時，從此界去，於此眾生偏是有緣。是故釋迦處處嘆歸。二、據《大經》，法藏菩薩因中，於世饒王佛所，具發弘願取諸凈土，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。於時法藏菩薩愿取西方成佛，今現在彼，是二證也。三、依此《觀經》中，韋提夫人復請凈土，如來光臺，為現十方一切凈土，韋提夫人白佛言：「此諸佛土雖復清凈皆有光明，我今樂生極樂世界阿彌陀佛所。」是其三證。故知諸凈土中，安樂世界最勝也。
第二、義推者。
問曰：「何故要須面向西坐，禮念觀者？」
答曰：「以閻浮提云，日出處名生，沒處名死。藉于死地，神明趣入，其相助便。是故法藏菩薩愿成佛在西，悲接眾生。由坐、觀、禮、念等面向佛者，是隨世
禮儀；若是聖人得飛報自在，不辨方所。但凡夫之人身心相隨，若向余方，西往必難。是故《智度論》云：『有一比丘，康存之日誦《阿彌陀經》，及念般若波羅蜜。臨命終時告弟子言：「阿彌陀佛與諸聖眾今在我前。」合掌歸依，須臾捨命。於是弟子依火葬法，以火焚屍，一切燒盡，唯有舌根一種與本不異，遂即收取起塔供養。』龍樹菩薩釋云：『誦阿彌陀經故，是以垂終佛自來迎；念般若波羅蜜故，所以舌根不盡。』以斯文證，故知一切行業但能迴向，無不往也。故《須彌四域經》云：『天地初開之時，未有日、月、星辰，縱有天、人來下，但用項光照用。爾時人民多生苦惱，於是阿彌陀佛遣二菩薩——一名寶應聲，二名寶吉祥——即伏犧、女媧是。此二菩薩共相籌議，向第七梵天上取其七寶，來至此界造日、月、星辰、二十八宿，以照天下，定其四時，春、秋、冬、夏。時二菩薩共相謂言：「所以日、月、星辰、二十八宿西行者，一切諸天、人民盡共稽首阿彌陀佛，是以日月星辰，皆悉傾心向彼，故西流也。」』」
第三、辨經住滅者。謂釋迦牟尼佛一代正法五百年，像法一千年，末法一萬年。眾生滅盡，諸經悉滅。如來悲哀痛燒眾生，特留此經，止住百年。以斯文證，故知彼國雖是凈土，然體通上下，
【現代漢語翻譯】 現代漢語譯本 禮儀：如果是聖人，能夠得到飛報的自在，就不需要辨別方向。但是凡夫俗子身心相隨，如果面向其他方向，往生西方必定困難。所以《智度論》（Mahaprajnaparamita Sastra）中說：『有一位比丘，健康的時候誦讀《阿彌陀經》（Amitabha Sutra），並且唸誦般若波羅蜜。臨命終時告訴弟子說：「阿彌陀佛（Amitabha Buddha）與諸位聖眾現在就在我面前。」合掌歸依，不久就捨棄了生命。於是弟子按照火葬法，用火焚燒他的屍體，一切都燒盡了，只有舌根這一種東西與原來沒有不同，於是就收取舌根，建造佛塔供養。』龍樹菩薩（Nagarjuna）解釋說：『因為誦讀《阿彌陀經》（Amitabha Sutra）的緣故，所以臨終時佛親自來迎接；因爲念誦般若波羅蜜的緣故，所以舌根沒有燒盡。』根據這段文字的證明，就知道一切行業只要能夠迴向，沒有不能往生的。所以《須彌四域經》（Sumeru Four Regions Sutra）中說：『天地剛開始開闢的時候，還沒有日、月、星辰，即使有天人下來，也只是用頭上的光芒來照明。那時人民大多產生苦惱，於是阿彌陀佛（Amitabha Buddha）派遣兩位菩薩——一名寶應聲，二名寶吉祥——也就是伏羲、女媧。這兩位菩薩共同商議，從第七梵天上取來七寶，來到這個世界製造日、月、星辰、二十八宿，用來照亮天下，確定四季，春、秋、冬、夏。當時兩位菩薩共同說：「日月星辰、二十八宿之所以向西執行，是因為一切諸天、人民都共同稽首阿彌陀佛（Amitabha Buddha），所以日月星辰，都傾心向著西方，因此向西流逝。」』 第三、辨別經書住世和滅亡的時間。釋迦牟尼佛（Sakyamuni Buddha）一代正法五百年，像法一千年，末法一萬年。眾生滅盡，所有經書都滅亡。如來（Tathagata）悲哀痛惜眾生，特意留下這部經書，住世百年。根據這段文字的證明，就知道西方極樂世界雖然是凈土，然而本體是上下相通的。
【English Translation】 English version Etiquette: If it is a sage who attains the freedom of swift report, there is no need to discern directions. However, ordinary people's bodies and minds follow each other, and if facing other directions, rebirth in the West will surely be difficult. Therefore, the Mahaprajnaparamita Sastra says: 'There was a Bhiksu who, while healthy, recited the Amitabha Sutra and chanted the Prajnaparamita. When approaching death, he told his disciples: 'Amitabha Buddha and all the holy assembly are now before me.' He joined his palms in reverence, and soon gave up his life. Thereupon, the disciples followed the cremation method, burning his body with fire. Everything was burned away, except for the tongue root, which remained unchanged. So they collected it and built a stupa for offering.' Nagarjuna Bodhisattva explained: 'Because he recited the Amitabha Sutra, the Buddha himself came to greet him at the end of his life; because he chanted the Prajnaparamita, the tongue root was not consumed.' Based on this textual evidence, it is known that all actions, as long as they are dedicated, will lead to rebirth. Therefore, the Sumeru Four Regions Sutra says: 'When heaven and earth were first created, there were no sun, moon, or stars. Even if gods and humans came down, they only used the light from their heads to illuminate. At that time, the people mostly suffered. Therefore, Amitabha Buddha sent two Bodhisattvas—one named Bao Yingsheng, and the other named Bao Jixiang—who are Fuxi and Nüwa. These two Bodhisattvas discussed together, took the seven treasures from the Seventh Brahma Heaven, and came to this world to create the sun, moon, stars, and twenty-eight constellations to illuminate the world and determine the four seasons: spring, autumn, winter, and summer. At that time, the two Bodhisattvas said together: 'The reason why the sun, moon, stars, and twenty-eight constellations move westward is because all the gods and people together bow to Amitabha Buddha. Therefore, the sun, moon, and stars all incline their hearts towards the West, and thus flow westward.'' Third, distinguishing the duration of the Sutras' presence and extinction. Sakyamuni Buddha's era of the Correct Dharma lasts for five hundred years, the Semblance Dharma for one thousand years, and the Declining Dharma for ten thousand years. When sentient beings are exhausted, all the Sutras will become extinct. The Tathagata, grieving for sentient beings, specially leaves this Sutra to remain for one hundred years. Based on this textual evidence, it is known that although the Land of Ultimate Bliss is a Pure Land, its essence connects above and below.
知相、無相，當生上位；凡夫火宅，一向乘相往生也。
第七大門中有兩番料簡：第一、門中此彼取相，料簡縛脫；第二、次明此彼修道用功輕重而獲報真、偽，故勸向彼。
第一、此彼取相，料簡縛脫者。若取西方凈相，疾得解脫，純受極樂，智眼開朗；若取此方穢相，唯有妄樂，癡盲厄縛憂怖。
問曰：「依大乘諸經，皆云：『無相乃是出離要道，執相拘礙不免塵累。』今勸眾生舍穢、忻凈，是義云何？」
答曰：「此義不類。何者？凡相有二種：一者、於五塵欲境，妄愛貪染，隨境執著，此等是相名之為縛；二者、愛佛功德，愿生凈土，雖言是相，名為解脫。何以得知？如《十地經》云：『初地菩薩尚自別觀二諦，勵心作意，先依相求，終則無相，以漸增進體大菩提；盡七地終心，相心始息；入其八地，絕於相求，方名無功用也。』是故論云：『七地已還惡貪為障，善貪為治；八地已上善貪為障，無貪為治。』況今愿生凈土，現是外凡，所修善根皆從愛佛功德生，豈是縛也？故《涅槃經》云：『一切眾生有二種愛：一者、善愛；二者、不善愛。不善愛者，唯愚求之；善法愛者，諸菩薩求。』是故《凈土論》云：『觀佛國土清凈味，攝受眾生大乘味，類事起行愿取佛土味，畢竟住持不虛
【現代漢語翻譯】 現代漢語譯本：瞭解有相和無相的差別，才能提升到更高的境界；凡夫俗子身處火宅般的世間，一心依靠觀想佛的相好才能往生凈土。
第七大門中包含兩層意思：第一，辨析在此土和彼土執著于相的區別，從而區分束縛和解脫；第二，闡明在此土和彼土修道用功的輕重與所獲果報的真實與虛假，因此勸導人們嚮往凈土。
第一，辨析在此土和彼土執著于相的區別，從而區分束縛和解脫。如果觀想西方極樂世界的清凈莊嚴之相，就能迅速得到解脫，完全享受極樂世界的快樂，智慧之眼得以開啟；如果執著於此方世界的污穢之相，所得到的只是虛妄的快樂，最終只會陷入愚癡、盲目、困厄、束縛和憂慮恐懼之中。
有人問：『依據大乘佛教的經典，都說『無相』才是脫離輪迴的關鍵，執著于相反而會被塵世所累。現在勸導眾生捨棄污穢、欣慕清凈，這又是什麼道理呢？』
回答說：『這兩種情況不能相提並論。為什麼呢？因為相有兩種：第一種，對於五欲六塵的境界，產生虛妄的愛戀和貪染，隨著外境而執著不放，這種相被稱為束縛；第二種，愛慕佛的功德，發願往生凈土，雖然也說是相，但這種相名為解脫。』憑什麼知道是解脫呢？如《十地經》（Dasa-bhūmika Sūtra）所說：『初地菩薩尚且需要分別觀察世俗諦（saṃvṛti-satya）和勝義諦（paramārtha-satya）這二諦，努力用心，先依靠有相的修行，最終達到無相的境界，從而逐漸增進，證得廣大的菩提（bodhi）；直到七地菩薩修行的終點，有相之心才逐漸止息；進入八地菩薩的境界，完全斷絕了有相的追求，才稱為無功用行。』所以《凈土論》（Commentary on the Pure Land Sutra）說：『七地菩薩之前，惡的貪慾是障礙，善的貪慾是治療；八地菩薩之後，善的貪慾是障礙，無貪慾才是治療。』更何況現在發願往生凈土的人，還只是外凡夫，所修的善根都是從愛慕佛的功德而生，怎麼能說是束縛呢？所以《涅槃經》（Nirvana Sutra）說：『一切眾生有兩種愛：第一種是善愛；第二種是不善愛。不善愛，只有愚人才會追求；善法愛，是諸位菩薩所追求的。』因此《凈土論》（Commentary on the Pure Land Sutra）說：『觀察佛國土的清凈之味，攝受眾生的大乘之味，通過類似的事情發起修行，愿求佛土之味，最終安住而不虛假』
【English Translation】 English version: Understanding the difference between 'with-form' (saākāra) and 'without-form' (nirākāra) leads to higher states; ordinary beings in the burning house of the mundane world rely on visualizing the Buddha's forms to be reborn in the Pure Land.
The seventh major section contains two analyses: first, distinguishing between attachment to forms in this world and the Pure Land, thereby differentiating bondage from liberation; second, clarifying the varying degrees of effort in cultivating the path in this world and the Pure Land, and the authenticity of the resulting rewards, thus encouraging aspiration towards the Pure Land.
First, distinguishing between attachment to forms in this world and the Pure Land, thereby differentiating bondage from liberation. If one visualizes the pure and adorned forms of the Western Pure Land, one quickly attains liberation, fully enjoys the bliss of the Pure Land, and opens the eye of wisdom; if one clings to the defiled forms of this world, one only experiences illusory happiness, ultimately falling into ignorance, blindness, distress, bondage, worry, and fear.
Someone asks: 'According to the Mahayana sutras, it is said that 'formlessness' (nirākāra) is the key to escaping samsara, while clinging to forms only leads to worldly entanglements. Now you are encouraging beings to abandon defilement and rejoice in purity. What is the meaning of this?'
The answer is: 'These two situations are not comparable. Why? Because there are two types of forms: the first type involves false love and attachment to the objects of the five desires (pañca kāmaguṇāḥ), clinging to external circumstances, which is called bondage; the second type involves loving the Buddha's merits and vowing to be reborn in the Pure Land, which, although also called a form, is named liberation.' How do we know it is liberation? As the Ten Stages Sutra (Dasa-bhūmika Sūtra) says: 'Even bodhisattvas on the first ground (prathamā bhūmi) still need to separately observe the two truths (satya-dvaya), the conventional truth (saṃvṛti-satya) and the ultimate truth (paramārtha-satya), striving diligently, first relying on form-based practice, and ultimately attaining formlessness, thereby gradually progressing and realizing vast bodhi; until the end of the seventh ground, the mind of form gradually ceases; entering the eighth ground, completely severing the pursuit of form, is called effortless practice.' Therefore, the Treatise on the Pure Land (Commentary on the Pure Land Sutra) says: 'Before the seventh ground, evil greed is an obstacle, while wholesome greed is a remedy; after the eighth ground, wholesome greed is an obstacle, while non-greed is the remedy.' Moreover, those who now vow to be reborn in the Pure Land are still ordinary beings, and the roots of goodness they cultivate all arise from loving the Buddha's merits. How can this be bondage? Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'All beings have two kinds of love: the first is wholesome love; the second is unwholesome love. Unwholesome love is only sought by fools; wholesome love is sought by all bodhisattvas.' Therefore, the Treatise on the Pure Land (Commentary on the Pure Land Sutra) says: 'Observing the pure taste of the Buddha's land, embracing the Mahayana taste of sentient beings, initiating practice through similar events, vowing to take the taste of the Buddha's land, ultimately abiding without falsehood.'
作味。』有如是等無量佛道味，故雖是取相，非當執縛也。又彼凈土所言相者，即是無漏相、實相相也。」
第二段中，明此彼修道用功輕、重，而獲報真、偽者。若欲發心歸西者，單用少時禮、觀、念等，隨壽長、短，臨命終時，光臺迎接，迅至彼方，位階不退。是故《大經》云：「十方人、天來生我國，若不畢至滅度、更有退轉者，不取正覺。」此方多時，具修施、戒、忍、進、定、慧，未滿一萬劫已來，恒未免火宅，顛倒墜墮，故名用功至重，獲報偽也。《大經》復云：「生我國者，橫截五惡趣。」今此約對彌陀凈剎，娑婆五道齊名惡趣，地獄、餓鬼、畜生，純惡所歸名為惡趣；娑婆人、天雜業所向，亦名惡趣。若依此方修治斷除，先斷見惑，離三塗因，滅三塗果；后斷修惑，離人、天因，絕人、天果。此皆漸次斷除，不名橫截；若得往生彌陀凈國，娑婆五道一時頓舍，故名橫截。五惡趣者，截其果也；惡趣自然閉者，閉其因也，此明所離。升道無窮極者，彰其所得。若能作意，回愿向西，上盡一形，下至十念，無不皆往。一到彼國，即入正定聚，與此修道一萬劫齊功也。
第八大門中有三番料簡：第一、略舉諸經，來證勸舍此、忻彼；第二、彌陀、釋迦二佛比挍；第三、釋往生意。
第一
【現代漢語翻譯】 『產生滋味。』有如此等等無量的佛道滋味，所以即使是取相，也不應當執著於它。而且那凈土所說的相，就是無漏相、實相相啊。」
第二段中，說明在此土和彼土修道用功的輕重，以及所獲得的果報是真實還是虛假的。如果想要發心歸向西方極樂世界，僅僅用很少的時間禮拜、觀想、唸佛等等，無論壽命長短，臨命終時，阿彌陀佛的光明臺就會來迎接，迅速到達彼方，位階達到不退轉。所以《大經》（《無量壽經》）說：『十方的人天眾生來往生到我的國度，如果不能完全達到滅度、還有退轉的，我就不成正覺。』此方（指娑婆世界）需要長時間，具足修習佈施、持戒、忍辱、精進、禪定、智慧，即使不到一萬劫的時間，仍然不能免於火宅（比喻充滿煩惱和痛苦的世間），顛倒墜落，所以說用功非常重，獲得的果報卻是虛假的。《大經》又說：『往生到我的國度的人，橫截斷五惡趣。』現在這裡是針對彌陀凈剎（阿彌陀佛的清凈國土）而言，娑婆世界的五道（地獄、餓鬼、畜生、人、天）都可以稱為惡趣，地獄、餓鬼、畜生，純粹是惡業所歸之處，所以稱為惡趣；娑婆世界的人、天，是善惡雜業所趨向的地方，也可以稱為惡趣。如果按照此方（娑婆世界）的修行方法來修治斷除煩惱，首先要斷除見惑，脫離三塗（地獄、餓鬼、畜生）的因，滅除三塗的果；然後斷除修惑，脫離人、天的因，斷絕人、天的果。這些都是逐漸斷除的，不能稱為橫截；如果能夠往生到阿彌陀佛的清凈國土，娑婆世界的五道一時頓然捨棄，所以稱為橫截。截斷五惡趣，是截斷其果報；惡趣自然關閉，是關閉其因。這裡說明了所要脫離的。升往的道路沒有窮盡，彰顯了所得到的。如果能夠作意（專心致志），迴向發願往生西方極樂世界，上至一生，下至十念，沒有不往生的。一旦到達彼國，立即進入正定聚（必定證得正果的群體），與在此方修道一萬劫的功德相等。
第八大門中有三番料簡：第一、簡略地列舉諸經，來證明勸人捨棄此土（娑婆世界）、欣慕彼土（極樂世界）；第二、將阿彌陀佛和釋迦牟尼佛進行比較；第三、解釋往生的意義。
第一
【English Translation】 'Producing flavor.' There are such immeasurable flavors of the Buddha-path, so even though it is grasping at a form, one should not be attached to it. Moreover, the form spoken of in that Pure Land is the un-outflow form, the real-mark form.
In the second section, it clarifies the lightness and heaviness of cultivating the path in this land and that land, and whether the retribution obtained is true or false. If one wishes to aspire to return to the West, simply using a little time for prostration, contemplation, recitation, etc., regardless of the length of one's life, at the time of death, the light platform will come to receive them, swiftly reaching that land, with a position that does not regress. Therefore, the Larger Sutra ( Larger Sutra of Immeasurable Life ) says: 'If people and gods from the ten directions come to be born in my country, if they do not completely reach extinction and still regress, I will not attain perfect enlightenment.' In this land (referring to the Saha world), it takes a long time, fully cultivating giving, precepts, patience, diligence, concentration, and wisdom, and even before ten thousand kalpas have passed, one is still not exempt from the burning house (a metaphor for the world filled with afflictions and suffering), falling into delusion, hence it is called extremely heavy effort, but the retribution obtained is false. The Larger Sutra also says: 'Those born in my country, horizontally cut off the five evil destinies.' Now, this is in relation to Amitabha's Pure Land (Amitabha Buddha's pure land), the five paths (hell-beings, hungry ghosts, animals, humans, and gods) of the Saha world can all be called evil destinies. Hell-beings, hungry ghosts, and animals are purely where evil karma leads, hence they are called evil destinies; the humans and gods of the Saha world are where mixed good and evil karma leads, and can also be called evil destinies. If one follows the methods of cultivation in this land (Saha world) to cultivate and eliminate afflictions, one must first cut off the views of delusion, separate from the cause of the three evil paths (hell, hungry ghosts, animals), and extinguish the result of the three evil paths; then cut off the delusions of practice, separate from the cause of humans and gods, and sever the result of humans and gods. These are all gradually eliminated, and cannot be called horizontal cutting off; if one can be reborn in Amitabha's Pure Land, the five paths of the Saha world are instantly abandoned all at once, hence it is called horizontal cutting off. Cutting off the five evil destinies is cutting off their result; the natural closing of the evil destinies is closing off their cause. This clarifies what is to be separated from. Ascending the path without end manifests what is to be obtained. If one can make an effort (focus one's mind), redirecting one's vows towards the West, from the extent of one's life to even ten recitations, there is none who will not be reborn. Once one arrives in that country, one immediately enters the assembly of the truly settled (those who are certain to attain enlightenment), which is equal to the merit of cultivating the path for ten thousand kalpas in this land.
In the eighth great gate, there are three kinds of analysis: First, briefly listing the sutras to prove and encourage abandoning this land (Saha world) and rejoicing in that land (Pure Land); Second, comparing Amitabha Buddha and Shakyamuni Buddha; Third, explaining the meaning of rebirth.
First
、略舉諸大乘經，來證皆勸舍此、悕彼者。一、謂耆阇崛山說《大經》二卷；二、《觀經》一部，王宮、耆阇兩會正說；三、《小卷無量壽經》，舍衛一說；四、復有《十方隨愿往生經》明證；五、復有《無量清凈覺經》二卷，一會正說；六、更有《十往生經》一卷。諸餘大乘經論，指贊處多，如《請觀音》、《大品經》等。又如龍樹、天親等論，嘆勸非一，余方凈土，皆不如此丁寧。
第二、彌陀、釋迦二佛比挍者。謂此佛釋迦如來八十年住世，暫現即去，去而不返，比于忉利諸天，不至一日。又釋迦在時，救緣亦弱，如毗舍離國，救人現患等。何者？時毗舍離國人民，遭五種惡病：一者、眼赤如血；二者、兩耳出膿；三者、鼻中流血；四者、舌噤無聲；五者、所食之物化為粗澀；六、識閉塞猶如醉人。有五夜叉：或名訖拏迦羅，面黑如墨而有五眼，狗牙上出吸人精氣，良醫耆婆盡其道術，所不能救。時有月蓋長者為首，部領病人，皆來歸佛，叩頭求哀。爾時世尊起無量悲愍，告病人曰：「西方有阿彌陀佛、觀世音、大勢至菩薩，汝等一心合掌求見。」於是大眾皆從佛勸，合掌求哀。爾時彼佛放大光明，觀音、大勢一時俱到，說大神咒，一切病苦，皆悉消除，平復如故。然二佛神力應亦齊等，但釋迦如來不申
【現代漢語翻譯】 現代漢語譯本：下面簡要列舉一些大乘經典，來證明都勸人捨棄此世，希望往生彼國（凈土）。一、在耆阇崛山（Grdhrakuta，又名靈鷲山，是釋迦牟尼佛常住的場所）所說的《大經》兩卷；二、《觀經》（《觀無量壽經》的簡稱）一部，在王宮和耆阇崛山兩處法會中正式宣說；三、《小卷無量壽經》（《阿彌陀經》的俗稱），在舍衛國（Sravasti，古印度城市，是佛陀傳法的重要地點）宣說；四、還有《十方隨愿往生經》明確證明；五、還有《無量清凈覺經》二卷，在一處法會中正式宣說；六、更有《十往生經》一卷。其他大乘經論，指明讚歎的地方很多，如《請觀音經》、《大品般若經》等。又如龍樹（Nagarjuna，佛教中觀學派創始人）、天親（Vasubandhu，又稱世親，佛教瑜伽行唯識學派創始人）等論著，讚歎勸導不止一次，其他方世界的凈土，都沒有這樣詳細叮嚀。
第二，彌陀佛（Amitabha，阿彌陀佛，西方極樂世界的教主）和釋迦佛（Sakyamuni，釋迦牟尼佛，娑婆世界的教主）的比較。釋迦如來（Sakyamuni Tathagata）在世八十年，短暫示現后就離去，一去不返，相比于忉利天（Trayastrimsa，佛教欲界六天之一）的諸天，還不到一天的時間。而且釋迦佛在世時，救助因緣的力量也較弱，比如毗舍離國（Vaishali，古印度城市）救助人們的現世苦難等。為什麼這樣說呢？當時毗舍離國人民，遭受五種惡病：一、眼睛赤紅如血；二、兩耳流膿；三、鼻中流血；四、舌頭僵硬不能說話；五、所食之物變成粗糙苦澀；六、意識閉塞就像醉酒的人一樣。有五個夜叉（Yaksa，一種鬼神）：有的名叫訖拏迦羅（Kinkara），面色黑如墨汁，長著五隻眼睛，狗牙向上突出，吸取人的精氣，即使是名醫耆婆（Jivaka，古印度著名醫生）用盡他的醫術，也不能救治。當時有月蓋長者（Candra-mukha）為首，帶領著病人，都來歸依佛陀，叩頭求哀。這時世尊（Lokanaatha）生起無量的悲憫，告訴病人說：『西方有阿彌陀佛（Amitabha）、觀世音（Avalokitesvara）、大勢至菩薩（Mahasthamaprapta），你們一心合掌祈求見到他們。』於是大眾都聽從佛的勸告，合掌求哀。這時阿彌陀佛放出大光明，觀世音、大勢至一時都來到，說大神咒，一切病苦，都全部消除，恢復如初。然而兩位佛的神力應該也是一樣的，但是釋迦如來沒有施展。
【English Translation】 English version: Here are some major Mahayana sutras briefly listed to prove that they all advise people to abandon this world and hope to be reborn in that other land (Pure Land). 1. The two-volume 'Great Sutra' spoken at Grdhrakuta (also known as Vulture Peak, the place where Sakyamuni Buddha often resided); 2. The one-part 'Contemplation Sutra' (short for 'The Sutra of Contemplation on the Buddha of Immeasurable Life'), formally preached in two assemblies, the royal palace and Grdhrakuta; 3. The 'Smaller Sukhavativyuha Sutra' (commonly known as the 'Amitabha Sutra'), preached in Sravasti (an ancient Indian city, an important place for the Buddha to preach the Dharma); 4. There is also the 'Sutra of Rebirth in the Ten Directions According to One's Vows' as clear evidence; 5. There is also the two-volume 'Sutra of Immeasurable Pure Enlightenment', formally preached in one assembly; 6. There is also the one-volume 'Ten Rebirth Sutra'. Other Mahayana sutras and treatises have many places that specifically praise and commend, such as the 'Avalokitesvara Sutra', the 'Mahaprajnaparamita Sutra', etc. Also, treatises by Nagarjuna (founder of the Madhyamaka school of Buddhism), Vasubandhu (also known as Asanga's brother, founder of the Yogacara school of Buddhism), etc., praise and exhort more than once. Other Pure Lands in other directions are not so detailed and earnest.
Second, a comparison between Amitabha Buddha (Amitabha, the lord of the Western Pure Land) and Sakyamuni Buddha (Sakyamuni, the lord of the Saha world). Sakyamuni Tathagata lived in the world for eighty years, appearing briefly and then departing, never to return, which is less than a day compared to the devas of Trayastrimsa (one of the six heavens of the desire realm in Buddhism). Moreover, when Sakyamuni Buddha was in the world, the power to save beings was also weaker, such as saving people from present suffering in the country of Vaishali (an ancient Indian city). Why is this so? At that time, the people of Vaishali suffered from five kinds of evil diseases: 1. Eyes as red as blood; 2. Pus flowing from both ears; 3. Blood flowing from the nose; 4. Tongue stiff and unable to speak; 5. The food eaten turned into coarse and astringent substances; 6. Consciousness was blocked as if one were drunk. There were five Yakshas (a type of ghost or spirit): some were named Kinkara, with faces as black as ink, with five eyes, dog teeth protruding upwards, sucking people's essence, even the famous doctor Jivaka (a famous ancient Indian doctor) exhausted his medical skills, but could not cure them. At that time, Candra-mukha was the leader, leading the patients, all came to take refuge in the Buddha, kowtowing and begging for mercy. At this time, the World Honored One (Lokanaatha) arose immeasurable compassion and told the patients: 'In the West, there are Amitabha Buddha (Amitabha), Avalokitesvara (Avalokitesvara), and Mahasthamaprapta Bodhisattva (Mahasthamaprapta), you should single-mindedly join your palms and pray to see them.' Thereupon, the masses all followed the Buddha's advice, joining their palms and begging for mercy. At this time, Amitabha Buddha emitted great light, Avalokitesvara and Mahasthamaprapta all arrived at the same time, speaking the great divine mantra, all the suffering of illness was completely eliminated, and they were restored to their original state. However, the divine power of the two Buddhas should also be the same, but Sakyamuni Tathagata did not exert it.
己能，故顯彼長，欲使一切眾生莫不齊歸，是故釋迦處處嘆歸，須知此意也。是故曇鸞法師，正意歸西，故傍《大經》，奉贊云：「安樂聲聞菩薩眾，人天智慧咸洞達，身相莊嚴無殊異，但順他方故列名。顏容端正無可比，精微妙軀非人天，虛無之身無極體，是故頂禮平等力。」
第三、釋往生意者。就中有二：一、釋往生意；二、問答解釋。
第一、問曰：「今愿生凈土，未知作何意也？」
答曰：「只欲疾成自利、利他，利物深廣，十信、三賢，攝受正法，契會不二，見證佛性，明曉實相。觀照暉心，有無二諦，因果先、后，十地優、劣，三忍、三道，金剛無礙，證大涅槃，大乘寬運，欲無限時住，為盡無邊生死海故。」
問有三番。問曰：「愿生凈土，擬欲利物者。若爾，所拔眾生，今現在此。已能發得此心，只應在此，拔苦眾生。何因得此心竟，先愿生凈土？似如舍眾生，自求菩提樂也。」
答曰：「此義不類。何者？如《智度論》云：『譬如二人，俱見父、母眷屬沒在深淵。一人直往，盡力救之，力所不及，相與俱沒；一人遙走，趣一舟船，乘來濟接，並得出難。』菩薩亦爾，若未發心時，生死流轉與眾生無別；但已發菩提心時，先愿往生凈土，取大悲船，乘無礙辯才，入
【現代漢語翻譯】 現代漢語譯本：
因為自己能夠做到，所以彰顯阿彌陀佛的長處，想要使一切眾生沒有不一起歸向凈土的，因此釋迦牟尼佛處處讚歎歸向凈土，要知道這個用意啊。所以曇鸞法師，以歸向西方凈土為正意，所以在《大經》（《無量壽經》的簡稱）旁邊，奉贊說：『安樂凈土的聲聞菩薩大眾，人天智慧都通達，身相莊嚴沒有差別，只是順應他方世界的緣故而列出名號。顏容端正無可比擬，精妙的軀體不是人天所有，虛無之身是無極的本體，所以頂禮平等的力量。』 第三、解釋往生之意。其中有二：一、解釋往生之意；二、問答解釋。 第一、問：『現在發願往生凈土，不知道應當作何理解？』 答：『只是想要快速成就自利、利他，利益眾生深廣，從十信位到三賢位，攝受正法，契合不二之理，見證佛性，明瞭實相。觀照暉心，有和無二諦，因果的先後，十地的優劣，三忍和三道，金剛般無礙，證得大涅槃，大乘寬廣的執行，想要無限時地住世，爲了盡無邊生死苦海的緣故。』 問有三番。問：『發願往生凈土，打算利益眾生。如果是這樣，所要救拔的眾生，現在就在這裡。已經能夠發起這樣的心，只應當在這裡，救拔受苦的眾生。為何得到這個心之後，先發愿往生凈土？好像是捨棄眾生，自己尋求菩提之樂啊。』 答：『這個道理不類似。為什麼呢？如《智度論》（《大智度論》的簡稱）所說：『譬如兩個人，都看見父母眷屬沉沒在深淵中。一個人直接前往，盡力救助他們，但力量不夠，和他們一起沉沒；一個人遠遠地跑開，去尋找一艘船，乘船來救接，一起脫離困境。』菩薩也是這樣，如果還沒有發菩提心的時候，生死流轉和眾生沒有區別；但是已經發了菩提心的時候，先發愿往生凈土，取得大悲之船，乘著無礙的辯才，進入
【English Translation】 English version:
Because one is capable, it highlights Amitabha's (Amitabha: The Buddha of Infinite Light) strengths, desiring to make all sentient beings without exception turn towards [the Pure Land], therefore Shakyamuni (Shakyamuni: The historical Buddha) Buddha praises turning towards [the Pure Land] everywhere, one must know this intention. Therefore, Master Tanluan (Tanluan: A Chinese Buddhist monk and scholar) takes turning towards the Western Pure Land as the correct intention, so beside the Larger Sutra (Larger Sutra: Short for the Larger Sutra of Immeasurable Life, a central text in Pure Land Buddhism), he reverently praises, saying: 'The śrāvakas (śrāvakas: Disciples who hear and follow the teachings of the Buddha) and bodhisattvas (bodhisattvas: Individuals on the path to Buddhahood) in the Land of Bliss, their wisdom penetrates all devas (devas: Gods or celestial beings) and humans, their physical forms are adorned and without difference, only because they accord with other worlds are their names listed. Their countenances are upright and incomparable, their refined and subtle bodies are not of humans or devas, their empty bodies are the ultimate substance, therefore I prostrate to the power of equality.' Third, explaining the meaning of rebirth [in the Pure Land]. Within this, there are two parts: first, explaining the meaning of rebirth; second, questions and answers for explanation. First, [the] question: 'Now I vow to be reborn in the Pure Land, but I do not know what intention I should have?' Answer: 'Simply desiring to quickly accomplish self-benefit and benefiting others, benefiting beings deeply and broadly, from the Ten Faiths to the Three Sages, embracing the Correct Dharma, uniting with non-duality, witnessing the Buddha-nature, understanding reality. Contemplating the mind of radiance, the two truths of existence and non-existence, the sequence of cause and effect, the superiority and inferiority of the Ten Grounds, the Three Forbearances and Three Paths, diamond-like unobstructedness, attaining Great Nirvana, the vast movement of the Great Vehicle, desiring to dwell for limitless time, for the sake of exhausting the boundless ocean of birth and death.' There are three rounds of questions. Question: 'Vowing to be reborn in the Pure Land, intending to benefit beings. If that is so, the beings to be saved are here now. Having already been able to generate this mind, one should only be here, saving suffering beings. Why, after obtaining this mind, first vow to be reborn in the Pure Land? It seems like abandoning beings and seeking the joy of bodhi (bodhi: Enlightenment) for oneself.' Answer: 'This reasoning is not similar. Why? As the Treatise on the Great Perfection of Wisdom (Treatise on the Great Perfection of Wisdom: A major commentary on the Prajnaparamita Sutra) says: 'It is like two people, both seeing their parents and relatives submerged in a deep abyss. One person goes straight in, exerting all their strength to save them, but their strength is insufficient, and they sink together; the other person runs far away, seeking a boat, and comes to rescue them, and together they escape the difficulty.' Bodhisattvas are also like this, if they have not yet generated the bodhi mind, their cycle of birth and death is no different from sentient beings; but having already generated the bodhi mind, they first vow to be reborn in the Pure Land, obtain the boat of great compassion, and riding on unobstructed eloquence, enter
生死海，濟運眾生。二、《大論》復云：『菩薩生凈土，具大神通，辯才無礙，教化眾生時，尚不能令眾生生善、滅惡，增道進位，稱菩薩意。若即在穢土拔濟者，闕無此益，如似逼雞入水，豈能不濕也？』三、《大經贊》云：『安樂佛國諸菩薩，夫可宣說隨智慧，於己萬物亡我所，凈若蓮華不受塵。往來進止若泛舟，利安為務舍適莫，彼己猶空斷二想，然智慧炬照長夜。三明六通皆已足，菩薩萬行觀心眼，如是功德無邊量，是故至心願生彼。』」
第九大門中，有兩番料簡：第一、苦樂、善惡相對；第二、明彼此壽命長短比挍。
就初段中有二：一、苦樂、善惡相對；二、引《大經》為證。
初、言苦樂、善惡相對者。在此娑婆世界，雖有苦、樂二報，恒以樂少苦多，重則三塗痛燒；輕則人、天刀兵、疾病相續連注，遠劫已來無有斷時。縱有人、天少樂，猶如泡沫、電光，速起速滅，是故名為唯苦、唯惡。彌陀凈國水鳥、樹林常吐法音，明宣道教，具足清白，能令悟入。
二、引聖教為證者。《凈土論》云：「十方人、天生彼國者，即與凈心菩薩無二，凈心菩薩即與上地菩薩，畢竟同得寂滅忍，故更不退轉。」又引《大經》四十八愿中有五番大益：第一、《大經》云：「有十方人天來生我
【現代漢語翻譯】 現代漢語譯本：生死之海，救濟和運送眾生。《大智度論》（《大論》）又說：『菩薩生於凈土，具備大神通，辯才無礙，在教化眾生的時候，尚且不能使眾生生起善念、滅除惡行，增長道業、提升品位，以符合菩薩的心意。如果直接在污穢的國土中救拔眾生，就缺少這種益處，就像逼迫雞進入水中，怎麼可能不被打濕呢？』《無量壽經贊》（《大經贊》）說：『安樂佛國（指極樂世界）的諸位菩薩，可以宣說符合智慧的道理，對於自身和萬物沒有執著，清凈得像蓮花一樣不沾染塵埃。往來進退就像乘船一樣，以利益安樂為目標，捨棄舒適安逸，將彼和己都看作空，斷除二元對立的念頭，用智慧的火炬照亮漫長的黑夜。三明六通都已經圓滿具足，菩薩的萬種修行都用觀心的智慧之眼來觀察，這樣的功德無量無邊，所以要至誠懇切地發願往生到那裡。』 在第九大門中，有兩方面的簡要分析：第一，苦和樂、善和惡的相對性；第二，闡明彼此壽命長短的比較。 在第一段中，包含兩點：一，苦和樂、善和惡的相對性；二，引用《無量壽經》（《大經》）作為證明。 首先，談論苦和樂、善和惡的相對性。在這娑婆世界，雖然有苦和樂兩種果報，但總是樂少苦多，嚴重的情況是墮入地獄、餓鬼、畜生三惡道遭受痛苦的焚燒；輕微的情況是人間和天上的刀兵劫、疾病等災難接連不斷，從遙遠的過去到現在都沒有停止過。即使人間和天上有一些快樂，也像泡沫和閃電一樣，迅速產生又迅速消失，所以說這裡只有痛苦和罪惡。阿彌陀佛（彌陀）的清凈國土中，水鳥和樹林常常發出佛法的聲音，明白地宣揚佛的教誨，具足清凈和光明，能夠使人覺悟而證入。 其次，引用聖教作為證明。《凈土論》說：『十方世界的人和天往生到極樂凈土，就和凈心菩薩沒有差別，凈心菩薩就和高階菩薩一樣，最終都能獲得寂滅忍，所以不再退轉。』又引用《無量壽經》（《大經》）四十八愿中有五種大的利益：第一，《無量壽經》（《大經》）說：『有十方世界的人天來往生到我的
【English Translation】 English version: The sea of birth and death, delivering and transporting sentient beings. The Mahaprajnaparamita-sastra (Da Lun) further states: 'Bodhisattvas born in pure lands, possessing great supernatural powers and unimpeded eloquence, are still unable to cause sentient beings to generate good, extinguish evil, increase their progress on the path, and advance in their spiritual rank according to the Bodhisattva's intention when teaching and transforming sentient beings. If one directly rescues beings in a defiled land, this benefit is lacking, like forcing a chicken into water, how can it not get wet?' The Hymn to the Sutra of Immeasurable Life (Da Jing Zan) says: 'The Bodhisattvas in the Land of Bliss (Anle Foguo - referring to the Pure Land), can proclaim according to their wisdom, without attachment to self or possessions, pure like a lotus flower untouched by dust. Coming and going like sailing in a boat, they prioritize benefit and peace, abandoning comfort and ease, viewing both self and others as empty, severing dualistic thoughts, and illuminating the long night with the torch of wisdom. Having fully attained the Three Clear Knowledges and Six Supernatural Powers, the Bodhisattvas observe the myriad practices with the eye of wisdom, such merit and virtue are immeasurable, therefore, sincerely vow to be born there.' In the Ninth Great Gate, there are two analyses: first, the relativity of suffering and happiness, good and evil; second, clarifying the comparison of the length of each other's lifespans. In the first section, there are two points: one, the relativity of suffering and happiness, good and evil; two, citing the Sutra of Immeasurable Life (Da Jing) as proof. First, discussing the relativity of suffering and happiness, good and evil. In this Saha world, although there are two kinds of retribution, suffering and happiness, there is always more suffering than happiness. In severe cases, one falls into the three evil paths of hell, hungry ghosts, and animals to suffer the burning of pain; in mild cases, the calamities of war and disease in the human and heavenly realms continue incessantly, without ceasing from the distant past until now. Even if there is some happiness in the human and heavenly realms, it is like foam and lightning, quickly arising and quickly disappearing, therefore it is said that there is only suffering and evil here. In the pure land of Amitabha (Mituo), the water birds and trees often emit the sound of the Dharma, clearly proclaiming the Buddha's teachings, possessing purity and brightness, and able to awaken and enter. Second, citing the sacred teachings as proof. The Treatise on the Pure Land (Jingtu Lun) says: 'Those people and devas from the ten directions who are born in that land are no different from the Bodhisattvas with pure minds, and the Bodhisattvas with pure minds are ultimately the same as the Bodhisattvas of higher stages, and they all attain the ksanti of extinction, so they no longer regress.' It also cites five great benefits from the forty-eight vows in the Sutra of Immeasurable Life (Da Jing): First, the Sutra of Immeasurable Life (Da Jing) says: 'If beings from the ten directions are born in my
國，不悉真金色者，不取正覺；二云、十方人天來生我國，若形色不同有好醜者，不取正覺；三云、十方人天來生我國，不得宿命智，下至不知百千億那由他諸劫事者，不取正覺；四云、十方人天來生我國，不得天耳通，下至不聞百千億那由他諸佛所說，不悉受持者，不取正覺；五云、十方人天來生我國，不得他心智，下至不知百千億那由他諸佛國中眾生心念者，不取正覺。」欲論彼國利益之事，難可具陳。但當愿生，必不可思議。是故彼方唯善、唯樂，無苦、無惡也。
第二、明壽命長、短者。此方壽命大期不過百年，百年之內少出多減。或生年夭喪，乃至童子身亡，或腹胞胎傷墮。何意然者？良由眾生作因時雜，是以受報亦不得齊同也。是故《涅槃經》云：「作業時黑，果報亦黑；作業時白，果報亦白。凈雜亦爾。」又據《凈度菩薩經》云：「人壽百歲，夜消其半，即是減卻五十年也；就五十年內，十五已來未知善、惡，八十已去昏耄、虛劣，故受老苦。自此之外唯有十五年在，于中，外則王官逼迫，長征遠防，或繫在牢獄；內則門戶吉、兇，眾事牽纏，𠙦𠙦忪忪，常求不足。」如斯推計，可有幾時得修道業？如此思量，豈不哀哉？何得不厭？
又彼經云：「人生世間，凡經一日一夜，有八億四千萬
【現代漢語翻譯】 現代漢語譯本：如果我成佛時，我的國土裡的人們不能全部認識真正的金色，我就不成佛。如果十方世界的人天眾生往生到我的國土，他們的形貌顏色各不相同，有好有丑，我就不成佛。如果十方世界的人天眾生往生到我的國土，不能獲得宿命智，甚至不能知道百千億那由他劫以前的事情，我就不成佛。如果十方世界的人天眾生往生到我的國土，不能獲得天耳通，甚至不能聽聞百千億那由他諸佛所說，並且完全接受和領悟，我就不成佛。如果十方世界的人天眾生往生到我的國土，不能獲得他心智，甚至不能知道百千億那由他諸佛國土中眾生的心念，我就不成佛。』想要詳細論述那個極樂世界的利益，實在難以完全說盡。只要發願往生，必定會得到不可思議的利益。因此，那個地方只有善良和快樂，沒有痛苦和罪惡。 第二，說明壽命的長短。我們這個世界的壽命，最長也不過百年，而且活到一百年的人很少，大部分都活不到。有的人剛出生就夭折，甚至童年就死亡，或者在母胎中就流產。為什麼會這樣呢？這是因為眾生在造作善惡業因時混雜不清，所以得到的果報也不一樣。《涅槃經》說：『造作惡業時是黑色的，得到的果報也是黑色的；造作善業時是白色的，得到的果報也是白色的。善惡混雜也是如此。』又根據《凈度菩薩經》所說：『人的壽命即使有一百歲，夜晚睡覺就消耗了一半，也就是減少了五十年；在剩下的五十年裡，十五歲以前不懂得善惡，八十歲以後昏聵衰老，飽受老苦。這樣算下來，真正能自主的時間只有十五年。在這十五年裡，對外有王法官府的逼迫，長期的征戰戍守，或者被關在牢獄；對內有家庭的吉兇禍福，各種事情的牽纏，忙忙碌碌，常常感到不滿足。』這樣推算下來，還有多少時間可以用來修行佛道呢？如此思量，難道不令人悲哀嗎？怎麼能不厭離這個娑婆世界呢？ 又《凈度菩薩經》說：『人活在世間，每一日一夜，有八億四千萬
【English Translation】 English version: 'If, when I attain Buddhahood, those in my land do not fully recognize the true golden color, may I not attain perfect enlightenment. If beings from the ten directions are born into my land, and their forms and appearances are different, some beautiful and some ugly, may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain knowledge of past lives (宿命智, Sùmìngzhì, knowledge of past lives), even if they cannot know the events of hundreds of thousands of millions of nayutas (那由他, Nàyóutā, a large number) of kalpas (劫, Jié, eon), may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain divine hearing (天耳通, Tiān'ěrtōng, divine hearing), even if they cannot hear and fully receive and uphold the teachings spoken by hundreds of thousands of millions of nayutas of Buddhas, may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain knowledge of others' minds (他心智, Tāxīnzhì, knowledge of others' minds), even if they cannot know the thoughts of beings in hundreds of thousands of millions of nayutas of Buddha lands, may I not attain perfect enlightenment.' It is difficult to fully describe all the benefits of that land. Simply aspire to be born there, and you will surely receive inconceivable benefits. Therefore, that place is only good and joyful, without suffering or evil. Second, regarding the length of life: In this world, the maximum lifespan is no more than a hundred years, and few live to be a hundred; most die before that. Some die shortly after birth, even in childhood, or are miscarried in the womb. Why is this so? It is because beings' actions of creating good and evil karma are mixed and unclear, so the resulting retributions are also not uniform. Therefore, the Nirvana Sutra says: 'When the action is black, the result is also black; when the action is white, the result is also white. The same is true for mixed actions.' Furthermore, according to the Jingdu Bodhisattva Sutra: 'Even if a person lives to be a hundred years old, half of that is spent sleeping at night, which is fifty years; in the remaining fifty years, one does not understand good and evil before the age of fifteen, and after the age of eighty, one is senile and feeble, suffering from old age. Thus, there are only fifteen years of autonomy. In these fifteen years, externally there is the oppression of the king's law and officials, long-term warfare and defense, or imprisonment; internally, there are the good and bad fortunes of the family, and various entanglements, busy and anxious, constantly seeking but never satisfied.' Considering this, how much time is left for cultivating the path of the Buddha? Thinking in this way, is it not lamentable? How can one not be weary of this Saha world? Furthermore, the Jingdu Bodhisattva Sutra says: 'When a person lives in the world, in every day and night, there are eight hundred and forty million
念，一念起惡，受一惡身；十唸唸惡，得十生惡身；百念念惡，受一百惡身。計一眾生一形之中，百年念惡，惡即遍滿三千國土，受其惡身。惡法既爾，善法亦然。一念起善，受一善身；百念念善，受一百善身。計一眾生一形之中，百年念善，三千國土善身亦滿。」若得十年、五年，念阿彌陀佛，或至多年，後生無量壽國，即受凈土法身，恒沙無盡不可思議也。今既穢土短促，命報不遠；若生阿彌陀凈國，壽命長遠不可思議。是故《無量壽經》云：「佛告舍利弗：『彼佛何故號阿彌陀？舍利弗！十方人、天往生彼國者，壽命長遠億百千劫，與佛同等，故號阿彌陀。』」各宜量此利大，皆愿往生也。
又《善王皇帝尊經》云：「其有人，學道念欲往生西方阿彌陀佛國者，憶念晝、夜一日，若二日，或三日，若四日，若五日，至六日七日。若復于中欲還悔者，聞我說是善王功德，命欲盡時，有八菩薩，皆悉飛來迎取此人，到西方阿彌陀佛國中，終不得止。」自此已下又引《大經偈》為證，贊云：「其有眾生生安樂，悉具三十有二相，智慧滿足入深法，究暢道要無障礙。隨根利鈍成就忍，三忍乃至不可說，宿命五通常自在，至佛不更雜惡趣。除生他方五濁世，示現同如大牟尼，生安樂國成大利，是故至心願生彼。」
【現代漢語翻譯】 現代漢語譯本：一個念頭生起惡念，就會承受一個惡的身軀；十個念頭生起惡念，就會得到十個惡的身軀；一百個念頭生起惡念，就會承受一百個惡的身軀。計算一個眾生在一個形體之中，百年都想著惡念，那麼惡念就會遍滿三千國土，承受那惡的身軀。惡法既然如此，善法也是這樣。一個念頭生起善念，就會承受一個善的身軀；一百個念頭生起善念，就會承受一百個善的身軀。計算一個眾生在一個形體之中，百年都想著善念，那麼三千國土也會充滿善的身軀。』如果能夠用十年、五年，唸誦阿彌陀佛（Amitabha，無量光佛），或者更長的時間，往生到無量壽國（Sukhavati，極樂凈土），就能承受凈土的法身，像恒河沙一樣無盡不可思議。現在我們身處的穢土（Saha world，娑婆世界）短暫促迫，壽命很快就結束；如果往生到阿彌陀佛的清凈國土，壽命長遠不可思議。所以《無量壽經》（Larger Sutra of Immeasurable Life）說：『佛告訴舍利弗（Sariputra，智慧第一的佛陀弟子）：『那尊佛為什麼號稱阿彌陀？舍利弗！十方世界的人和天往生到那個國度的，壽命長遠億百千劫，與佛相同，所以號稱阿彌陀。』大家應該衡量這個利益的巨大，都發愿往生到那裡。 又《善王皇帝尊經》說：『如果有人，學習佛道想要往生西方阿彌陀佛國（Western Pure Land of Amitabha），憶念晝夜一日，或者兩日，或者三日，或者四日，或者五日，直到六日七日。如果其中有人想要後悔退轉，聽到我說這善王的功德，臨命終時，有八位菩薩，都會飛來迎接這個人，到達西方阿彌陀佛國中，最終不會停止。』從這裡以下又引用《大經偈》作為證明，讚歎說：『那些往生到安樂國（Sukhavati，極樂凈土）的眾生，都具備三十二相（thirty-two marks of a Buddha），智慧圓滿進入深奧的佛法，徹底通達道的要領沒有障礙。隨著根器的利鈍成就忍辱，三忍乃至不可說，宿命五通經常自在，直到成佛不再墮入惡趣。除了爲了在其他五濁惡世（turbid world of the five defilements）示現，如同大牟尼（Mahamuni，釋迦摩尼佛的稱號）一樣，往生到安樂國成就大利益，因此至誠懇切地發願往生到那裡。』
【English Translation】 English version: 'If a single thought arises with evil, one will receive an evil body; if ten thoughts arise with evil, one will obtain ten evil bodies; if a hundred thoughts arise with evil, one will receive a hundred evil bodies. Considering that a sentient being, within one form, thinks of evil for a hundred years, then evil will pervade the three thousand great chiliocosms, and one will receive that evil body. As evil dharmas are like this, so too are good dharmas. If a single thought arises with goodness, one will receive a good body; if a hundred thoughts arise with goodness, one will receive a hundred good bodies. Considering that a sentient being, within one form, thinks of goodness for a hundred years, then the three thousand great chiliocosms will also be filled with good bodies.' If one can, for ten years, five years, recite Amitabha (Amitabha, Buddha of Immeasurable Light), or even longer, and be reborn in the Land of Immeasurable Life (Sukhavati, Pure Land of Ultimate Bliss), then one will receive the Dharma body of the Pure Land, as countless and inconceivable as the sands of the Ganges. Now, as this defiled land (Saha world) is short and fleeting, and our lifespan is not far off, if we are born in Amitabha's Pure Land, our lifespan will be long and inconceivable. Therefore, the 'Larger Sutra of Immeasurable Life' says: 'The Buddha told Sariputra (Sariputra, the Buddha's disciple known for wisdom): 'For what reason is that Buddha called Amitabha? Sariputra! Those people and devas of the ten directions who are reborn in that land have lifespans that are long, lasting for billions of kalpas, equal to that of the Buddha, therefore he is called Amitabha.' Each of you should measure this great benefit and vow to be reborn there. Furthermore, the 'Benevolent King Emperor Sutra' says: 'If there is someone who studies the Way and wishes to be reborn in the Western Pure Land of Amitabha (Western Pure Land of Amitabha), remembering and reciting day and night for one day, or two days, or three days, or four days, or five days, up to six or seven days. If, in the midst of this, someone wishes to repent and turn back, upon hearing me speak of the merits of this Benevolent King, when their life is about to end, eight Bodhisattvas will all fly to welcome this person, and they will arrive in the Western Pure Land of Amitabha, and will ultimately not stop.' From here onwards, the 'Great Sutra Gatha' is quoted as proof, praising: 'Those sentient beings born in the Land of Bliss (Sukhavati, Pure Land of Ultimate Bliss) all possess the thirty-two marks (thirty-two marks of a Buddha), their wisdom is complete and they enter the profound Dharma, thoroughly understanding the essentials of the Way without obstruction. According to the sharpness or dullness of their faculties, they achieve patience, the three patiences and even the unspeakable, their past lives and five supernatural powers are always unhindered, until they become Buddhas they will no longer fall into evil realms. Except for manifesting in other turbid worlds of the five defilements (turbid world of the five defilements), appearing like the Great Sage (Mahamuni, epithet of Sakyamuni Buddha), being born in the Land of Bliss brings great benefit, therefore, with utmost sincerity, vow to be born there.'
第十大門中，有兩番料簡：第一、依《大經》引類證誠；第二、釋迴向義。
第一、依《大經》引類證誠者。十方諸佛，無不勸歸西方，十方菩薩無不同生，十方人、天有意齊歸，故知不可思議事也。是故《大經贊》云：「神力無極阿彌陀，十方無量佛所贊，東方恒沙諸佛國，菩薩無數悉往覲。亦復供養安樂國，菩薩聲聞諸大眾，聽受經法宣道化，自餘九方亦如是。」
第二、釋迴向義者。但以一切眾生既有佛性，人人皆有愿成佛心。然依所修行業，未滿一萬劫已來，猶未出火界，不免輪迴。是故聖者愍斯長苦，勸回向西，為成大益。然迴向之功，不越於六。何等為六？一者、將所修諸業迴向彌陀。既至彼國，還得六通濟運眾生，此即不住道也。二、回因向果；三、回下向上；四、回遲向速，此即不住世間也；五、回施眾生，悲念向善；六、回入去卻分別之心。迴向之功，只成斯六。是故《大經》云：「其有眾生生我國者，自然勝進，超出常倫諸地之行。」至成佛道，更無回覆之難。故《大經贊》云：「安樂菩薩聲聞輩，於此世界無比方，釋迦無礙大辯才，設諸假令示少分。最賤乞人並帝王，帝王複比金輪王，如是展轉至六天，次第相類皆如始。以天色像喻于彼，千萬億倍非其類，皆是法藏願力為
【現代漢語翻譯】 現代漢語譯本 第十大門中，包含兩個方面的簡要說明：第一，依據《無量壽經》（《大經》）引述類似事例來證明其真實性；第二，解釋迴向的意義。
第一，依據《無量壽經》（《大經》）引述類似事例來證明其真實性。十方諸佛，沒有不勸導眾生歸向西方的；十方菩薩，沒有不同愿往生西方的；十方人天，都有意一同歸向西方，所以可知這是不可思議的事情。《無量壽經贊》（《大經贊》）中說：『神力無邊的阿彌陀佛（Amitabha），受到十方無量諸佛的讚歎。東方恒河沙數諸佛國土中的無數菩薩，都前往覲見阿彌陀佛。他們也供養安樂國（極樂世界），與菩薩、聲聞等大眾一起，聽受經法，宣揚佛道教化，其餘九方世界也是如此。』
第二，解釋迴向的意義。只要一切眾生都具有佛性（Buddha-nature），人人都有願望成佛的心。然而，依據所修行的行業，未滿一萬劫（kalpa）之前，仍然沒有脫離欲界火宅，不能免除輪迴。因此，聖者慈悲憐憫這種長久的痛苦，勸導眾生迴向西方極樂世界，以成就最大的利益。然而，迴向的功德，不超過六個方面。哪六個方面呢？第一，將所修的一切善業迴向給阿彌陀佛（Amitabha）。到達極樂世界后，就能獲得六神通（six supernormal powers）來救濟度化眾生，這就是不住于涅槃之道。第二，回因向果；第三，回下向上；第四，回遲向速，這就是不住於世間。第五，回施眾生，以悲憫之心向善；第六，回入而去除分別之心。迴向的功德，只成就這六個方面。《無量壽經》（《大經》）中說：『凡是往生到我國土的眾生，自然能夠殊勝精進，超越一般常人的修行。』直至成就佛道，更沒有退轉的困難。《無量壽經贊》（《大經贊》）中說：『安樂國（極樂世界）的菩薩、聲聞等，在這個世界是無法比擬的。釋迦牟尼佛（Sakyamuni），以無礙的大辯才，即使用各種比喻來顯示，也只能表達極少一部分。最卑賤的乞丐和帝王相比，帝王又和轉輪聖王（cakravartin）相比，這樣層層相比直到第六天（他化自在天），依次相比都像最初一樣。用天人的色相來比喻極樂世界，即使千萬億倍也無法相比，這都是阿彌陀佛（Amitabha）法藏比丘（Dharmakara）的願力所成就的。』
【English Translation】 English version In the tenth gate, there are two aspects of brief explanation: First, using similar examples from the Larger Sutra (Da Jing) to prove its truthfulness; Second, explaining the meaning of dedication (Ekońamukha).
First, using similar examples from the Larger Sutra (Da Jing) to prove its truthfulness. All Buddhas in the ten directions invariably encourage beings to return to the West; all Bodhisattvas in the ten directions invariably aspire to be reborn there; people and devas in the ten directions all intend to return to the West together, so it can be known that this is an inconceivable matter. The Hymn to the Larger Sutra (Da Jing Zan) says: 'Amitabha (Amituo), with boundless divine power, is praised by countless Buddhas in the ten directions. Countless Bodhisattvas from the Buddha-lands of the Ganges' sands in the East all go to pay homage to Amitabha. They also make offerings to the Land of Peace and Bliss (Sukhavati), together with the great assembly of Bodhisattvas and Śrāvakas, listening to the teachings of the sutras and propagating the Dharma, and the same is true in the other nine directions.'
Second, explaining the meaning of dedication (Ekońamukha). As long as all sentient beings have Buddha-nature (Buddha-nature), everyone has the aspiration to become a Buddha. However, according to the karma they cultivate, before fulfilling one myriad kalpas (kalpa), they have not yet escaped the burning house of the desire realm and cannot avoid reincarnation. Therefore, the sages, with compassion for this prolonged suffering, encourage beings to dedicate their merits towards the West, in order to achieve the greatest benefit. However, the merit of dedication does not exceed six aspects. What are the six aspects? First, dedicating all the good deeds one cultivates to Amitabha (Amitabha). After arriving in the Land of Bliss, one can obtain the six supernormal powers (six supernormal powers) to save and liberate sentient beings, which is not dwelling in the path of Nirvana. Second, dedicating the cause towards the result; third, dedicating the lower towards the higher; fourth, dedicating the slow towards the fast, which is not dwelling in the world. Fifth, dedicating to sentient beings, with compassion turning towards goodness; Sixth, dedicating to enter and eliminate the mind of discrimination. The merit of dedication only accomplishes these six aspects. Therefore, the Larger Sutra (Da Jing) says: 'Those sentient beings who are born in my land will naturally be supremely advanced, surpassing the practices of ordinary beings on all levels.' Until the attainment of Buddhahood, there will be no difficulty of regression. The Hymn to the Larger Sutra (Da Jing Zan) says: 'The Bodhisattvas and Śrāvakas in the Land of Peace and Bliss (Sukhavati) are incomparable in this world. Śākyamuni Buddha (Sakyamuni), with unobstructed great eloquence, even if using various metaphors to illustrate, can only express a very small portion. Comparing the most lowly beggar with the emperor, and the emperor with the Cakravartin (cakravartin), comparing in this way layer by layer up to the Sixth Heaven (Paranimmita-vasavatti), comparing in sequence is all like the beginning. Using the appearance of the devas to compare with the Land of Bliss, even tens of millions of times cannot compare, all of this is accomplished by the power of the vows of Dharmakara (Dharmakara) Amitabha (Amitabha).'
，稽首頂禮大心力。」
第十一大門中，略作兩番料簡：第一、勸一切眾生，托善知識，作向西意；第二、死後辨生緣勝、劣。
第一、勸托善知識者。依《法句經》，與眾生作善知識，有寶明菩薩白佛言：「世尊！云何名為善知識也？」佛言：「善知識者，能說深法，謂空、無相、無愿，諸法平等，無業、無報，無因、無果，究竟如如，住于實際；然於畢竟空中，熾然建立一切諸法。是為善知識。善知識者，是汝父母，養育汝等菩提身故；善知識者，是汝眼目，能見一切善、惡道故；善知識者，是汝大船，運度汝等出生死海故；善知識者是汝縆繩，能挽拔汝等出生死故也。」
又勸雖與眾生作善知識，必須歸西。何以故？由住斯火界違、順境多，多有退沒，難出故也。是故舍利弗於此發心，修菩薩行，已經六十劫。逢惡知識乞眼因緣，遂即退轉。故知火界修道甚難，故勸歸西方，一得往生，三學自然勝進萬行普備。故《大經》云：「彌陀凈國，無造惡之地如毛髮許也。」
第二、次辨眾生死後，受生勝、劣者。此界眾生壽盡命終，莫不皆乘善、惡二業，恒為司命獄率，妄愛煩惱，相與受生。乃從無數劫來，未能免離。若能生信，歸向凈土，策意專精，命欲終時，阿彌陀佛與觀音聖眾光臺迎
【現代漢語翻譯】 ，稽首頂禮大心力（向具有偉大力量的心靈致以最高的敬意和頂禮）。」
第十一大門中，略作兩番料簡（在第十一大門中，簡要地進行兩方面的闡述）：第一、勸一切眾生，托善知識，作向西意（勸導一切眾生，依靠善知識，生起嚮往西方的意念）；第二、死後辨生緣勝、劣（辨別死後往生因緣的殊勝與否）。
第一、勸托善知識者（勸導依靠善知識）。依《法句經》，與眾生作善知識，有寶明菩薩白佛言：『世尊！云何名為善知識也？』（根據《法句經》，與眾生作為善知識，寶明菩薩對佛說：『世尊！什麼叫做善知識呢？』）佛言：『善知識者，能說深法，謂空、無相、無愿，諸法平等，無業、無報，無因、無果，究竟如如，住于實際；然於畢竟空中，熾然建立一切諸法（佛說：『善知識，能夠宣說甚深的佛法，即空性、無相、無愿，諸法平等，沒有業、沒有報應，沒有原因、沒有結果，最終達到如如不動的境界，安住于真實的實相；然而在畢竟空性中，熾盛地建立一切諸法』）。是為善知識（這就是善知識）。善知識者，是汝父母，養育汝等菩提身故（善知識，是你們的父母，養育你們的菩提之身）；善知識者，是汝眼目，能見一切善、惡道故（善知識，是你們的眼睛，能夠看見一切善惡之道）；善知識者，是汝大船，運度汝等出生死海故（善知識，是你們的大船，運載你們脫離生死苦海）；善知識者是汝縆繩，能挽拔汝等出生死故也（善知識是你們的繩索，能夠拉拔你們脫離生死輪迴）。』
又勸雖與眾生作善知識，必須歸西（又勸導即使與眾生作為善知識，也必須歸向西方）。何以故？由住斯火界違、順境多，多有退沒，難出故也（為什麼呢？因為居住在這個充滿煩惱的世界，違逆和順境很多，容易退失，難以脫離）。是故舍利弗於此發心，修菩薩行，已經六十劫（所以舍利弗在此發心，修行菩薩道，已經六十劫）。逢惡知識乞眼因緣，遂即退轉（遇到惡知識乞求眼睛的因緣，於是就退轉了）。故知火界修道甚難，故勸歸西方，一得往生，三學自然勝進萬行普備（所以知道在這個充滿煩惱的世界修道非常困難，所以勸導歸向西方，一旦往生，戒定慧三學自然增進，萬行普遍具備）。故《大經》云：『彌陀凈國，無造惡之地如毛髮許也（所以《大經》說：『阿彌陀佛的清凈國土，沒有像毛髮那樣微小的作惡之地』）。』
第二、次辨眾生死後，受生勝、劣者（第二、接下來辨別眾生死後，受生的殊勝與否）。此界眾生壽盡命終，莫不皆乘善、惡二業，恒為司命獄率，妄愛煩惱，相與受生（這個世界的眾生壽命終結死亡后，沒有誰不是憑藉善惡兩種業力，經常被司命獄卒，虛妄的愛和煩惱，相互作用而受生）。乃從無數劫來，未能免離（從無數劫以來，都未能免除）。若能生信，歸向凈土，策意專精，命欲終時，阿彌陀佛與觀音聖眾光臺迎接（如果能夠生起信心，歸向凈土，努力專精，壽命將要終結時，阿彌陀佛與觀音等聖眾以光明寶臺來迎接）。
【English Translation】 『I bow my head and pay homage to the great power of mind.』
In the eleventh great gate, two aspects are briefly discussed: First, to encourage all sentient beings to rely on virtuous teachers and cultivate the intention to go westward; second, to distinguish the superiority and inferiority of the conditions for rebirth after death.
First, encouraging reliance on virtuous teachers. According to the Dharmapada Sutra, regarding being a virtuous teacher to sentient beings, Bodhisattva Baoming said to the Buddha: 『World Honored One! What is called a virtuous teacher?』 The Buddha said: 『A virtuous teacher is one who can speak of profound Dharma, namely emptiness, signlessness, wishlessness, the equality of all dharmas, no karma, no retribution, no cause, no effect, ultimately suchness, abiding in reality; yet in the ultimate emptiness, vigorously establishing all dharmas. This is a virtuous teacher. A virtuous teacher is your parents, nurturing your Bodhi body; a virtuous teacher is your eyes, able to see all good and evil paths; a virtuous teacher is your great ship, transporting you out of the sea of birth and death; a virtuous teacher is your rope, able to pull you out of birth and death.』
Furthermore, it is advised that although one acts as a virtuous teacher to sentient beings, one must return to the West. Why? Because living in this world of fire, there are many adverse and favorable circumstances, many opportunities for regression and sinking, making it difficult to escape. Therefore, Shariputra generated the aspiration here and practiced the Bodhisattva path for sixty kalpas. Encountering an evil teacher who begged for his eyes, he immediately regressed. Thus, it is known that cultivating the path in this world of fire is very difficult, so it is advised to return to the West. Once reborn there, the three learnings naturally advance and all practices are universally perfected. Therefore, the Larger Sutra says: 『In Amitabha's Pure Land, there is no place for creating evil, not even as small as a hair.』
Second, distinguishing the superiority and inferiority of sentient beings' rebirth after death. When sentient beings in this world reach the end of their lifespan and die, none do not rely on both good and evil karma, constantly being led by the officers of death and prison wardens, with deluded love and afflictions, mutually undergoing rebirth. From countless kalpas, they have been unable to escape. If they can generate faith, turn towards the Pure Land, focus their minds diligently, when their life is about to end, Amitabha Buddha and the holy assembly of Avalokiteshvara will welcome them with a platform of light.
接。行者歡喜隨從，合掌乘臺，須臾即到，無不快樂，乃至成佛。又復一切眾生造業不同，有其三種：謂上、中、下，莫不皆詣閻羅取判。若能信佛因緣，愿生凈土，所修行業並皆迴向，命欲終時，佛自來迎，不于死王也。
第十二大門中有一番，就《十往生經》為證勸往生也。如佛說生阿彌陀佛國，為諸大眾說觀身，正念解脫。《十往生經》云：「阿難白佛言：『世尊！一切眾生觀身之法，其事云何？唯愿說之。』佛告阿難：『夫觀身之法者，不觀東西、不觀南北，不觀四維、上下，不觀虛空，不觀外緣、不觀內緣，不觀身色，不觀色聲、不觀色像，唯觀無緣，是為正真觀身之法。除是觀身，十方諦求，在在處處更無別法而得解脫。』佛復告阿難：『但自觀身，善力自然，正念自然，解脫自然。何以故？譬如有人，精進直心，得正解脫。如是之人，不求解脫，解脫自至。』阿難復白佛言：『世尊！世間眾生，若有如是正念解脫，應無一切地獄、餓鬼、畜生三惡道也。』佛告阿難：『世間眾生不得解脫。何以故？一切眾生皆由多虛少實，無一正念。以是因緣，地獄者多，解脫者少。譬如有人，于自父、母及以師僧，外現孝順，內懷不孝，外現精進，內懷不實，如是惡人報雖未至，三塗不遠。無有正念，不得解脫
【現代漢語翻譯】 現代漢語譯本：於是，修行者歡喜地跟隨，合掌登上蓮臺，片刻之間便到達凈土，無不快樂，最終成就佛果。而且，一切眾生所造的業各有不同，分為上、中、下三種，都免不了要到閻羅王那裡接受審判。如果能夠信仰佛陀的因緣，發願往生凈土，將所修的善行全部迴向，那麼在壽命將盡的時候，佛陀會親自前來迎接，而不會落入死王的手中。
第十二大門中有一段話，引用《十往生經》作為證據，勸人往生凈土。正如佛陀所說，爲了大眾宣說觀身，以正念獲得解脫。《十往生經》中說：『阿難問佛說：世尊！一切眾生觀身的方法是怎樣的呢？希望您能為我們解說。』佛告訴阿難：『所謂觀身的方法，就是不觀東西南北，不觀四維上下，不觀虛空，不觀外緣內緣，不觀身色，不觀色聲色像，只觀無緣，這才是真正觀身的方法。除了這種觀身的方法，在十方世界仔細尋找，任何地方都沒有其他方法可以獲得解脫。』佛又告訴阿難：『只要自己觀身，善的力量自然產生，正念自然產生，解脫自然到來。為什麼呢？譬如有人，精進且心懷正直，就能獲得真正的解脫。這樣的人，不刻意追求解脫，解脫也會自然而至。』阿難又問佛說：『世尊！如果世間眾生都有這樣的正念解脫，那麼應該不會有地獄、餓鬼、畜生這三惡道了。』佛告訴阿難：『世間眾生無法獲得解脫。為什麼呢？因為一切眾生大多虛偽而少真實，沒有一絲正念。因為這個原因，墮入地獄的人多，獲得解脫的人少。譬如有人，對自己的父母以及師長，表面上孝順恭敬，內心卻懷著不孝順的想法，表面上精進修行，內心卻虛假不實，這樣的惡人雖然報應還沒到來，但離三惡道已經不遠了。沒有正念，就無法獲得解脫。』
【English Translation】 English version: Then, the practitioner joyfully followed, joined their palms, and ascended the lotus platform. In an instant, they arrived in the Pure Land, filled with joy, and ultimately attained Buddhahood. Furthermore, all sentient beings create different karmas, categorized into superior, intermediate, and inferior. All must go to Yama (the King of Death) for judgment. If they can believe in the cause and conditions of the Buddha, vow to be reborn in the Pure Land, and dedicate all their cultivated merits, then when their life is about to end, the Buddha will personally come to welcome them, and they will not fall into the hands of the King of Death.
In the twelfth great gate, there is a passage that uses the Ten Rebirth Sutra as evidence to encourage rebirth in the Pure Land. As the Buddha said, he explains contemplation of the body to the masses, using right mindfulness to attain liberation. The Ten Rebirth Sutra says: 'Ananda (Buddha's attendant) asked the Buddha: 'World Honored One! What is the method for all sentient beings to contemplate the body? I hope you can explain it to us.' The Buddha told Ananda: 'The method of contemplating the body is not to contemplate east, west, south, north, not to contemplate the four intermediate directions, up and down, not to contemplate emptiness, not to contemplate external conditions, not to contemplate internal conditions, not to contemplate the color of the body, not to contemplate color and sound, not to contemplate color and form, only to contemplate no conditions. This is the true method of contemplating the body. Apart from this method of contemplating the body, searching carefully in the ten directions, there is no other method anywhere to attain liberation.' The Buddha further told Ananda: 'Just contemplate your own body, and good power will naturally arise, right mindfulness will naturally arise, and liberation will naturally come. Why? For example, if someone is diligent and has a straightforward mind, they can attain true liberation. Such a person does not intentionally seek liberation, but liberation will come naturally.' Ananda then asked the Buddha: 'World Honored One! If sentient beings in the world all had such right mindfulness and liberation, then there should be no hells, hungry ghosts, or animals, the three evil paths.' The Buddha told Ananda: 'Sentient beings in the world cannot attain liberation. Why? Because all sentient beings are mostly false and have little truth, without a single thought of right mindfulness. Because of this reason, there are many who fall into hell, and few who attain liberation. For example, if someone is outwardly filial and respectful to their parents and teachers, but inwardly harbors unfilial thoughts, outwardly appears diligent in practice, but inwardly is false and insincere, such an evil person, although retribution has not yet arrived, is not far from the three evil paths. Without right mindfulness, one cannot attain liberation.'
。』阿難復白佛言：『若如是者，更修何善根，得正解脫？』佛告阿難：『汝今善聽！吾今為汝說。有十往生法，可得解脫。云何為十？一者、觀身正念，常懷歡喜，以飲食、衣服施佛及僧，往生阿彌陀佛國；二者、正念以甘妙良藥施一病比丘及一切眾生，往生阿彌陀佛國；三者、正念不害一生命，慈悲於一切，往生阿彌陀佛國；四者、正念從師所受戒，凈慧修梵行，心常懷歡喜，往生阿彌陀佛國；五者、正念孝順於父母，敬奉于師長，不起憍慢心，往生阿彌陀佛國；六者、正念往詣于僧房，恭敬于塔寺，聞法解一義，往生阿彌陀佛國；七者、正念一日一夜中，受持八戒齋不破一，往生阿彌陀佛國；八者、正念若能齋月、齋日中遠離於房舍，常詣于善師，往生阿彌陀佛國；九者、正念常能持凈戒，勤修于禪定，護法不惡口，若能如是行，往生阿彌陀佛國；十者、正念若於無上道不起誹謗心，精進持凈戒，復教無智者流佈是經法，教化無量眾生，如是諸人等悉皆得往生。』爾時會中有一菩薩，名山海慧，白佛言：『世尊！彼阿彌陀國有何妙樂勝事，一切眾生皆愿往生？』彼佛告山海慧菩薩：『汝今應當起立、合掌，正身向西，正念觀阿彌陀佛國，愿見阿彌陀佛。』爾時一切大眾亦皆起立、合掌，共觀阿彌陀佛。爾時阿彌
【現代漢語翻譯】 現代漢語譯本 阿難又對佛說：『如果這樣，再修習什麼善根，才能真正解脫呢？』佛告訴阿難：『你現在好好聽著！我今天為你解說。有十種往生之法，可以得到解脫。哪十種呢？第一，以正確的念頭觀察自身，常懷歡喜心，用飲食、衣服佈施佛和僧眾，往生 阿彌陀佛 (Amitabha) 國；第二，以正確的念頭用甘甜美好的良藥佈施給生病的比丘 (bhikkhu) 以及一切眾生，往生 阿彌陀佛 (Amitabha) 國；第三，以正確的念頭不傷害任何生命，慈悲對待一切眾生，往生 阿彌陀佛 (Amitabha) 國；第四，以正確的念頭從師父那裡接受戒律，以清凈的智慧修習梵行，心中常懷歡喜，往生 阿彌陀佛 (Amitabha) 國；第五，以正確的念頭孝順父母，尊敬侍奉師長，不生起驕慢之心，往生 阿彌陀佛 (Amitabha) 國；第六，以正確的念頭前往僧房，恭敬佛塔寺廟，聽聞佛法理解其中一個義理，往生 阿彌陀佛 (Amitabha) 國；第七，以正確的念頭在一日一夜之中，受持八關齋戒不破戒，往生 阿彌陀佛 (Amitabha) 國；第八，以正確的念頭如果在齋月、齋日中遠離房舍，常去親近善知識，往生 阿彌陀佛 (Amitabha) 國；第九，以正確的念頭常常能夠持守清凈的戒律，勤奮修習禪定，守護正法不惡語傷人，如果能夠這樣修行，往生 阿彌陀佛 (Amitabha) 國；第十，以正確的念頭如果對於無上菩提道不生起誹謗之心，精進持守清凈的戒律，並且教導沒有智慧的人流傳這部經法，教化無量的眾生，像這樣的人都能夠往生。』 當時法會中有一位菩薩 (bodhisattva)，名叫 山海慧 (Shanhaihui)，對佛說：『世尊！那 阿彌陀佛 (Amitabha) 國有什麼美妙快樂殊勝的事情，一切眾生都願意往生呢？』佛告訴 山海慧 (Shanhaihui) 菩薩 (bodhisattva)：『你現在應當起立、合掌，端正身體面向西方，以正確的念頭觀想 阿彌陀佛 (Amitabha) 國，發願見到 阿彌陀佛 (Amitabha)。』當時所有大眾也都起立、合掌，共同觀想 阿彌陀佛 (Amitabha)。當時 阿彌陀佛 (Amitabha)
【English Translation】 English version 』Ananda then said to the Buddha, 『If that is so, what further good roots should one cultivate to attain true liberation?』 The Buddha told Ananda, 『Listen carefully now! I will now explain it to you. There are ten methods of rebirth that can lead to liberation. What are the ten? First, with right mindfulness, observe the body with constant joy, and offer food and clothing to the Buddha and the Sangha (community of monks), and be reborn in the land of Amitabha (Amitabha) Buddha; second, with right mindfulness, offer sweet and excellent medicine to a sick bhikkhu (bhikkhu) and all sentient beings, and be reborn in the land of Amitabha (Amitabha) Buddha; third, with right mindfulness, do not harm any living being, be compassionate to all, and be reborn in the land of Amitabha (Amitabha) Buddha; fourth, with right mindfulness, receive precepts from one』s teacher, cultivate pure conduct with pure wisdom, and always maintain joy in your heart, and be reborn in the land of Amitabha (Amitabha) Buddha; fifth, with right mindfulness, be filial to parents, respect and serve teachers, and do not give rise to arrogance, and be reborn in the land of Amitabha (Amitabha) Buddha; sixth, with right mindfulness, go to the Sangha's (community of monks) residence, be respectful to stupas and temples, hear the Dharma and understand one of its meanings, and be reborn in the land of Amitabha (Amitabha) Buddha; seventh, with right mindfulness, for one day and one night, uphold the eight precepts without breaking any, and be reborn in the land of Amitabha (Amitabha) Buddha; eighth, with right mindfulness, if one can stay away from one's dwelling during fasting months and fasting days, and always approach good teachers, and be reborn in the land of Amitabha (Amitabha) Buddha; ninth, with right mindfulness, always be able to uphold pure precepts, diligently cultivate meditation, protect the Dharma and not speak harshly, if one can practice in this way, one will be reborn in the land of Amitabha (Amitabha) Buddha; tenth, with right mindfulness, if one does not give rise to slander against the unsurpassed path, diligently uphold pure precepts, and also teach the ignorant to spread this sutra, and teach countless sentient beings, all such people will be able to be reborn.』 At that time, in the assembly, there was a bodhisattva (bodhisattva) named Shanhaihui (Shanhaihui), who said to the Buddha, 『World Honored One! What wonderful and joyful excellent things are there in that Amitabha (Amitabha) Buddha's land, that all sentient beings wish to be reborn there?』 The Buddha told the bodhisattva (bodhisattva) Shanhaihui (Shanhaihui), 『You should now stand up, join your palms, straighten your body facing west, and with right mindfulness contemplate the land of Amitabha (Amitabha) Buddha, and vow to see Amitabha (Amitabha) Buddha.』 At that time, all the assembly also stood up, joined their palms, and together contemplated Amitabha (Amitabha) Buddha. At that time, Amitabha (Amitabha)
陀佛現大神通，放大光明照山海慧菩薩身。爾時山海慧菩薩等即見阿彌陀佛國土，所有莊嚴妙好之事，皆悉七寶，七寶山、七寶國土，水鳥、樹林常吐法音。彼國日日常轉法輪，彼國人民不習外事，正習內事，口說方等語，耳聽方等聲，心解方等義。爾時山海慧菩薩白佛言：『世尊！我等今者睹見彼國，勝妙利益不可思議。我今愿一切眾生悉皆往生，然後我等亦愿生彼國。』佛記之曰：『正觀、正念、得正解脫，皆悉生彼。若有善男子、善女人，正信是經，愛樂是經，勸導眾生，說者、聽者，悉皆往生阿彌陀佛國。若有如是等人，我從今日常使二十五菩薩護持是人，常令是人無病、無惱，若人、若非人不得其便，行、住、坐、臥，無問晝、夜常得安穩。』山海慧菩薩白佛言：『世尊，我今頂受尊教，不敢有疑。然世有眾生，多有誹謗，不信是經，如是之人於後云何？』佛告山海慧菩薩：『於後閻浮提或有比丘、比丘尼，見有讀誦是經者，或相瞋恚，心懷誹謗。由是謗正法故，是人現身之中，來致諸惡重病，身根不具，聾、盲、喑、啞，水腫鬼魅，坐、臥不安，求生不得，求死不得。或乃致死，墮于地獄，八萬劫中受大苦惱，百千萬世未曾聞水食之名；久后得出，在牛、馬、豬、羊為人所殺，受大極苦；后得為人，常生
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛顯現大神通，放出大光明照耀山海慧菩薩的身。當時山海慧菩薩等就看見了阿彌陀佛的國土，所有莊嚴美妙的事物，都是七寶所成，有七寶山、七寶國土，水鳥、樹林常常發出佛法的聲音。那個國土日日都在轉法輪，那裡的人民不學習外面的事情，只學習內在的佛法，口裡說的是方等經典的話語，耳朵聽的是方等經典的聲音，心裡理解的是方等經典的意義。當時山海慧菩薩對佛說：『世尊！我們現在親眼看見那個國土，殊勝美妙的利益不可思議。我現在希望一切眾生都能夠往生到那個國土，然後我們也希望能夠往生到那個國土。』佛印證他說：『以正見觀察，以正念憶念，得到真正的解脫，都能夠往生到那個國土。如果有善男子、善女人，真正相信這部經，喜愛這部經，勸導眾生，無論是宣說的人還是聽聞的人，都能夠往生到阿彌陀佛的國土。如果有這樣的人，我從今天開始常常派遣二十五位菩薩護持這個人，常常使這個人沒有疾病、沒有煩惱，無論是人還是非人，都不能夠加害於他，行走、站立、坐著、躺著，無論是白天還是夜晚，常常能夠得到安穩。』山海慧菩薩對佛說：『世尊，我現在恭敬地接受您的教誨，不敢有任何懷疑。然而世間有眾生，大多會誹謗，不相信這部經，這樣的人將來會怎麼樣呢？』佛告訴山海慧菩薩：『將來在閻浮提，或許有比丘、比丘尼，看見有人讀誦這部經，就互相嗔恨，心懷誹謗。因為誹謗正法的緣故，這個人活著的時候，就會招致各種惡性重病，身體殘缺不全，聾、盲、喑、啞，患水腫病，被鬼魅纏身，坐著、躺著都不安穩，求生不能，求死不得。或者因此而死，墮入地獄，在八萬劫中遭受巨大的苦惱，百千萬世都聽不到水和食物的名字；很久以後才能夠出來，轉生為牛、馬、豬、羊，被人宰殺，遭受極大的痛苦；後來得到人身，常常出生在 貧窮下賤之處，六根不具，常被誹謗，不得自在。是故汝等，勤勸眾生，莫謗是經。』
【English Translation】 English version: Amitabha Buddha manifested great spiritual powers, emitting great light to illuminate the body of Bodhisattva Shanhui (Ocean of Wisdom). At that time, Bodhisattva Shanhui and others saw the land of Amitabha Buddha, all the magnificent and wonderful things, all made of the seven treasures, with mountains of seven treasures, lands of seven treasures, and water birds and trees constantly emitting the sound of Dharma. That land turns the Dharma wheel every day, and the people there do not study external affairs, but only internal affairs, speaking the words of Vaipulya Sutras, hearing the sounds of Vaipulya Sutras, and understanding the meaning of Vaipulya Sutras in their hearts. At that time, Bodhisattva Shanhui said to the Buddha: 'World Honored One! We now see that land, the supreme and wonderful benefits are inconceivable. I now wish that all sentient beings can be reborn there, and then we also wish to be born in that land.' The Buddha affirmed him, saying: 'Those who observe with right view, remember with right mindfulness, and attain true liberation, will all be born there. If there are good men and good women who truly believe in this Sutra, love this Sutra, and encourage sentient beings, whether they are those who speak it or those who listen to it, they will all be reborn in the land of Amitabha Buddha. If there are such people, from today onwards, I will always send twenty-five Bodhisattvas to protect and support them, always ensuring that they are free from illness and affliction, and that neither humans nor non-humans can harm them. Whether they are walking, standing, sitting, or lying down, whether it is day or night, they can always be at peace.' Bodhisattva Shanhui said to the Buddha: 'World Honored One, I now respectfully accept your teachings and dare not have any doubts. However, there are sentient beings in the world who often slander and do not believe in this Sutra. What will happen to such people in the future?' The Buddha told Bodhisattva Shanhui: 'In the future, in Jambudvipa (the continent where we live), there may be Bhikshus (monks) and Bhikshunis (nuns) who, upon seeing someone reciting this Sutra, become angry with each other and harbor slander in their hearts. Because of slandering the true Dharma, this person, while still alive, will suffer from various severe illnesses, physical disabilities, deafness, blindness, muteness, edema, and possession by ghosts, unable to sit or lie down in peace, unable to seek life or seek death. Or they may die as a result and fall into hell, suffering great torment for eighty thousand kalpas (eons), and for hundreds of millions of lifetimes, they will not hear the names of water and food; after a long time, they will be able to come out and be reborn as cattle, horses, pigs, and sheep, slaughtered by humans, suffering extreme pain; later, they will be reborn as humans, often born in poor and lowly places, with incomplete faculties, constantly slandered, and unable to be free. Therefore, you should diligently encourage sentient beings not to slander this Sutra.'
下處，百千萬世不得自在，永不聞三寶名字。是故無智、無信人中，莫說是經也。』」
撰集流通德，普施於一切，先發菩提心，同歸向凈國，皆共成佛道。
安樂集卷下
此《集》，版有古今，古版殊誤，世所現行凡有六本，曰寬元(往成刻)、曰弘安(悟阿重刻，今共稱為古本)，曰正保、曰明歷、曰寬文(三本俱以古本為范)，曰元祿(義山刻，稱校觀中尋弘等諸本，務修文字，今稱為山本)，又別有崎陽所刻一本(今稱為崎陽本，有人誤為明本者，非辨如隨聞載)，其他則慧琳音義以降，諸注家亦不鮮也。往往各辨魚魯，不無少差。特至本立老師，承襲離塵、演暢兩講主之說，乃有正錯作專、辨定錯簡。同室耆老芳山、僧樸二師各補其缺漏。庶乎逢𠧧河之源與本立老師有嘗言曰：「精刻本集以紹繼師意。」者，業期他日，不果而寂。老師，(吾)先師之義兄，先師亦有校鐫之志，嘗向干耋，既蒙公許，桑榆暮景，亡幾亦寂。屬纊之際，托于(不肖)尚以斯事，於戲(樸)之無狀，不敢所當，而遺命不可辭也，強以應承。爾來幻緣鞅掌，身亦善病，荏苒裘葛三更，既及禫禮，不覺惻然嘆曰：「二老歸寂，而一編未上木，嗚呼！事之間關，何至於斯也？」遺志不啻，雖(樸)不肖，豈當廢閣。
【現代漢語翻譯】 現代漢語譯本： 『在那些地方，要經歷百千萬世都無法獲得自在，永遠聽不到佛、法、僧三寶（Buddha, Dharma, Sangha）的名字。因此，在沒有智慧、沒有信仰的人群中，不要談論這部經。』
撰寫和傳播此書的功德，普遍施予一切眾生，首先發起菩提心（bodhicitta），共同歸向凈土（Pure Land），最終一起成就佛道（Buddhahood）。
《安樂集》卷下
這部《集》有古今不同版本，古版本存在不少錯誤。世面上現存流通的有六個版本，分別是寬元版（往成刻）、弘安版（悟阿重刻，今合稱古本）、正保版、明歷版、寬文版（這三個版本都以古本為範本），以及元祿版（義山刻，聲稱校對了觀中、尋弘等多個版本，致力於修正文字，今稱山本）。另外還有崎陽所刻的一個版本（今稱崎陽本，有人誤認為是明朝版本，辨析見《隨聞載》）。此外，慧琳音義之後，各家註釋也不少。各版本往往辨析文字訛誤，但難免存在細微差異。特別是本立老師，繼承了離塵、演暢兩位講主的說法，於是有了將『正』錯改為『專』、辨定錯簡等情況。同室的耆老芳山、僧樸二位法師各自補正了其中的缺漏。
或許逢𠧧河之源與本立老師曾說過：『要精心雕刻此書，以繼承老師的遺願。』但最終未能實現就去世了。老師是（我）先師的義兄，先師也有校勘刊刻此書的意願，曾向干耋請求，也得到了他的允許。但到了晚年，沒過多久也去世了。臨終之際，將此事託付給（不肖的）我，唉！（樸）我實在不成器，不敢承擔如此重任，但遺命又不能推辭，只好勉強應承下來。此後，世事紛擾，我自身也多病，時間流逝，經歷了三年服喪期，不禁感嘆道：『兩位老人都已去世，而這部書稿還未付梓，唉！事情的阻礙，怎麼會到這種地步呢？』先人的遺志不能忘記，即使（樸）我不成器，怎能廢棄此事呢？
【English Translation】 English version: 『In those places, one will not attain freedom for hundreds of thousands of kalpas (aeons), and will never hear the names of the Three Jewels (Triratna): Buddha, Dharma, and Sangha. Therefore, among people without wisdom or faith, do not speak of this sutra.』
May the merit of writing and circulating this book be universally bestowed upon all beings. First, arouse the Bodhicitta (the mind of enlightenment), together return to the Pure Land, and ultimately together achieve Buddhahood.
Anle Ji (Collection of Passages Concerning the Land of Peace and Joy), Volume 2
This 『Collection』 has ancient and modern editions. The ancient editions contain many errors. There are six extant versions in circulation: the Kanan edition (carved by Oinaru), the Koan edition (re-carved by Go』a, now collectively called the ancient edition), the Shoho edition, the Meireki edition, the Kanbun edition (these three editions are all based on the ancient edition), and the Genroku edition (carved by Gizan, claiming to have collated various versions such as Kanju and Jinhiro, and dedicated to correcting the text, now called the Yamamoto edition). There is also a separate edition carved in Sakihi (now called the Sakihi edition, which some mistakenly identify as the Ming edition; the distinction is explained in 『Zui Bun Zai』). In addition, there are many commentaries since Huilin』s Phonetic and Semantic Commentary. Each version often identifies textual errors, but minor differences are inevitable. In particular, Teacher Honryu, inheriting the teachings of two lecturers, Rijin and Encho, mistakenly changed 『correct』 to 『exclusive』 and identified incorrect simplifications. Two elders in the same room, Master Hozan and Monk Boku, each corrected the omissions.
Perhaps the source of the 𠧧 River and Teacher Honryu once said: 『A meticulously carved collection is needed to carry on the teacher』s intentions.』 However, he passed away before it could be realized. The teacher was the sworn brother of (my) late teacher, who also had the intention of collating and engraving this book. He requested it from Kantetsu and was granted permission. But in his later years, he also passed away shortly after. At the time of his death, he entrusted this matter to (the unworthy) me. Alas! (Boku) I am truly incompetent and dare not take on such a heavy responsibility, but I could not refuse the dying wish, so I reluctantly agreed. Since then, worldly affairs have been chaotic, and I myself have been ill. Time has passed, and after the three-year mourning period, I could not help but sigh: 『Both elders have passed away, and this manuscript has not yet been printed. Alas! How could the obstacles to this matter have reached this point?』 The wishes of the predecessors cannot be forgotten. Even though (Boku) I am unworthy, how can I abandon this matter?
於是乎，躬不自揣，黽勉從事，一賴演慈院訂本，更校諸刊標揭異同，折衷改竄，則(予)豈敢乎？且撮正錯要，聊便省覽，未得全其二老志者，辜抂(樸)之無似耳，冀者四方同志刪之補之。
維旹
寬政第七龍集乙卯秋
南湖 𠧧𦾵幻住釋龍磎樸素欽識
《安樂集》二卷，寬元以降繡梓而行世者，文字間有差誤。今會聚橫川觀中、三井尊弘、梅尾明慧、根來深淵、黑谷慧鎮等若干本，而偶以校焉，其當不之辨而判然趨舍之，彼此之間以為一本，至於其猶預而未可決，則闕而一任於後學也。且句逗四聲副之字傍，以使讀者易掛于牙齒耳。
元祿十一(戊寅)年正月二十五日，禪蓮社釋義山募刻
【現代漢語翻譯】 現代漢語譯本： 因此，我不自量力，勉力從事這項工作，一方面依賴演慈院的修訂版本，另一方面校對了各種刊本，標出並揭示它們的異同之處，折中調和並加以修改，這又豈是我敢做的呢？我只是摘錄了其中的要點，以便於大家閱讀，未能完全實現二位老人的意願，實在是樸素的罪過。希望四方的同道能夠刪改補充。
時維：
寬政七年，歲在乙卯秋。
南湖 𠧧𦾵幻住 釋龍磎樸素 敬識
《安樂集》（An Le Ji）二卷，自寬元以來，經過雕版印刷而流傳於世，文字之間存在一些差錯。現在彙集了橫川觀中、三井尊弘、梅尾明慧、根來深淵、黑谷慧鎮等若干版本，並偶然地加以校對，對於那些可以明確辨別對錯的地方，就果斷地取捨，彼此之間認為是一個版本。至於那些猶豫不決、難以決斷的地方，就暫時空缺，留給後來的學者去處理。並且在字句旁新增了四聲和輔助的字，以便於讀者更容易誦讀。
元祿十一(戊寅)年正月二十五日，禪蓮社釋義山 募刻
【English Translation】 English version: Therefore, not considering my own limitations, I have strived to undertake this task. On one hand, I relied on the revised edition of Yanci Monastery; on the other hand, I collated various published versions, marking and revealing their similarities and differences, compromising and modifying them. How dare I do this? I have merely extracted the essential points to facilitate reading. Failing to fully realize the wishes of the two elders is truly the fault of Pusu (樸素). I hope that fellow practitioners from all directions will revise and supplement it.
At this time:
Autumn of the seventh year of Kansei (寬政), the year being Yimao (乙卯).
Nanhu (南湖) 𠧧𦾵, Huanzhu (幻住) Shishi Longxi Pusu (釋龍磎樸素) respectfully acknowledges.
The two-volume 'An Le Ji' (安樂集, Collection on the Land of Bliss), since the Kan'en (寬元) era, has been circulated through woodblock printing, but there are some errors in the text. Now, several versions from Yokokawa Kanju (橫川觀中), Mitsui Sonko (三井尊弘), Umeo Myoe (梅尾明慧), Negoro Shinen (根來深淵), Kurotani Echin (黑谷慧鎮), etc., have been collected and occasionally collated. For those places where right and wrong can be clearly distinguished, they are decisively accepted or rejected, and considered as one version among themselves. As for those places where there is hesitation and it is difficult to decide, they are temporarily left blank for later scholars to deal with. Furthermore, the four tones and auxiliary words are added next to the phrases to make it easier for readers to recite.
January 25th, the eleventh year of Genroku (元祿), the year being Bo-yin (戊寅). Monk Yishan (釋義山) of Zen Lotus Society (禪蓮社) sponsored the engraving.