T47n1960_釋凈土群疑論
大正藏第 47 冊 No. 1960 釋凈土群疑論
No. 1960
釋凈土群疑論序
屯田員外郎平昌孟銑撰
虛空無際。天地生其中。墟宇既形。品庶滋其內。於是群生競起。眾識齊奔。沉浮愛慾之河。驅馳生死之躅。因報紛糾。非累墨之能分緣對循環。豈積塵之可計。前佛后佛。報身化身。各返行迷。咸祛溺喪。敞三明以濟俗。臨八苦已宣慈。皇矣彌陀聿采凈國。發弘誓願。現大光明。既疏方便之門。又闡感通之路。十念云就。俄引伏于金地。九輩往生。遽偕游于銀國。理浮夐劫。事驗無邊。道安幽贊于秦中。慧遠始通於晉末。爰茲已降。同贊前聲。其有克任紹隆。遙膺付囑。思成就於往法。將究竟於來今。疏奧旨于貫華。贊微言于貝葉者。其唯懷感法師乎。法師以本無今有。既生則逝。信力堅正。戒品清嚴。妒路之文。既弘宣而走譽。毗尼之旨。乃演暢以馳聲。雖善說而不窮。恐有言之為累。思練神以息際。佇依定而保光。舍義學共遺蹤。遂誠求而取證。霜懷特發。冰踐孤超。功由理諧。機與神會。斂容赴寂。乃覲安養。法師則意歸真。即是阿鞞聖侶。雖念存有相。而情體無著。眾所知識。俗共歸仰。勝幢雖建。魔壘尚高。未悟聖力所牽。多以常途致惑。青眼以之鶚視
【現代漢語翻譯】 現代漢語譯本 《釋凈土群疑論序》
屯田員外郎平昌孟銑 撰
虛空沒有邊際，天地從中產生。當宇宙形成后，萬物便在其中繁衍。於是各種生命競相出現，各種意識一同奔流。沉溺於愛慾的河流，奔波于生死的道路。因果報應紛繁複雜，不是用筆墨可以分辨清楚的；緣分對合循環往復，哪裡是用塵土可以計算的？過去的佛和未來的佛，應身和化身，各自返回以糾正迷惑，都爲了消除沉溺和迷失。敞開三明（宿命明、天眼明、漏盡明）來救濟世俗，面臨八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）而宣揚慈悲。偉大的阿彌陀佛選擇了清凈的國土，發下了宏大的誓願，顯現出巨大的光明。既開闢了方便之門，又闡述了感應相通的道路。只要一心念佛，頃刻間就能被接引到黃金鋪地的凈土；九品往生，立刻就能一同遊歷于白銀構成的國度。道理深遠歷經久遠劫數，事實應驗沒有邊際。道安法師在秦地默默讚揚，慧遠法師在晉朝末年開始弘揚。從那時以後，大家都贊同之前的說法。其中有能夠擔當重任，繼承佛的囑託，思考如何成就過去的佛法，將佛法貫徹到未來的人，疏通《貫華經》中的深奧旨意，讚美貝葉經上的精妙語言的，大概只有懷感法師了吧。 法師認為萬物本無而今有，既然生了就必然會逝去。他信力堅強正直，戒律清凈嚴謹。對於批評凈土法門的言論，他既能弘揚正法而使邪說不攻自破；對於毗尼（戒律）的宗旨，他又能演說暢通而聲名遠揚。即使如此善於說法，他仍然覺得有所不足，恐怕言語會成為累贅。他思考如何修煉精神以止息雜念，希望依靠禪定來保持光明。於是捨棄了義學，共同隱退軌跡，最終誠心求證而得到了驗證。他像寒霜一樣堅定，像冰雪一樣純潔，他的成功源於對真理的理解，他的機緣與神靈相合。他收斂心神進入寂靜，最終得以覲見安養凈土。法師的心意歸於真如，也就是阿鞞跋致（不退轉）的聖賢之列。雖然他的念頭存在於有相之中，但他的情感卻體悟到無著的境界。他是眾人所熟知的人，是世俗共同歸依仰慕的對象。雖然殊勝的法幢已經建立，但邪魔的堡壘仍然很高。很多人沒有領悟到這是聖力的牽引，反而用常人的思維來產生迷惑，用輕蔑的眼光來看待凈土法門。
【English Translation】 English version Preface to the Commentary on Doubts about the Pure Land
Composed by Meng Xian of Pingchang, Official of the Agricultural Office
The void is boundless, and the heavens and earth arise within it. Once the universe takes shape, all beings flourish within. Thus, various beings compete to emerge, and numerous consciousnesses rush forth together, sinking and floating in the river of love and desire, rushing and galloping on the path of birth and death. The entanglements of karmic retribution are so complex that they cannot be clearly distinguished by ink; the cycles of karmic conditions are so numerous that they cannot be counted by dust. Buddhas of the past and Buddhas of the future, response bodies and transformation bodies, each return to correct delusion, all to eliminate drowning and loss. They open up the Threefold Enlightenment (clarity of past lives, clairvoyance, and extinction of outflows) to save the world, and proclaim compassion in the face of the Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, unfulfilled desires, and the flourishing of the five aggregates). The majestic Amitabha Buddha selected the pure land, made great vows, and manifested great light, opening the gate of skillful means and elucidating the path of responsive connection. With a single thought of mindfulness, one is instantly drawn to the land paved with gold; with the nine grades of rebirth, one immediately travels together in the land made of silver. The principle is profound, spanning countless eons; the events are verified without limit. Master Dao'an praised it silently in Qin, and Master Huiyuan began to propagate it at the end of Jin. Since then, all have agreed with the previous statements. Among them, there are those who can take on the responsibility, inherit the Buddha's entrustment, contemplate how to accomplish the past Dharma, and carry it through to the future, elucidating the profound meaning of the Guanhua Sutra and praising the subtle words on the palm-leaf manuscripts. It is perhaps only Dharma Master Huaigan. The Dharma Master believed that all things are originally non-existent and now exist, and that once born, they must pass away. His faith was strong and upright, and his precepts were pure and strict. Regarding the criticisms of the Pure Land teachings, he could both propagate the correct Dharma and cause the heretical views to collapse; regarding the tenets of the Vinaya (discipline), he could expound them fluently and make his name known far and wide. Even though he was so skilled in speaking, he still felt inadequate, fearing that words would become a burden. He contemplated how to cultivate his spirit to stop distractions, hoping to rely on samadhi to maintain his light. Thus, he abandoned doctrinal studies and jointly withdrew from the world, ultimately sincerely seeking proof and obtaining verification. His frost-like determination and ice-like purity were extraordinary. His success stemmed from his understanding of the truth, and his opportunity aligned with the divine. He composed himself and entered into stillness, ultimately being able to meet the Pure Land of Bliss. The Dharma Master's intention returned to Suchness, which is the rank of the Avinivartaniya (non-retrogression) sages. Although his thoughts existed in the realm of form, his emotions realized the state of non-attachment. He was known by all and revered by the common people. Although the victorious banner has been established, the fortress of demons is still high. Many people have not realized that this is the attraction of the holy power, but instead use ordinary thinking to create confusion, looking at the Pure Land teachings with contemptuous eyes.
。赤髭由其猬張。始則干非。后遂凌讟。請戰之曹踵武。設伏之黨肩隨。法師先據不竭之貲。次命無前之語。洪鐘才振。短兵已北。燒須之渠折角。鍱腹之侶流腸。領屈者。拔旗以祈生。吞負之者。與櫬而歸西。安養之師告捷。般舟之旅載寧。式詮酬問之機。遂有釋疑之論。當其詰朝相見任氣爭前。問既直錐以起心。酬亦推鋒而陷腦。故有疑必問。客無問而不深。有問必酬。主無酬不當。因權告實。語為四部所宗。即生宣常。理為五眾攸報。信往生之逸路。乃凈域之亭衢。撰次未修。門成乃化。遺編累復。有懷惲法師惲與感師。併爲導公神足。四禪俱寂。十勝齊高。契悟之深。詎止同遊七凈。緣習之重。寧唯共趣一乘。𨳿歲易掩。長年先逝。三門徒然。七眾同悲。惲以。昌言之書。既成之於舊友。釋疑之論。敢行之故人。以平昌孟銑早修凈業。憑為序引。資以播揚。輒課蕪旨。式旌寶昌。言之為七卷。宣之為一部。云爾。
釋凈土群疑論卷第一
西都千福寺大德懷感撰
問曰。佛有幾身。凈土有幾種。
釋曰。佛有三身。土有三土。三身者。一法性身。二受用身。三變化身。土有三種者。一法性土。二受用土。三變化土。法性身居法性土。受用身居受用土。變化身居變化土。法性身土。俱以
真如清凈法界。以為體性。如般若說。彼如來妙體即法身。諸佛如法界體性經文殊師利禮云。無色無形相。無根無住處。不生不滅故。敬禮無所觀等。維摩經云。如自觀身實相。觀佛亦然。法性土者。如般若云。莊嚴佛土者。即非莊嚴。又維摩經云。雖知諸佛國及與眾生空。又云。諸佛國土亦復皆空。又云。十方佛國皆如虛空。雖知身土並一真如。夫如者不一不異。而言法性身居法性土者。此以覺照性義名身。法真理體名土。是施設安立諦門說。二受用身土者。此有二種。一自受用身土。二他受用身土。自受用身土。以菩薩行八萬四千波羅蜜行。修習圓滿恒沙果德。自利利他四智周圓凈五蘊等。為自受用身體。即以智上所現微細周遍廣大清凈四塵。唯佛與佛乃能知見。自受用身所依止處。為自受用土體。他受用身土者。為初地已上諸大菩薩。平等性智。擊發鏡智利他功德。隨其所應現一分細相。為他受用身土體性。變化身土者。為于地前菩薩及二乘凡夫。以成所作智。擊發鏡智利他功德。隨其所應現一分粗相。為變化身土體性。此受用變化二土體性者有三。一攝事歸真體。二攝相歸心體。三本末別明體。攝事歸真體者。一切眾法。皆以真如為體。此報化二土。即以真如為體。二攝相歸心體者。此報化二土。皆如來等凈
【現代漢語翻譯】 現代漢語譯本：真如清凈法界（Tathata, the pure Dharma realm），以此作為體性。如《般若經》（Prajna Sutra）所說：『彼如來妙體即法身（Dharmakaya, the body of Dharma）。』諸佛如《法界體性經》（Dharmadhatu nature scripture）。文殊師利（Manjushri）禮敬說：『無色無形相，無根無住處，不生亦不滅，敬禮無所觀。』等等。《維摩經》（Vimalakirti Sutra）說：『如自己觀察自身真實相，觀察佛也是這樣。』法性土（Dharmata land）方面，如《般若經》說：『莊嚴佛土者，即非莊嚴。』又《維摩經》說：『雖知諸佛國及與眾生空。』又說：『諸佛國土亦復皆空。』又說：『十方佛國皆如虛空。』雖知身土並一真如（Tathata），而『如』的含義是不一也不異。說『法性身』居住在『法性土』，這是以覺照的性質意義稱為『身』，以法的真理本體稱為『土』。這是施設安立諦門（establishing the gate of truth）的說法。 二、受用身土方面，這有兩種：一、自受用身土（self-enjoyment body and land）；二、他受用身土（other-enjoyment body and land）。自受用身土，以菩薩（Bodhisattva）修行八萬四千波羅蜜（Paramita, perfections），修習圓滿恒河沙數般的果德，自利利他，四智周圓，清凈五蘊等等，作為自受用身體。即以智慧上所顯現的微細、周遍、廣大、清凈的四塵，只有佛與佛才能知見。自受用身所依止之處，為自受用土體。他受用身土方面，爲了初地以上的諸大菩薩，以平等性智（Samatajnana, the wisdom of equality）擊發鏡智（Adarsajnana, the mirror-like wisdom）的利他功德，隨其所應現出一分細微的相，作為他受用身土的體性。變化身土方面，爲了于地前菩薩及二乘凡夫，以成所作智（Krtyanusthanajnana, the wisdom of accomplishing what is to be done）擊發鏡智的利他功德，隨其所應現出一分粗顯的相，作為變化身土的體性。此受用變化二土的體性有三種：一、攝事歸真體；二、攝相歸心體；三、本末別明體。攝事歸真體，一切眾法，都以真如為體。此報身土（Sambhogakaya land）和化身土（Nirmanakaya land），即以真如為體。二、攝相歸心體，此報身土和化身土，都是如來等清凈的……
【English Translation】 English version: The true suchness (Tathata), the pure Dharma realm (Dharmadhatu), is taken as its essence. As the Prajna Sutra says, 'That wonderful body of the Tathagata is the Dharmakaya (the body of Dharma).' All Buddhas are like the Dharmadhatu nature scripture. Manjushri pays homage, saying: 'Without color or form, without root or dwelling place, neither arising nor ceasing, I pay homage to that which cannot be observed.' And so on. The Vimalakirti Sutra says, 'Just as one observes the true form of one's own body, so too should one observe the Buddha.' Regarding the Dharmata land, as the Prajna Sutra says, 'To adorn the Buddha land is, in fact, not to adorn.' Furthermore, the Vimalakirti Sutra says, 'Although knowing that all Buddha lands and beings are empty.' It also says, 'The Buddha lands are all empty.' And again, 'The Buddha lands in the ten directions are all like empty space.' Although knowing that body and land are one true suchness (Tathata), 'suchness' is neither one nor different. To say that the 'Dharmata body' resides in the 'Dharmata land' is to call the nature of awareness 'body' and the essence of Dharma truth 'land.' This is a way of speaking that establishes the gate of truth (establishing the gate of truth). Secondly, regarding the enjoyment body and land, there are two types: one, the self-enjoyment body and land; two, the other-enjoyment body and land. The self-enjoyment body and land is when a Bodhisattva practices the eighty-four thousand Paramitas (perfections), cultivating and perfecting countless merits like the sands of the Ganges, benefiting oneself and others, with the four wisdoms complete, purifying the five aggregates, and so on, as the self-enjoyment body. That is, the subtle, pervasive, vast, and pure four dusts manifested on wisdom can only be known and seen by Buddhas. The place where the self-enjoyment body resides is the self-enjoyment land. Regarding the other-enjoyment body and land, for the great Bodhisattvas above the first ground, the Samatajnana (the wisdom of equality) activates the Adarsajnana (the mirror-like wisdom) to benefit others, manifesting a subtle aspect as appropriate, as the essence of the other-enjoyment body and land. Regarding the transformation body and land, for Bodhisattvas before the grounds and for ordinary beings of the two vehicles, the Krtyanusthanajnana (the wisdom of accomplishing what is to be done) activates the mirror-like wisdom to benefit others, manifesting a coarse aspect as appropriate, as the essence of the transformation body and land. There are three aspects to the essence of these enjoyment and transformation lands: one, gathering phenomena into the true essence; two, gathering appearances into the mind essence; three, separately clarifying the root and branches. Gathering phenomena into the true essence means that all dharmas take true suchness as their essence. The Sambhogakaya land and Nirmanakaya land take true suchness as their essence. Two, gathering appearances into the mind essence, this Sambhogakaya land and Nirmanakaya land are all pure like the Tathagata...
心所現。故維摩經云。隨其心凈即佛土凈。即唯識論及攝大乘論等明。一切萬法皆不離自心。三本末別明體者。此二凈土。俱以眾寶莊嚴為體。
問曰。今此西方極樂世界。三種土中。是何土攝。
釋曰。此有三釋。一是他受用土。以佛身高六十萬億那由他恒河沙由旬。其中多有一生補處。無有眾苦但受諸樂等故。唯是於他受用土。二言。唯是變化土。有何聖教。言佛高六十萬億那由他恒河沙由旬等。即證是於他受用身土。何妨凈土變化之身。高六十萬億那由他恒河沙由旬。以觀經等皆說為凡夫眾生往生凈土。故知是變化土。三通二土。地前見變化土。地上見他受用土。同其一處。各隨自心所見各異。故通二土。由此經言。是阿彌陀佛非凡夫境。當作丈六觀也。
問曰。前第一釋。若是他受用土者。云何地前凡夫生。若變化土者。云何地上聖人生。
釋曰。計彼地前菩薩聲聞凡夫。未證遍滿真如。未斷人法二執。識心粗劣。所變凈土。不可同於地上諸大菩薩微細智心所變微妙受用凈土。然以阿彌陀佛殊勝本願增上緣力。令彼地前諸小行菩薩等。識心雖劣。依託如來本願勝力。還能同彼地上菩薩所變凈土。微妙廣大清凈莊嚴亦得見。故名生他受用土。佛地論等說。初地已上生他受用土。地前菩
【現代漢語翻譯】 現代漢語譯本：心所顯現。所以《維摩經》（Vimalakirti Sutra）說：『隨其心凈即佛土凈。』也就是《唯識論》（Vijnaptimatrata-sastra）及《攝大乘論》（Mahayana-samgraha）等所闡明的：一切萬法皆不離自心。三種本體的差別在於：這兩個凈土，都以眾寶莊嚴為本體。
問：現在這個西方極樂世界，在三種土中，屬於哪一種土？
答：對此有三種解釋。第一種是他受用土（other-enjoyment land），因為佛的身高有六十萬億那由他（nayuta，數量單位）恒河沙由旬（yojana，長度單位），其中有很多一生補處菩薩（ekajati-pratibaddha），沒有各種痛苦，只有各種快樂等等。所以只是他受用土。第二種說法是，只是變化土（transformation land）。有什麼聖教經典這樣說呢？說佛身高六十萬億那由他恒河沙由旬等等，就證明這是他受用身土。為什麼妨礙凈土變化之身，身高六十萬億那由他恒河沙由旬呢？因為《觀經》（Visualization Sutra）等都說是凡夫眾生往生凈土，所以知道是變化土。第三種是通於二土。地前（before the first bhumi）見到變化土，地上（above the first bhumi）見到他受用土。在同一個地方，各自隨著自己的心所見而不同。所以通於二土。因此經文說：『是阿彌陀佛（Amitabha）非凡夫境』，應當作丈六觀（viewing the Buddha as sixteen feet tall）。
問：如果按照第一種解釋，如果是他受用土，為什麼地前凡夫能夠往生？如果是變化土，為什麼地上聖人能夠往生？
答：因為地前菩薩（bodhisattva）、聲聞（sravaka）、凡夫，沒有證得遍滿真如（tathata），沒有斷除人法二執（two kinds of clinging），識心粗劣，所變化出來的凈土，不能等同於地上諸大菩薩微細智心所變化出來的微妙受用凈土。然而憑藉阿彌陀佛殊勝的本願增上緣力，使得地前諸小行菩薩等，識心雖然粗劣，依託如來本願的殊勝力量，還能等同於地上菩薩所變化出來的凈土，微妙廣大清凈莊嚴也能得見。所以名為生他受用土。《佛地論》（Buddhabhumi Sutra）等說，初地（first bhumi）以上往生他受用土，地前菩
【English Translation】 English version: Manifested by the mind. Therefore, the Vimalakirti Sutra says, 'When the mind is pure, the Buddha land is pure.' That is, the Vijnaptimatrata-sastra and the Mahayana-samgraha, etc., clarify that all dharmas are inseparable from one's own mind. The difference in the three fundamental entities is that both Pure Lands take the adornment of various treasures as their entity.
Question: Now, this Western Pure Land of Ultimate Bliss, among the three lands, which land does it belong to?
Answer: There are three explanations for this. The first is the other-enjoyment land, because the Buddha's height is six hundred trillion nayutas (a unit of quantity) of Ganges sands yojanas (a unit of length), and there are many ekajati-pratibaddhas (those who will attain Buddhahood in one more life), without various sufferings but only various joys, etc. Therefore, it is only the other-enjoyment land. The second saying is that it is only the transformation land. What sacred teachings say this? Saying that the Buddha's height is six hundred trillion nayutas of Ganges sands yojanas, etc., proves that this is the other-enjoyment body and land. Why hinder the transformation body of the Pure Land from being six hundred trillion nayutas of Ganges sands yojanas tall? Because the Visualization Sutra, etc., all say that ordinary beings are reborn in the Pure Land, so it is known to be the transformation land. The third is that it encompasses both lands. Those before the first bhumi see the transformation land, and those above the first bhumi see the other-enjoyment land. In the same place, each differs according to what they see in their own minds. Therefore, it encompasses both lands. Hence, the sutra says, 'This Amitabha (Amitabha) is not the realm of ordinary beings,' and one should practice the viewing of the Buddha as sixteen feet tall.
Question: According to the first explanation, if it is the other-enjoyment land, how can ordinary beings before the first bhumi be reborn there? If it is the transformation land, how can sages above the first bhumi be reborn there?
Answer: Because bodhisattvas, sravakas (hearers), and ordinary beings before the first bhumi have not realized the pervasive tathata (suchness), have not severed the two kinds of clinging (to persons and to dharmas), and their consciousness is coarse and inferior, the Pure Land they transform cannot be the same as the subtle and wonderful enjoyment Pure Land transformed by the subtle wisdom minds of the great bodhisattvas above the first bhumi. However, relying on the supreme power of Amitabha Buddha's special original vows, even though the consciousness of the small-practice bodhisattvas before the first bhumi is coarse and inferior, relying on the supreme power of the Thus Come One's (Tathagata) original vows, they can still be the same as the Pure Land transformed by the bodhisattvas above the first bhumi, and they can also see the subtle, vast, pure, and adorned Pure Land. Therefore, it is called being born in the other-enjoyment land. The Buddhabhumi Sutra, etc., say that those above the first bhumi are born in the other-enjoyment land, and the bodhisattvas before the first bhumi
薩生變化土。此據自力。分判地前地上居二土別。不據他力別愿勝緣而說。只如肉眼論言唯見障內色。唯見欲界不見色界。唯是離中知不是閤中知。然法華經說。父母所生清凈肉眼。見於內外彌樓山等。乃至阿迦尼吒天色。豈不是肉眼能見障外等色。及見色界諸天色耶。又解深密經及攝大乘論等說。如人照鏡自見本面。以彼鏡中無有面像。當見自面黑白之精。此扶根塵與眼根合。何見彼扶根色塵。此豈不是閤中知。若言見障外色界及自扶根色塵者。便與論文相違。若不見者。復與經文相違。故知。佛地論師。據大分自因而說。不據他殊勝力別緣而說。而定自在所生色。非是色塵。不合為眼所見。若得大威德定。所變定自在所生色。即能令凡夫人眼所見。今此亦爾。以本願力。令彼地前菩薩等生受用土。不可一向判令不生也。又如觀經第九觀云。阿彌陀佛真金色身。高六十萬億那由他恒河沙由旬。八萬四千相好。唯是他受用身佛。非是地前所能觀見。下文言。然彼如來宿願力故。有憶想者必得成就。故知乘宿願力。觀見受用之身。亦乘宿願之力。生受用土。佛地論中亦作是問。前說凈土最極自在凈識為相。云何會中有聲聞等。而不相違。有何相違。諸聲聞等同菩薩見。同菩薩見故聞說妙法。一論師言。或復如來神力加被
【現代漢語翻譯】 現代漢語譯本 『薩生變化土』（菩薩爲了利益眾生而變化出來的佛土）。這是根據自力而言的，區分了地前（菩薩修行位階中，十地之前的階段）和地上（菩薩修行位階中，十地及以上的階段）所居住的兩種佛土的差別。不是根據他力（佛菩薩的加持力）、特別的願力或殊勝的因緣來說的。正如《肉眼論》所說，肉眼只能看到障礙之內的顏色，只能看到欲界（佛教宇宙觀中的一個世界）的顏色，看不到（指色界，佛教宇宙觀中的另一個世界）的顏色。這只是在分離的狀態下才能知曉，不是在結合的狀態下知曉。然而，《法華經》說，父母所生的清凈肉眼，能夠看到內外彌樓山（須彌山，佛教宇宙觀中的聖山）等，乃至阿迦尼吒天（色界最高的境界）的顏色。這難道不是肉眼能夠看到障礙之外的顏色，以及看到（指色界）諸天的顏色嗎？ 又，《解深密經》及《攝大乘論》等說，就像人照鏡子，能夠看到自己的本來面目，因為鏡子中並沒有面像，所以能夠看到自己面部的黑白之精。這是扶根塵（眼根所依靠的物質）與眼根結合。如何能看到那扶根色塵（扶助眼根的色法）呢？這難道不是在結合的狀態下知曉嗎？如果說能看到障礙之外的**（指色界）以及自己扶根的色塵，就與論文的說法相違背。如果說看不到，又與經文的說法相違背。所以要知道，《佛地論》的論師，是根據大部分的自因而說的，不是根據他力、殊勝的力或特別的因緣而說的。而定自在（通過禪定獲得的自在）所產生的顏色，不是色塵，不能與眼根結合而被看到。如果獲得大威德定（具有大威德的禪定），所變化的定自在所產生的顏色，就能讓凡夫人的眼睛看到。現在這裡也是這樣，憑藉本願力（往昔所發之願力），讓那些地前的菩薩等眾生能夠生於受用土（佛菩薩受用之佛土），不能一概而論地判定他們不能往生。又如《觀經》第九觀所說，阿彌陀佛真金色身，高六十萬億那由他恒河沙由旬，具有八萬四千種相好，這只是他受用身佛（佛為地上菩薩所現之身），不是地前的菩薩所能觀看到的。下文說，然而，由於如來往昔的願力，有憶念阿彌陀佛的人必定能夠成就往生。所以要知道，憑藉往昔的願力，能夠觀看到受用身，也憑藉往昔的願力，能夠往生受用土。《佛地論》中也這樣發問：前面說凈土最極自在，以清凈的識為相，為什麼法會中有聲聞等眾？這難道不相違背嗎？有什麼相違背的呢？諸聲聞等同菩薩一樣見到（凈土），因為和菩薩一樣見到，所以聽聞宣說妙法。一位論師說：或許是如來的神力加持。
【English Translation】 English version 『Sa-sheng bian-hua tu』 (Buddha lands transformed by Bodhisattvas for the benefit of sentient beings). This is based on self-power, distinguishing the difference between the two lands inhabited by those before the Ten Grounds (the stages before the Ten Grounds in the Bodhisattva's path) and those on the Ten Grounds (the stages of the Ten Grounds and above in the Bodhisattva's path). It is not based on other-power (the blessings of Buddhas and Bodhisattvas), special vows, or superior conditions. Just as the 『Treatise on the Fleshy Eye』 says, the fleshy eye can only see colors within obstacles, only see the desire realm (one of the worlds in Buddhist cosmology), and cannot see ** (referring to the form realm, another world in Buddhist cosmology). This is only known in a state of separation, not in a state of combination. However, the 『Lotus Sutra』 says that the pure fleshy eye born of parents can see Mount Meru (Mount Sumeru, the sacred mountain in Buddhist cosmology) and so on, both inside and outside, and even the colors of the Akanistha Heaven (the highest realm in the form realm). Isn't this the fleshy eye being able to see colors outside of obstacles, and see the colors of the ** (referring to the form realm) heavens? Furthermore, the 『Sandhinirmocana Sutra』 and the 『Mahāyānasaṃgraha』 and so on say that just as a person looks in a mirror and can see their original face, because there is no image of a face in the mirror, they can see the essence of black and white of their own face. This is the supporting root-dust (the material that the eye-root relies on) combining with the eye-root. How can one see that supporting root-color-dust (the color-dharma that supports the eye-root)? Isn't this knowing in a state of combination? If it is said that one can see the ** (referring to the form realm) outside of obstacles and one's own supporting root-color-dust, then it contradicts the statements in the treatises. If it is said that one cannot see, then it contradicts the statements in the sutras. Therefore, one should know that the master of the 『Buddhabhumi Sutra』 speaks based on the majority of self-power causes, not based on other-power, superior power, or special conditions. And the colors produced by Samadhi-mastery (freedom obtained through meditation) are not color-dust, and cannot be combined with the eye-root to be seen. If one obtains great majestic virtue Samadhi (meditation with great majestic virtue), the colors produced by the transformed Samadhi-mastery can be seen by the eyes of ordinary people. It is the same here, with the power of original vows (vows made in the past), allowing those Bodhisattvas before the Ten Grounds and other sentient beings to be born in the enjoyment land (the Buddha land enjoyed by Buddhas and Bodhisattvas), one cannot categorically judge that they cannot be born there. Moreover, as the ninth contemplation in the 『Contemplation Sutra』 says, Amitabha Buddha's true golden body is sixty hundred thousand nayutas of Ganges sands yojanas tall, with eighty-four thousand characteristics and marks, this is only his enjoyment body Buddha (the body manifested by the Buddha for Bodhisattvas on the Ten Grounds), which cannot be contemplated by Bodhisattvas before the Ten Grounds. The text below says, however, due to the Tathagata's past vows, those who remember Amitabha Buddha will surely achieve rebirth. Therefore, one should know that with the power of past vows, one can contemplate the enjoyment body, and also with the power of past vows, one can be born in the enjoyment land. The 『Buddhabhumi Sutra』 also asks this question: Earlier it was said that the Pure Land is most free and at ease, with pure consciousness as its characteristic, why are there Shravakas (voice-hearers) and others in the assembly? Isn't this contradictory? What is contradictory? The Shravakas and others see (the Pure Land) the same as the Bodhisattvas, because they see the same as the Bodhisattvas, they hear the wonderful Dharma being preached. One master says: Perhaps it is the blessing of the Buddha's divine power.
。令暫得見聞說妙法。此是如來不思議力。不可難以根地度等。此師意明。說佛地經時。在他受用土。諸聲聞等見彼凈土。聞佛地經。此由如來不思議力。彼是一時化緣。令暫得見。今此是不可思議本願力。令亦得生。斯有何過也。
問。若然者此亦有過。地前不合生他受用土。以乘本願。得生亦可。地上不合生自受用土。應乘本願得生。
答。自受用土名為自。不可乘愿令他用。他受用土既為他。乘彼勝緣亦得往生。又自受用土極微妙。不可乘愿而得生。他受用土為他現。縱有微妙令下見。又他受用土有本願。乘其本願凡夫得生。自受用土無本願。為此不令菩薩見。
問。若自受用土名為自。他亦若得生自義不成。自受用土佛同見。他佛得見無自義。
答。佛是究竟解脫身。圓證一如應他自。菩薩惑障未除盡。不可生佛自土中。如是等眾多問答。不可一一具說。諸有智者。隨義應思也。又縱令地前菩薩等。自識相分見粗相凈土。不見微妙清凈國土。同諸菩薩所見微妙清凈寶土。然以諸大菩薩受用法樂。無有一切身心憂苦。唯有無量清凈喜樂。無有恐怖。或喜樂。或生厭離。或斷疑。故亦得名為生他受用土。又起信論云。從初發意乃至菩薩究竟地心所見者。名為報身。此之論文已通地前。得
【現代漢語翻譯】 現代漢語譯本 令暫時得見聽聞宣說妙法，這是如來不可思議的力量，不可以根器、地位、程度等來衡量。這位法師的意思是說，宣講《佛地經》時，在其他受用土，各位聲聞等見到了那片凈土，聽聞了《佛地經》，這是由於如來不可思議的力量。那是一時的教化因緣，讓他們暫時得見。現在這是不可思議的本願力，讓他們也能往生，這有什麼過錯呢？ 問：如果這樣說，這也有過失。地前菩薩不應該往生到他受用土，如果憑藉本願，得以往生也可以。地上菩薩不應該往生到自受用土，應該憑藉本願得以往生。 答：自受用土名為『自』，不可以憑藉願力讓他人使用。他受用土既然是『他』的，憑藉殊勝的因緣也可以往生。而且自受用土極其微妙，不可以憑藉願力而得以往生。他受用土是為他人顯現的，即使有微妙之處，也讓下位者得見。而且他受用土有本願，憑藉其本願，凡夫也能往生。自受用土沒有本願，因此不讓菩薩得見。 問：如果自受用土名為『自』，他人如果也能往生，『自』的意義就不成立了。自受用土佛可以共同見到，其他佛也能見到，就沒有『自』的意義了。 答：佛是究竟解脫之身，圓滿證得一如，應合於『他』和『自』。菩薩的迷惑障礙還沒有完全消除，不可以往生到佛的自受用土中。像這樣眾多的問答，不可以一一詳細說明。各位有智慧的人，應該根據義理進行思考。而且即使地前菩薩等，從自己的識相分見到粗略的凈土景象，也見不到微妙清凈的國土，與各位大菩薩所見的微妙清凈寶土不同。然而由於各位大菩薩享受法樂，沒有一切身心憂愁痛苦，只有無量清凈喜樂，沒有恐怖，或者喜樂，或者產生厭離，或者斷除疑惑，所以也可以稱為往生到他受用土。而且《起信論》說，從最初發心乃至菩薩究竟地心所見到的，名為報身。這段論文已經涵蓋了地前菩薩。
【English Translation】 English version To enable them to temporarily see, hear, and expound the wonderful Dharma, this is the inconceivable power of the Tathagata (如來, Thus Come One), which cannot be measured by roots, grounds, degrees, and the like. This master's intention is clear: when expounding the Buddhabhumi Sutra (佛地經, Sutra of the Buddha Land), in other Sambhogakaya-bhumi (受用土, enjoyment body land), the shravakas (聲聞, hearers) and others saw that pure land and heard the Buddhabhumi Sutra. This is due to the inconceivable power of the Tathagata. That was a temporary transformative cause, allowing them to see it temporarily. Now, this is the inconceivable power of the original vow, allowing them to be reborn there as well. What fault is there in this? Question: If that is the case, then there is also a fault here. Bodhisattvas (菩薩, enlightenment being) before the Bhumi (地, ground/stage) should not be born in other Sambhogakaya-bhumi. If they rely on the original vow, it is acceptable to be born there. Bodhisattvas on the Bhumi should not be born in their own Sambhogakaya-bhumi; they should rely on the original vow to be born there. Answer: One's own Sambhogakaya-bhumi is called 'self'; one cannot rely on vows to allow others to use it. Since another's Sambhogakaya-bhumi is 'other', one can also be reborn there by relying on superior conditions. Moreover, one's own Sambhogakaya-bhumi is extremely subtle and cannot be born into by relying on vows. Another's Sambhogakaya-bhumi is manifested for others; even if there are subtle aspects, they are allowed to be seen by those below. Furthermore, another's Sambhogakaya-bhumi has original vows; relying on these original vows, ordinary beings can be born there. One's own Sambhogakaya-bhumi has no original vows; therefore, it is not allowed for Bodhisattvas to see it. Question: If one's own Sambhogakaya-bhumi is called 'self', and others can also be born there, then the meaning of 'self' is not established. Buddhas (佛, enlightened one) can jointly see one's own Sambhogakaya-bhumi, and other Buddhas can also see it, so there is no meaning of 'self'. Answer: The Buddha is the body of ultimate liberation, having perfectly realized Suchness (一如, Oneness), which should encompass both 'other' and 'self'. The delusions and obstacles of Bodhisattvas have not yet been completely eliminated; they cannot be born in the Buddha's own Sambhogakaya-bhumi. Such numerous questions and answers cannot be fully explained one by one. Those with wisdom should contemplate according to the meaning. Moreover, even if Bodhisattvas before the Bhumi, etc., see a coarse aspect of the pure land from their own Vijnana-bhaga (識相分, consciousness aspect), they do not see the subtle and pure land, which is different from the subtle and pure treasure land seen by the great Bodhisattvas. However, because the great Bodhisattvas enjoy the Dharma bliss, without any physical or mental worries or suffering, only with immeasurable pure joy and without fear, or joy, or generating aversion, or cutting off doubts, it can also be called being born in another's Sambhogakaya-bhumi. Furthermore, the Awakening of Faith (起信論, Treatise on Awakening of Faith) says that what is seen from the initial aspiration up to the Bodhisattva's ultimate Bhumi-citta (地心, ground-mind) is called the Reward Body (報身, Sambhogakaya). This passage has already encompassed Bodhisattvas before the Bhumi.
見他受用身。若得見他受用身。何妨得生他受用土。此以一義。通佛地論一師所解。或起信文。據初地已上證發心說見佛。言變化土地上菩薩生者。此有現一身理通報化。隨宜見者。凡聖各別何妨。下不得生上受用土。以下不能見勝妙之土。又業劣弱不得往生。上能見下。為欲接引地前凡夫。生變化土。有何妨廢。又地上菩薩生變化土者。皆是化身。亦無有過。
問曰。極樂世界既許凡夫得生。未知。為是有漏土。為是無漏土。
釋曰。如來所變土。佛心無漏。土還無漏。凡夫之心未得無漏。依彼如來無漏土上。自心變現作有漏土。而生其中。若約如來本土而說。則亦得名生無漏土。若約自心所變之土而受用者。亦得說言生有漏土。雖有漏以托如來無漏之土。而變現故。極似佛無漏亦無眾惡過患。
問曰。若是有漏土。三界之中何界所攝。
釋曰。此有二釋。一有漏凈土是欲色界攝。以有漏心不離五界故。三界即有漏。有漏即三界。既言有漏。即三界攝。若未離欲界欲。以欲界生得善或方便善。讀誦大乘方等經典。修三福行又十六觀等。以此善根生於凈土。此心所變即欲界攝。若已離欲。得色界心。修十六觀生於凈土。即色界攝。故彼凈土通欲色二界。無色界眾生無實色身可生凈土。以凈土
【現代漢語翻譯】 現代漢語譯本： 見到他的受用身（Sambhogakāya，報身）。如果能夠見到他的受用身，為什麼不能往生到他的受用土（Sambhogakāya-bhūmi，報身土）呢？這可以用一個道理，貫通《佛地論》中一位論師的解釋。或者根據《起信論》的說法，初地以上的菩薩證得發心時就能見到佛。說變化土（Nirmāṇakāya-bhūmi，化身土）上有菩薩往生，這是因為佛有示現一身的道理，可以同時是報身和化身，隨順不同根器的眾生而示現，凡夫和聖人所見各不相同，這又有什麼妨礙呢？下位者不能往生到上位者的受用土，是因為下位者不能見到殊勝美妙的佛土，而且業力弱小，不能往生。上位者能見到下位者，是爲了接引地前凡夫，往生到變化土，這又有什麼妨礙呢？而且地上菩薩往生到變化土，都是化身，也沒有什麼過失。
問：極樂世界既然允許凡夫往生，不知道是有漏土（sāsrava-kṣetra，不清凈的國土），還是無漏土（anāsrava-kṣetra，清凈的國土）？
答：如來所變化出來的佛土，佛心是無漏的，所以佛土也是無漏的。凡夫的心還沒有達到無漏，依憑如來的無漏土，自己的心變現出有漏土，而往生其中。如果按照如來本土來說，也可以稱為往生到無漏土。如果按照自己的心所變現的佛土而受用，也可以說往生到有漏土。雖然是有漏土，但依託于如來的無漏土而變現，所以非常接近佛的無漏土，也沒有各種惡劣的過患。
問：如果是有漏土，那麼在三界（trayo dhātavaḥ，欲界、色界、無色界）之中，屬於哪一界所攝？
答：對此有兩種解釋。一種是有漏凈土屬於欲界所攝，因為有漏心不離五欲的境界。三界就是有漏，有漏就是三界。既然說是『有漏』，就是三界所攝。如果還沒有離開欲界的慾望，憑藉在欲界所獲得的善，或者方便善，讀誦大乘方等經典，修習三福行，以及十六觀等，憑藉這些善根往生到凈土，那麼這個心所變現的凈土就屬於欲界所攝。如果已經離開了慾望，獲得禪定心，修習十六觀往生到凈土，就屬於色界所攝。所以那個凈土貫通欲界和色界二界。無色界的眾生沒有真實的色身，不能往生凈土，因為凈土
【English Translation】 English version: Having seen his Sambhogakāya (受用身，reward body). If one can see his Sambhogakāya, why can't one be born in his Sambhogakāya-bhūmi (受用土，reward land)? This can be explained by one principle, which is consistent with the interpretation of one teacher in the Yogācārabhūmi-śāstra. Or, according to the Awakening of Faith, seeing the Buddha is described as occurring when Bodhisattvas above the first Bhumi (地，stage) attain the mind of enlightenment. The statement that Bodhisattvas are born in Nirmāṇakāya-bhūmi (變化土，transformation land) is because the Buddha has the principle of manifesting one body, which can be both Sambhogakāya and Nirmāṇakāya, appearing according to the different capacities of sentient beings. The perceptions of ordinary beings and sages are different, so what is the hindrance? Those in lower positions cannot be born in the Sambhogakāya-bhūmi of those in higher positions because they cannot see the supremely wonderful Buddha-land, and their karmic power is weak, preventing them from being born there. Those in higher positions can see those in lower positions in order to guide ordinary beings before the Bhumis to be born in Nirmāṇakāya-bhūmi. What hindrance is there? Moreover, when Bodhisattvas on the Bhumis are born in Nirmāṇakāya-bhūmi, they are all Nirmāṇakāyas, and there is no fault.
Question: Since the Pure Land of Sukhāvatī (極樂世界，Land of Ultimate Bliss) allows ordinary beings to be born there, is it a Sāsrava-kṣetra (有漏土，defiled land) or an Anāsrava-kṣetra (無漏土，undefiled land)?
Answer: The land transformed by the Tathāgata (如來，Thus Come One) is undefiled because the Buddha's mind is undefiled, so the land is also undefiled. The minds of ordinary beings have not yet attained undefilement. Relying on the Tathāgata's undefiled land, their own minds transform and manifest a defiled land, and they are born within it. If we speak in terms of the Tathāgata's own land, it can also be called being born in an undefiled land. If we speak in terms of the land transformed by one's own mind, it can also be said to be born in a defiled land. Although it is a defiled land, it relies on the Tathāgata's undefiled land for transformation and manifestation, so it is very similar to the Buddha's undefiled land and has no evil faults.
Question: If it is a defiled land, which of the three realms (trayo dhātavaḥ，三界，desire realm, form realm, formless realm) does it belong to?
Answer: There are two explanations for this. One is that the defiled Pure Land belongs to the desire realm because the defiled mind does not depart from the five desires. The three realms are defiled, and defilement is the three realms. Since it is said to be 'defiled,' it is included in the three realms. If one has not yet left the desires of the desire realm, relying on the good obtained in the desire realm, or skillful means, reciting the Mahāyāna Vaipulya Sutras, practicing the three meritorious deeds, and the Sixteen Contemplations, etc., and is born in the Pure Land with these roots of goodness, then the Pure Land transformed by this mind belongs to the desire realm. If one has already left desires and obtained a meditative mind, practicing the Sixteen Contemplations and being born in the Pure Land, then it belongs to the form realm. Therefore, that Pure Land encompasses both the desire realm and the form realm. Beings in the formless realm do not have a real physical body and cannot be born in the Pure Land because the Pure Land
是眾寶莊嚴故。實非無色界攝。定心示現其理可然。彼凈土寶地上者。是于欲界。虛空中者。是欲色天。故無量壽經。阿難白佛言。彼佛國土若無須彌山。其四天王及忉利天依何而住。佛語阿難言。第三炎天乃至色究竟天。皆依何住。阿難白佛言。行業果報不可思議。佛語阿難言。行業果報不可思議。諸佛世界亦不可思議。其諸眾生功德善力。住行業之地。故能爾耳。下卷言。爾時佛告阿難。汝見彼國。從地已上至凈居天。其中有微妙嚴凈自然之物。為悉見不。以此準知。彼之凈土有漏心所變。即欲色二界攝。二釋雖是有漏所變凈土。不得名為是三界攝。
問。既是有漏識心所變。有漏之心即三界攝。無有漏心而出三界攝。心既三界攝。所現凈土寧非三界耶。
釋。雖知有漏體性不出三界。然以別義。但得名有漏。不得名三界。故三界名局。有漏名寬。只如凡夫得生西方非五趣攝。故無量壽經言。橫截五惡趣。惡趣自然閉。又阿彌陀經言。彼佛國土無三惡趣等。又無量壽經言。彼國眾生非天非人。因順余方。故有人天之號。故知彼土無五趣。既許生是凡夫。而非五趣所攝。何妨土名有漏。而非三界所收。
問。彼土凡夫是人是天。于義何廢。經文但言無三惡趣。何妨得有人天趣耶。而經言非天非人
【現代漢語翻譯】 現代漢語譯本 是因為眾多珍寶莊嚴的緣故。實際上並非沒有攝（涵蓋）。以定心示現其中的道理是可信的。那凈土的珍寶地面，是在欲界之中；虛空中的，是在欲界和色界天。所以《無量壽經》中，阿難（Ananda，佛陀的十大弟子之一）問佛說：『彼佛國土如果沒有須彌山（Sumeru，佛教宇宙觀中的中心山），那麼四天王（Caturmaharajika，佛教中的護法神）及忉利天（Trayastrimsa，欲界六天之一）依什麼而住呢？』佛告訴阿難說：『第三炎天（Third Brahma Heaven）乃至色究竟天（Akanistha，色界頂層天），又依什麼而住呢？』阿難回答佛說：『行業果報不可思議。』佛告訴阿難說：『行業果報不可思議，諸佛世界亦不可思議。那些眾生的功德善力，安住於行業之地，所以才能如此。』下卷說：『當時佛告訴阿難，你看見那個國度，從地面以上直到凈居天（Suddhavasa，色界天之一），其中有微妙嚴凈自然之物，是否都看見了？』以此推斷可知，那凈土是有漏心所變現的，即欲界和色界所攝。兩種解釋雖然都是有漏所變的凈土，卻不能稱之為三界所攝。
問：既然是有漏識心所變，有漏的心即三界所攝，沒有有漏的心而出三界所攝的。心既然是三界所攝，所顯現的凈土難道不是三界嗎？
釋：雖然知道有漏的體性不出三界，然而以別的意義來說，只能稱為有漏，不能稱為三界。所以三界這個名稱範圍較窄，有漏這個名稱範圍較寬。就像凡夫得以往生西方極樂世界，並非五趣（Gati，眾生輪迴的五種道途）所攝。所以《無量壽經》說：『橫截五惡趣，惡趣自然閉。』又《阿彌陀經》說：『彼佛國土無三惡趣（Tris-apaya，地獄、餓鬼、畜生）等。』又《無量壽經》說：『彼國眾生非天非人，因順余方，故有人天之號。』所以知道彼土沒有五趣。既然允許往生的是凡夫，而非五趣所攝，又有什麼妨礙那凈土名為有漏，而非三界所收呢？
問：彼土的凡夫是人是天，在義理上有什麼妨礙？經文只是說沒有三惡趣，又有什麼妨礙可以有人天趣呢？而經文卻說非天非人。
【English Translation】 English version It is because of the adornment of numerous treasures. In reality, it is not without Samgraha (comprehension). It is reasonable that the principle is manifested by the mind of Samadhi. The treasure ground of that Pure Land is in the Desire Realm; that in the void is in the Desire and Form Realms. Therefore, in the Amitayus Sutra, Ananda (one of the ten principal disciples of the Buddha) asked the Buddha: 'If that Buddha-land has no Mount Sumeru (the central mountain in Buddhist cosmology), then where do the Four Heavenly Kings (Caturmaharajika, the guardian deities in Buddhism) and Trayastrimsa Heaven (one of the six heavens in the Desire Realm) reside?' The Buddha told Ananda: 'Where do the Third Brahma Heaven and even the Akanistha Heaven (the highest heaven in the Form Realm) reside?' Ananda replied to the Buddha: 'The karmic retribution of actions is inconceivable.' The Buddha told Ananda: 'The karmic retribution of actions is inconceivable, and the worlds of all Buddhas are also inconceivable. The merits and virtuous powers of those beings reside in the land of karma, so they are able to do so.' The lower volume says: 'At that time, the Buddha told Ananda, you see that country, from the ground up to the Suddhavasa Heaven (one of the heavens in the Form Realm), in which there are subtle, adorned, pure, and natural things, have you seen them all?' From this, it can be inferred that that Pure Land is transformed by the mind with outflows, which is included in the Desire and Form Realms. Although both explanations are Pure Lands transformed by outflows, they cannot be called included in the Three Realms.
Question: Since it is transformed by the mind with outflows, and the mind with outflows is included in the Three Realms, there is no mind with outflows that goes out of the Three Realms. Since the mind is included in the Three Realms, isn't the manifested Pure Land also in the Three Realms?
Answer: Although it is known that the nature of outflows does not go out of the Three Realms, yet in another sense, it can only be called with outflows, not the Three Realms. Therefore, the name Three Realms is narrow, and the name with outflows is broad. Just as ordinary people who are reborn in the Western Pure Land are not included in the Five Gatis (the five paths of reincarnation for sentient beings). Therefore, the Amitayus Sutra says: 'Horizontally cutting off the five evil destinies, the evil destinies are naturally closed.' Also, the Amitabha Sutra says: 'That Buddha-land has no Three Evil Destinies (Tris-apaya, hells, hungry ghosts, and animals), etc.' Also, the Amitayus Sutra says: 'The beings in that country are neither gods nor humans, because they follow other directions, so they have the names of gods and humans.' Therefore, it is known that that land has no Five Destinies. Since it is allowed that those who are reborn are ordinary people, and are not included in the Five Destinies, what prevents that Pure Land from being called with outflows, but not included in the Three Realms?
Question: What is the problem with the ordinary people in that land being gods or humans in terms of meaning? The sutra only says that there are no Three Evil Destinies, so what prevents there from being the destinies of gods and humans? But the sutra says neither gods nor humans.
者。此說大菩薩等非天非人。因順余方故有人天之名。非據凡夫得往生者。凡夫生彼。或是人趣。或是天趣。于理無妨。
答。若是凡夫得生凈土。是人天趣者。若是人趣。人趣有四。為是南閻浮提人。為是東西二洲及北郁單越人趣耶。若是天趣。為是四天王天乃至色界阿迦尼吒天耶。若是四天下人趣者。彼北郁單越。應是八難之中郁單越難。若是色界等。應是長壽天難。此是難處。云何名凈土。勸眾生生耶。若言是人趣而不得名四天下人等。亦得名天趣。而非四天王天等。若然者。四天下外。別有人趣耶。四天王天等外。別有天趣等耶。若言有者。何即凈土眾生是人天。非四天下等人天耶。亦有凈土有漏非三界有漏。其義何妨。若言四天下人趣等外。無別人趣。四天王天等外無別天趣。凈土凡夫亦得名凡夫。不得名人趣天趣者。何妨凈土亦得名有漏。不得名三界也。以彼五趣例此三界。其義顯然。不可迷執也。又諸法相中。有寬有狹。只如世間名寬有漏名局。有漏名寬三界名局。三界名寬四生名局。四生名寬五趣名局。何者只如如來所變穢惡國土。雖似三界非如三界。雖是無漏而名世間。此則世間名寬有漏名局。有漏名寬三界名局者。即是凡夫等有漏識心所現凈土。亦得名有漏。不得名三界。故大智度論言。
【現代漢語翻譯】 現代漢語譯本： 問：這種說法認為大菩薩等並非天人，只是爲了順應其他地方的說法，才有人天之名，並非指凡夫俗子也能往生凈土。凡夫往生彼土，或許是人道，或許是天道，從道理上來說沒有妨礙。
答：如果說凡夫能夠往生凈土，並且是人道或天道，那麼如果是人道，人道有四種，是指南閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲）的人，還是指東西二洲以及北郁單越（Uttarakuru，四大部洲之一，以享樂著稱）的人呢？如果是天道，是指四天王天（Cāturmahārājika，欲界六天之一）乃至阿迦尼吒天（Akaniṣṭha，色界頂天）嗎？如果是四天下的人道，那麼北郁單越應該是八難（Aṣṭāvināśa，指沒有機會修行佛法的八種處境）中的郁單越難。如果是阿迦尼吒天等，應該是長壽天難。這些都是困難之處，怎麼能稱為凈土，勸說眾生往生呢？如果說雖然是人道，但不能稱為四天下的人等，也可以稱為天道，但不是四天王天等，如果這樣，那麼在四天下之外，另有人道嗎？在四天王天等之外，另有天道嗎？如果說有，那麼為什麼凈土眾生是人天，卻不是四天下等人天呢？也可以說凈土有有漏（Sāsrava，指有煩惱，會產生痛苦的）而非三界（Tridhātu，欲界、色界、無色界）的有漏，這在道理上有什麼妨礙呢？如果說在四天下人道等之外，沒有別的人道，在四天王天等之外，沒有別的天道，凈土的凡夫也可以稱為凡夫，但不能稱為人道天道，那麼為什麼凈土也可以稱為有漏，但不能稱為三界呢？用彼五趣（Pañcagati，地獄、餓鬼、畜生、人、天）來比對此三界，其中的道理是顯而易見的，不可迷惑執著啊。而且諸法（Dharma，佛法）的法相（Lakṣaṇa，特徵）中，有寬有窄。就像世間這個名稱寬泛，有漏這個名稱侷限；有漏這個名稱寬泛，三界這個名稱侷限；三界這個名稱寬泛，四生（Caturyoni，卵生、胎生、濕生、化生）這個名稱侷限；四生這個名稱寬泛，五趣這個名稱侷限。例如如來（Tathāgata，佛的稱號）所變化的穢惡國土，雖然類似三界，但並非如同三界；雖然是無漏，卻名為世間。這就是世間這個名稱寬泛，有漏這個名稱侷限。有漏這個名稱寬泛，三界這個名稱侷限，也就是說凡夫等有漏識心所顯現的凈土，也可以稱為有漏，但不能稱為三界。所以《大智度論》（Mahāprajñāpāramitāśāstra）說：
【English Translation】 English version: Question: This statement asserts that great Bodhisattvas and others are neither Devas nor humans, but are given the names of Devas and humans to conform to other perspectives. It does not refer to ordinary people being able to be reborn in the Pure Land. Ordinary people reborn there may be in the human realm or the Deva realm, which is not contradictory in principle.
Answer: If ordinary people can be reborn in the Pure Land and are in the human or Deva realm, then if it is the human realm, there are four types of human realms. Does it refer to people of Jambudvipa (one of the four continents, the continent we live on), or people of the eastern and western continents and Uttarakuru (one of the four continents, known for its enjoyment)? If it is the Deva realm, does it refer to the Cāturmahārājika Heaven (Heaven of the Four Heavenly Kings, one of the six heavens of the desire realm) up to the Akaniṣṭha Heaven (the highest heaven of the form realm)? If it is the human realm of the four continents, then Uttarakuru should be the Uttarakuru difficulty among the eight difficulties (Aṣṭāvināśa, referring to eight situations where there is no opportunity to practice the Dharma). If it is the Akaniṣṭha Heaven, etc., it should be the difficulty of the long-life heavens. These are all difficult points. How can it be called a Pure Land and encourage sentient beings to be reborn there? If you say that although it is the human realm, it cannot be called the people of the four continents, etc., and it can also be called the Deva realm, but not the Cāturmahārājika Heaven, etc., then outside the four continents, is there another human realm? Outside the Cāturmahārājika Heaven, etc., is there another Deva realm? If you say there is, then why are the sentient beings of the Pure Land Devas and humans, but not the Devas and humans of the four continents, etc.? It can also be said that the Pure Land has Sāsrava (with outflows, referring to having afflictions and producing suffering) but not the Sāsrava of the Tridhātu (Three Realms: Desire Realm, Form Realm, Formless Realm), what is the problem with this in principle? If you say that outside the human realm of the four continents, etc., there is no other human realm, and outside the Cāturmahārājika Heaven, etc., there is no other Deva realm, and the ordinary people of the Pure Land can also be called ordinary people, but cannot be called the human realm or the Deva realm, then why can the Pure Land also be called Sāsrava, but cannot be called the Three Realms? Using the Pañcagati (Five Realms: hell, hungry ghosts, animals, humans, Devas) to compare with the Three Realms, the principle is obvious and should not be confused or attached to. Moreover, in the Dharmas (Buddhist teachings), the Lakṣaṇa (characteristics) have broad and narrow aspects. Just like the name 'world' is broad, and the name 'with outflows' is limited; the name 'with outflows' is broad, and the name 'Three Realms' is limited; the name 'Three Realms' is broad, and the name 'Four Births' (Caturyoni: egg-born, womb-born, moisture-born, transformation-born) is limited; the name 'Four Births' is broad, and the name 'Five Realms' is limited. For example, the impure and evil land transformed by the Tathāgata (title of the Buddha), although similar to the Three Realms, is not like the Three Realms; although it is without outflows, it is called the world. This is the broadness of the name 'world' and the limitation of the name 'with outflows'. The broadness of the name 'with outflows' and the limitation of the name 'Three Realms' means that the Pure Land manifested by the mind of ordinary people with outflows can also be called 'with outflows' but cannot be called the 'Three Realms'. Therefore, the Mahāprajñāpāramitāśāstra says:
凈土非三界。無慾故非欲界。地居故非色界。有形故非無色界。此論義意。非是凈土無漏識心所現凈土名出三界。但有漏識心所變凈土器世間相佈置法用安立有情利樂等事。不同於此三界等相。名非三界也。三界名寬四生名局者。四生唯取異熟五蘊有情世間。三界通三性及器世間。故三界名寬。四生名局也。四生名寬五趣名局者。中有是化生而非是五趣。及凈土眾生等是化生非趣。如是等名字寬狹。體性差別。此經論等有此不同。豈得有漏識心所變凈土之言則令是三界攝也。又如第八識有三名。一名阿賴耶。二名阿陀那。三名異熟。若得阿羅漢辟支佛果。及入八地諸菩薩等所有第八識。但名阿陀那。及名異熟。不得名阿賴耶。豈依無阿賴耶名。即遣阿羅漢無第八識。執持諸法種子耶。豈以無三界名。而令凡夫眾生生於凈土。有漏識心不變化凈佛國土。受用種種大乘法樂也。又托如來無漏凈土。雖以有漏心現其凈土。而此凈土從本性相土。土亦非緣縛相應縛縛。不增煩惱。如有漏心緣滅道諦煩惱不增。猶如觀日輪損減眼根也。故非三界。非三界系煩惱增也。
問。若不許是欲色界攝者。何因無量壽經言乃至凈居天等。
答。此是施設為天。不可即為實天分欲色界也。若實天者。如來凈心所變。豈是欲色界攝
【現代漢語翻譯】 現代漢語譯本 凈土並非三界所攝。因為沒有慾望，所以不是欲界。因為是地居，所以不是色界。因為有形質，所以不是無色界。這個論點的意思是，並非說凈土中無漏的識心所顯現的凈土超出三界，而是說有漏的識心所變現的凈土，其器世間的景象、佈置、法則、功用，以及安立有情、利益安樂等事，不同於此三界等相，所以說它『非三界』。『三界』這個名稱範圍寬泛，而『四生』這個名稱範圍侷限，是因為『四生』只取異熟五蘊的有情世間，而『三界』則通於三性以及器世間。所以說『三界』這個名稱範圍寬泛，『四生』這個名稱範圍侷限。『四生』這個名稱範圍寬泛，『五趣』這個名稱範圍侷限，是因為中有是化生，但並不屬於五趣，以及凈土的眾生等是化生，但不屬於趣。像這樣，名稱有寬窄，體性有差別，經論等對此有不同的說法。難道能因為有『有漏識心所變凈土』的說法，就認為凈土被三界所攝嗎？又比如第八識有三個名稱：一名阿賴耶（ālaya，藏識），二名阿陀那（ādāna，執持識），三名異熟。如果證得阿羅漢（arhat，斷盡煩惱者）、辟支佛（pratyekabuddha，緣覺）果位，以及進入八地（不動地）的諸菩薩等，他們的第八識只稱為阿陀那和異熟，不再稱為阿賴耶。難道能因為沒有阿賴耶這個名稱，就認為阿羅漢沒有第八識，不能執持諸法種子嗎？難道能因為沒有三界這個名稱，就認為凡夫眾生往生凈土后，有漏的識心不能變化清凈的佛國土，受用種種大乘佛法的快樂嗎？又依託如來無漏的凈土，即使以有漏心顯現其凈土，而此凈土從本性上來說，並非緣縛相應縛縛，不會增長煩惱。如同有漏心緣滅道諦，煩惱不會增長，就像觀看太陽會損傷眼根一樣。所以說凈土並非三界，也並非三界系的煩惱所增長。 問：如果不允許凈土被欲界、色界所攝，那麼為什麼《無量壽經》（Amitāyus Sūtra）中說『乃至凈居天等』呢？ 答：這是施設說為天，不可就認為是真正的天，劃分到欲界、色界中。如果是真正的天，是如來清凈心所變現的，怎麼會被欲界、色界所攝呢？
【English Translation】 English version The Pure Land is not within the Three Realms (triloka). Because there is no desire, it is not the Desire Realm (kāmadhātu). Because it is earth-dwelling, it is not the Form Realm (rūpadhātu). Because it has form, it is not the Formless Realm (arūpadhātu). The meaning of this argument is not that the Pure Land manifested by the undefiled consciousness (anāsrava-vijñāna) in the Pure Land is beyond the Three Realms. Rather, it means that the Pure Land transformed by the defiled consciousness (sāsrava-vijñāna), its container world (bhājana-loka), its arrangement, its laws, its functions, and the establishment of sentient beings (sattva) and the benefits and happiness they receive, are different from the characteristics of the Three Realms. Therefore, it is said to be 'not the Three Realms.' The term 'Three Realms' is broad, while the term 'Four Births' (caturyoni) is narrow. This is because 'Four Births' only refers to the sentient world of ripening (vipāka) and the five aggregates (skandha), while 'Three Realms' encompasses the three natures (trisvabhāva) and the container world. Therefore, the term 'Three Realms' is broad, and the term 'Four Births' is narrow. The term 'Four Births' is broad, while the term 'Five Destinies' (pañca-gatayaḥ) is narrow. This is because the intermediate state (antarābhava) is a transformation birth (upapāduka-yoni) but is not within the Five Destinies, and the beings in the Pure Land are transformation births but not destinies. Thus, the names have different scopes, and the natures have different distinctions. The sutras and treatises have different views on this. How can the statement 'Pure Land transformed by defiled consciousness' imply that the Pure Land is included within the Three Realms? Furthermore, the eighth consciousness (ālayavijñāna) has three names: first, Ālaya (ālaya, storehouse consciousness), second, Ādāna (ādāna, grasping consciousness), and third, Ripening (vipāka). If one attains the fruit of an Arhat (arhat, one who has extinguished all defilements) or Pratyekabuddha (pratyekabuddha, solitary buddha), or if one is a Bodhisattva (bodhisattva) who has entered the Eighth Ground (Acala-bhūmi), their eighth consciousness is only called Ādāna and Ripening, and is no longer called Ālaya. Can we, based on the absence of the name Ālaya, conclude that Arhats do not have the eighth consciousness to uphold the seeds of all dharmas? Can we, based on the absence of the name Three Realms, conclude that when ordinary beings are born in the Pure Land, their defiled consciousness cannot transform a pure Buddha-land and enjoy the various joys of Mahayana Dharma? Furthermore, relying on the undefiled Pure Land of the Tathagata (tathāgata, thus-gone one), even if one manifests the Pure Land with a defiled mind, this Pure Land, from its fundamental nature, is not bound by conditions or associated with bonds, and does not increase afflictions. Just as when a defiled mind contemplates the Truth of Cessation (nirodha-satya) and the Truth of the Path (mārga-satya), afflictions do not increase, just as looking at the sun damages the eyes. Therefore, the Pure Land is not the Three Realms, nor is it increased by the afflictions of the Three Realms. Question: If it is not allowed that the Pure Land is included in the Desire Realm and Form Realm, then why does the Amitāyus Sūtra say 'even the Pure Abode Heavens (Śuddhāvāsa)'? Answer: This is a provisional designation as heavens, and should not be immediately taken as actual heavens, divided into the Desire Realm and Form Realm. If they were actual heavens, transformed by the pure mind of the Tathagata, how could they be included in the Desire Realm and Form Realm?
。又言若是色界者。已下欲天為勝為劣。若劣者。如何色界反劣欲界。若勝者。如此娑婆世界欲色兩界勝劣不同。欲色有情優劣差別。彼土亦爾。生色界者勝生欲界。何因四十八弘誓願。說國中人天形色不同有好醜者。不取正覺。彼色界形既勝欲形。如何說同。故知假安立說為凈居天等。非實即是欲色界也。於前二解初釋為正。異熟識體是實有情。生彼眾生諸菩薩等未滅異熟。何得說彼非實天人。
問曰。若凡夫所變凈土是有漏。非三界所。感之生彼者。不同餘人天造惡受苦果。說非人天。如勝鬘經。說變易生死非三界攝。非彼生死實報。是化生非人天趣者。未知凈土化生凡夫非三界。瓔珞經說。三界之外有眾生者。是洴沙王國安多偈師義。非佛說。故是三界身。實非三界身耶。依此後解復為斯問。
釋曰。此何所惑更為斯問。凈土器世間雖有漏識心所變。而不得名三界。即有漏義寬。三界義局。凈土凡夫但名化生有情。不得言人天二趣。此即四生義寬。五趣義局。今此亦爾。雖是凡夫有漏之身。不得名為三界身也。
問曰。此義更難。若爾者即應身非三界之身。業非三界之業。若業非三界者。當在娑婆孝養父母。修行三福。作十六觀念佛等業。此等業當起之時。未得色界心。即是欲界生得善聞慧
【現代漢語翻譯】 現代漢語譯本：又有人說，如果往生到凈土的人比下方的欲界天更殊勝還是更低劣？如果更低劣，如何能反過來超越低劣的欲界？如果更殊勝，那麼就像娑婆世界欲界和色界有勝劣不同，欲界和色界眾生的優劣有差別一樣，凈土也應該如此。往生到凈土的人比欲界眾生更殊勝，為什麼在四十八大愿中說凈土中的人天形貌不同，有好有丑，如果這樣就不取正覺？凈土的形貌既然勝過欲界，怎麼能說相同呢？所以要知道，只是假安立說為凈居天等，並非實際上就是欲界天。對於前面的兩種解釋，最初的解釋是正確的。異熟識的本體是真實的有情，往生到凈土的眾生和諸菩薩等，還沒有滅除異熟，怎麼能說他們不是真實的天人呢？ 有人問道：如果凡夫所變的凈土是有漏的，不在三界之內，那麼感得往生到那裡的人，不同於其他的人天造惡受苦果，所以說不是人天。就像《勝鬘經》所說，變易生死不在三界之內，不是真實的報應，是化生，不是人天趣。不知道凈土化生的凡夫是否在三界之外。《瓔珞經》說，三界之外有眾生，那是洴沙王國安多偈師的說法，不是佛說的，所以是三界身，實際上不是三界身嗎？依據後面的解釋，再次提出這個問題。 解釋說：這有什麼迷惑，還要再次提問？凈土的器世間雖然是有漏的識心所變，但不能稱為三界。有漏的含義寬泛，三界的含義侷限。凈土的凡夫只能稱為化生有情，不能說是人天二趣。這就像四生的含義寬泛，五趣的含義侷限。現在也是這樣，雖然是凡夫有漏之身，但不能稱為三界身。 有人問道：這個道理更難理解。如果這樣，應化身就不是三界之身，業也不是三界之業。如果業不是三界的業，那麼在娑婆世界孝養父母，修行三福，作十六觀想念佛等業，這些業發起的時候，還沒有得到出離心，就是欲界生得的善聞慧。
【English Translation】 English version: Furthermore, it is said, are those reborn in the Pure Land superior or inferior to the desire realm heavens below? If inferior, how can they surpass the inferior desire realm? If superior, then just as the desire and form realms in this Saha world differ in superiority and inferiority, and the beings in the desire and form realms differ in excellence, so too should it be in the Pure Land. Those reborn there are superior to beings in the desire realm. Why does the Forty-Eight Great Vows state that the forms and appearances of humans and devas (devas: gods) in that land differ, with some being beautiful and others ugly, and that if this were the case, they would not attain perfect enlightenment? Since the forms in the Pure Land surpass those in the desire realm, how can they be said to be the same? Therefore, know that it is only provisionally established that they are like the Pure Abodes (凈居天: Śuddhāvāsa heavens), and are not actually desire realm heavens. Of the two previous explanations, the first is correct. The nature of the Vipāka-vijñāna (異熟識: the resultant consciousness) is that of a real sentient being. Those beings and Bodhisattvas (菩薩: beings on the path to Buddhahood) reborn there have not yet extinguished their Vipāka (異熟: result), so how can it be said that they are not real devas and humans? Someone asks: If the Pure Land transformed by ordinary beings is afflicted and not within the Three Realms (三界: Trailokya), then those who are reborn there, unlike other humans and devas who create evil and receive suffering as a result, are said not to be humans or devas. Just as the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says that the change and death of transformation are not within the Three Realms, and are not real retribution, but are transformationally born and not within the human or deva realms. It is not known whether the transformationally born ordinary beings in the Pure Land are outside the Three Realms. The Yingluo Sutra (瓔珞經) says that there are beings outside the Three Realms, which is the meaning of the verses of Ānanda (安多) in the kingdom of Bimbisāra (洴沙), and is not what the Buddha said. So, is it a body within the Three Realms, or is it actually not a body within the Three Realms? Based on the latter explanation, this question is raised again. The explanation is: Why are you confused and asking this question again? Although the vessel world of the Pure Land is transformed by afflicted consciousness and mental factors, it cannot be called the Three Realms. The meaning of 'afflicted' is broad, while the meaning of 'Three Realms' is limited. Ordinary beings in the Pure Land can only be called transformationally born sentient beings, and cannot be said to be in the human or deva realms. This is like the meaning of the Four Births (四生: Catur-yoni) being broad, while the meaning of the Five Realms (五趣: Pañca-gati) is limited. It is the same now; although it is the afflicted body of an ordinary being, it cannot be called a body within the Three Realms. Someone asks: This meaning is even more difficult to understand. If that is the case, then the Nirmāṇakāya (應身: emanation body) is not a body within the Three Realms, and karma is not karma within the Three Realms. If karma is not karma within the Three Realms, then when one is in the Saha world, practicing filial piety towards parents, cultivating the Three Meritorious Deeds (修行三福), performing the Sixteen Contemplations (十六觀: Ṣoḍaśa-darśana) of Buddha-Recitation (唸佛: Buddhānusmṛti), etc., at the time when these karmas arise, one has not yet attained the mind of renunciation, and is thus the innate good wisdom of the desire realm.
思慧心。若得色界定。即是色界修慧之心。生色界已。愿生西方。即是色界生得善聞慧修慧心。無漏之心不能感報。業既是其界所攝。以業招報。還須三界所收。因果決然。豈得乖斯道理。而言生凈土非是三界之身耶。
釋曰。前言是其有漏非是三界。已廣成立。此但失名。而不失體。斯有何過更復重徴。雖知造業之時此業是于欲色二界有漏善心。有漏善心所感之報。即是凈土之形。不名欲色界攝。而此業報以果攝因。不得名為欲色界業。但得名為凈土之業。若言是欲色界身起欲色界心而造于業者。寧容不是欲色業者。欲界之業所感人天受報。極長不過萬六千歲。若感凈土遂得壽命無量無邊阿僧祇劫。豈欲界業能感彼命無量阿僧祇劫耶。斯亦乘阿彌陀佛不可思議弘誓願力。令其業力感報極長。非是凡夫所測度。經文顯然。不可不信。大乘道理意趣難知。諸佛境界非凡所測。但知仰信專誠修學。不可一一依諸法相楷定是非。論是三界非三界也。
問曰。凡夫眾生所生凈土。凡夫未得無漏凈心。隨心所變土還有漏。有漏之土即名穢國。何得亦言生凈土。
釋曰。凈有多種。有真實凈。有相似凈。有究竟凈。有非究竟凈。真實凈者。謂無漏善心。相似凈者。謂有漏善心。究竟凈者。謂諸佛世尊。非究竟凈
【現代漢語翻譯】 現代漢語譯本：思慧心。如果得到定力，就是修慧之心生起。已經生起修慧之心后，願望往生西方極樂世界，這就是生起並獲得善聞慧和修慧之心。無漏之心不能感得果報。業既然是被其界所攝，以業招感果報，仍然需要被三界所收攝。因果關係是確定的，怎麼能違背這個道理，而說往生凈土不是三界之身呢？
解釋說：前面說的是有漏，不是三界，已經廣泛地成立了。這只是名稱上的改變，而本體並沒有改變。這有什麼過錯，還要再次追問呢？即使知道造業的時候，這個業是屬於欲界和色界的有漏善心，有漏善心所感得的果報，就是凈土的形相，不能稱為欲界所攝。而這個業報以果來攝因，不能稱為欲界或色界的業，只能稱為凈土的業。如果說是欲界或色界之身，生起欲界或色界之心而造業，難道能說不是欲界或色界的業嗎？欲界的業所感得的人天果報，最長也不過一萬六千歲。如果感得凈土，就能得到壽命無量無邊的阿僧祇劫。難道欲界的業能夠感得那樣壽命無量阿僧祇劫的果報嗎？這也是憑藉阿彌陀佛（Amitabha）不可思議的弘誓願力，使這個業力感得的果報極其長久，不是凡夫所能測度的。經文說得很清楚，不可不信。大乘佛法的道理意趣難以理解，諸佛的境界不是凡夫所能測度的。只要知道仰信，專心誠意地修學，不可一一依照諸法的表相來判斷是非，爭論是三界還是非三界。
提問：凡夫眾生所往生的凈土，凡夫還沒有得到無漏清凈之心，隨著心所變化的凈土還是有漏的。有漏的凈土就叫做穢國，怎麼能也說是往生凈土呢？
解釋說：清凈有多種，有真實清凈，有相似清凈，有究竟清凈，有非究竟清凈。真實清凈，是指無漏善心。相似清凈，是指有漏善心。究竟清凈，是指諸佛世尊。非究竟清凈，
【English Translation】 English version: 'Thinking with wisdom. If one attains Samadhi (定, concentration), it means the mind of cultivating wisdom arises. After this mind has arisen, wishing to be reborn in the Western Pure Land, it means generating and obtaining the mind of good hearing wisdom and cultivating wisdom. The mind of no outflows cannot receive retribution. Since karma is governed by its realm, and retribution is invited by karma, it still needs to be contained within the Three Realms (三界). The relationship between cause and effect is definite, how can one violate this principle and say that rebirth in the Pure Land is not a body of the Three Realms?'
'Explanation: The previous statement that it is with outflows and not of the Three Realms has already been widely established. This is merely a change in name, not a change in substance. What fault is there in repeatedly questioning this? Even if one knows that at the time of creating karma, this karma belongs to the desire realm (欲界) and form realm (色界) with outflows of wholesome mind, the retribution invited by the wholesome mind with outflows is the form of the Pure Land, and cannot be called governed by the desire realm. And this karmic retribution uses the result to encompass the cause, and cannot be called the karma of the desire realm or form realm, but can only be called the karma of the Pure Land. If it is said that the body of the desire realm or form realm arises with the mind of the desire realm or form realm and creates karma, how can it not be the karma of the desire realm or form realm? The retribution of humans and devas invited by the karma of the desire realm is no more than sixteen thousand years. If one invites the Pure Land, one can obtain a lifespan of immeasurable, boundless asamkhya (阿僧祇) kalpas. How can the karma of the desire realm invite such a lifespan of immeasurable asamkhya kalpas? This is also relying on the inconceivable great vows of Amitabha Buddha (阿彌陀佛), causing the karmic power to invite extremely long retribution, which is not measurable by ordinary people. The sutra text is clear, one must not disbelieve. The meaning of Mahayana (大乘) principles is difficult to understand, the realm of the Buddhas is not measurable by ordinary people. One should only know to believe and sincerely cultivate and study, and not judge right and wrong according to the characteristics of all dharmas, arguing whether it is of the Three Realms or not of the Three Realms.'
'Question: The Pure Land where ordinary beings are born, since ordinary beings have not yet obtained the pure mind without outflows, the land that changes with the mind still has outflows. The land with outflows is called an impure land, how can it also be said to be born in the Pure Land?'
'Explanation: There are many kinds of purity. There is true purity, there is similar purity, there is ultimate purity, there is non-ultimate purity. True purity refers to the wholesome mind without outflows. Similar purity refers to the wholesome mind with outflows. Ultimate purity refers to all Buddhas, World Honored Ones. Non-ultimate purity'
者。謂十地已下乃至凡夫。有體凈相穢。有體穢相凈。有體相俱凈。有體相俱穢。體凈相穢者。謂佛心無漏清凈。故所現之土亦復清凈。然所現土現於穢相名體凈相穢。故維摩經言。為欲度斯下劣人。故示是眾惡不凈土耳。體穢相凈者。如十地已還本識及有漏六七識並地前凡夫一切有漏心所現凈土。是有漏故名為體穢。以依如來清凈佛土。自識變似凈土相現。故名相凈也。體相俱凈者。如佛及十地已還無漏心中所現凈土。名體相俱凈。體相俱穢者。如有漏心所現穢土等。是也。今此得生西方。雖是凡夫。然前第二句。體穢相凈也。
問曰。如維摩經說。若菩薩欲得生凈土。當凈其心。隨其心凈即佛土凈。此之心凈經文。乃約十地菩薩方名凈心。如何凡夫即欲生於凈土。若言得生凈土。應言己凈其心。且具縛凡夫見修諸惑紛綸競起。無暫時停。今既不凈其心。如何得生凈土。
釋曰凈土有多種。非是一途。有究竟凈心。有未究竟凈心。有有漏凈心。有無漏凈心。有有相凈心。有無相凈心。有伏現行凈心。有斷種子凈心。有自力凈心。有他力凈心。其義非一。不可為難。諸佛如來逗機說法。或就究竟作語。或就未究竟為語。如是等說其義不定。不可唯依維摩經說究竟凈心。十地之位心凈土凈之文。不信觀經伏
【現代漢語翻譯】 現代漢語譯本：
這段話描述了四種不同的情況：體凈相穢、體穢相凈、體相俱凈、體相俱穢。這些情況適用於十地菩薩以下，乃至凡夫。
- 體凈相穢：指的是佛的心是無漏清凈的，因此所顯現的佛土也是清凈的。然而，這個清凈的佛土顯現出穢濁的景象，這被稱為『體凈相穢』。正如《維摩經》所說：『爲了度化這些下劣之人，所以示現充滿眾惡的不凈佛土。』
- 體穢相凈：指的是十地菩薩以下的本識，以及有漏的六七識，還有地前凡夫一切有漏的心所顯現的凈土。因為是有漏的，所以稱為『體穢』。由於依靠如來清凈的佛土，自己的識變現出類似凈土的景象，所以稱為『相凈』。
- 體相俱凈：指的是佛以及十地菩薩以下的無漏心中所顯現的凈土，這被稱為『體相俱凈』。
- 體相俱穢：指的是有漏心所顯現的穢土等等，就是這種情況。
現在，我們能夠往生西方極樂世界，雖然是凡夫，但屬於前面第二種情況，即『體穢相凈』。
問：
正如《維摩經》所說：『如果菩薩想要往生凈土，應當凈化自己的心，隨著他的心清凈，佛土也就清凈。』這裡所說的心凈，經文是針對十地菩薩才稱為凈心。為什麼凡夫也想要往生凈土呢？如果說能夠往生凈土，那應該說已經凈化了自己的心。而且，具縛的凡夫，見惑和思惑紛紛擾擾，競相生起，沒有片刻停歇。現在既然沒有凈化自己的心，怎麼能夠往生凈土呢？
答：
凈土有多種，不是隻有一種途徑。有究竟的凈心，有未究竟的凈心，有有漏的凈心，有無漏的凈心，有有相的凈心，有無相的凈心，有伏現行的凈心，有斷種子的凈心，有自力的凈心，有他力的凈心。凈土的含義不是單一的，不能用一種標準來責難。諸佛如來根據眾生的根機說法，有時就究竟的層面來說，有時就未究竟的層面來說。像這樣的說法，其含義是不確定的。不能只依據《維摩經》所說的究竟凈心，以及十地菩薩的『心凈土凈』的說法，而不相信《觀經》中通過唸佛伏惑也能往生的說法。 English version:
This passage describes four different situations: 'essence pure appearance impure', 'essence impure appearance pure', 'essence and appearance both pure', and 'essence and appearance both impure'. These situations apply to those below the Tenth Ground Bodhisattva (Dashabhumika), even ordinary beings (Puthujjana).
- Essence Pure Appearance Impure: This refers to the Buddha's mind, which is free from outflows (anasrava) and pure. Therefore, the Buddha-land manifested is also pure. However, this pure Buddha-land manifests an impure appearance, which is called 'essence pure appearance impure'. As the Vimalakirti Sutra says, 'In order to liberate these inferior beings, [the Buddha] manifests this impure land full of evils.'
- Essence Impure Appearance Pure: This refers to the fundamental consciousness (alaya-vijnana) of those below the Tenth Ground Bodhisattva, as well as the defiled (with outflows) sixth and seventh consciousnesses, and the pure lands manifested by all defiled minds of ordinary beings before reaching the grounds. Because it is defiled, it is called 'essence impure'. Because it relies on the pure Buddha-land of the Tathagata, and one's own consciousness transforms into an appearance similar to a pure land, it is called 'appearance pure'.
- Essence and Appearance Both Pure: This refers to the pure land manifested in the minds free from outflows of the Buddha and those below the Tenth Ground Bodhisattva, which is called 'essence and appearance both pure'.
- Essence and Appearance Both Impure: This refers to the impure lands manifested by defiled minds, and so on, which is this situation.
Now, although we are ordinary beings, we can be reborn in the Western Pure Land (Sukhavati). This belongs to the second situation mentioned earlier, namely 'essence impure appearance pure'.
Question:
As the Vimalakirti Sutra says, 'If a Bodhisattva wishes to be born in a pure land, he should purify his mind. As his mind is purified, the Buddha-land is purified.' The 'mind purification' mentioned here refers to the pure mind of a Tenth Ground Bodhisattva. Why do ordinary beings also want to be born in a pure land? If it is said that one can be born in a pure land, then it should be said that one has already purified one's mind. Moreover, ordinary beings bound by afflictions (kleshas), with the afflictions of views and practice arising in confusion and competing with each other, without a moment of cessation. Since one has not purified one's mind, how can one be born in a pure land?
Answer:
There are many kinds of pure lands, not just one path. There is ultimate pure mind, and there is not-yet-ultimate pure mind. There is defiled pure mind, and there is undefiled pure mind. There is pure mind with characteristics, and there is pure mind without characteristics. There is pure mind that subdues and manifests actions, and there is pure mind that severs the seeds [of affliction]. There is pure mind through self-power, and there is pure mind through other-power. The meaning of pure land is not singular; it cannot be challenged with one standard. The Tathagatas, the Buddhas, teach according to the capacities of beings, sometimes speaking from the perspective of the ultimate, sometimes speaking from the perspective of the not-yet-ultimate. Such teachings have uncertain meanings. One cannot solely rely on the Vimalakirti Sutra's teaching of ultimate pure mind and the statement 'mind pure, land pure' of the Tenth Ground Bodhisattva, and disbelieve the Contemplation Sutra's teaching that one can also be reborn by subduing afflictions through mindfulness of the Buddha.
【English Translation】 English version:
This passage describes four different situations: 'essence pure appearance impure', 'essence impure appearance pure', 'essence and appearance both pure', and 'essence and appearance both impure'. These situations apply to those below the Tenth Ground Bodhisattva (Dashabhumika), even ordinary beings (Puthujjana).
- Essence Pure Appearance Impure: This refers to the Buddha's mind, which is free from outflows (anasrava) and pure. Therefore, the Buddha-land manifested is also pure. However, this pure Buddha-land manifests an impure appearance, which is called 'essence pure appearance impure'. As the Vimalakirti Sutra says, 'In order to liberate these inferior beings, [the Buddha] manifests this impure land full of evils.'
- Essence Impure Appearance Pure: This refers to the fundamental consciousness (alaya-vijnana) of those below the Tenth Ground Bodhisattva, as well as the defiled (with outflows) sixth and seventh consciousnesses, and the pure lands manifested by all defiled minds of ordinary beings before reaching the grounds. Because it is defiled, it is called 'essence impure'. Because it relies on the pure Buddha-land of the Tathagata, and one's own consciousness transforms into an appearance similar to a pure land, it is called 'appearance pure'.
- Essence and Appearance Both Pure: This refers to the pure land manifested in the minds free from outflows of the Buddha and those below the Tenth Ground Bodhisattva, which is called 'essence and appearance both pure'.
- Essence and Appearance Both Impure: This refers to the impure lands manifested by defiled minds, and so on, which is this situation.
Now, although we are ordinary beings, we can be reborn in the Western Pure Land (Sukhavati). This belongs to the second situation mentioned earlier, namely 'essence impure appearance pure'.
Question:
As the Vimalakirti Sutra says, 'If a Bodhisattva wishes to be born in a pure land, he should purify his mind. As his mind is purified, the Buddha-land is purified.' The 'mind purification' mentioned here refers to the pure mind of a Tenth Ground Bodhisattva. Why do ordinary beings also want to be born in a pure land? If it is said that one can be born in a pure land, then it should be said that one has already purified one's mind. Moreover, ordinary beings bound by afflictions (kleshas), with the afflictions of views and practice arising in confusion and competing with each other, without a moment of cessation. Since one has not purified one's mind, how can one be born in a pure land?
Answer:
There are many kinds of pure lands, not just one path. There is ultimate pure mind, and there is not-yet-ultimate pure mind. There is defiled pure mind, and there is undefiled pure mind. There is pure mind with characteristics, and there is pure mind without characteristics. There is pure mind that subdues and manifests actions, and there is pure mind that severs the seeds [of affliction]. There is pure mind through self-power, and there is pure mind through other-power. The meaning of pure land is not singular; it cannot be challenged with one standard. The Tathagatas, the Buddhas, teach according to the capacities of beings, sometimes speaking from the perspective of the ultimate, sometimes speaking from the perspective of the not-yet-ultimate. Such teachings have uncertain meanings. One cannot solely rely on the Vimalakirti Sutra's teaching of ultimate pure mind and the statement 'mind pure, land pure' of the Tenth Ground Bodhisattva, and disbelieve the Contemplation Sutra's teaching that one can also be reborn by subduing afflictions through mindfulness of the Buddha.
現行惑。依藉他力得生西方。云心不凈不生凈土。譬如得通之人方能陵空。何妨未得通人依得通者亦陵空也。又彼言凈。謂究竟凈心能為他有情現無漏凈土。今往生凈土。謂依佛凈相而現其凈土。彼本此末。依他他依。師弟道殊遂分勝劣。彼據勝說。此約下論。不相妨也。
問曰。彼西方凈土之處為亦有穢土不。若有者如何名凈土。若無者亦如盧舍那佛千葉蓮花一一花上有百億國。此一一國皆是穢土。如何蓮花藏世界盧舍那佛所坐花王之座凈葉之上而有穢土。又身子見穢。梵王見凈。此並凈穢二土同處而現。何故極樂唯有凈土。而無穢土耶。
釋曰。此有二釋。一云極樂世界唯有凈土。于彼方處無穢土相。以是凈土極凈妙故。如其有者。即有亦凈亦穢之過。又色法質礙不可同處。穢凈二相俱時現行不相容故。雜亂過故。觀經等文曾不說故。四十八愿無斯愿故。如其有者。往生眾生應亦生故。亦應得見。不生不見。故知無也。有說。亦有穢土。同處同時不相障礙。言二色法不相容受。此是小乘不了之教。凈穢兩土皆遍十方無邊限故。如此穢土即有凈土。如盧舍那凈花王座即有千百億穢土之相。皆悉凈處有穢。穢處有凈。不相雜染。不相障礙。各隨所見凈穢不同。各隨所生凈土穢土。如前所難並是小乘。非大
【現代漢語翻譯】 現代漢語譯本：現在有這樣的迷惑：有人依賴其他佛的力量而往生西方極樂世界，卻說心不清凈就不能往生凈土。這就像得到神通的人才能在空中飛行，為什麼沒有得到神通的人不能依靠得到神通的人也在空中飛行呢？而且他們所說的『凈』，是指究竟清凈的心能夠為其他有情眾生顯現無漏的凈土。現在我們所說的往生凈土，是指依靠佛的清凈相而顯現其凈土。他們說的是根本，我們說的是末節；他們是依靠自身的力量，我們是依靠他人的力量。師父和弟子所走的道路不同，所以區分了殊勝和低劣。他們是從殊勝的角度來說，我們是從較低的角度來討論，兩者並不矛盾。
有人問：西方極樂世界那個地方，也有不清凈的國土嗎？如果有的話，怎麼能稱為凈土呢？如果沒有的話，就像盧舍那佛（Vairocana Buddha）的千葉蓮花，每一朵花上都有百億個國土，而每一個國土都是不清凈的。那麼，蓮花藏世界（Lotus Treasury World）中，盧舍那佛所坐的花王之座的清凈花瓣上，怎麼會有不清凈的國土呢？而且，舍利弗（Sariputra）看到的是不清凈的，梵天（Brahma）看到的是清凈的，這說明清凈和不清凈的兩個國土是同時顯現於同一處所的。為什麼極樂世界只有清凈的國土，而沒有不清凈的國土呢？
解釋說：對此有兩種解釋。一種說法是，極樂世界只有清凈的國土，在那個地方沒有不清凈國土的景象。因為那是極清凈、極美妙的凈土。如果存在不清凈的國土，就會有亦清凈亦不清凈的過失。而且，色法具有質礙，不能在同一處所存在。不清凈和清凈的兩種景象同時顯現是不相容的，因為有雜亂的過失。《觀經》（Visualization Sutra）等經典中從未這樣說過，四十八愿（Forty-eight Vows）中也沒有這樣的願望。如果存在不清凈的國土，往生的眾生也應該會生到那裡，也應該能夠看到。但實際上並沒有生到那裡，也沒有看到，所以可以知道極樂世界沒有不清凈的國土。另一種說法是，極樂世界也有不清凈的國土，它們在同一處所、同一時間存在，互不障礙。說兩種色法不能相容，這是小乘佛教不了義的教義。清凈和不清凈的兩個國土都遍佈十方，沒有邊際。就像在這個不清凈的國土中也有清凈的國土一樣，就像盧舍那佛清凈的花王之座上也有千百億不清凈國土的景像一樣。所有清凈的地方都有不清凈，不清凈的地方都有清凈，互不混雜，互不障礙，各自隨著所見而有清凈和不清凈的不同，各自隨著所生而有清凈國土和不清凈國土的不同。像前面所提出的疑問，都是小乘佛教的觀點，不是大乘佛教的觀點。
【English Translation】 English version: There is a current delusion: relying on the power of others to be reborn in the Western Pure Land, yet saying that if the mind is not pure, one cannot be reborn in the Pure Land. This is like someone who has attained supernatural powers can fly in the sky. Why can't someone who has not attained supernatural powers also fly in the sky by relying on someone who has attained them? Moreover, what they call 'pure' refers to the ultimately pure mind that can manifest a non-outflow Pure Land for other sentient beings. What we now call rebirth in the Pure Land refers to manifesting the Pure Land by relying on the pure appearance of the Buddha. They speak of the root, we speak of the branch; they rely on their own power, we rely on the power of others. The paths of the teacher and the disciple are different, so they distinguish between the superior and the inferior. They speak from a superior perspective, we discuss from a lower perspective. The two do not contradict each other.
Someone asks: In the Western Pure Land, is there also impure land? If there is, how can it be called a Pure Land? If there isn't, then like the thousand-petaled lotus of Vairocana Buddha (盧舍那佛), each petal has a hundred billion lands, and each of these lands is impure. How can there be impure lands on the pure petals of the flower king's seat where Vairocana Buddha sits in the Lotus Treasury World (蓮花藏世界)? Moreover, Sariputra (舍利弗) sees impurity, and Brahma (梵天) sees purity. This shows that the two lands, pure and impure, appear simultaneously in the same place. Why does the Land of Ultimate Bliss (極樂世界) only have pure lands and no impure lands?
The explanation is: There are two explanations for this. One explanation is that the Land of Ultimate Bliss only has pure lands, and there is no appearance of impure lands in that place. Because it is an extremely pure and wonderful Pure Land. If there were impure lands, there would be the fault of being both pure and impure. Moreover, form-dharmas have substance and obstruction and cannot exist in the same place. The two appearances of impurity and purity cannot manifest simultaneously because they are incompatible, because of the fault of being mixed up. The Visualization Sutra (觀經) and other scriptures have never said this, and there is no such vow in the Forty-eight Vows (四十八愿). If there were impure lands, reborn beings should also be born there, and should also be able to see them. But in reality, they are not born there and do not see them, so we know that there are no impure lands in the Land of Ultimate Bliss. Another explanation is that there are also impure lands in the Land of Ultimate Bliss, and they exist in the same place and at the same time without obstructing each other. Saying that two form-dharmas cannot be compatible is a teaching of the Hinayana (小乘) that does not fully understand. Both pure and impure lands pervade the ten directions without limit. Just as there is a pure land in this impure land, just as there are hundreds of billions of impure land appearances on the pure flower king's seat of Vairocana Buddha. All pure places have impurity, and impure places have purity, without mixing or obstructing each other. Each follows what is seen and has different purity and impurity, and each follows what is born and has different pure and impure lands. The questions raised earlier are all views of the Hinayana, not of the Mahayana (大乘).
乘宗。作如是說。廣如攝大乘論等及諸大乘經所說。不煩廣述。雖知同處凈穢可成。然彼西方唯凈非穢。心穢眾生不生彼故。經唯說凈不說穢相。令余方眾生欲生彼故。
問曰。如安法師凈土論說。凈穢二土為一質異見。為異質異見。為無質而見。彼釋言。一質不成故凈穢虧盈。異質不成故搜玄即冥。無質不成故緣起萬形。雖有此釋文義幽隱。請為開示。廣陳玄旨。
釋曰。安法師慧悟開明。神襟俊爽。製造斯論。妙窮深旨。於時大乘經論文義未周。已能作此推尋。實為印手菩薩。可謂。鑿荒途以開轍。標玄旨于性空。然且文隱義深。讀者罕知其趣。今當爲子廣宣其義。凈穢兩土由凈穢二業。令其自心變現作凈穢相。此凈穢相是凈穢心現。心凈土凈。心穢土穢。各由自心。心既有殊。土寧稱一。故曰一質不成故凈穢虧盈。佛未足指按地。穢盈而凈虧。佛已足指按地。凈盈而穢虧。如維摩經說。故知。身子梵王二心各異。所現之土凈穢有殊。不可言其一。故曰一質不成故凈穢虧盈。雖復凈穢兩心現凈穢二土。心有兩體。土成二相。然同處同時不相障礙。不可言有凈處無穢。有穢處無凈。別處而現而有障礙。以同處同時現凈穢故。故曰異質不成故搜玄即冥。搜者搜求也。玄者幽玄者。搜其幽玄旨趣。凈穢兩相
【現代漢語翻譯】 現代漢語譯本： 乘宗（Mahayana School）這樣說，詳細內容如《攝大乘論》等及各種大乘經典所說，無需過多闡述。雖然知道同一處所可以成就凈土和穢土，但西方極樂世界只有凈土而沒有穢土，因為心懷污穢的眾生無法往生到那裡。經典只說凈土的景象，而不說穢土的景象，是爲了讓其他地方的眾生想要往生到那裡。
問：如安法師（Master An）在《凈土論》中所說，凈土和穢土是『一質異見』，還是『異質異見』，還是『無質而見』？他的解釋是：『一質不成，故凈穢虧盈；異質不成，故搜玄即冥；無質不成，故緣起萬形。』雖然有這樣的解釋，但文義隱晦難懂，請您為我開示，詳細闡述其中的玄妙旨意。
答：安法師慧悟開明，才思敏捷，創作了這部論著，精妙地探究了深奧的旨意。在當時大乘經典論文的意義尚未完備時，他已經能夠做出這樣的推論，實在是印手菩薩（Bodhisattva of great wisdom）。可以說是開闢了荒蕪的道路，在性空中標明了玄妙的旨意。然而，因為文字隱晦，意義深奧，讀者很少能理解其中的趣味。現在我將為你廣泛地宣講其中的意義。凈土和穢土是由凈業和穢業所致，使各自的心變現出凈土和穢土的景象。這凈土和穢土的景像是凈心和穢心所顯現的。心凈則土凈，心穢則土穢，各自取決於自己的心。心既然有差別，土怎麼能說是同一個呢？所以說『一質不成，故凈穢虧盈』。佛未用足趾按地時，穢土盈滿而凈土虧損；佛用足趾按地時，凈土盈滿而穢土虧損。如《維摩詰經》所說。所以知道，舍利弗（Sariputra）和梵天（Brahma）二人的心各不相同，所顯現的國土凈穢也有差別，不能說它們是同一個。所以說『一質不成，故凈穢虧盈』。雖然凈心和穢心顯現出凈土和穢土，心有兩體，土成二相，但在同一處所、同一時間，互不障礙。不能說有凈土的地方沒有穢土，有穢土的地方沒有凈土，在不同的地方顯現而有障礙。因為在同一處所、同一時間顯現凈土和穢土，所以說『異質不成，故搜玄即冥』。搜，是搜求的意思。玄，是幽玄的意思。搜求其幽玄的旨趣，凈土和穢土的兩種景象。
【English Translation】 English version: The Mahayana School states as follows, with details as described in the Mahāyānasaṃgraha and various Mahayana sutras, requiring no further elaboration. Although it is known that both pure and impure lands can be formed in the same location, the Western Pure Land is exclusively pure, devoid of impurity, because beings with defiled minds cannot be born there. The sutras only describe the aspects of the pure land, not those of the impure land, in order to inspire beings in other regions to aspire to be born there.
Question: As Master An (Master An) states in the Treatise on the Pure Land, are the pure and impure lands 『one substance, different views,』 『different substances, different views,』 or 『no substance, just views』? His explanation is: 『One substance is not established, therefore purity and impurity wax and wane; different substances are not established, therefore searching for the profound immediately becomes obscure; no substance is not established, therefore dependent origination manifests myriad forms.』 Although there is such an explanation, the meaning of the text is obscure and difficult to understand. Please elucidate it for me and elaborate on its profound meaning.
Answer: Master An (Master An) possessed enlightened wisdom and a brilliant mind, creating this treatise that profoundly explores deep meanings. At a time when the meanings of Mahayana sutras and treatises were not yet complete, he was already able to make such inferences, truly a Mudra-hand Bodhisattva (Bodhisattva of great wisdom). It can be said that he opened up barren paths and marked profound meanings in emptiness. However, because the text is obscure and the meaning is deep, readers rarely understand its interest. Now I will widely explain its meaning to you. Pure and impure lands arise from pure and impure karma, causing their respective minds to manifest pure and impure appearances. These appearances of pure and impure lands are manifestations of pure and impure minds. A pure mind results in a pure land, and an impure mind results in an impure land, each depending on one's own mind. Since minds are different, how can the lands be said to be the same? Therefore, it is said, 『One substance is not established, therefore purity and impurity wax and wane.』 When the Buddha had not yet pressed his toe to the ground, the impure land was full and the pure land was diminished; when the Buddha pressed his toe to the ground, the pure land was full and the impure land was diminished, as stated in the Vimalakirti Sutra. Therefore, it is known that the minds of Sariputra (Sariputra) and Brahma (Brahma) are different, and the pure and impure lands they manifest are also different, and cannot be said to be the same. Therefore, it is said, 『One substance is not established, therefore purity and impurity wax and wane.』 Although pure and impure minds manifest pure and impure lands, with the mind having two aspects and the land forming two appearances, they do not obstruct each other in the same location and at the same time. It cannot be said that where there is a pure land, there is no impure land, or where there is an impure land, there is no pure land, manifesting in different places and causing obstruction. Because pure and impure lands manifest in the same location and at the same time, it is said, 『Different substances are not established, therefore searching for the profound immediately becomes obscure.』 『Searching』 means to seek. 『Profound』 means mysterious. Seeking its mysterious meaning, the two appearances of pure and impure lands.
冥然同在一處。不可分成二所也。計此應言異質雖成搜玄即冥。此法師猶未全解唯識義。故以同一處言異質不成也。亦可。凈穢相殊其體無二。搜其實體唯是一如。故言搜玄即冥。無質不成故緣起萬形者。此凈穢土雖同處現。而二相別。皆由凈穢兩業因緣差別。變現種種棘林瓊樹瓦礫珠璣。從緣所生依他起性。方成土相。不同於彼空花龜毛兔角遍計所執性情有體無無形質體。故曰無質不成故緣起萬形也。
問曰。凈穢二土如同處者。此二土相雖珠璣瓦礫凈穢有殊。莫不皆是四塵色香味觸四大所造地水火風八微合成質礙為性。如何同處同時諸微不障。壞彼色性無質礙能。既法相違。義難通釋。請除此滯。以顯微言。
釋曰。唯執極微有質礙性。此乃是薩婆多宗部執異計。豈是大乘通相妙旨。只如大乘時節長短世界大小皆悉不定。時即演七日為其一劫。促千載而為片時。量即納須彌于芥子。內巨海于毛孔。豈限長短鉅細者哉。質礙亦爾。礙無定礙。其礙即以木礙木。以石礙石也。不礙者。人水鬼火天珠魚宅。本同一處。何有異方。以茲類彼義可知矣。故身子丘坑本無別處。梵王凈剎豈指殊方。蓋由萬境萬心。隨心凈穢。唯識妙旨豈局質礙者哉。
問曰。有漏之心體既是穢。穢心所現諸器世間。只應能現
【現代漢語翻譯】 現代漢語譯本：冥然融為一體，不可分割為二處。若認為『異質雖成，搜玄即冥』，此法師尚未完全理解唯識之義。故以『同一處』而言，異質不成也。亦可理解為，凈土與穢土的表相雖有不同，但其本體並無二致。探究其實體，唯是一如。故說『搜玄即冥』。『無質不成故緣起萬形』，意指此凈穢二土雖在同一處顯現，但二者之相卻有差別，皆由凈穢二業因緣的差別，變現出種種棘林、瓊樹、瓦礫、珠璣。這些都是從因緣所生，屬於依他起性，方才成就了土相。這不同於彼空花、龜毛、兔角等遍計所執性，後者有情無體，沒有形質。故說『無質不成故緣起萬形』。
問：凈土與穢土如同在一處，這兩種土的表相，雖有珠璣瓦礫、凈穢之分，但莫不都是由四塵色香味觸、四大地水火風八微合成，以質礙為特性。如何能在同一處同時，諸微不互相障礙，破壞彼此的色性與質礙之能？既然法相違背，義理難以解釋，請消除此疑惑，以闡明精微之理。
答：若執著于極微有質礙之性，這乃是薩婆多部（Sarvastivadins）（一切有部，佛教部派之一）的執著與異見，豈是大乘通相的妙旨？正如大乘所說，時節長短、世界大小皆不定。時間上，可將七日演變為一劫（kalpa）（極長的時間單位），也可將千年縮短為片刻。空間上，可將須彌山（Mount Sumeru）（佛教宇宙觀中的聖山）納入芥子之中，將巨海納入毛孔之內。豈能侷限於長短鉅細呢？質礙也是如此，障礙沒有固定的障礙。其障礙，即以木頭阻礙木頭，以石頭阻礙石頭。不障礙者，如人、水、鬼、火、天珠、魚宅，本就在同一處，何來異方？以此類推，道理就明白了。故身子（Sarira）（舍利）與丘坑本無差別之處，梵王（Brahma）（婆羅門教和佛教中的天神）的凈剎豈是指向特殊的方位？蓋因萬境萬心，隨心而凈穢。唯識的妙旨，豈能侷限於質礙呢？
問：有漏之心體既然是污穢的，那麼污穢之心所顯現的諸器世間，只應能顯現
【English Translation】 English version: They are silently merged in one place, inseparable into two. To assume that 'although different substances are formed, searching for the profound leads to merging,' this Dharma master has not fully understood the meaning of Vijnanavada (Yogacara). Therefore, by saying 'in the same place,' different substances cannot be formed. It can also be understood that although the appearances of pure and impure lands are different, their essence is not twofold. Investigating their true essence, it is only Suchness (Tathata). Therefore, it is said 'searching for the profound leads to merging.' 'Without substance, there is no arising of myriad forms' means that although these pure and impure lands appear in the same place, their appearances are different, all due to the differences in the karmic causes of purity and impurity, transforming and manifesting various thorny forests, jade trees, rubble, and jewels. These are all born from conditions, belonging to the dependent nature (paratantra-svabhava), and thus the appearance of the land is formed. This is different from the imagined nature (parikalpita-svabhava) such as flowers in the sky, tortoise hair, and rabbit horns, which are sentient but without substance, having no form or quality. Therefore, it is said 'without substance, there is no arising of myriad forms.'
Question: If pure and impure lands are in the same place, although the appearances of these two lands differ in jewels and rubble, purity and impurity, are they not all composed of the four dusts of form, sound, smell, and taste, and the four great elements of earth, water, fire, and wind, with eight subtle elements combined, having the characteristic of substantial obstruction? How can they be in the same place at the same time without the subtle elements obstructing each other, destroying each other's nature of form and ability of substantial obstruction? Since the Dharma aspects contradict each other, the meaning is difficult to explain. Please remove this doubt to reveal the subtle principle.
Answer: To cling to the idea that extremely subtle particles have the nature of substantial obstruction is the attachment and different view of the Sarvastivadins (those who believe in the existence of all things), how can it be the wonderful meaning of the common aspect of Mahayana? Just as Mahayana says, the length of time and the size of the world are all uncertain. In terms of time, seven days can be evolved into a kalpa (an extremely long unit of time), and a thousand years can be shortened to a moment. In terms of space, Mount Sumeru (the sacred mountain in Buddhist cosmology) can be contained within a mustard seed, and a vast ocean can be contained within a pore. How can it be limited to length, shortness, size, or smallness? Substantial obstruction is also like this; obstruction has no fixed obstruction. The obstruction is like wood obstructing wood, and stone obstructing stone. Those that do not obstruct, such as humans, water, ghosts, fire, heavenly jewels, and fish dwellings, are originally in the same place, so how can there be different directions? By analogy, the principle can be understood. Therefore, Sarira (relics) and mounds have no different places, and the pure land of Brahma (a deity in Brahmanism and Buddhism) does not point to a special direction. Because of the myriad realms and myriad minds, purity and impurity follow the mind. How can the wonderful meaning of Vijnanavada be limited to substantial obstruction?
Question: Since the nature of the defiled mind is impure, the world of vessels manifested by the impure mind should only be able to manifest
穢土之相。如何能現凈土之相。如彼無漏凈心所現出過三界凈土相耶。若彼穢心能現凈相。維摩經何故說言。眾生罪故不見如來佛國嚴凈也。
釋曰。體既是凈。得現穢相。何妨體是其穢而得現其凈相。故一心之上有種種凈穢等相。心有多功能。現眾多相。又由以本願與眾生。令為現凈土。眾生宿。于佛所有生大愿。深厭穢心。修清凈行。詫彼如來凈土相上。雖是有漏。而能現彼清凈佛土。還如世尊所現無漏清凈佛土。此由他力為增上緣。令此有漏之心現其凈土相也。又佛有大神力。能令上人見穢不見凈。如眾香世界九百萬菩薩來此娑婆。唯見穢國不見凈土。或能令下人見凈不見穢。如以足指按地。令舍利弗等見三千世界純是珍寶莊嚴。或令凈穢俱見。如寶蓋之中現十方凈土及此穢國也。今此得生凈土者。蓋是諸佛之力。不可以凡夫之智測量大聖作此疑難。但須依教修行也。
問曰。如大品經等。說內空外空內外空等。今凈土即是外空。眾生即是內空。既爾有何眾生為能生。有何凈土為所生。又維摩經言。諸佛國土亦復皆空。又問。以何為空。答曰。以空空等。又言。菩薩云何觀于眾生。維摩詰言。如第五大第六陰第七情十三入十九界等。法法花經言。諸法從本來常自寂滅相。般若經言。如來說。莊嚴佛
【現代漢語翻譯】 現代漢語譯本： 問：以穢土之相，如何能夠顯現凈土之相？是否就像那無漏清凈之心所顯現的超出三界的凈土之相一樣？如果那污穢之心能夠顯現清凈之相，《維摩詰經》為何說，『眾生因罪業的緣故，不能看見如來佛國的莊嚴清凈』呢？ 答：本體既然是清凈的，就能顯現污穢之相，那麼本體是污穢的，又為何不能顯現清凈之相呢？所以一心之上，有種種清凈、污穢等相。心具有多種功能，能顯現眾多景象。而且由於（阿彌陀佛）以本願與眾生結緣，使他們能夠顯現凈土。眾生過去生中，在佛前發過大愿，深深厭惡污穢之心，修習清凈之行，讚歎彼佛如來的凈土之相。雖然是有漏之心，卻能顯現那清凈佛土，如同世尊所顯現的無漏清凈佛土一樣。這是由於他力的增上緣，使這有漏之心顯現出凈土之相。而且佛有大神力，能讓上等人只看見污穢而看不見清凈，例如眾香世界的九百萬菩薩來到這娑婆世界（Saha World），只看見污穢的國土而看不見凈土。或者能讓下等人只看見清凈而看不見污穢，例如以足指按地，讓舍利弗（Sariputra）等看見三千世界純粹是珍寶莊嚴。或者能讓清凈和污穢都看見，例如在寶蓋之中顯現十方凈土以及這污穢的國土。現在這些能夠往生凈土的人，大概是諸佛的力量所致，不可以凡夫的智慧來衡量大聖。作這樣的疑問，只需要依照教法修行就可以了。 問：如《大品般若經》等所說，內空、外空、內外空等。現在凈土就是外空，眾生就是內空。既然這樣，有什麼眾生能夠往生？有什麼凈土是眾生所往生的？而且《維摩詰經》說，諸佛國土也都是空。又問，以什麼為空？回答說，以空空等。又說，菩薩如何觀察眾生？維摩詰（Vimalakirti）說，如第五大、第六陰、第七情、十三入、十九界等。《法華經》說，諸法從本來常自寂滅相。《般若經》說，如來說，莊嚴佛
【English Translation】 English version: Question: With the aspect of the impure land (Earthen Land), how can the aspect of the pure land (Pure Land) be manifested? Is it like the pure land aspect beyond the three realms manifested by that undefiled pure mind? If that defiled mind can manifest a pure aspect, why does the Vimalakirti Sutra say, 'Because of the sins of sentient beings, they do not see the adornment and purity of the Tathagata's (Tathagata) Buddha-land'? Answer: Since the essence is pure, it can manifest impure aspects. What prevents the essence from being impure and manifesting pure aspects? Therefore, on the one mind, there are various aspects such as purity and impurity. The mind has many functions and manifests many appearances. Moreover, due to the original vow with sentient beings, it allows them to manifest the Pure Land. Sentient beings in past lives made great vows before the Buddha, deeply detesting the defiled mind, cultivating pure practices, and praising the aspect of that Tathagata's Pure Land. Although it is a defiled mind, it can manifest that pure Buddha-land, just like the undefiled pure Buddha-land manifested by the World-Honored One (Buddha) . This is due to the augmenting condition of other power, causing this defiled mind to manifest the aspect of the Pure Land. Moreover, the Buddha has great divine power, capable of making superior people see impurity but not purity, such as the nine million Bodhisattvas from the World of All Scents (World of All Scents) who came to this Saha World (Saha World), only seeing the impure land and not the Pure Land. Or capable of making inferior people see purity but not impurity, such as pressing the ground with a toe, causing Sariputra (Sariputra) and others to see the three thousand worlds purely adorned with treasures. Or capable of making both purity and impurity be seen, such as in the jeweled canopy manifesting the Pure Lands of the ten directions and this impure land. Now, those who are able to be reborn in the Pure Land are probably due to the power of the Buddhas. The wisdom of ordinary people cannot measure the Great Sage. To make such doubts, one only needs to practice according to the teachings. Question: As the Large Perfection of Wisdom Sutra (Large Perfection of Wisdom Sutra) and others say, inner emptiness, outer emptiness, inner and outer emptiness, etc. Now the Pure Land is outer emptiness, and sentient beings are inner emptiness. Since this is the case, what sentient beings are able to be born there? What Pure Land is the place where sentient beings are born? Moreover, the Vimalakirti Sutra says that the Buddha-lands of all Buddhas are also empty. Also, it asks, with what is it empty? The answer is, with emptiness of emptiness, etc. It also says, how does a Bodhisattva observe sentient beings? Vimalakirti (Vimalakirti) says, such as the five great elements, the six aggregates, the seven emotions, the thirteen entrances, the nineteen realms, etc. The Lotus Sutra (Lotus Sutra) says, all dharmas from the beginning are always in a state of tranquil extinction. The Prajna Sutra (Prajna Sutra) says, as the Tathagata (Tathagata) said, adorn the Buddha
土者即非莊嚴。又言。實無眾生得滅度者。如是等諸大乘經究竟了教。咸言諸法空寂。何因今日說有西方凈土。為所生之土。眾生為能生之人。勸人著相起行依不了義經。此乃不得諸佛深義。取著有相。不名習學大乘法也。
釋曰。如向所說。大乘空義究竟了教。深生敬信。不敢誹謗。究竟出離二種生死。斷人法執。證大涅槃。唯此一門。更無二路。小行菩薩二乘凡夫。修菩薩行。欲求佛果。未證無生法忍。不免退轉輪迴。非無種種法門句義。依之修學。趣求出世。如何所引諸大乘經。說畢竟空破人法相。唯此等教是真佛說。今觀經等所說西方凈佛國土。勸諸眾生往生其國。此亦是于真佛言教。既俱佛說。併爲真語。何為將彼空經。難斯凈教。信彼謗此。豈成理也。然佛說法不離二諦。一俗諦。二第一義諦。俗諦是因緣生法。依他起性。非有似有。第一義諦是無相真法。圓成實性。諸聖內證。妙有真有。然其二諦非一非異。以真統俗。無俗不真。即一切諸法皆歸寂滅。若不以真攝俗。即一切諸法緣會故有。緣離故無。萬法宛然。不可言無也。佛或破眾生相。令歸無相。欲除人法二執見修兩惑。偏明第一義諦。說一切皆空。欲令眾生舍凡成聖。斷惡修善。欲求凈土厭離穢土。具說種種法界因果差別。凡聖兩位凈穢
【現代漢語翻譯】 現代漢語譯本 認為『土』（凈土，Buddha-ksetra）如果存在『莊嚴』（adornment）的性質，就不是真正的莊嚴。又說，實際上沒有眾生能夠真正得到解脫。像這樣的大乘經典，作為究竟的教義，都說諸法是空寂的。為什麼現在卻說有西方凈土（Sukhavati），作為眾生往生的地方，而眾生是能往生的人？勸人執著于表相而修行，依賴不了義的經典，這實際上是不理解諸佛的深層含義，執著于有相，不能算是學習大乘佛法。
解釋說：對於前面所說的大乘空義，作為究竟的教義，我深懷敬信，不敢誹謗。這確實是脫離兩種生死（分段生死和變易生死）的唯一途徑，斷除人法二執，證得大涅槃，只有這一條路，沒有其他道路。小行菩薩、二乘（聲聞和緣覺）以及凡夫，修菩薩行，想要證得佛果，如果還沒有證得無生法忍（anutpattika-dharma-ksanti），就難免退轉輪迴。並非沒有種種法門和句義，可以依據它們修行，追求出世。為什麼引用那些大乘經典，說畢竟空，破除人法之相，就認為只有這些教義才是真正的佛說？現在觀察經典等所說的西方凈佛國土，勸導眾生往生那個國度，這也是真正的佛的言教。既然都是佛說的，就都是真語。為什麼要用那些空經，來質疑這個凈土教義？相信那些而誹謗這個，怎麼能成立呢？佛說法不離二諦：一是俗諦（samvrti-satya），二是第一義諦（paramartha-satya）。俗諦是因緣生法，是依他起性（paratantra-svabhava），非有似有；第一義諦是無相真法，是圓成實性（parinispanna-svabhava），諸聖內證，妙有真有。然而二諦非一非異，以真統俗，無俗不真，即一切諸法皆歸寂滅。如果不以真攝俗，即一切諸法因緣聚合而有，因緣離散而無，萬法宛然，不可說無。佛有時破除眾生相，使之歸於無相，想要去除人法二執，以及見惑和修惑，偏重闡明第一義諦，說一切皆空，想要使眾生捨棄凡夫，成就聖人，斷惡修善，想要追求凈土，厭離穢土，詳細說明種種法界因果差別，凡聖兩位凈穢的差別。
【English Translation】 English version 'That which is 'earth' (凈土, Buddha-ksetra) is not truly adorned if it possesses the nature of 'adornment' (莊嚴). Furthermore, it is said that in reality, no sentient beings can attain liberation. Such Mahayana sutras, as the ultimate teachings, all state that all dharmas are empty and quiescent. Why then do we now speak of the Western Pure Land (Sukhavati) as a land to be born into, with sentient beings as those who are capable of being born there? Encouraging people to cling to appearances and practice based on provisional sutras is, in fact, failing to understand the profound meaning of the Buddhas, clinging to forms, and not truly learning Mahayana Dharma.'
The explanation says: 'Regarding the aforementioned Mahayana emptiness doctrine, as the ultimate teaching, I hold it in deep reverence and dare not slander it. It is indeed the only path to escape the two kinds of birth and death (分段生死 and 變易生死), to sever the two attachments to self and phenomena, and to attain Great Nirvana. There is only this one path; there is no other. Lesser practitioners, Bodhisattvas, those of the Two Vehicles (聲聞 and 緣覺), and ordinary beings who practice the Bodhisattva path, desiring to attain Buddhahood, if they have not yet attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-ksanti), are inevitably subject to regression and reincarnation. It is not that there are no various Dharma gates and phrases upon which to rely for practice, seeking to transcend the world. Why cite those Mahayana sutras that speak of ultimate emptiness, breaking the appearance of self and phenomena, and claim that only these teachings are the true words of the Buddha? Now, observing the sutras and other texts that speak of the Western Pure Buddha Land, encouraging sentient beings to be reborn in that land, this is also the true teaching of the Buddha. Since both are spoken by the Buddha, both are true words. Why use those emptiness sutras to question this Pure Land teaching? Believing those and slandering this, how can it be justified? The Buddha's teachings do not deviate from the Two Truths: the Conventional Truth (samvrti-satya) and the Ultimate Truth (paramartha-satya). The Conventional Truth is the Dharma of dependent origination, the nature of dependence on others (paratantra-svabhava), seemingly existent but not truly so. The Ultimate Truth is the true Dharma without form, the nature of perfect accomplishment (parinispanna-svabhava), inwardly realized by the sages, wonderfully existent and truly existent. However, the Two Truths are neither one nor different; the True governs the Conventional, and without the Conventional, there is no True, meaning all dharmas return to quiescence. If the True does not encompass the Conventional, then all dharmas exist due to the aggregation of conditions, and cease to exist when conditions disperse; all phenomena are clearly present and cannot be said to be non-existent. The Buddha sometimes breaks the appearance of sentient beings, causing them to return to non-appearance, desiring to remove the two attachments to self and phenomena, as well as the delusions of view and practice, emphasizing the Ultimate Truth, saying that all is empty, desiring to enable sentient beings to abandon the ordinary and become sages, to cease evil and cultivate good, desiring to seek the Pure Land and renounce the defiled land, elaborately explaining the differences in causes and effects in various Dharma realms, and the differences between the pure and defiled states of the two positions of ordinary beings and sages.'
二土。今遣舍穢歸凈隔凡成聖。即於此門中。說種種諸法。皆為成就佛法利益眾生。化宜方便。逗機善巧。理宜如此。故教有二門。不可讀第一義諦之經畢竟無相之理。即謂凈土因果等教將非是佛真言。不為究竟之說。便謗而不信也。不可讀種種因果差別言教。不信說一切空寂。甚深般若波羅蜜多無相玄宗。便毀而不持也。此即于諸大乘經三藏聖教。有贊有毀。懷疑懷信。亦修善法。亦造重罪。信不具足名一闡提。如十輪經具明其罪。可須俱生敬信。善會二宗旨趣也。故維摩經言。能善分別諸法相。于第一義而不動。能善分別諸法相者。此依世諦門說也。于第一義而不動者。此依第一義諦門說也。又言。諸法不有亦不無。以因緣故諸法生。不有不無者。第一義諦。離有離無等四句也。諸法生者世諦。從因緣等世間出世間種種諸法生也。又言。雖觀諸佛國永寂皆空。而不畢竟墮于寂滅。是菩薩行。雖成就一切諸法。而離諸法相。成就一切諸法者。世諦法也。而離諸法相者。第一義諦無相也。又言。雖知諸佛國及與眾生空。而常修凈土。教化于群生。上兩句第一義諦。下兩句世諦。大品經等雖說內外空等。第一義諦也。而言凈佛國土教化眾生。世諦也。如是等眾多大乘言教。皆說畢竟空寂法門。即言凈佛國土教化眾生。子
【現代漢語翻譯】 現代漢語譯本 二土（兩種教義）。現在要捨棄污穢迴歸清凈，脫離凡俗成就聖賢，就在這個法門中，宣說種種法，都是爲了成就佛法，利益眾生。教化要適應根機，方便善巧，道理應當如此。所以佛的教法有兩扇門。不可因為讀了講第一義諦（paramārtha-satya， ultimate truth）的經典，瞭解了畢竟無相的道理，就說凈土因果等教法不是佛的真言，不是究竟的說法，從而誹謗而不相信。也不可因為讀了種種因果差別的言教，就不相信宣說一切空寂、甚深般若波羅蜜多（Prajñāpāramitā， perfection of wisdom）的無相玄宗，從而詆譭而不奉持。這就會對諸大乘經典三藏聖教，有讚歎有譭謗，懷疑和相信並存，既修習善法，也造下重罪。信心不具足，就叫做一闡提（icchantika， one who has cut off his roots of good）。如《十輪經》詳細說明了其中的罪過。應當同時生起敬信，善於理解兩種宗旨的意趣。所以《維摩經》說：『能善於分別諸法之相，于第一義而不動。』『能善於分別諸法之相』，這是依據世諦門（saṃvṛti-satya， conventional truth）說的。『于第一義而不動』，這是依據第一義諦門說的。又說：『諸法不有亦不無，以因緣故諸法生。』『不有不無』，是第一義諦，遠離有和無等四句。『諸法生』是世諦，從因緣等世間和出世間種種諸法生起。又說：『雖觀諸佛國土永遠寂靜皆空，而不畢竟墮于寂滅，這是菩薩的行徑。』『雖成就一切諸法，而離諸法相。』『成就一切諸法』，是世諦法。『而離諸法相』，是第一義諦的無相。又說：『雖知諸佛國及與眾生空，而常修凈土，教化于群生。』上面兩句是第一義諦，下面兩句是世諦。《大品經》等雖然說內外空等，是第一義諦，但又說『凈佛國土教化眾生』，這是世諦。像這樣眾多大乘言教，既說畢竟空寂的法門，又說凈佛國土教化眾生。
【English Translation】 English version The Two Truths (two doctrines). Now, to abandon defilement and return to purity, to separate from the mundane and achieve sainthood, within this Dharma gate, various Dharmas are taught, all for the sake of accomplishing the Buddha Dharma and benefiting sentient beings. Teachings should be adapted to the capacity of the audience, with skillful and expedient means, and the principle should be thus. Therefore, the Buddha's teachings have two doors. One should not, upon reading the scriptures that speak of the First Truth (paramārtha-satya, ultimate truth) and understanding the principle of ultimate non-appearance, say that the teachings of Pure Land cause and effect are not the Buddha's true words, not the ultimate teaching, and thereby slander and disbelieve. Nor should one, upon reading the teachings of various causal differences, disbelieve in the profound and silent, profound Prajñāpāramitā (perfection of wisdom), the mysterious doctrine of non-appearance, and thereby denigrate and not uphold it. This would be to praise some and denigrate others among the Great Vehicle scriptures, the Tripiṭaka (three baskets) of sacred teachings, harboring doubt and faith simultaneously, cultivating good deeds while also creating heavy offenses. Lacking complete faith is called an icchantika (one who has cut off his roots of good). As the Daśacakra-kṣitigarbha Sūtra (Ten Wheels Sutra) clearly explains the offenses therein. One should simultaneously generate reverence and faith, and be skilled in understanding the intent of the two tenets. Therefore, the Vimalakīrti Sūtra says: 'Being able to skillfully distinguish the characteristics of all dharmas, yet remaining unmoved in the First Truth.' 'Being able to skillfully distinguish the characteristics of all dharmas' refers to the Conventional Truth (saṃvṛti-satya, conventional truth). 'Remaining unmoved in the First Truth' refers to the First Truth. It also says: 'Dharmas are neither existent nor non-existent; due to causes and conditions, dharmas arise.' 'Neither existent nor non-existent' is the First Truth, being apart from the four statements of existence and non-existence. 'Dharmas arise' is the Conventional Truth, from causes and conditions, various mundane and supramundane dharmas arise. It also says: 'Although observing all Buddha lands as eternally tranquil and empty, one does not ultimately fall into quiescence; this is the conduct of a Bodhisattva.' 'Although accomplishing all dharmas, one is apart from the characteristics of all dharmas.' 'Accomplishing all dharmas' is the Conventional Truth. 'Being apart from the characteristics of all dharmas' is the non-appearance of the First Truth. It also says: 'Although knowing that Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land and teaches the multitude of beings.' The first two lines refer to the First Truth, and the last two lines refer to the Conventional Truth. Although the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) and others speak of inner and outer emptiness, this is the First Truth, yet it also speaks of 'purifying Buddha lands and teaching sentient beings,' which is the Conventional Truth. Like this, many Great Vehicle teachings speak of the Dharma gate of ultimate emptiness and silence, yet also speak of purifying Buddha lands and teaching sentient beings.
須具讀經文。上下參綜。自相和會。除其信謗之心。為人宣說。勿有贊毀之語。此即自利利他。同得離苦解脫。而乃披尋聖教。文義不同。自信不具毀陷其身。令他聽徒成闡提業。自損損他也。解深密楞伽經及瑜伽論。攝大乘論唯識論等。三性三無性義。一圓成實性。二依他起性。三遍計所執性。圓成實性離相真實。依他起性非有似有。遍計所執性情有理無。猶如龜毛兔角等物。汝引大品經等。或約圓成實性畢竟空理。佛說為空。實非空也。或約遍計所執猶如空花。佛說無法。今說凈土等。教約依他起性。從因緣生法。非有似有。因果之義萬法宛然。而子但見說圓成實性。無相之教破遍計所執。畢竟空無之文。遂不信說依他起性因緣之教法也。即是不信因果之人。說于諸法斷滅相者。故經文寧起我見。如須彌山。不起空見如芥子許。斯言誠可誡也。又說。空有皆俗隨機。第一義諦非空非有。故說凈土佛國空者。皆俗。隨機令其入法。何是何非。
問曰。凈佛國土離眾穢惡。一得往生。超絕生死。永離三惡道。無復五燒苦。皆是正定之聚。悉是阿鞞跋致。無量壽經言。次如泥洹之道。若爾者。不可著相凡夫具眾罪業。心有所得而得往生。當須依諸大乘經文及中百等論。廣學無所得法。方可往生凈土。今乃勸人。依
【現代漢語翻譯】 現代漢語譯本：必須具備閱讀經文的能力，上下貫通，互相協調，消除心中信與謗的念頭，為他人宣講，不要有讚美或詆譭的言語。這才是自利利他，共同得到脫離痛苦解脫的方法。如果只是翻閱聖教，發現文句意義不同，就自以為是，不具備理解能力反而譭謗佛法，使聽者徒勞無功，造下斷善根的罪業，這是自損損人啊！像《解深密經》、《楞伽經》以及《瑜伽師地論》、《攝大乘論》、《唯識論》等，都講到三性三無性義：一、圓成實性（究竟真實的自性），二、依他起性（由因緣而生的現象），三、遍計所執性（虛妄分別的執著）。圓成實性是離一切虛妄相的真實，依他起性是『非有似有』，遍計所執性是情有理無，就像龜毛兔角等不存在的事物。你引用《大品經》等，或者依據圓成實性畢竟空的道理，佛說為空，實際上並非真的空無。或者依據遍計所執猶如空花的道理，佛說無法。現在所說的凈土等，教義是依據依他起性，從因緣而生的法，『非有似有』，因果的意義萬法分明。而你只看到說圓成實性無相的教義，破除遍計所執畢竟空無的文字，就不相信說依他起性因緣的教法了。這就是不相信因果的人，說一切法都是斷滅相。所以經文說，寧願生起像須彌山那麼大的我見，也不要生起像芥子那麼小的空見。這話實在值得警惕啊！又說，空和有都是隨順世俗的方便說法，第一義諦是非空非有。所以說凈土佛國是空，都是隨順世俗，爲了引導他們進入佛法。什麼是對，什麼是錯呢？ 問：清凈的佛國土遠離各種污穢邪惡，一旦往生，就能超越生死輪迴，永遠脫離三惡道，沒有五種燒灼般的痛苦，都是正定之聚，都是阿鞞跋致（不退轉）。《無量壽經》說，其次如同涅槃之道。如果是這樣，那麼執著于外相、充滿罪業的凡夫，心中有所求而得以往生，應當依據各大乘經文以及《中論》、《百論》等，廣泛學習無所得法，才可以往生凈土。現在卻勸人，依據
【English Translation】 English version: One must possess the ability to read scriptures, comprehending them thoroughly and harmoniously, eliminating thoughts of belief and slander, and explaining them to others without praise or disparagement. This is truly benefiting oneself and others, together attaining liberation from suffering. If one merely skims through the sacred teachings, finding discrepancies in the meaning of the words, and presumptuously, lacking understanding, slanders the Dharma, causing listeners to labor in vain and create the karma of severing their roots of goodness, this is harming oneself and others! Texts such as the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), the Laṅkāvatāra Sūtra, as well as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), the Mahāyānasaṃgraha (Summary of the Great Vehicle), and the Vijñaptimātratāsiddhi (Establishment of Consciousness-Only), all discuss the meaning of the three natures and three non-natures: first, the Pariniṣpanna-svabhāva (perfected nature), second, the Paratantra-svabhāva (dependent nature), and third, the Parikalpita-svabhāva (imputed nature). The Pariniṣpanna-svabhāva is the reality that is free from all false appearances; the Paratantra-svabhāva is 'seemingly existent but not truly so'; the Parikalpita-svabhāva is emotionally conceived but without rational basis, like nonexistent things such as turtle hair or rabbit horns. You cite the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) and others, or rely on the principle of ultimate emptiness of the Pariniṣpanna-svabhāva, where the Buddha speaks of emptiness, but it is not truly empty. Or rely on the principle that the Parikalpita-svabhāva is like flowers in the sky, where the Buddha speaks of non-existence. The teachings about Pure Land and so on are based on the Paratantra-svabhāva, the Dharma arising from conditions, 'seemingly existent but not truly so,' where the meaning of cause and effect is clearly evident in all phenomena. But you only see the teachings of the Pariniṣpanna-svabhāva, the doctrine of no-form, which breaks down the Parikalpita-svabhāva, the texts of ultimate emptiness, and therefore do not believe in the teachings of the Paratantra-svabhāva, the Dharma of dependent origination. This is like a person who does not believe in cause and effect, speaking of all dharmas as having the characteristic of annihilation. Therefore, the scripture says, 'It is better to have a self-view as large as Mount Sumeru than to have an empty view as small as a mustard seed.' These words are truly worthy of caution! Furthermore, it is said that emptiness and existence are both conventional teachings adapted to circumstances, while the ultimate truth is neither empty nor existent. Therefore, saying that the Pure Land Buddha-land is empty is all conventional, to guide them into the Dharma. What is right, and what is wrong? Question: The pure Buddha-land is far from all defilements and evils. Once reborn there, one transcends the cycle of birth and death, forever escaping the three evil realms, free from the five burning sufferings, all being assemblies of right concentration, all being avaivartika (non-retrogression). The Amitāyus Sūtra (Infinite Life Sutra) says, 'Next is like the path of nirvāṇa (extinction of suffering).' If that is the case, then ordinary people attached to appearances, full of sins, with a mind that seeks something, can be reborn there. One should rely on the great Mahayana scriptures and the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), the Śataśāstra (One Hundred Treatises), and other texts, extensively studying the Dharma of no-attainment, in order to be reborn in the Pure Land. Now, however, you advise people to rely on
觀經等。作十六觀寶樹池等及佛菩薩相好色身。或稱名號。存心住相。豈非是有所得心住著諸相成於病也。既是有病。未免輪迴。如何得生西方凈佛土也。
釋曰。若能觀一切諸法畢竟空寂。無能觀所觀。離諸分別及不分別。作此觀察。得生西方。咸為上輩生也。如觀經中說。上品生等於第一義。心不驚動。此人臨命終時。阿彌陀佛與諸聖眾來迎行人。贊言。法子由汝解第一義諦。我來迎汝。即生西方無量壽國。然凡愚之人在俗。紛擾不能廣習諸大乘經。觀第一義諦。作無所得觀。或復凈持禁戒。孝養尊親。或修行十善。專稱念佛。雖有所得亦是不可思議殊勝功德。皆得往生西方凈土。如經具說。但往生凈土行門非一。往生之人九品差別。豈得唯言無所得法而得往生。不信三福十六觀等往生凈土也。又有所得心通於三性。善不善業咸能感報。今三福等悉是善業。經言。是三世諸佛善業正因。既是善業。寧容不感凈土之報。子今云何唯以無所得而得往生。有所得心不得生者。出何經教。既無聖典。何所依憑。今觀經等具明三福十六觀等。作此相業。說得往生。文義顯然。不可誹謗。寧容不依聖教自率凡情。言有所得心不得生於凈土。以有所得心是善性有殊勝福。能滅娑婆重罪。得生西方凈土。如地觀等言。作是觀
【現代漢語翻譯】 現代漢語譯本： 《觀經》等經典中，教導我們作十六觀，觀想寶樹、寶池等，以及阿彌陀佛（Amitabha，無量壽佛）和諸菩薩的莊嚴相好。或者稱念佛的名號，專注心念，安住于這些形相。這難道不是以有所得之心，執著于各種形相，從而形成障礙嗎？既然有了障礙，就難以避免輪迴。這樣又怎麼能夠往生西方極樂凈土呢？
解釋：如果能夠觀照一切諸法畢竟空寂，沒有能觀的主體和所觀的對象，遠離各種分別和不分別的念頭，這樣進行觀修，就能往生西方極樂世界，而且都能得到上輩往生的果報。正如《觀經》中所說，上品往生的人，對於第一義諦（Paramārtha，佛教的最高真理）心不驚動。這種人在臨命終時，阿彌陀佛與諸聖眾前來迎接，讚歎說：『善男子，因為你理解第一義諦，所以我來迎接你。』隨即往生西方無量壽國。然而，凡夫愚人在世俗中，紛擾不斷，不能廣泛學習諸大乘經典，觀修第一義諦，作無所得觀。或者能夠清凈地持守戒律，孝順父母長輩，或者修行十善業，專心稱念佛的名號。雖然有所得，這也是不可思議的殊勝功德，都能往生西方凈土。正如經典中詳細說明的。只是往生凈土的修行方法不止一種，往生的人也有九品差別。怎麼能只說以無所得法才能往生，而不相信修持三福、十六觀等也能往生凈土呢？而且，有所得之心貫通於三性（善、惡、無記），善業和不善業都能感得果報。現在所說的三福等，都是善業。經典上說：『這是三世諸佛的善業正因。』既然是善業，怎麼能不感得往生凈土的果報呢？你現在為什麼只說以無所得才能往生，而有所得之心就不能往生呢？這是出自哪部經典教義？既然沒有聖典依據，又憑什麼這樣說呢？現在《觀經》等經典中，明確說明修持三福、十六觀等，作這些與凈土相應的行業，就能往生。經文義理非常明顯，不可誹謗。怎麼能不依據聖教，而憑著凡夫的情見，說有所得之心不能往生凈土呢？以有所得之心所修的善行，具有殊勝的福報，能夠滅除娑婆世界的深重罪業，從而得生西方凈土。如《地觀經》等所說，作這樣的觀想
【English Translation】 English version: The Contemplation Sutra (Guan Jing) and other scriptures teach us to perform the Sixteen Contemplations, visualizing jeweled trees, jeweled ponds, and the majestic forms of Amitabha (Amitābha, Infinite Light Buddha) and various Bodhisattvas. Or to recite the Buddha's name, focusing the mind and dwelling on these forms. Isn't this using a mind of 'something attained' (有所得心), clinging to various forms, thus creating obstacles? Since there are obstacles, it's difficult to avoid reincarnation. How then can one be reborn in the Western Pure Land?
Explanation: If one can contemplate that all dharmas are ultimately empty and still, without a subject that contemplates or an object that is contemplated, and free from all discriminations and non-discriminations, then by practicing this contemplation, one can be reborn in the Western Pure Land, and all will attain rebirth in the upper grades. As the Contemplation Sutra says, those reborn in the upper grades are undisturbed in mind regarding the First Principle (Paramārtha, the ultimate truth in Buddhism). When such a person approaches the end of life, Amitabha Buddha and the holy assembly come to greet them, praising, 'Good son, because you understand the First Principle, I come to welcome you.' Immediately, they are reborn in the Land of Immeasurable Life in the West. However, ordinary foolish people in the mundane world are constantly disturbed and cannot widely study the great Mahayana scriptures, contemplate the First Principle, or practice the contemplation of 'nothing attained'. Or they can purely uphold the precepts, be filial to parents and elders, or cultivate the ten wholesome deeds, and wholeheartedly recite the Buddha's name. Although there is 'something attained', this is also an inconceivable and supreme merit, and they can all be reborn in the Western Pure Land, as detailed in the scriptures. It's just that there is more than one practice for rebirth in the Pure Land, and there are nine grades of difference among those who are reborn. How can one say that only by the Dharma of 'nothing attained' can one be reborn, and not believe that cultivating the Three Blessings and the Sixteen Contemplations can also lead to rebirth in the Pure Land? Moreover, the mind of 'something attained' pervades the three natures (good, evil, and neutral), and both good and unwholesome karma can bring about retribution. The Three Blessings, etc., are all wholesome karma. The scriptures say, 'These are the right causes for the wholesome karma of the Buddhas of the three times.' Since it is wholesome karma, how can it not bring about the reward of rebirth in the Pure Land? Why do you now only say that one can be reborn through 'nothing attained', and that the mind of 'something attained' cannot lead to rebirth? From which scripture does this teaching come? Since there is no scriptural basis, on what do you rely to say this? Now, the Contemplation Sutra and other scriptures clearly explain that by cultivating the Three Blessings, the Sixteen Contemplations, and performing these actions corresponding to the Pure Land, one can be reborn. The meaning of the text is very clear and should not be slandered. How can one not rely on the sacred teachings, but instead rely on the views of ordinary people, saying that the mind of 'something attained' cannot be reborn in the Pure Land? The wholesome actions cultivated with the mind of 'something attained' have supreme blessings, which can extinguish the heavy sins of the Saha world, and thus lead to rebirth in the Western Pure Land. As the Earth Contemplation Sutra and others say, by practicing such contemplation
者。除八十億劫生死重罪。捨身他世必生凈土。心得無疑。此豈不是作有相觀等生西方也。若不信如是等言教。便成不信受佛語輪。成就十惡輪罪也。又言。稱佛名故。于唸唸中滅八十億劫生死之罪。得生西方極樂世界。如此等經文誠證非一。不可非廢眾多聖教。言不得生唯言學無所得而得往生也。以往生眾生有凡有聖。通小通大。有相無相。或定或散。利根鈍根。長時短時。多修少修。鹹得往生。而有三輩九品差別。花開早晚有異。悟道遲速不同。故知往生既有品類差殊。修因亦有淺深各別。不可但言唯修無所得而得往生。有所得心不得生也。以往生者非唯聖人。凡夫亦生也。又佛凈土有理有事。有報有化。故修彼因有種種異。生理凈土修無相因。生事凈土修有相因。生報凈土修無漏因。生化凈土修有漏因。土既有本末。因亦有勝劣。故非無相一因得生一切凈土也。
釋凈土群疑論卷第一 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第二
西都千福寺大德懷感撰
問曰。生彼西方。為過去心生現在心生未來心生。若過去心生。過去心已滅。不可言生。若未來心生。未來心未至。如何說生。若現在心生。現在心不住。復如何生。以此三世求生不得。以何今勸
【現代漢語翻譯】 問：唸佛可以消除八十億劫的生死重罪，捨棄此身之後必定往生凈土，心中對此沒有懷疑。這難道不是通過作有相觀想等方式往生西方嗎？如果不相信這些經文教誨，就成了不信受佛的教誨，造下十惡輪罪。又說，稱念佛的名號，在每個念頭中都能滅除八十億劫的生死之罪，得以往生西方極樂世界。這樣的經文證據並非只有一處。不可因為否定少數聖教，而廢棄眾多聖教，說只有學習『無所得』才能往生。因為往生的眾生有凡夫有聖人，通於小乘通於大乘，有修有相的，有修無相的，有修定的，有修散的，有利根的，有鈍根的，有長時間修行的，有短時間修行的，有多修的，有少修的，都能往生，只是有三輩九品的差別，花開的時間有早有晚，悟道的速度有快有慢。所以要知道往生既然有品類的差別，修行的因也有深淺的不同。不能只說只有修『無所得』才能往生，認為有『所得』之心就不能往生。因為往生的人不僅僅是聖人，凡夫也能往生。而且佛的凈土有理有事，有報土有化土，所以修習往生凈土的因也有種種不同。修生理凈土修無相之因，生事凈土修有相之因，生報凈土修無漏之因，生化凈土修有漏之因。凈土既然有根本和枝末的區別，修因也有殊勝和低劣的差別。所以不是修無相這一種因就能往生一切凈土。
《釋凈土群疑論》卷第一 大正藏第 47 冊 No. 1960 《釋凈土群疑論》
《釋凈土群疑論》卷第二
西都千福寺大德懷感 撰
問：往生西方，是過去心往生，還是現在心往生，還是未來心往生？如果是過去心往生，過去心已經滅了，不能說是往生。如果是未來心往生，未來心還沒有到來，怎麼能說是往生。如果是現在心往生，現在心不停留，又怎麼能往生。用這三世來尋求往生都不可得，那現在用什麼來勸人往生呢？
【English Translation】 Question: Eliminating the heavy sins of eighty billion kalpas (aeons) of birth and death, and being reborn in the Pure Land after abandoning this body, with no doubt in one's mind. Isn't this achieving rebirth in the Western Pure Land through practices like visualizing with form (有相觀, you xiang guan)? If one does not believe in such teachings from the sutras, one becomes someone who does not accept the Buddha's teachings, committing the sins of the ten evil karmas. Furthermore, it is said that by reciting the Buddha's name, in each thought, one can eliminate the sins of eighty billion kalpas of birth and death, and attain rebirth in the Western Pure Land of Ultimate Bliss (極樂世界, Ji Le Shi Jie). Such scriptural evidence is not just one instance. One should not abandon numerous sacred teachings by denying a few, saying that only by learning 'no attainment' (無所得, wu suo de) can one be reborn. This is because among those reborn, there are ordinary beings and sages, those who practice the Small Vehicle (小乘, Xiao Cheng) and those who practice the Great Vehicle (大乘, Da Cheng), those who cultivate with form and those who cultivate without form, those who cultivate samadhi (定, ding) and those who cultivate in a scattered manner, those with sharp faculties and those with dull faculties, those who practice for a long time and those who practice for a short time, those who practice much and those who practice little, all can attain rebirth, but there are differences in the Three Grades and Nine Classes, with differences in the timing of the flower blooming, and differences in the speed of enlightenment. Therefore, one should know that since rebirth has differences in categories, the causes of cultivation also have differences in depth. One cannot simply say that only by cultivating 'no attainment' can one be reborn, thinking that a mind with 'attainment' cannot be reborn. This is because those who are reborn are not only sages, but also ordinary beings. Moreover, the Buddha's Pure Land has principle and phenomena, reward lands and transformation lands, so the causes for cultivating rebirth in the Pure Land also have various differences. Cultivating the Pure Land of Principle cultivates the cause of no form, cultivating the Pure Land of Phenomena cultivates the cause of form, cultivating the Reward Pure Land cultivates the cause of no outflows, and cultivating the Transformation Pure Land cultivates the cause of outflows. Since the Pure Land has fundamental and secondary aspects, the causes of cultivation also have superior and inferior differences. Therefore, it is not that cultivating the single cause of no form can lead to rebirth in all Pure Lands.
Commentary on Doubts about the Pure Land, Volume 1 Taisho Tripitaka Volume 47, No. 1960, Commentary on Doubts about the Pure Land
Commentary on Doubts about the Pure Land, Volume 2
Composed by Great Virtue Huaigan of Qianfu Temple in the Western Capital
Question: Regarding rebirth in the Western Pure Land, is it the past mind that is reborn, the present mind that is reborn, or the future mind that is reborn? If it is the past mind that is reborn, the past mind has already ceased, so it cannot be said to be reborn. If it is the future mind that is reborn, the future mind has not yet arrived, so how can it be said to be reborn? If it is the present mind that is reborn, the present mind does not stay, so how can it be reborn? Using these three times to seek rebirth is unattainable, so what is used now to encourage people to be reborn?
生西方耶。
釋曰。以三世推。已滅未生及現不住。無有生理真實可得。猶如燈炷。非過去焰燒炷。已滅故。非未來焰燒炷。未生故。非現在焰燒炷。不住故。非不燒炷。破闇發明。唸唸相續。新新謝滅。相似相續。猶如水流。能一時中有於四用。破闇發明。熱器燒炷。此亦如是。由凈土業感生時熟。聖眾來迎。歸趣凈土。舍娑婆穢質。成極樂凈身。三世緣生。不常不斷。雖復諸法寂滅。業報宛然。諸法無生。生死相續。即不壞世諦。建立第一義諦。即其義也。故維摩經。凈名大士詰身子言。汝所得法有沒生乎。舍利弗言。無沒生也。維摩詰言。若諸法無沒生相。云何問言汝於何沒而來生。此明第一義諦諸法寂靜無去無來。故言無沒生也。下經言。有世界。名曰妙喜。佛號無動。是維摩詰于彼國沒。而來生此。維摩詰言。沒者為虛誑法壞敗之相。生者相續之相。此明世諦假名非真生滅相。今勸舍茲穢土生彼凈方。而於第一義諦之中。三世推之。竟無往生之義。世諦因緣假名生滅。非無舍此娑婆往生佛國也。子豈得直論第一義諦之理。而壞世諦種種因果作用等法耶。此亦於世諦因果門中說。勸往生凈佛土也。
問曰。金剛般若經云。若以色見我。以音聲求我。是人行邪道。不能見如來。又云。離一切諸相。
【現代漢語翻譯】 現代漢語譯本 是否往生西方凈土？
解釋：從過去、現在、未來三世來推究，已經滅去的、尚未產生的以及現在不停留的，都沒有真實的『生』的道理可以得到。就像燈炷一樣，不是過去的火焰在燃燒燈炷，因為已經熄滅了；也不是未來的火焰在燃燒燈炷，因為尚未產生；也不是現在的火焰在燃燒燈炷，因為不停留。但也不是不燃燒燈炷，它能破除黑暗，顯發明亮，唸唸相續，新的火焰不斷熄滅，相似的火焰相續不斷，就像水流一樣。燈焰能在一時之中具有四種作用：破除黑暗，顯發明亮，加熱器物，燃燒燈炷。往生之事也是如此，由於往生凈土的業力感應，時機成熟，聖眾前來迎接，歸向凈土，捨棄娑婆世界的污穢之身，成就極樂世界的清凈之身。三世因緣而生，不是常恒不變，也不是斷滅。雖然一切諸法寂滅，但業報卻清晰分明。諸法本無生，但生死卻相續不斷，這正是沒有破壞世俗諦，而建立了第一義諦的道理。所以《維摩詰經》中，維摩詰大士詰問舍利弗說：『你所證得的法有沒和生嗎？』舍利弗回答說：『沒有沒和生。』維摩詰說：『如果諸法沒有沒和生的現象，為什麼問我從哪裡滅而來生？』這說明第一義諦中，諸法寂靜，沒有去也沒有來，所以說沒有沒和生。下經說：『有個世界，名叫妙喜，佛號無動。』維摩詰從那個國家滅度，而來生到這裡。維摩詰說：『滅，是虛誑法壞敗的現象；生，是相續的現象。』這說明世俗諦是假名，並非真實的生滅相。現在勸導捨棄這個污穢的國土，往生到那個清凈的凈土。但在第一義諦之中，從三世來推究，終究沒有往生的意義。世俗諦是因緣假名生滅，並非沒有捨棄這個娑婆世界往生佛國的事情。您怎麼能只談論第一義諦的道理，而破壞世俗諦中種種因果作用等法呢？這裡也是在世俗諦因果的層面來說，勸導往生清凈佛土。
問：金剛般若經說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』又說：『離一切諸相。』
【English Translation】 English version Is there rebirth in the Western Pure Land (Sukhavati)?
Explanation: Examining the three periods of time – past, present, and future – there is no real principle of 『birth』 to be found in what has already ceased, what has not yet arisen, or what does not remain in the present. It is like a lamp wick: it is not the past flame that burns the wick, because it has already been extinguished; nor is it the future flame that burns the wick, because it has not yet arisen; nor is it the present flame that burns the wick, because it does not remain. Yet, it is not that it does not burn the wick; it dispels darkness and reveals brightness, with thoughts arising and ceasing in succession, new flames constantly extinguishing, and similar flames continuously following, like a flowing stream. The lamp flame can have four functions at once: dispelling darkness, revealing brightness, heating objects, and burning the wick. Rebirth is also like this: due to the karmic influence of aspiring to be reborn in the Pure Land, when the time is ripe, the holy assembly comes to greet you, guiding you towards the Pure Land, abandoning the defiled body of the Saha world, and attaining the pure body of the Land of Ultimate Bliss (Sukhavati). Birth arises from the conditions of the three times, it is neither constant nor discontinuous. Although all dharmas are ultimately quiescent, karmic retribution is clear and distinct. All dharmas are without inherent birth, yet birth and death continue in succession. This is precisely not destroying the conventional truth (samvriti-satya) while establishing the ultimate truth (paramartha-satya). Therefore, in the Vimalakirti Sutra, the great Bodhisattva Vimalakirti questioned Sariputra, saying, 『Do the dharmas you have attained have cessation and birth?』 Sariputra replied, 『They have no cessation and birth.』 Vimalakirti said, 『If all dharmas have no characteristics of cessation and birth, why do you ask where you ceased and came to be born?』 This explains that in the ultimate truth, all dharmas are quiescent, without going or coming, hence it is said there is no cessation and birth. The sutra below says, 『There is a world called Abhirati (Land of Wonder), and the Buddha is named Akshobhya (Immovable).』 Vimalakirti passed away from that country and was born here. Vimalakirti said, 『Cessation is the characteristic of false and deceptive dharmas breaking down; birth is the characteristic of continuity.』 This explains that conventional truth is a provisional name, not a true phenomenon of birth and death. Now, we encourage abandoning this defiled land and being born in that pure land. But in the ultimate truth, examining it from the perspective of the three times, there is ultimately no meaning of going to be born. Conventional truth is the arising and ceasing of provisional names due to conditions; it is not that there is no abandoning this Saha world and being born in the Buddha-land. How can you only discuss the principle of the ultimate truth and destroy the various causal effects and functions of the conventional truth?
Question: The Diamond Sutra says, 『If one sees me through form, or seeks me through sound, that person is practicing a heretical path and cannot see the Tathagata.』 It also says, 『Detach from all forms.』
即名諸佛。如何今日作有相。觀佛行於邪道。而愿求生。此實難矣。
釋曰。般若觀經俱是聖教。相無相觀並非凡言。互說是邪。深有旨趣。不可依其般若毀彼觀經。何但信謗交懷自成重罪。亦乃于佛聖教未解融通。何者此兩經就人就學。就解不同作斯說也。由人者淺根之人。未能觀理。為作色觀。觀報化身。深根之人能觀實相。為說無相。觀於法身。淺人學深。深法非藥。甘露夭命。經有誠文。深人學淺。不成進道。遂名退業。何能進修。故佛對兩根說斯二教。由學者。初學之人創初入道。觀行猶昧。未能學深。不可教令作是實相觀。且教觀色。調練其心。後學方成。修進無相。譬如入海從淺至深。久學之人堪能進學彼無相觀。而乃滯彼初學色相。為進彼行。毀前是邪。非謂此是邪見攝。如慳人學佈施。慳障除已滯修初度。佛欲勸彼進學尸羅。若不毀前。無由習后。故毀其檀舍。贊行持戒。此是大聖善逗物機。愚人莫知執文迷義。今言邪道理亦如斯。由解者。若知色即空。觀色非邪。若迷色不空。觀色是邪。若知空即色。觀空非邪。若知空異色。觀空是邪。此乃解誤異途。自分美醜。何關由色空二境。以辨其邪正哉。子若曉此宗途。即常色觀。而恒正。迷斯旨趣雖空觀以恒邪。善哉妙旨。愿詳其致矣。
【現代漢語翻譯】 現代漢語譯本 『即名諸佛』（已經被稱為諸佛的人）。為什麼今天還要執著于『有相』（有形之相）？觀佛如果還執著于外在的形象，那就是走在邪道上，還希望藉此往生，這實在是太難了。
解釋：『般若觀經』和『觀經』都是聖人的教誨，『有相觀』和『無相觀』都不是凡夫俗子所能理解的。如果互相指責對方是邪道，其中有很深的含義。不能因為信奉《般若經》就詆譭《觀經》。這樣不僅會同時犯下相信和誹謗的罪過，而且是對佛陀教誨的理解不夠融會貫通。為什麼這麼說呢？因為這兩部經是針對不同的人、不同的學習階段和不同的理解程度而說的。從人的角度來說，對於根基淺薄的人，他們不能直接觀理，所以教他們觀色相，觀報身和化身。對於根基深厚的人，他們能夠觀實相，所以為他們講說無相，觀法身。淺薄的人如果學習深奧的法門，深奧的法門就不是良藥，就像甘露對於短命的人來說反而是致命的。經典里有明確的說法。深厚的人如果學習淺薄的法門，就不能進步，反而會退步。又怎麼能進步修持呢？所以佛陀針對不同根基的人說了這兩種教法。從學習階段來說，初學者剛剛入門，觀行還不熟練，不能讓他們修習深奧的實相觀，應該先教他們觀色相，調伏他們的心，等他們學有所成之後，才能修習無相觀。就像進入大海要從淺到深一樣。已經學習很久的人，可以進一步學習無相觀，如果他們還停留在初學的色相觀上，爲了讓他們進步，就要否定之前的學習是邪道，但這並不是說色相觀本身就是邪見。就像吝嗇的人學習佈施，當吝嗇的障礙消除后，就停留在佈施的階段。佛陀爲了勸他們進一步學習持戒，如果不否定之前的佈施，就無法學習後面的持戒。所以佛陀會否定之前的佈施，讚揚持戒。這是大聖善巧地引導眾生，愚昧的人不明白，執著于文字而迷失了真義。現在說的邪道也是這個道理。從理解的角度來說，如果知道色即是空，那麼觀色就不是邪道；如果執迷於色不是空，那麼觀色就是邪道。如果知道空即是色，那麼觀空就不是邪道；如果認為空異於色，那麼觀空就是邪道。這只是理解上的偏差，各自認為自己是對的，與色和空這兩種境界本身的是非對錯無關。如果你明白了這個道理，那麼觀色就永遠是正道；如果迷惑了這個道理，即使觀空也永遠是邪道。說得真好啊！希望你能詳細地理解其中的含義。
【English Translation】 English version 'Those who are already called Buddhas.' Why today do they still cling to 'form' (visible forms)? If one observes the Buddha while still attached to external appearances, that is walking on a wrong path, and hoping to be reborn through this is truly difficult.
Explanation: Both the 『Prajna Sutra』 and the 『Contemplation Sutra』 are teachings of the sages. 『Form Contemplation』 and 『Formless Contemplation』 are not something ordinary people can understand. If they accuse each other of being wrong paths, there is a deep meaning in it. One cannot denigrate the 『Contemplation Sutra』 because of believing in the 『Prajna Sutra』. This not only commits the sin of both believing and slandering, but also shows a lack of thorough understanding of the Buddha's teachings. Why is this so? Because these two sutras are spoken for different people, different stages of learning, and different levels of understanding. From the perspective of people, for those with shallow roots, they cannot directly contemplate the principle, so they are taught to contemplate forms, to contemplate the Reward Body and Transformation Body. For those with deep roots, they can contemplate the true nature, so they are taught formlessness, to contemplate the Dharma Body. If shallow people learn profound Dharma, the profound Dharma is not a good medicine, like nectar being fatal to those with a short lifespan. The scriptures have clear statements. If profound people learn shallow Dharma, they cannot progress, but will regress. How can they progress in cultivation? Therefore, the Buddha spoke these two teachings for people with different roots. From the perspective of learning stages, beginners who have just entered the path, their contemplation is still unfamiliar, and they cannot be taught to practice profound Real Mark Contemplation. They should first be taught to contemplate forms, to tame their minds, and only after they have learned something can they practice Formless Contemplation. It's like entering the sea, from shallow to deep. Those who have been learning for a long time can further learn Formless Contemplation, but if they still stay in the initial Form Contemplation, in order to let them progress, they must deny that the previous learning is a wrong path, but this does not mean that Form Contemplation itself is a wrong view. It's like a miser learning to give alms, when the obstacle of miserliness is removed, they stay in the stage of giving alms. In order to persuade them to further learn to uphold precepts, if they do not deny the previous giving, they cannot learn the subsequent precepts. Therefore, the Buddha will deny the previous giving and praise upholding precepts. This is the skillful guidance of the Great Sage, and ignorant people do not understand, clinging to the words and losing the true meaning. The wrong path mentioned now is also the same principle. From the perspective of understanding, if one knows that form is emptiness, then contemplating form is not a wrong path; if one is deluded that form is not emptiness, then contemplating form is a wrong path. If one knows that emptiness is form, then contemplating emptiness is not a wrong path; if one thinks that emptiness is different from form, then contemplating emptiness is a wrong path. This is just a deviation in understanding, each thinking they are right, and has nothing to do with the right and wrong of the two realms of form and emptiness themselves. If you understand this principle, then contemplating form is always the right path; if you are confused by this principle, even contemplating emptiness is always the wrong path. Well said! I hope you can understand the meaning in detail.
問曰。金剛般若言。如來者無所從來。亦無所去。故名如來。維摩經言。我觀如來。前際不來。后際不去。今即不住。文殊師利言。不住亦不去。不取亦不捨。遠離六入。故敬禮無所觀。準此大乘諸聖教說。佛本不來。亦無有去。何因觀經說有化佛來迎隨化佛往。有來有去。與前經相違。
釋曰。甚深實相平等妙理。法身如來本無生滅。以佛本願無限大悲。接引眾生。從真起化十方世界。如來引接三輩九品。以化即真。不來不去。隨機應物。有往有還。前經據化體即真。說無來去。觀經據從真流化。現有往還。又西方有釋言。實無有佛從彼西方而來至此授手迎接。亦無有佛引彼眾生往生凈土。但是如來慈悲。本願功德種子增上緣力。令諸眾生與佛有緣唸佛。修福作十六觀。諸功德力以為因緣。自心變現阿彌陀佛來迎行者隨佛往。言彼佛遣來。不是實遣。但是功德種子。與所化生時機正合。令見化佛來迎。故言彼遣。而實不遣。阿彌陀佛悲願功德。湛然常寂無去無來。眾生識心。托佛本願功德勝力。自心變化。有來有去。迎接行人。見有往生。是自心相分。非關他也。故前經說不來不去。約佛功德說也。觀經說有來有去。約眾生心相說也。又有釋言。如來應機亦復變現。現作諸化身十方。迎接往生眾生。彼諸化
【現代漢語翻譯】 現代漢語譯本：
問： 《金剛般若經》說：『如來無所從來，亦無所去，故名如來。』《維摩詰經》說：『我觀如來，前際不來，后際不去，今即不住。』文殊師利菩薩說：『不住亦不去，不取亦不捨，遠離六入，故敬禮無所觀。』依照這些大乘經典所說，佛本來不來，也沒有去處。為什麼《觀經》卻說有化佛來迎接，並隨著化佛往生，有來有去，這與之前的經典相矛盾呢？ 答： 甚深實相的平等妙理，法身如來本來就沒有生滅。由於佛的本願是無限的大悲，接引眾生，從真如本體顯現化身於十方世界。如來接引三輩九品眾生，以化身即是真如，所以不來不去。隨機應物，有往有還。之前的經典是根據化身的本體即是真如，所以說無來去。《觀經》是根據從真如流現化身，所以現有往還。還有一種解釋說，實際上沒有佛從西方而來，到這裡授手迎接，也沒有佛引導眾生往生凈土。但這都是如來的慈悲本願和功德種子的增上緣力，使眾生與佛有緣，唸佛修福，修習十六觀，以這些功德力作為因緣，自心變現出阿彌陀佛來迎接修行者，並隨著佛往生。說『彼佛遣來』，不是真的派遣，而是功德種子與所化生的時機正好相合，使人見到化佛來迎接，所以說是『彼遣』，實際上並沒有派遣。阿彌陀佛的悲願功德，湛然常寂，無去無來。眾生的識心，依託佛的本願功德的殊勝力量，自心變化，有來有去，迎接行人，見到往生，這是自心所現的相分，與他人無關。所以之前的經典說不來不去，是就佛的功德而言。《觀經》說有來有去，是就眾生的心相而言。還有一種解釋說，如來應機示現，也變現出各種化身，在十方世界迎接往生眾生，那些化身……
【English Translation】 English version:
Question: The Vajra Prajna Sutra says, 'The Tathagata comes from nowhere, nor does he go anywhere, therefore he is called Tathagata.' The Vimalakirti Sutra says, 'I observe the Tathagata, he does not come from the past, nor does he go to the future, nor does he abide in the present.' Manjushri Bodhisattva says, 'Not abiding, nor going, not taking, nor abandoning, being far from the six entrances, therefore I pay homage to the unobservable.' According to these teachings of the Great Vehicle, the Buddha originally does not come, nor does he have anywhere to go. Why does the Contemplation Sutra say that a manifested Buddha comes to greet and follows the manifested Buddha to be reborn, having coming and going, which contradicts the previous sutras? Answer: The profound and real aspect of equality, the Dharma body of the Tathagata originally has no birth or death. Because of the Buddha's original vow of infinite great compassion, he receives and guides sentient beings, manifesting from the true essence into the ten directions of the world. The Tathagata receives and guides the three grades and nine classes of beings, with the manifested body being the true essence, so there is no coming or going. Responding to opportunities, there is going and returning. The previous sutras are based on the body of the manifested being the true essence, so they say there is no coming or going. The Contemplation Sutra is based on the manifestation flowing from the true essence, so there is coming and going. There is also an explanation that there is actually no Buddha coming from the Western Pure Land to here to offer a hand in greeting, nor is there a Buddha guiding those sentient beings to be reborn in the Pure Land. But these are all the increasing causal power of the Tathagata's compassionate vows and meritorious seeds, causing sentient beings to have a connection with the Buddha, reciting the Buddha's name and cultivating blessings, practicing the sixteen contemplations, using these meritorious powers as causes and conditions, the mind itself transforms into Amitabha Buddha coming to greet the practitioner, and following the Buddha to be reborn. Saying 'that Buddha sent them', it is not a real sending, but the meritorious seeds and the timing of the beings to be transformed are just right, causing people to see the manifested Buddha coming to greet them, so it is said 'sent by him', but in reality, there is no sending. Amitabha Buddha's compassionate vows and merits are serene and always still, without going or coming. The consciousness of sentient beings, relying on the Buddha's original vows and the power of merit, the mind itself transforms, having coming and going, greeting practitioners, seeing rebirth, this is the aspect of the mind itself, it has nothing to do with others. Therefore, the previous sutras say no coming and no going, speaking of the Buddha's merits. The Contemplation Sutra says there is coming and going, speaking of the mind aspect of sentient beings. There is also an explanation that the Tathagata responds to opportunities and also transforms, manifesting various manifested bodies in the ten directions to greet reborn sentient beings, those manifested bodies...
佛從佛鏡智大悲流現。故言彼佛遣化來迎。然遣化迎。如摩尼天鼓無思成此事。然所現化有往來而言不往不來者。此或約真而作是說。前已釋竟。或約生滅唸唸不住。生已即滅。不可移動。當處生當處滅。異處生異處滅。相似相續。假說往來。如火焰行非輪輪相。假說來往。實無來往也。故肇法師物不遷論言。旋嵐偃岳而常靜。江海競注而不流。野馬飄鼓而不動。日月曆天而不周。此皆以生滅迅速。不可移動也。
問曰。涅槃經說。舍無常色。獲得常色。受想行識亦復如是。又言。諸佛所師謂法也。以法常故諸佛亦常。此即三身凝然不遷不變。今乃言生滅不住。斯何義耶。
釋曰。此之諍論非唯今日。一般大德涅槃學者言。三身並常不生不滅。廣引涅槃經文及菩薩本業瓔珞經等。證三身並常。此多依教也。有一般大德依攝大乘論等。釋佛有三身常有三種。一凝然常。謂法身佛。二不斷常。謂受用身佛。三相續常。謂變化身佛。雖各名常義有差別。以後二身從生因生。般若論說。報化二身生因生故。諸所作者皆是無常。若是凝然。應同法身了因所證。又應非陰亦無緣慮言說動作。以此眾多義理推之。非凝然常也。廣如唯識論等成立。又約遍計所執。眾生橫計佛有去來。為破妄執心外有佛有往有來。為破妄情
【現代漢語翻譯】 現代漢語譯本：佛陀的智慧和慈悲從佛鏡智中流現出來，所以說彼佛派遣化身前來迎接。然而，派遣化身來迎接，就像摩尼天鼓一樣，無需思慮就能完成此事。然而，所顯現的化身有往來，卻說不往不來，這或許是從真如的角度來說的，之前已經解釋過了。或者從生滅的角度來說，唸唸不住，生起之後立即滅去，不可移動。在當下之處生起，在當下之處滅去；在異處生起，在異處滅去，相似的相續，假說為往來。就像火焰的執行，並非輪子的輪相，假說為來往，實際上沒有來往。所以肇法師在《物不遷論》中說：『迴旋的狂風吹倒山嶽，而山嶽本身是常靜的；江海奔騰涌入，卻從未流動；脫韁的野馬奔跑，塵埃飛揚，卻從未移動；太陽和月亮在天空中執行，卻從未環繞一週。』這些都是因為生滅太過迅速，不可移動的緣故。
有人問：『《涅槃經》中說，捨棄無常的色身，獲得常色。受、想、行、識也是如此。又說，諸佛的老師是法，因為法是常住的，所以諸佛也是常住的。』這就是說三身凝然不動，不會遷移變化。現在卻說生滅不住，這是什麼意思呢？
解釋說：這種爭論並非今天才有。一般的大德，研究《涅槃經》的學者認為，三身都是常住的，不生不滅。廣泛引用《涅槃經》經文以及《菩薩本業瓔珞經》等，來證明三身都是常住的。這大多是依據經教的說法。也有一部分大德依據《攝大乘論》等，解釋佛有三種常住：一是凝然常，指的是法身佛；二是不斷常，指的是受用身佛；三是相續常，指的是變化身佛。雖然都名為常，但意義有所差別。因為后兩種身是從生因所生。般若論說，報身和化身是從生因所生，所以所作所為都是無常的。如果是凝然常，應該和法身一樣，是了因所證。又應該不是五陰所攝，也沒有緣慮、言說、動作。用這些眾多的義理來推斷，就不是凝然常。詳細的論述在《唯識論》等中有成立。又從遍計所執的角度來說，眾生虛妄地認為佛有去來，爲了破除這種妄執，認為心外有佛，有往有來，爲了破除這種虛妄的情感。
【English Translation】 English version: The Buddha's wisdom and compassion flow forth from the Buddha-mirror-wisdom. Therefore, it is said that 'that Buddha sends emanations to greet.' However, sending emanations to greet is like the Mani-heavenly drum, accomplishing this without thought. However, although the emanations that appear have coming and going, it is said that they neither come nor go. This is perhaps spoken from the perspective of Suchness (真如), which has already been explained. Or, from the perspective of arising and ceasing, moment after moment without abiding, arising and immediately ceasing, not able to be moved. Arising in the present place, ceasing in the present place; arising in a different place, ceasing in a different place, similar continuation, falsely called coming and going. Like the movement of a flame, not the appearance of a wheel's spokes, falsely called coming and going, but in reality, there is no coming and going. Therefore, Dharma Master Zhao (肇法師) in his 'Treatise on the Immutability of Things' says: 'The whirling gale fells mountains, yet is ever still; rivers and seas rush on, yet never flow; the dust-whirl is tossed about, yet never moves; the sun and moon traverse the heavens, yet never revolve.' All of this is because arising and ceasing are too rapid to be moved.
Someone asks: 'The Nirvana Sutra (涅槃經) says, 'Abandoning the impermanent form (色), one obtains permanent form. Sensation (受), perception (想), volition (行), and consciousness (識) are also like this.' It also says, 'The teacher of all Buddhas is the Dharma (法). Because the Dharma is permanent, all Buddhas are also permanent.' This means that the three bodies (三身) are solidified, unmoving, and unchanging. Now you say that arising and ceasing do not abide. What does this mean?'
The explanation is: This dispute is not only today. Generally, great virtuous ones, scholars of the Nirvana Sutra, say that the three bodies are all permanent, neither arising nor ceasing. They widely cite the Nirvana Sutra and the Bodhisattva's Fundamental Karma Garland Sutra (菩薩本業瓔珞經), etc., to prove that the three bodies are all permanent. This mostly relies on the teachings of the scriptures. There are also some great virtuous ones who rely on the Compendium of the Mahayana (攝大乘論), etc., to explain that the Buddha has three kinds of permanence in the three bodies: first, solidified permanence, referring to the Dharma Body Buddha (法身佛); second, uninterrupted permanence, referring to the Enjoyment Body Buddha (受用身佛); third, continuous permanence, referring to the Transformation Body Buddha (變化身佛). Although each is named 'permanent,' the meanings are different. Because the latter two bodies are born from the cause of birth. The Prajna Treatise (般若論) says that the Reward Body (報身) and Transformation Body are born from the cause of birth, so all that they do is impermanent. If it were solidified permanence, it should be the same as the Dharma Body, realized by the definitive cause (了因). Furthermore, it should not be included in the five aggregates (五陰), nor have deliberation, speech, or action. Using these many principles to deduce, it is not solidified permanence. Detailed discussions are established in the Consciousness-Only Treatise (唯識論), etc. Furthermore, from the perspective of conceptual construction (遍計所執), sentient beings falsely believe that the Buddha has coming and going. To break this false belief, that there is a Buddha outside the mind, with coming and going, to break this false emotion.
故。言不來不去故。維摩經言。善來文殊師利。不來相而來。不見相而見。如是等。今此觀經說有往來。與諸大乘經不相違也。各據一義。悉為妙說。
問曰。法句經言。佛告寶明菩薩言。善男子汝且觀此諸佛名字為是有耶。為是無耶。為有實耶。為無實耶。善男子若名字有。說食與人應得充飽。若得充飽。一切飲食即無所用。何以故說食。尋飽不須食故。按此經義。欲明名字性空不能詮說諸法。今既教人專稱佛名號。能消重障之罪。往生西方。何異說食充飽談漿除渴也。
釋曰。依諸大乘微妙經典。咸言名字虛假無有定實。故經言文字性離無有文字。又言。名義互為客。菩薩應尋思。然即寂默無言。湛然宴坐。即拘鄰無得道之望。須跋靡證果之辰。唯能所說殊。不可談食得飽。終名有詮表。而因言會理。因言會理故。指月之譬興焉。名字性空故。舍船之喻作矣。佛以愚夫執著。緣名生惑。或愛或恚。具造愆非。罵我讚我。起生起殺。具十惡業。顛墜三塗故。破彼惑情。言文字虛假。縱令贊毀何榮辱汝身。若言因贊即榮華汝身。譭謗即損汝形質。亦應說食得飽言火焚軀。雖終日口談味珍。不免饑虛之困。竟夕說于炬火。莫見焚身之殃。故知名字型虛。本無真實。凡夫莫悟。浪起愛憎。諍名于朝。沉淪惡道
【現代漢語翻譯】 現代漢語譯本：因此，說不來不去。如《維摩經》所說：『善來，文殊師利！不來相而來，不見相而見。』等等。現在這部《觀經》說有往來，與各大乘經典的教義並不衝突，各自依據一個角度，都是精妙的說法。
有人問：在《法句經》中，佛告訴寶明菩薩說：『善男子，你且觀察這些佛的名字，是有呢？是無呢？是有實體呢？是無實體呢？善男子，如果名字有實體，那麼說食物就能讓人飽，如果說食物就能讓人飽，一切飲食就沒有用了。為什麼還要說食物呢？因為說了就飽，不需要吃東西了。』按照這部經的意義，是要說明名字的自性是空，不能完全詮釋諸法。現在既然教人專心稱念佛的名號，就能消除深重的罪業，往生西方極樂世界，這和說食物就能充飢，談論水就能止渴有什麼區別呢？
解釋：依據各大乘微妙經典，都說名字是虛假的，沒有固定的實體。所以經中說文字的自性是遠離的，沒有文字。又說：『名和義互為賓客，菩薩應該深入思考。』然後寂靜無言，安然靜坐。如果這樣，拘鄰（Kaundinya，五比丘之一）就沒有得道的希望，須跋（Subha，佛陀弟子）就沒有證果的時刻。只是能詮釋和所詮釋不同，不能說談論食物就能飽。最終名字是有詮釋作用的，可以通過言語來領會真理。因為可以通過言語來領會真理，所以才有了指月的比喻。因為名字的自性是空，所以才有了捨棄船的比喻。佛陀因為愚笨的人執著于名字，因為名字而產生迷惑，或者愛或者恨，造作各種罪過，罵我讚我，發起爭鬥殺戮，造作十惡業，顛倒墮落到三惡道中，所以才要破除他們的迷惑，說文字是虛假的。縱然讚美或譭謗，又有什麼榮辱加於你身呢？如果說因為讚美就使你身榮華，譭謗就損害你的形體，那麼也應該說食物就能使人飽，說火就能焚燒身體。即使終日口中談論美味珍饈，也免不了飢餓的困擾；即使整夜談論火炬，也看不到身體被焚燒的災禍。所以要知道名字的本體是虛假的，本來就沒有真實性。凡夫不明白這個道理，隨意生起愛憎，爲了名字而爭鬥，沉淪於惡道之中。
【English Translation】 English version: Therefore, it is said that there is no coming and no going. As the Vimalakirti Sutra says, 'Welcome, Manjushri! Coming without coming, seeing without seeing.' and so on. Now, this Contemplation Sutra says there is coming and going, which does not contradict the teachings of the major Mahayana sutras. Each is based on a different perspective, and all are wonderful teachings.
Someone asks: In the Dharmapada Sutra, the Buddha told Bodhisattva Baoming (Precious Light Bodhisattva): 'Good man, you should observe these names of Buddhas. Are they existent? Are they non-existent? Are they real? Are they unreal? Good man, if names are real, then speaking of food should make people full. If speaking of food could make people full, then all food would be useless. Why speak of food? Because speaking of it would make one full, and there would be no need to eat.' According to the meaning of this sutra, it is to explain that the nature of names is empty and cannot fully express all dharmas. Now that people are taught to wholeheartedly recite the name of the Buddha, which can eliminate heavy karmic obstacles and lead to rebirth in the Western Pure Land, what is the difference between speaking of food to satisfy hunger and talking about water to quench thirst?
Explanation: According to the subtle and wonderful Mahayana sutras, all say that names are false and have no fixed reality. Therefore, the sutra says that the nature of words is detached and without words. It also says, 'Name and meaning are mutual guests; bodhisattvas should contemplate deeply.' Then, remain silent and sit peacefully. If this were not the case, Kaundinya (one of the five first disciples of the Buddha) would have no hope of attaining the Way, and Subha (a disciple of the Buddha) would have no moment of attaining fruition. It is only that what can be expressed and what is expressed are different; one cannot say that talking about food can make one full. Ultimately, names have an expressive function, and one can understand the truth through words. Because one can understand the truth through words, the analogy of pointing to the moon arises. Because the nature of names is empty, the metaphor of abandoning the boat is made. The Buddha, because foolish people are attached to names and become deluded by names, either loving or hating, creating various transgressions, cursing me or praising me, initiating strife and killing, creating the ten evil deeds, and falling into the three evil realms, therefore wants to break their delusion and say that words are false. Even if there is praise or slander, what honor or disgrace is added to your body? If it is said that praise makes your body glorious and slander damages your form, then it should also be said that speaking of food makes one full and speaking of fire burns the body. Even if one talks about delicious delicacies all day long, one cannot avoid the suffering of hunger; even if one talks about torches all night long, one does not see the disaster of the body being burned. Therefore, one should know that the substance of names is empty and has no reality. Ordinary people do not understand this principle and arbitrarily generate love and hatred, contending for names in the morning and sinking into evil paths.
。若言名字無用不能詮諸法體。亦應喚水火來命男女至。彼即一一呼召。無有參差。故知筌蹄不空。魚兔斯得。故使梵王啟請轉正法輪。大聖應機弘宣妙旨。三藏奧旨煥爛于龍宮。十二部經照彰于鷲嶺。人天凡聖咸稟至言。五道四生並遵遺訓。聽聞讀誦利益弘深。稱念佛名往生凈土。亦不得唯言名字虛假不有詮說者也。
問曰。瑜伽師地論云。三地菩薩方生凈土。今勸地前凡夫聲聞等生。有何意也。
釋曰。諸經論文說生凈土。各據一義。取捨不同。或上人下人義論。凈土既有粗妙勝劣種種殊異不同。得生亦有種種上下階降。亦如仁王經說。唯佛一人居凈土。三賢十聖住果報土。此即十地已還並不得生於凈土。以佛大圓鏡智所現凈土是無漏故。名之為凈。十地已還本識所變諸凈妙土。是有漏。故不名為凈。以第八識是果報識故。所變之土名果報土也。若約行施戒修離無漏定障。能以定力處處凈土受生自在。即三地菩薩得定自在。故瑜伽論言。三地菩薩方生凈土。若以得無分別智。斷人法二執見道煩惱。證得遍滿法界。悟百法明門。得生諸佛凈土。則初地已上得生凈土。若以本願大悲引一切凡愚眾生乃至下品下生五逆十惡。但發菩提心悉得往生。具如經說。不可直依瑜伽論言三地得生。即謂初二地菩薩亦不
【現代漢語翻譯】 現代漢語譯本：如果說名字沒有用處，不能詮釋諸法的本體，那麼也應該能通過呼喚水的名字讓水來，呼喚火的名字讓火來，呼喚男人的名字讓男人來，呼喚女人的名字讓女人來。如果名字真的無用，那麼每一次呼喚都應該毫無差別地應驗。所以要知道，捕魚的筌（quán，捕魚的竹器）和捕兔的蹄（tí，捕捉兔子的網）不是空設的，魚和兔子因此可以獲得。因此梵王（Brahmā，佛教護法神）啟請佛陀轉正法輪，大聖（指佛陀）應機弘揚微妙的旨意。三藏（Tripiṭaka，佛教經典的總稱）的奧妙旨意在龍宮（nāga-loka，龍族居住的宮殿）煥發光彩，十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類）在鷲嶺（Gṛdhrakūṭa，又名靈鷲山，釋迦牟尼佛說法之地）照耀彰顯。人、天、凡、聖都接受至高的教誨，五道（gati，眾生輪迴的五種道途）四生（caturyoni，眾生出生的四種方式）都遵循佛陀的遺訓。聽聞、讀誦佛經，利益非常深遠。稱念佛的名號，可以往生凈土。因此，不能僅僅說名字是虛假的，沒有詮釋作用。 有人問：『《瑜伽師地論》（Yogācārabhūmi-śāstra，瑜伽行學派的重要論著）中說，三地（bhūmi，菩薩修行的階位）菩薩才能往生凈土，現在卻勸地前凡夫和聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）等往生，這是什麼意思呢？』 解釋說：『各種經典和論著關於往生凈土的說法，各自依據一個角度，取捨不同。或者從上等人和下等人的角度來論述。凈土既然有粗妙、殊勝、低劣種種不同，往生凈土也有種種高下階位。也像《仁王經》（Kāraṇḍavyūha Sūtra，大乘佛教經典）所說，只有佛一人居住在凈土，三賢（trayaḥ subhikṣāḥ，十地菩薩中的前三地）十聖（daśa āryāḥ，十地菩薩）住在果報土。這就是說，十地菩薩以下的都不能往生凈土。因為佛的大圓鏡智（Ādarśa-jñāna，五智之一）所顯現的凈土是無漏的，所以稱為凈土。十地菩薩以下的本識（alaya-vijñāna，第八識）所變現的各種清凈美妙的國土，是有漏的，所以不稱為凈土。因為第八識是果報識，所以它所變現的國土稱為果報土。如果通過施行佈施、持戒、修行，遠離無漏的定障，能夠以定力在各處凈土自由受生，那就是三地菩薩得到定自在。所以《瑜伽師地論》說，三地菩薩才能往生凈土。如果以證得無分別智（nirvikalpa-jñāna，一種超越分別的智慧），斷除人法二執（dvividha-āgraha，對人與法的執著）的見道煩惱，證得遍滿法界，領悟百法明門（Śata-dharmā-prakāśa-mukha，唯識宗的理論），就能往生諸佛凈土，那麼初地菩薩以上就能往生凈土。如果以本願大悲（mahākaruṇā，偉大的慈悲）引導一切凡夫愚昧眾生，乃至下品下生（adhogati，往生凈土的最低等級）的五逆（pañcānantarya，五種極重的罪業）十惡（daśa akuśalāni，十種惡業），只要發起菩提心（bodhicitta，追求覺悟的心），都能往生凈土，具體如經典所說。不能直接依據《瑜伽師地論》說三地菩薩才能往生，就認為初地和二地菩薩也不能往生。』
【English Translation】 English version: If it is said that names are useless and cannot explain the essence of all dharmas, then we should be able to summon water by calling the name of water, summon fire by calling the name of fire, summon a man by calling the name of a man, and summon a woman by calling the name of a woman. If names were truly useless, then every call should be answered without any difference. Therefore, know that the fish trap and the rabbit snare are not set up in vain; fish and rabbits can be obtained because of them. Thus, Brahmā (a protector deity in Buddhism) requested the Buddha to turn the wheel of the Dharma, and the Great Sage (referring to the Buddha) responded to the occasion by widely proclaiming the subtle meaning. The profound meaning of the Tripiṭaka (the complete Buddhist canon) shines brightly in the nāga-loka (the palace where the nāgas reside), and the twelve categories of scriptures (dvādaśāṅga-buddhavacana) illuminate and manifest on Gṛdhrakūṭa (also known as Vulture Peak, where Śākyamuni Buddha taught). Humans, devas, ordinary beings, and sages all receive the supreme teachings, and the five destinies (gati, the five paths of rebirth for sentient beings) and the four modes of birth (caturyoni, the four ways beings are born) all follow the Buddha's instructions. Hearing and reciting the scriptures bring profound benefits. Reciting the name of the Buddha allows one to be reborn in the Pure Land. Therefore, one cannot simply say that names are false and have no explanatory function. Someone asks: 'The Yogācārabhūmi-śāstra (an important treatise of the Yogācāra school) says that only bodhisattvas of the third bhūmi (stage of bodhisattva practice) can be reborn in the Pure Land. Now, you are encouraging ordinary beings and Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) before the bhūmis to be reborn there. What is the meaning of this?' The explanation is: 'The various scriptures and treatises on rebirth in the Pure Land each rely on a particular perspective, with different choices and emphases. Or they discuss from the perspective of superior and inferior beings. Since the Pure Land has various differences, such as coarse and subtle, superior and inferior, rebirth also has various levels and stages. It is also like what the Kāraṇḍavyūha Sūtra (a Mahāyāna Buddhist scripture) says: only the Buddha dwells in the Pure Land, while the three sages (trayaḥ subhikṣāḥ, the first three bhūmis of the ten bhūmis bodhisattvas) and ten saints (daśa āryāḥ, the ten bhūmis bodhisattvas) dwell in the land of karmic retribution. This means that those below the tenth bhūmi cannot be reborn in the Pure Land. This is because the Pure Land manifested by the Buddha's Great Perfect Mirror Wisdom (Ādarśa-jñāna, one of the five wisdoms) is without outflows (anāsrava), hence it is called Pure Land. The various pure and wonderful lands transformed by the ālaya-vijñāna (the eighth consciousness) of those below the tenth bhūmi are with outflows (sāsrava), hence they are not called Pure Land. Because the eighth consciousness is the consciousness of karmic retribution, the land it transforms is called the land of karmic retribution. If, through practicing giving, upholding precepts, and cultivating, one is free from the obstructions of undefiled samādhi (concentration), and can freely be reborn in various Pure Lands with the power of samādhi, then it is the third bhūmi bodhisattva who attains freedom in samādhi. Therefore, the Yogācārabhūmi-śāstra says that only bodhisattvas of the third bhūmi can be reborn in the Pure Land. If one attains non-discriminating wisdom (nirvikalpa-jñāna), cuts off the afflictions of the path of seeing (darśana-mārga) related to the two attachments (dvividha-āgraha, attachments to self and phenomena), realizes the all-pervading Dharma realm, and comprehends the Śata-dharmā-prakāśa-mukha (the theory of Consciousness-only), then one can be reborn in the Pure Lands of all Buddhas, and thus bodhisattvas above the first bhūmi can be reborn in the Pure Land. If, with the great compassion (mahākaruṇā) of one's original vows, one guides all ordinary and ignorant beings, even those in the lowest grade of the lowest level (adhogati) who commit the five heinous crimes (pañcānantarya) and ten evil deeds (daśa akuśalāni), as long as they generate bodhicitta (the mind of enlightenment), they can all be reborn in the Pure Land, as described in the scriptures. One cannot directly rely on the Yogācārabhūmi-śāstra and say that only bodhisattvas of the third bhūmi can be reborn, and thus think that bodhisattvas of the first and second bhūmis cannot be reborn either.'
得生凈土。龍樹菩薩佛記位登初地生於西方極樂世界。豈為未至三地。言不得生凈土。便與此經相違也。又初地菩薩依仁王經。說得百法明門見百佛凈土。如何言不得生凈土也。又華嚴經說。初發心凡夫菩薩愿生凈土。即得往生。故知瑜伽論文。別據一相得定自在。離障而說也。
問曰。攝大乘論對法論等。無著天親諸大論師。釋諸經論種種文義。有四意趣四秘密言。唯由發願而得往生西方者。此是別時意。今日勸人修西方業。即得往生。豈成道理。自攝論至此百有餘年。諸德咸見此論文。不修西方凈業。今即言得生。豈不與論相違也。
釋曰。攝論言。唯由發願而得往生者。此別時意也。然古來諸德。咸以此文證。是別時之意。言未即得生。今詳此文。證是即得往生。顯其論主之意。何者。論言唯由發願者。是簡持義。簡去念佛之行。持取唯空發願。更無有行。孤有此愿。故曰唯由發願。若唯發願而得生者。此即是別時意也。非即發願之時。終后即生凈土。故曰別時。今時念佛至心。即意業善行也。稱佛名號。即語業善行也。合掌禮拜。即身業善行也。由此三業善行。能滅八十億劫生死重罪。行愿相扶。即得往生。此豈唯是其愿哉。論主說此唯由發願之言。意顯兼行非別時之意。惑者不細尋文義。朦朧
【現代漢語翻譯】 現代漢語譯本： 得以往生凈土。龍樹菩薩（Nāgārjuna，印度佛教大乘中觀學派創始人）在佛的授記中，位列初地菩薩，往生於西方極樂世界。難道他還沒有達到三地菩薩的境界嗎？如果說他不能往生凈土，就與這部經的說法相違背了。而且，初地菩薩依據《仁王經》（Karunaraja Sutra）的說法，能夠獲得百法明門，見到百佛凈土，怎麼能說不能往生凈土呢？此外，《華嚴經》（Avatamsaka Sutra）中說，初發心的凡夫菩薩如果發願往生凈土，就能得以往生。由此可知，《瑜伽師地論》（Yogacarabhumi-sastra）的論述，是特別依據一種獲得禪定自在，遠離障礙的情況而說的。 問：在《攝大乘論》（Mahāyānasaṃgraha）、《對法論》（Abhidharmasamuccaya）等論著中，無著（Asanga）、天親（Vasubandhu）等大論師解釋各種經論的文義，提出了四種意趣和四種秘密言。如果僅僅通過發願就能往生西方極樂世界，這屬於別時意。現在勸人修習往生西方的行業，就能得以往生，這怎麼能說得通呢？自從《攝大乘論》問世至今一百多年，各位大德都見過這部論著，卻不修習西方凈業，現在卻說可以往生，這難道不是與論著的說法相違背嗎？ 答： 《攝大乘論》中說，僅僅通過發願就能得以往生，這屬於別時意。然而，古來的各位大德，都用這句話來證明這是別時意，認為不能立即往生。現在仔細分析這句話，可以證明這是立即得以往生，從而彰顯論主的本意。為什麼呢？論中說『唯由發願』，這是簡擇持取的意思。簡去念佛的修行，持取唯有空洞的發願，再沒有其他的修行，只有這孤零零的願望，所以說『唯由發願』。如果僅僅發願就能往生，這就是別時意，不是在發願的時候，臨終之後就能立即往生凈土，所以說是別時。現在念佛至誠懇切，就是意業的善行；稱念佛的名號，就是語業的善行；合掌禮拜，就是身業的善行。通過這身、語、意三業的善行，能夠滅除八十億劫的生死重罪，修行和願力相互扶持，就能得以往生。這難道僅僅是願力的作用嗎？論主說這句『唯由發願』的話，意在表明兼修，而不是別時的含義。迷惑的人不仔細尋究文義，模模糊糊。
【English Translation】 English version: One obtains rebirth in the Pure Land. The Bodhisattva Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism in India), in the Buddha's prediction, is ranked as a Bodhisattva of the first ground and is reborn in the Western Pure Land of Ultimate Bliss. Could it be that he has not yet reached the stage of the third ground Bodhisattva? If it is said that he cannot be reborn in the Pure Land, then it contradicts the teachings of this sutra. Moreover, according to the Karunaraja Sutra (Sutra of Benevolent Kings), a Bodhisattva of the first ground can obtain the 'Hundred Dharma Gates of Illumination' and see the Pure Lands of a hundred Buddhas. How can it be said that they cannot be reborn in the Pure Land? Furthermore, the Avatamsaka Sutra (Flower Garland Sutra) states that if a newly aspiring ordinary Bodhisattva vows to be reborn in the Pure Land, they will be reborn there. From this, it can be known that the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) is specifically based on a state of attaining meditative freedom and being free from obstacles. Question: In treatises such as the Mahāyānasaṃgraha (Compendium on the Great Vehicle) and the Abhidharmasamuccaya (Compendium of Abhidharma), the great masters Asanga and Vasubandhu, in explaining the meaning of various sutras and treatises, put forward four intentions and four secret statements. If one can be reborn in the Western Pure Land of Ultimate Bliss merely by making vows, this belongs to the 'different time intention' (別時意). Now, if we encourage people to cultivate the practices for rebirth in the West and they can be reborn there, how can this be justified? For more than a hundred years since the Mahāyānasaṃgraha appeared, all virtuous ones have seen this treatise but have not cultivated the Pure Land practices for rebirth in the West. Now, if it is said that one can be reborn, does this not contradict the teachings of the treatise? Answer: The Mahāyānasaṃgraha states that one can be reborn merely by making vows, which belongs to the 'different time intention'. However, virtuous ones of the past have used this statement to prove that it is the 'different time intention', believing that one cannot be reborn immediately. Now, upon careful analysis of this statement, it can be proven that it means immediate rebirth, thereby revealing the intention of the author of the treatise. Why? The treatise states 'merely by making vows', which means selective retention. It excludes the practice of reciting the Buddha's name and retains only the empty vow, with no other practice. There is only this solitary vow, so it is said 'merely by making vows'. If one can be reborn merely by making vows, this is the 'different time intention', meaning that one cannot be reborn in the Pure Land immediately after making the vow, but only after death. Therefore, it is called 'different time'. Now, reciting the Buddha's name sincerely is a virtuous act of the mind; uttering the Buddha's name is a virtuous act of speech; joining palms and bowing is a virtuous act of the body. Through these virtuous acts of body, speech, and mind, one can eradicate the heavy sins of eighty billion kalpas of birth and death. Practice and vows support each other, and one can be reborn. Is this merely the effect of vows? The author of the treatise, in saying 'merely by making vows', intends to show that it implies combined practice, not the meaning of 'different time'. Those who are confused do not carefully examine the meaning of the text and are vague.
總謂別時。若以唸佛行亦是別時。論文何因不言如念阿彌陀佛得生西方者此是別時也。既不言以唸佛修十六觀行三福善之文是別時之教。故知唸佛等生西方。非別時之意也。有釋者言。唸佛修十六觀等。即是發願。又有釋言。論師雖舉愿言。意亦取其唸佛。亦是別時之意。今此二釋。為顯利益。為顯解義。若顯利益。作此解文。更令無量眾生流轉穢土。巡歷三途。不得往生凈土出離生死。若為解義者。細依文句取義。猶恐不合宗途。朦朧以釋論文。翻將得其旨趣。何斯謬也。如俱舍論等。諸部諍義。引其聖教。楷定旨歸。拾取一字兩字。以成諸部得失。況乃觀經等教。備陳種種行門。或述三種散善。為凈土正因。或說十六妙觀。為西方正業。如何總將為發願文也。又所以得知論師不以唸佛是別時意者。此有八意。一論師釋經。本以經意難知。為甚深之教。凡夫披讀。莫能曉悟。造論解釋佛教。欲令愚智咸知。只如觀經無量壽經阿彌陀經等所說。念阿彌陀佛。得生西方。文義顯然。愚智皆解。何用所不了須論釋耶。二法藏比丘發四十八弘誓願。接引眾生。欲令生佛凈土。豈將別時之意。而發弘誓。引接眾生耶。彼愿之中。即言。唸佛不得往生不取正覺。不言唯發願人不得生者不取正覺。故知。唸佛等行定得往生。入在四
十八愿中。非別時也。唯由發願不即往生。不在四十八愿中。故是別時意也。三稱讚凈土經。十方恒沙諸佛出廣長舌相。證得往生。豈證別時之意。諸佛舒舌。本為難信眾生。將爲念佛功德不多。盡此一形即生凈土。咸生疑謗。不信是經。故現不虛誑之舌相。發誠諦之真言。令眾生睹相聽言除疑生信。乃謂別時之教未即得生西方。后至初地得生。眾生有何疑惑。須佛舒舌相證往生西方耶。四阿彌陀經。先勸應當發願生彼國土。后教稱念佛名一日至七日。即言聖眾臨命終來迎行者得生。若言唸佛即是愿。言前已勸。言令其發願。后更何須教令唸佛。故知前文是愿。後文是行。行愿相扶。得生凈土。豈容唸佛而是愿耶。五凈土論與攝論。同是世親菩薩所造。寧容世親制凈土論即言唸佛得生西方非別時之意。釋攝論乃曰唸佛等是別時之意非即得生耶。造論如是兩人。容許二師意別。何必攝論得經旨趣。凈土論迷其聖言。況兩論同世親所造。文義故非鉾楯。以論求於人意。故知愿是別時也。六凈土論說有五門。一身業禮拜門。二口業唸佛門。三意業觀察門。四發願門。五迴向門。若修行即是發願。前三業行與第四發願門。有何差別也。若是其一。即應無有五門。若是其異。故知前是行門也。七起信論馬鳴所造。言其唸佛得生西
【現代漢語翻譯】 現代漢語譯本
十八愿（第十八個願望，指阿彌陀佛的十八愿）中，並非指其他時間。只是因為發願不能立刻往生，而不在四十八愿（阿彌陀佛的四十八個願望）之中，所以是其他時間的意思。三稱讚凈土經中，十方如恒河沙數諸佛伸出廣長舌相，證明可以往生，難道是證明其他時間的意思嗎？諸佛伸出舌頭，本來是爲了難以相信的眾生，他們認爲念佛功德不多，不能在此一生結束后就往生凈土，因此產生懷疑和誹謗，不相信這部經。所以顯現不虛妄的舌相，發出真實誠懇的語言，讓眾生看到舌相，聽到語言，消除懷疑，產生信心。如果說是其他時間的教義，不能立刻往生西方，要到初地菩薩才能往生，眾生會有什麼疑惑，需要佛伸出舌相來證明往生西方呢？四阿彌陀經，先勸導應當發願往生那個國土，然後教導稱念佛名，從一日到七日，就說聖眾在臨命終時來迎接修行者，使他能夠往生。如果說唸佛就是發願，那麼前面已經勸導，說要讓他們發願，後面又何必再教導他們唸佛呢？所以知道前面的經文是愿，後面的經文是行，行愿互相扶持，才能往生凈土。怎麼能容許唸佛就是發願呢？五凈土論和攝論，都是世親菩薩所造。怎麼能容許世親寫凈土論時說唸佛可以往生西方，不是其他時間的意思，而解釋攝論時卻說唸佛等是其他時間的意思，不能立刻往生呢？寫論的人如果是兩個人，或許可以容許兩位老師的意思不同，何必說攝論得到了經的旨趣，而凈土論迷惑了聖人的言語呢？況且兩部論都是世親所造，文義上故不應自相矛盾。以論來揣測人的意思，所以知道愿是其他時間的。六凈土論說有五門：一身業禮拜門，二口業唸佛門，三意業觀察門，四發願門，五迴向門。如果修行就是發願，那麼前三業的修行和第四個發願門，有什麼差別呢？如果是一樣的，就應該沒有五門。如果是不同的，就知道前面是行門。七起信論是馬鳴所造，說唸佛可以往生西方。
【English Translation】 English version
In the Eighteenth Vow (the eighteenth vow of Amitabha Buddha), it does not refer to a different time. It is only because making the vow does not immediately lead to rebirth, and it is not included in the Forty-Eight Vows (the forty-eight vows of Amitabha Buddha), so it means a different time. In the Sutra of Praising the Pure Land with Three Recitations, the Buddhas of the ten directions, as numerous as the sands of the Ganges, extend their broad and long tongues to prove that rebirth is possible. Does this prove the meaning of a different time? The Buddhas extend their tongues originally for the sake of beings who are difficult to believe, who think that the merit of reciting the Buddha's name is not enough to be reborn in the Pure Land after this life, thus giving rise to doubt and slander, and not believing in this sutra. Therefore, they manifest the tongue of non-deceit, uttering truthful and sincere words, so that beings can see the tongue, hear the words, eliminate doubt, and generate faith. If it is said that it is the teaching of a different time, that one cannot be reborn in the West immediately, but only after reaching the first ground of Bodhisattva, what doubts would beings have that require the Buddha to extend his tongue to prove rebirth in the West? In the Amitabha Sutra, it first advises that one should make a vow to be born in that land, and then teaches to recite the Buddha's name, from one day to seven days, and then says that the holy assembly will come to welcome the practitioner at the time of death, enabling him to be reborn. If it is said that reciting the Buddha's name is the same as making a vow, then it has already been advised earlier, saying to let them make a vow, so why is it necessary to teach them to recite the Buddha's name later? Therefore, it is known that the previous text is the vow, and the subsequent text is the practice. Practice and vow support each other, and only then can one be reborn in the Pure Land. How can it be allowed that reciting the Buddha's name is the same as making a vow? The Treatise on the Pure Land and the Compendium of Abhidharma, both were created by Vasubandhu Bodhisattva. How can it be allowed that Vasubandhu said in the Treatise on the Pure Land that reciting the Buddha's name can lead to rebirth in the West, not meaning a different time, while explaining the Compendium of Abhidharma, he said that reciting the Buddha's name, etc., means a different time, and one cannot be reborn immediately? If the authors of the treatises were two people, perhaps it could be allowed that the two teachers had different meanings. Why must it be said that the Compendium of Abhidharma obtained the essence of the sutra, while the Treatise on the Pure Land was confused by the words of the sage? Moreover, both treatises were created by Vasubandhu, so the meaning should not contradict itself. Using the treatise to speculate on people's intentions, therefore it is known that the vow is for a different time. The Treatise on the Pure Land says there are five gates: 1. The gate of bodily karma of prostration, 2. The gate of verbal karma of reciting the Buddha's name, 3. The gate of mental karma of contemplation, 4. The gate of making vows, 5. The gate of dedication. If practice is the same as making a vow, then what is the difference between the practice of the first three karmas and the fourth gate of making vows? If they are the same, then there should not be five gates. If they are different, then it is known that the former is the gate of practice. The Awakening of Faith Treatise was created by Ashvaghosha, saying that reciting the Buddha's name can lead to rebirth in the West.
方。正是行門。非別時意。故知天親所造論意亦同然。不以唸佛等門而為別時意也。如馬鳴菩薩所造起信論教初學菩薩言。有八因緣。而造此論。至第七緣。為示專念方便。生於佛前必定不退信心故。複次眾生初學是法。欲求正信。其心怯劣。以住於此娑婆世界。自畏不能常值諸佛親承供養。懼謂信心難可成就。意欲退者。當知如來有勝方便。攝護信心。謂以專意念佛因緣。隨愿得生他方佛土。常見於佛。永離惡道。如修多羅說。若人專念西方極樂世界阿彌陀佛。所修善根迴向。愿求生彼世界。即得往生。常見佛故終無有退。若觀彼佛真如法身。常勤修習。畢竟得生。住正定故。八若以唸佛非是行者。三福十六觀等是行。非行耶。若是行者。如地觀中說。作是觀者。除八十億劫生死之罪。捨身他世必生凈佛國。心得無疑。念阿彌陀佛。亦于唸唸之中。滅八十億劫生死重罪。得生西方。何故滅罪是同。而彼是行。此非行。彼得生。此不得生耶。若俱非行者。韋提希夫人及五百侍女。佛記得生為由作此觀等得生。為由余行得生。若由此觀等得生者。此既非行。如何得生。若作觀不得生者。何須夫人請說不生之法。如來為說不生法耶。又若總是愿門。即應唯是其一。何須分別為十六觀耶。又為此解。非但不曉經文。亦乃毀其
【現代漢語翻譯】 現代漢語譯本 這正是實踐的法門（行門），而不是指其他時間（別時意）。因此可知天親菩薩所造的論著，其意旨也是相同的，不認爲念佛等法門是指其他時間才能成就的。例如馬鳴菩薩所造的《大乘起信論》教導初學菩薩說，有八種因緣，所以造這部論。到了第七種因緣，是爲了開示專心念佛的方便法門，使眾生能生於佛前，必定不退失信心。其次，眾生初學這個法門，想要尋求真正的信心，但內心怯懦軟弱，因為居住在這個娑婆世界，害怕不能經常遇到諸佛，親自承事供養，擔心信心難以成就，想要退卻。應當知道如來有殊勝的方便法門，攝受守護信心，就是以專心念佛的因緣，隨自己的願望得以往生他方佛土，常見到佛，永遠脫離惡道。如同《修多羅》（sūtra，經）所說，如果有人專心念誦西方極樂世界阿彌陀佛（Amitābha），將所修的善根迴向，發願求生那個世界，就能得以往生，因為常見到佛的緣故，最終不會退轉。如果觀想彼佛的真如法身，常常勤奮修習，最終必定得以往生，安住于正定之中。如果認爲念佛不是修行，三福、十六觀等才是修行，唸佛就不是修行嗎？如果是修行，如同《地觀經》中所說，作這種觀想的人，可以消除八十億劫生死之罪，捨棄此身，來世必定往生清凈佛國，心中沒有懷疑。念阿彌陀佛，也在念念之中，滅除八十億劫生死重罪，得以往生西方。為什麼滅罪的效果相同，而彼（十六觀）是修行，此（唸佛）不是修行？彼（十六觀）可以得以往生，此（唸佛）就不能得以往生呢？如果都非修行，韋提希夫人（Vaidehī）及五百侍女，佛陀（Buddha）記說她們得以往生，是因為作這種觀想等而得以往生，還是因為其他的修行而得以往生？如果因為作這種觀想等而得以往生，那麼這種觀想既然不是修行，如何能得以往生？如果作觀想不能得以往生，那麼何必夫人請求佛陀宣說不生之法，如來（Tathāgata）為她說不生之法呢？又如果總是愿門，就應該只有一種，何須分別成十六觀呢？又這種解釋，非但不能理解經文，而且還譭謗了經文的意義。
【English Translation】 English version This is precisely the practice (行門, xíngmén, practice door), not referring to another time (別時意, biéshíyì, intention for another time). Therefore, it is known that the intention of the treatises created by Bodhisattva Vasubandhu (天親, Tiānqīn) is also the same, not considering the practice of Buddha-name recitation, etc., as something to be accomplished at another time. For example, the Awakening of Faith in the Mahayana (起信論, Qǐxìn Lùn), composed by Bodhisattva Aśvaghoṣa (馬鳴, Mǎmíng), teaches beginner Bodhisattvas, saying that there are eight causes and conditions for creating this treatise. Reaching the seventh cause, it is to show the expedient method of single-minded Buddha-name recitation, so that beings can be born before the Buddha and certainly not regress in faith. Furthermore, when beings initially learn this Dharma and desire to seek true faith, their minds are timid and weak because they dwell in this Saha world (娑婆世界, Suōpó Shìjiè), fearing that they cannot constantly encounter Buddhas and personally attend to their offerings, worried that faith will be difficult to achieve, and wanting to retreat. They should know that the Tathagata (如來, Rúlái) has a superior expedient method to gather and protect faith, which is through the cause and condition of single-minded Buddha-name recitation, they can be reborn in other Buddha lands according to their wishes, constantly see the Buddha, and forever be separated from evil paths. As the Sutra (修多羅, xiūduōluó, sūtra) says, if a person single-mindedly recites the name of Amitabha Buddha (阿彌陀佛, Āmítuó Fó) of the Western Pure Land of Ultimate Bliss (西方極樂世界, Xīfāng Jílè Shìjiè), and dedicates the roots of goodness they have cultivated, vowing to be born in that world, they will be reborn there. Because they constantly see the Buddha, they will ultimately not regress. If they contemplate the True Thusness Dharmakaya (真如法身, Zhēnrú Fǎshēn) of that Buddha and constantly cultivate diligently, they will ultimately be reborn and dwell in right concentration. If one thinks that Buddha-name recitation is not practice, and the Three Blessings (三福, Sānfú), Sixteen Contemplations (十六觀, Shíliù Guān), etc., are practice, then is Buddha-name recitation not practice? If it is practice, as it says in the Earth Contemplation Sutra (地觀經, Dì Guān Jīng), a person who makes this contemplation can eliminate the sins of eighty billion kalpas of birth and death. Abandoning this body, they will certainly be reborn in a pure Buddha land in the next life, with no doubt in their mind. Reciting Amitabha Buddha also eliminates eighty billion kalpas of heavy sins of birth and death in every thought, and one can be reborn in the West. Why is the effect of eliminating sins the same, but that (Sixteen Contemplations) is practice, and this (Buddha-name recitation) is not practice? That (Sixteen Contemplations) can lead to rebirth, but this (Buddha-name recitation) cannot lead to rebirth? If both are not practice, then Queen Vaidehi (韋提希夫人, Wéitíxī Fūrén) and her five hundred attendants, the Buddha (佛陀, Fótuó) predicted that they would be reborn because they made this contemplation, etc., or because of other practices? If they were reborn because of making this contemplation, etc., then since this contemplation is not practice, how can they be reborn? If making contemplation does not lead to rebirth, then why did the Queen request the Buddha to speak about the Dharma of non-birth, and why did the Tathagata (如來, Rúlái) speak to her about the Dharma of non-birth? Furthermore, if it is always the door of vows, then there should only be one, why is it divided into Sixteen Contemplations? Moreover, this explanation not only fails to understand the sutra text but also slanders its meaning.
正見。自損損他。於人於法。總無益也。
問曰。若唯發願是別時意者。如何別時意耶。
答。佛以眾生煩惱熾盛。流轉生死沉淪苦海。無有出期。是以稱讚西方極樂世界依正兩報四種莊嚴。勸諸眾生令生凈土。諸眾生類。雖聞佛法。障有輕重。悟有淺深。遂令依教勝劣差別。有一類眾生。雖聞凈教。誹謗毀呰。非但不生西方。亦自沉淪惡道。此全與西方遠也。有一類眾生。雖聞凈教深信不謗。五欲纏心。樂居穢土。亦不發願。亦不修行。此人修善。或生人天。或復造惡。沉淪惡趣。此人望生西方。亦為遠矣。以並無心趣求。又誹謗毀呰故。清凈平等覺經言。若有眾生。聞說凈土教法。聞如不聞。反生誹謗。我說。此人未得解脫。始從三惡道中來無信向。爾亦全無行愿。故未得解脫。有一類眾生。與阿彌陀佛宿願緣熟。聞說凈土教門。凈心信敬發弘誓願。我往生西方凈土。更不願求人天果報。雖有此愿。然此人。或以煩惱因緣。耽著五欲。或復懈怠放逸。不能修道。以遇惡知識。廣造十惡。或復臨終時不逢善友。或以身嬰重病。狂亂失心。或復多日失意。不解人語。遂使空有愿言。未曾修凈行。雖不往生凈土。此愿遠是生因。或由發願勝力。后必定能修行。或但起行之人。必有修行之意。彼雖未能起行。
【現代漢語翻譯】 現代漢語譯本： 正見（Samyag-dṛṣṭi，正確的見解）是利己利人的。如果只是損害自己或損害他人，那麼對於人和法（Dharma，佛法）都沒有任何益處。
問：如果僅僅是發願才是別時意（Vipāka-kāla-citta，異熟時心，指願望在未來成熟），那麼如何體現別時意呢？
答：佛陀因為看到眾生煩惱熾盛，在生死輪迴中沉淪於苦海，沒有脫離的期限，所以才稱讚西方極樂世界依報（所依止的環境）和正報（能依止的主體）的四種莊嚴，勸導眾生髮愿往生凈土。這些眾生，雖然聽聞佛法，但由於業障有輕重，領悟有深淺，因此依教奉行的程度也有差別。有一類眾生，雖然聽聞凈土教法，卻誹謗詆譭，非但不能往生西方，反而會沉淪於惡道。這完全與西方極樂世界背道而馳。有一類眾生，雖然聽聞凈土教法，深信不疑，但被五欲（色、聲、香、味、觸）所纏縛，貪戀穢土，既不發願，也不修行。這種人修善，或許能生於人道或天道；或者造惡，沉淪於惡趣。這樣的人想要往生西方，也是很遙遠的，因為他們根本沒有求生的心，而且還誹謗詆譭。正如《清凈平等覺經》所說：『如果有眾生，聽聞宣說凈土教法，聽了如同沒聽一樣，反而生起誹謗之心，我說，這種人尚未得到解脫，是從三惡道中來的，沒有信心和嚮往。』他們也完全沒有修行和願力，所以不能得到解脫。還有一類眾生，與阿彌陀佛（Amitābha，無量光佛）宿世的因緣成熟，聽聞宣說凈土教門，以清凈心信敬，發起弘大的誓願：『我願往生西方凈土，不再希求人天果報。』雖然有這樣的願望，然而這個人，或者因為煩惱的緣故，貪戀五欲；或者懈怠放逸，不能修道；或者遇到惡知識，廣泛造作十惡業；或者臨終時沒有遇到善友；或者身患重病，精神錯亂；或者多日神志不清，不能理解人語。於是使得空有愿言，卻從未修習凈行。雖然不能往生凈土，但這個願望畢竟是往生的遠因，或許由於發願的殊勝力量，以後必定能夠修行。或者僅僅是發起修行的人，必定有修行的意願。他們雖然未能開始修行。
【English Translation】 English version: Right View (Samyag-dṛṣṭi) benefits both oneself and others. If it only harms oneself or harms others, then it is of no benefit to either people or the Dharma.
Question: If only making vows constitutes Vipāka-kāla-citta (the mind at the time of fruition, referring to the maturation of vows in the future), then how is Vipāka-kāla-citta manifested?
Answer: The Buddha, seeing that beings' afflictions are intense, that they are sinking in the sea of suffering in the cycle of birth and death without a time of escape, therefore praises the four kinds of adornments of the Western Pure Land of Ultimate Bliss, both its environment (supportive conditions) and its inhabitants (the supported), and encourages beings to vow to be reborn in the Pure Land. These beings, although hearing the Dharma, have varying degrees of karmic obstacles and depths of understanding, thus their practice according to the teachings differs. There is a type of being who, although hearing the Pure Land teachings, slanders and disparages them, and not only cannot be reborn in the West, but will also sink into evil paths. This is completely contrary to the Western Pure Land. There is a type of being who, although hearing the Pure Land teachings, deeply believes and does not slander, but is entangled by the five desires (form, sound, smell, taste, and touch), and delights in dwelling in defiled lands, neither making vows nor practicing. This person, if they cultivate good, may be born in the human or heavenly realms; or if they create evil, they will sink into evil realms. This person's hope of being born in the West is also distant, because they have no intention of seeking rebirth and also slander and disparage. As the 'Pure, Impartial, and Awakened Sutra' says: 'If there are beings who, upon hearing the Pure Land teachings, hear as if they have not heard, and instead give rise to slander, I say that this person has not yet attained liberation, and comes from the three evil paths, lacking faith and aspiration.' They also have no practice or vows, so they cannot attain liberation. There is another type of being who has a mature karmic connection with Amitābha (Buddha of Infinite Light), and upon hearing the Pure Land teachings, with a pure mind, believes and reveres, and makes great vows: 'I vow to be reborn in the Western Pure Land, and no longer seek the rewards of humans or gods.' Although they have such a vow, this person, either because of afflictions, is attached to the five desires; or is lazy and negligent, and cannot cultivate the path; or encounters evil teachers, and widely creates the ten evil deeds; or does not encounter good friends at the time of death; or suffers from severe illness, and becomes mentally disordered; or is unconscious for many days, and cannot understand human speech. Thus, their vows are empty words, and they have never cultivated pure conduct. Although they cannot be reborn in the Pure Land, this vow is ultimately a distant cause for rebirth, and perhaps due to the power of the vow, they will surely be able to cultivate in the future. Or those who merely initiate practice must have the intention to cultivate. Although they have not yet begun to practice.
當有起行之功。方前二類之人。即有遠生之義。故經記嘆此人。為得生西方也。愚人將謂即得不假別修凈因。論師釋此經文。此是別時之意。非但唯由發願而即得生西方。後人讀論不解。即言行不得往生。此深錯也。又有一類眾生。善根深厚煩惱輕微。逢遇勝緣。聽聞凈教。深生凈信。發願修行臨終往生。具如經說。此是行愿具足。即得往生。異彼空愿之人。故非別時之教。佛對前二類人未得往生之日故。記發願之者而得往生。論師恐同行愿具足即得往生人故。別分離唯愿之人。是為別時之意也。故愿喻初一金錢。唸佛修行等。是中間九百九十八金錢。往生凈土是第一千金錢也。故攝論言。如以一金錢貿易得千金錢。又如念多寶佛。未即至不退位也。不退位在十住初心。此人當念多寶佛時。或是十信前心。或十信初心等。未可念多寶佛。即超十信十千劫即至十住初心。以須中間更修八萬四千波羅蜜行方至初心也。而念多寶佛。與不退行為遠緣。故名別時意也。上來以眾多義顯別時意。自關發願非是起行之人。是彼攝論師言別時之意也。又攝論文別時意者。是報凈土唯愿唸佛。理未即生。若化凈土唯愿唸佛。必即得生。如華嚴經。不須疑惑。
問曰。往生眾生唯此人趣。得修凈業。而得往生。為通余趣亦得往生。
【現代漢語翻譯】 現代漢語譯本 當他開始修行時，與前兩類人相比，就有了能夠往生的可能性。因此經書中記載並讚歎此人，認為他能夠往生西方極樂世界。愚昧的人會認為這樣就可以直接往生，不需要另外修行凈土法門。論師解釋這段經文，說這是『別時意』，並非僅僅因為發願就能立即往生西方。後人讀論不理解，就說修行不能往生，這是非常錯誤的。還有一類眾生，善根深厚，煩惱輕微，遇到殊勝的因緣，聽聞凈土教法，深深地生起凈信，發願修行，臨終時往生，就像經書所說的那樣。這是行愿具足，就能往生，與那些只有空愿的人不同，所以不是『別時』的教義。佛陀針對前兩類尚未能往生的人，記載發願的人能夠往生。論師恐怕那些同行愿都具足就能往生的人產生疑惑，所以特別區分只有愿的人，這就是『別時意』。所以愿就像最初的一個金錢，唸佛修行等等，就像中間的九百九十八個金錢，往生凈土就像第一千個金錢。所以《攝大乘論》說，就像用一個金錢貿易得到一千個金錢。又比如唸誦多寶佛（Prabhutaratna Buddha），不會立刻到達不退轉位（avaivartika）。不退轉位在十住（dasabhumi）的初心。這個人唸誦多寶佛時，或者是在十信（dasa sraddha）之前，或者是在十信的初心等等，不能因爲念誦多寶佛，就立刻超越十信十千劫而到達十住的初心，因為中間還需要修行八萬四千波羅蜜（paramita）行才能到達初心。而唸誦多寶佛，與不退轉位是遙遠的因緣，所以稱為『別時意』。上面用許多道理來闡明『別時意』，自己僅僅發願而不是開始修行的人，這就是《攝大乘論》的論師所說的『別時意』。另外，《攝大乘論》中『別時意』是指，如果是報土（sambhogakaya-buddhakṣetra）的凈土，僅僅發願唸佛，在理上不能立即往生；如果是化土（nirmanakaya-buddhakṣetra）的凈土，僅僅發願唸佛，必定能夠立即往生，就像《華嚴經》（Avatamsaka Sutra）所說的那樣，不需要疑惑。 問：往生的眾生只有人道（manusya-gati）才能修行凈業而得以往生嗎？還是說其他道也能往生？
【English Translation】 English version When he begins to practice, compared to the previous two types of people, there is a possibility of being reborn in the Pure Land. Therefore, the scriptures record and praise this person, considering him able to be reborn in the Western Pure Land of Ultimate Bliss. Foolish people will think that they can be reborn directly without additional practice of the Pure Land Dharma. The commentator explains this passage of scripture, saying that this is 'different time intention' (bye-shi-yi), not just because making a vow can immediately lead to rebirth in the West. Later people read the commentary without understanding, and say that practice cannot lead to rebirth, which is very wrong. There is also a type of sentient beings, with deep roots of goodness and light afflictions, who encounter auspicious conditions, hear the Pure Land teachings, deeply generate pure faith, make vows to practice, and are reborn at the time of death, just as the scriptures say. This is the fulfillment of both practice and vows, and they can be reborn, unlike those who only have empty vows, so it is not the teaching of 'different time'. The Buddha, in response to the first two types of people who have not yet been reborn, records that those who make vows can be reborn. The commentator is afraid that those who fulfill both practice and vows will have doubts, so he specifically distinguishes those who only have vows, which is the 'different time intention'. Therefore, a vow is like the initial one gold coin, reciting the Buddha's name and practicing, etc., are like the middle nine hundred and ninety-eight gold coins, and being reborn in the Pure Land is like the first thousand gold coins. Therefore, the Mahāyānasaṃgraha says, it is like trading one gold coin for a thousand gold coins. Also, for example, reciting the name of Prabhutaratna Buddha (多寶佛), one will not immediately reach the stage of non-retrogression (不退轉位, avaivartika). The stage of non-retrogression is at the initial mind of the ten abodes (十住, dasabhumi). When this person recites the name of Prabhutaratna Buddha, it may be before the ten faiths (十信, dasa sraddha), or at the initial mind of the ten faiths, etc. One cannot, because of reciting the name of Prabhutaratna Buddha, immediately surpass the ten faiths and ten thousand kalpas and reach the initial mind of the ten abodes, because in between, one still needs to cultivate the eighty-four thousand paramita (波羅蜜, paramita) practices to reach the initial mind. And reciting the name of Prabhutaratna Buddha, and the stage of non-retrogression are distant causes and conditions, so it is called 'different time intention'. The above uses many reasons to clarify the 'different time intention', that those who only make vows and do not begin to practice, this is what the commentator of the Mahāyānasaṃgraha calls 'different time intention'. In addition, in the Mahāyānasaṃgraha, 'different time intention' refers to, if it is the Pure Land of the Reward Body (報土, sambhogakaya-buddhakṣetra), merely making vows and reciting the Buddha's name, in principle, cannot immediately lead to rebirth; if it is the Pure Land of the Transformation Body (化土, nirmanakaya-buddhakṣetra), merely making vows and reciting the Buddha's name, one will definitely be able to be reborn immediately, just as the Avatamsaka Sutra (華嚴經) says, there is no need to doubt. Question: Are only beings in the human realm (人趣, manusya-gati) able to cultivate pure karma and be reborn in the Pure Land? Or can beings in other realms also be reborn?
及已終者。于冥道中亦得往生不。
釋曰。於五趣中。悉能修西方凈業。得生極樂。按諸天既能來聽觀經。乃觀經下文言。無量諸天龍夜叉。聞佛所說。皆大歡喜。稱讚凈土經列眾中言。無量諸天阿索洛等為聞法故皆來聽法。故知悉欲愿生凈土。皆能習凈業。得生西方。又按菩薩處胎經第四卷說。化生龍持八關齋戒。金翅鳥欲食不得。請問其法。龍為說八關齋法。金翅鳥隨龍往海龍王宮中。爾時龍子復與金翅鳥而說于偈。是時龍子龍女心開意解。壽終之後皆當往生阿彌陀佛國。又按隨愿往生經說。若以亡者嚴身之具堂宇屋宅園林浴池。以施三寶。此福最多功德力強。可得拔彼地獄之殃。以是因緣便得解脫憂苦之患。長得解脫。往生十方諸佛凈土。以此準知。五趣眾生。悉得往生極樂國也。
問曰。於此三界穢土受生。但有色形。皆受中陰。死此生彼。往來傳識。具有四有。所謂中有生有本有死有。未知從此生於凈土。亦有中有不。
釋曰。此有二釋。一言無有中有。以此命終坐蓮華中。故知則是生陰攝也。以入蓮華之中似同處胎也。今釋。此義未必則然。且如穢土受生之法。必須至彼生處方受生陰。如欲界死生於色界。須從欲死受色中有之身。至彼色界方受生陰。無有于欲界受色界生有身。今生凈
【現代漢語翻譯】 現代漢語譯本： 問：已經去世的人，在陰間還能往生（wang sheng，往生）嗎？ 答：在五道（wu qu，五道）之中，都能修習往生西方的凈業（jing ye，凈業），得以往生極樂世界（ji le shi jie，極樂世界）。根據記載，諸天（zhu tian，諸天）既然能來聽《觀經》（guan jing，觀經），那麼《觀經》下文說，『無量諸天龍夜叉（wu liang zhu tian long ye cha，無量諸天龍夜叉），聽聞佛所說，皆大歡喜。』《稱讚凈土經》（cheng zan jing tu jing，稱讚凈土經）列舉的聽眾中說，『無量諸天阿修羅（wu liang zhu tian a xiu luo，無量諸天阿修羅）等爲了聽法都來聽法。』由此可知，他們都希望往生凈土（jing tu，凈土），都能修習凈業，得以往生西方。又根據《菩薩處胎經》（pu sa chu tai jing，菩薩處胎經）第四卷所說，化生龍（hua sheng long，化生龍）持八關齋戒（ba guan zhai jie，八關齋戒），金翅鳥（jin chi niao，金翅鳥）想吃它卻吃不到，便請問原因。龍為它說了八關齋戒法，金翅鳥跟隨龍前往海龍王宮中。當時龍子（long zi，龍子）又為金翅鳥說了偈語。當時龍子龍女（long zi long nv，龍子龍女）心開意解，壽命終結之後都將往生阿彌陀佛國（a mi tuo fo guo，阿彌陀佛國）。又根據《隨愿往生經》（sui yuan wang sheng jing，隨愿往生經）所說，如果將亡者的裝飾品、房屋、園林、浴池，用來佈施三寶（san bao，三寶），這種福報最多，功德力最強，可以拔除地獄之苦。因為這個因緣，便能解脫憂愁痛苦，長久解脫，往生十方諸佛凈土。以此推斷，五道眾生，都能往生極樂國。 問：在此三界（san jie，三界）穢土（hui tu，穢土）受生，只要有色身形體，都要經歷中陰（zhong yin，中陰），死在這裡，生在那裡，往來傳遞意識，具有四有（si you，四有），即所謂中有（zhong you，中有）、生有（sheng you，生有）、本有（ben you，ben you）、死有（si you，死有）。不知道從此地往生凈土，也有中有嗎？ 答：對此有兩種解釋。一種說法是沒有中有。因為在此命終后就坐在蓮花（lian hua，蓮花）中，由此可知這是生有所攝。因為進入蓮花之中，如同處在胎中一樣。現在解釋，這種說法未必正確。且如穢土受生的方法，必須到達彼處的生處才能接受生有。如欲界（yu jie，欲界）死後生於色界（se jie，色界），必須從欲界死後接受色界中有的身體，到達色界才能接受生有。沒有在欲界接受色界生有之身的道理。現在往生凈
【English Translation】 English version: Question: Can those who have already passed away be reborn in the Pure Land (wang sheng) even from the realm of the deceased? Answer: Within the five realms (wu qu), one can cultivate the pure karma (jing ye) for rebirth in the West and attain rebirth in the Land of Ultimate Bliss (ji le shi jie). According to records, since the devas (zhu tian) can come to listen to the Contemplation Sutra (guan jing), the sutra states, 'Immeasurable devas, dragons, and yakshas (wu liang zhu tian long ye cha), hearing what the Buddha said, were all greatly delighted.' The Sutra on Praising the Pure Land (cheng zan jing tu jing) lists among the audience, 'Immeasurable devas and asuras (wu liang zhu tian a xiu luo) and others came to listen to the Dharma for the sake of hearing the Dharma.' From this, it is known that they all wish to be reborn in the Pure Land (jing tu), and they can all cultivate pure karma and attain rebirth in the West. Furthermore, according to the fourth volume of the Sutra on the Embryonic Development of Bodhisattvas (pu sa chu tai jing), a transformation-born dragon (hua sheng long) observes the Eight Precepts (ba guan zhai jie), and a garuda (jin chi niao) wants to eat it but cannot, so it asks for the reason. The dragon explains the Eight Precepts to it, and the garuda follows the dragon to the Dragon King's palace in the sea. At that time, the dragon prince (long zi) also spoke verses to the garuda. At that time, the dragon prince and dragon daughters (long zi long nv) had their minds opened and understood, and after their lives ended, they would all be reborn in the Land of Amitabha Buddha (a mi tuo fo guo). Furthermore, according to the Sutra on Rebirth According to Vows (sui yuan wang sheng jing), if one uses the deceased's ornaments, houses, gardens, bathing ponds to make offerings to the Triple Gem (san bao), this merit is the greatest, and the power of merit is the strongest, capable of removing the suffering of hell. Because of this cause, one can be liberated from sorrow and suffering, be liberated for a long time, and be reborn in the Pure Lands of the Buddhas of the ten directions. Based on this, it can be inferred that beings of the five realms can all be reborn in the Land of Ultimate Bliss. Question: In this defiled land (hui tu) of the Three Realms (san jie), as long as there is a form and body, one must experience the intermediate state (zhong yin), dying here and being born there, transmitting consciousness back and forth, possessing the four existences (si you), namely the intermediate existence (zhong you), the birth existence (sheng you), the fundamental existence (ben you), and the death existence (si you). I do not know if there is also an intermediate existence when being reborn in the Pure Land from here? Answer: There are two explanations for this. One explanation is that there is no intermediate existence. Because after this life ends, one sits in a lotus flower (lian hua), from which it is known that this is included in the birth existence. Because entering the lotus flower is like being in a womb. Now, explaining, this statement is not necessarily correct. Moreover, like the method of being born in the defiled land, one must reach the place of birth there to receive the birth existence. For example, if one dies in the desire realm (yu jie) and is born in the form realm (se jie), one must receive the body of the intermediate existence of the form realm after dying in the desire realm, and reach the form realm to receive the birth existence. There is no principle of receiving the body of the birth existence of the form realm in the desire realm. Now, being reborn in the Pure
土義亦如此。不可於穢土死則于穢土受凈土生有身也。要須至彼凈土之中寶池之上方成生有身也。又無色界無色。可無中陰傳識受生。凈土有色。處所既別。如何不許。有于中陰傳識。至彼受生陰耶。
問曰。若有中陰。則應生彼至寶池中。方入花中坐后乃花開。如何於此則入花中。與彼生陰有何殊別。
答。豈以中陰入彼花中。即令同彼生陰攝也。生彼凈土。福德力勝。雖是中陰乘花往生。不同穢土中陰無花。雖中生陰同在花中。然勝劣別。明晦有殊。以分中生二陰差別。亦以趣生至生義有差別。分中生陰異。不約有花無花分中生別也。若謂同在花中難可差別。即令無有中陰者。亦可。穢土中生二陰。同無有華。應言中生二陰不別。若謂中陰生陰雖俱無花即有受胎等差別者。卵等三生可有差別。化生生陰如何得殊耶。以此故知。有中陰也。又如地獄中陰。已被火燒。豈與生陰即無差別。翻顯凈土善業類同中生相似。然此所說中陰。然未見經論說生凈土者去身是中陰非中陰文。不可定判說有無也。雖無經文。然取有義。為勝不爾。去身說是何耶。
問曰。若有中陰者。未知此凈土中陰。爲著衣。不著衣。
答。無經論文。然準定應著衣。以俱舍論言。欲界中陰除鮮白比丘尼。餘一切中陰皆悉
【現代漢語翻譯】 現代漢語譯本：道理和上面所說的一樣。不能說在污穢的國土死亡，就在污穢的國土接受凈土的生有之身。一定要到達那凈土之中，在寶池之上，才能成就生有之身。而且，如果既沒有色界也沒有無色界，或許可以沒有中陰身來傳遞意識而受生。但凈土是有色界的，處所既然不同，怎麼能不允許有中陰身來傳遞意識，到那裡接受生有之身呢？
問：如果真有中陰身，那麼就應該先到那裡，到達寶池中，然後進入花中，坐在裡面之後花才開放。怎麼會在這裡就進入花中呢？這和那裡的生有之身有什麼區別呢？
答：難道因為中陰身進入那花中，就認為它和那裡的生有之身一樣了嗎？往生到凈土，福德之力殊勝。即使是中陰身乘坐蓮花往生，也不同於穢土的中陰身沒有蓮花。雖然中陰身和生有之身都在花中，但殊勝和低劣不同，光明和昏暗有差別。以此來區分中陰身和生有之身的差別，也用趣嚮往生和直接往生的意義來區分差別。區分中陰身和生有之身的區別，不是根據有沒有蓮花來區分的。如果說都在花中難以區分，就認為沒有中陰身，也是可以的。穢土的中陰身和生有之身，都沒有蓮花，應該說中陰身和生有之身沒有區別。如果說中陰身和生有身雖然都沒有蓮花，但有受胎等差別，卵生等三種生有方式可以有差別，但化生的生有之身又如何區分呢？因此可知，是有中陰身的。又如地獄的中陰身，已經被火燒，難道和生有之身就沒有差別了嗎？反過來顯現凈土的善業，和中陰身類似。然而這裡所說的中陰身，還沒有見到經論說往生凈土的人，去世后是中陰身還是非中陰身的文字。不可斷定說有或沒有。雖然沒有經文，但取有中陰身的意義，更為殊勝，不然，去世后說的是什麼呢？
問：如果有中陰身，不知道這凈土的中陰身，是穿著衣服，還是不穿著衣服？
答：沒有經文論述。但根據推斷，應該穿著衣服。因為《俱舍論》說，欲界的中陰身，除了鮮白比丘尼，其餘一切中陰身都穿著衣服。
【English Translation】 English version: The principle is the same as described above. It cannot be said that dying in a defiled land means receiving the 'sheng you zhi shen' (生有之身, the body of rebirth) of the Pure Land in that defiled land. One must reach that Pure Land, above the jeweled pond, to achieve the 'sheng you zhi shen'. Moreover, if there were neither the Form Realm nor the Formless Realm, perhaps there could be no 'zhong yin shen' (中陰身, intermediate state being) to transmit consciousness and receive rebirth. But the Pure Land has form; since the locations are different, how can one deny the existence of a 'zhong yin shen' to transmit consciousness and receive the 'sheng you zhi shen' there?
Question: If there truly is a 'zhong yin shen', then it should first arrive there, reach the jeweled pond, and then enter the flower, sitting inside before the flower opens. How can one enter the flower here? What difference is there between this and the 'sheng you zhi shen' there?
Answer: Just because the 'zhong yin shen' enters that flower, does that mean it is the same as the 'sheng you zhi shen' there? Rebirth in the Pure Land is due to the power of superior merit. Even if the 'zhong yin shen' rides a lotus flower to be reborn, it is different from the 'zhong yin shen' in a defiled land, which has no flower. Although both the 'zhong yin shen' and the 'sheng you zhi shen' are in the flower, there is a difference in superiority and inferiority, brightness and darkness. This is how to distinguish the difference between the 'zhong yin shen' and the 'sheng you zhi shen', and also how to distinguish the difference in meaning between tending towards rebirth and direct rebirth. Distinguishing the 'zhong yin shen' from the 'sheng you zhi shen' is not based on whether there is a lotus flower or not. If one says that it is difficult to distinguish because both are in the flower, then it is also possible to think that there is no 'zhong yin shen'. The 'zhong yin shen' and the 'sheng you zhi shen' in a defiled land both have no flower; one should say that there is no difference between the 'zhong yin shen' and the 'sheng you zhi shen'. If one says that although both the 'zhong yin shen' and the 'sheng you zhi shen' have no flower, there are differences such as conception, then the three types of birth, such as oviparous birth, can have differences, but how can the 'sheng you zhi shen' of transformation birth be distinguished? Therefore, it is known that there is a 'zhong yin shen'. Furthermore, like the 'zhong yin shen' in hell, which has already been burned by fire, is there no difference from the 'sheng you zhi shen'? This conversely shows that the good karma of the Pure Land is similar to the 'zhong yin shen'. However, regarding the 'zhong yin shen' discussed here, I have not seen any texts in the sutras or treatises stating whether those who are reborn in the Pure Land are 'zhong yin shen' or not after death. It is impossible to definitively say whether it exists or not. Although there are no sutra texts, it is more advantageous to take the meaning that there is a 'zhong yin shen'; otherwise, what is being said about after death?
Question: If there is a 'zhong yin shen', I do not know whether this 'zhong yin shen' in the Pure Land wears clothes or does not wear clothes?
Answer: There are no sutra or treatise texts. However, based on inference, it should wear clothes. Because the 'Abhidharmakośabhāṣya' says that the 'zhong yin shen' of the Desire Realm, except for the 'xian bai bi qiuni' (鮮白比丘尼, freshly ordained nuns), all other 'zhong yin shen' wear clothes.
無衣。以欲界中有無慚愧故。一切色界所有中陰皆有衣。具慚愧故。以此準知。凈土超勝色界。如何中陰無有衣耶。故凈土中陰皆有衣服。
問曰。凈土中陰行相如何。
答曰。亦以義準知。穢土生天中陰。足下頭上。地獄中陰。頭下足上。人鬼傍生。猶如鳥飛。平身行也。今生凈土。足下頭上。即此經文。坐蓮華中。即其相也。又釋。有別。生天中陰。足下頭上。立趣受生。凈土中陰。坐趣受生也。
問曰。凈土中陰。既未至彼極樂世界。于其中間十萬億佛土。食何食耶。
釋曰。欲界中陰。生緣未合。多時受彼中陰之身。可須食香以趣生有。凈土中陰。如彈指頃。即得往生。時既不長。無勞食也。又經中間十萬億佛土。即于空中。食諸佛土香之氣。以資陰身。趣受生處。其中有義無量繁多。不可具說。
問曰。何故如來說經。皆為逗機化物。悉為信曏者說。不為疑惑者宣。故藥師經言。佛為信者施。不為疑者說。而說經之中。有舒舌相勸物生信。有不舒舌但宣妙理。又說甚深法。凡夫難曉。懷疑生謗。如說法華經會二歸一。二乘人等不生信心故。須多寶世尊涌寶塔。與證實佛舒舌相。現不誑以表真。三陳當信之言方申誠諦之語。今阿彌陀經。唯說西方依正兩報莊嚴凈相。勸物往生
【現代漢語翻譯】 現代漢語譯本： 『沒有衣服。因為欲界中有無慚愧（沒有羞恥心）的緣故，一切所有中陰（死亡和投胎之間的過渡狀態）都有衣服，因為他們有慚愧心。以此推斷，凈土（純凈的土地）超勝。』為什麼中陰沒有衣服呢？所以凈土的中陰都有衣服。
問：凈土中陰的形態如何？
答：也可以根據道理推斷。穢土（不純凈的土地）生天的中陰，是腳下頭上；地獄中陰，是頭下腳上；人、鬼、傍生（動物），就像鳥飛一樣，是平身行走。現在往生凈土，是腳下頭上。就是這部經文說的，『坐在蓮花中』，就是那個形態。另一種解釋是，有所不同。生天的中陰，是腳下頭上，站立著去接受投生；凈土中陰，是坐著去接受投生。
問：凈土中陰，既然還沒有到達極樂世界（至樂的西方凈土），在中間十萬億佛土（佛的國土）中，吃什麼食物呢？
釋：欲界（有慾望的世界）中陰，出生的因緣還沒有聚合，長時間處於中陰之身，可能需要吃香來趨向出生。凈土中陰，像彈指之間，就能往生。時間不長，不需要吃東西。而且在經文中間說的十萬億佛土，就在空中，吃諸佛土的香氣，來滋養陰身，趨向受生之處。其中的意義無量繁多，不能全部說出來。
問：為什麼如來（佛）說經，都是爲了適應眾生的根機來教化他們，都是為相信的人說，不為疑惑的人宣說？所以《藥師經》說，佛為信者施，不為疑者說。而講經說法之中，有伸出舌頭來勸人相信的，有不伸舌頭只是宣說妙理的。又說甚深法，凡夫難以理解，會產生懷疑和誹謗。如說法華經會二歸一（將二乘歸於一乘），二乘人等不生信心，所以需要多寶世尊（過去佛）涌出寶塔，與釋迦牟尼佛（現在佛）一同伸出舌頭，顯示不虛妄以表明真實，三次陳述『應當相信』的話語，才申明真實的話語。現在《阿彌陀經》，只說西方（阿彌陀佛的西方凈土）依報（生存環境）和正報（自身果報）兩種莊嚴清凈的景象，勸人往生。
【English Translation】 English version: 'Without clothes. Because in the Desire Realm there is no shame or embarrassment, all beings in the intermediate state (Bardo) have clothes because they possess shame and embarrassment. From this, we can infer that the Pure Land (Sukhavati) is superior.' Why would beings in the intermediate state not have clothes? Therefore, beings in the intermediate state of the Pure Land all have clothes.
Question: What is the form of beings in the intermediate state of the Pure Land?
Answer: It can also be inferred from reason. Beings in the intermediate state ascending to the heavens from the impure lands have their feet down and head up; beings in the intermediate state of hell have their head down and feet up; humans, ghosts, and animals move like birds flying, horizontally. Now, those reborn in the Pure Land have their feet down and head up. This is what the sutra says, 'sitting in a lotus flower,' which is their form. Another explanation is that there is a difference. Beings in the intermediate state ascending to the heavens have their feet down and head up, standing to receive rebirth; beings in the intermediate state of the Pure Land sit to receive rebirth.
Question: Since beings in the intermediate state of the Pure Land have not yet reached the Land of Ultimate Bliss (Western Pure Land of Amitabha), what food do they eat in the intervening ten trillion Buddha lands?
Explanation: Beings in the intermediate state of the Desire Realm, whose conditions for rebirth have not yet come together, may remain in the intermediate state for a long time and may need to consume fragrance to move towards rebirth. Beings in the intermediate state of the Pure Land, in the snap of a finger, can be reborn. Since the time is not long, there is no need to eat. Moreover, the ten trillion Buddha lands mentioned in the sutra are in the air, and they consume the fragrant energy of the Buddha lands to nourish their intermediate body and move towards the place of rebirth. The meanings within this are immeasurable and numerous and cannot all be explained.
Question: Why does the Tathagata (Buddha) always preach the Dharma to suit the capacities of beings, speaking to those who have faith and not to those who are doubtful? Therefore, the Medicine Buddha Sutra says that the Buddha bestows upon those who have faith, not upon those who doubt. And in the preaching of the Dharma, there are instances of extending the tongue to encourage faith, and instances of not extending the tongue but simply expounding the wonderful principles. Furthermore, the profound Dharma is difficult for ordinary people to understand, and they may give rise to doubt and slander. For example, in the Lotus Sutra, the teaching of the One Vehicle (Ekayana) is revealed, but those of the Two Vehicles (Sravakas and Pratyekabuddhas) do not generate faith. Therefore, it is necessary for the Treasure Stupa to emerge from the earth, with Many Treasures Buddha (Prabhutaratna Buddha, a past Buddha) and Shakyamuni Buddha (the present Buddha) both extending their tongues, showing that they are not deceiving and demonstrating the truth. They state the words 'should believe' three times before declaring the true words. Now, the Amitabha Sutra only speaks of the adornments and pure appearances of the environment (supportive rewards) and the beings (principal rewards) of the Western Pure Land (Amitabha's Western Pure Land), encouraging beings to be reborn there.
。易生正信。何須六方或十方佛同舒舌相勸物生信耶。
釋曰。按稱讚凈土經下文。佛自陳說。十方恒沙諸佛。見釋迦牟尼佛說稱讚凈土經。了各在本土。異口同音俱時嘆言。釋迦牟尼佛。能于娑婆世界五濁惡世。得阿耨多羅三藐三菩提。為諸眾生。說是一切世界極難信法。釋迦牟尼佛。既得諸佛同聲讚歎。告舍利弗。我於五濁惡世。得阿耨多羅三藐三菩提。為諸眾生。說是一切世間難信之法。是為甚難。如來雖說百千等經。不言難說。唯稱讚凈土經。有九張紙。恒沙諸佛及釋迦牟尼世尊。咸說此經難信難說。蓋以佛說十二部經。一切外道皆生誹謗。是佛弟子咸發信心。今說阿彌陀經。言五逆十惡罪根眾生唯能唸佛皆生凈土。雖佛弟子信向之者。亦生疑惑。不信此言。現見今時四部眾。咸有正信。尚疑念佛不即得生。故知此經甚難生信。一切種智預知。未來有此眾生。懷疑者眾。故同舒舌相。表法至真。勸物修學。又往生凈土。解行已上三賢菩薩或龍樹等。得生西方。極惡凡夫亦生正信。彼諸勝人福多罪少。得生凈土。有何可怪。五逆十惡罪惡凡夫。一念十念。至誠徹到。乘佛本願。得生西方。十地三賢諸菩薩眾。亦信此事。不起疑心。唯說下品下生五逆十惡。如此愚人。無惡不造。逢善知識教稱佛名。具足十
【現代漢語翻譯】 現代漢語譯本：容易產生真正的信仰，為什麼需要六方或十方佛同時伸出舌頭來勸人產生信仰呢？
解釋說：按照《稱讚凈土經》下文，佛自己陳述說，十方恒河沙數諸佛，見到釋迦牟尼佛宣說《稱讚凈土經》完畢，各自在本國土，異口同聲同時讚歎說：『釋迦牟尼佛，能夠在娑婆世界五濁惡世，證得阿耨多羅三藐三菩提（無上正等正覺），為眾生宣說這在一切世界都極難令人相信的法。』釋迦牟尼佛，既然得到諸佛同聲讚歎，就告訴舍利弗：『我於五濁惡世，證得阿耨多羅三藐三菩提，為眾生宣說這在一切世間都難以令人相信的法，這是非常難的。』如來雖然宣說了百千等經，沒有說哪部經難以宣說，唯獨《稱讚凈土經》，有九張紙，恒河沙數諸佛以及釋迦牟尼世尊，都說這部經難以令人相信，難以宣說。大概是因為佛所說的十二部經，一切外道都會產生誹謗，而佛的弟子都會產生信心。現在宣說《阿彌陀經》，說五逆十惡罪根深重的眾生只要能夠唸佛都能往生凈土，即使是佛的弟子，信奉的人，也會產生疑惑，不相信這種說法。現在看到當今四部大眾，即使有正信的人，尚且懷疑念佛不能立即往生，所以知道這部經非常難以令人產生信仰。一切種智（佛的智慧）預先知道，未來會有這樣的眾生，懷疑的人很多，所以同時伸出舌頭，表明佛法至真，勸人修學。而且往生凈土，解行（理解和實踐）以上的，三賢菩薩或者龍樹（Nāgārjuna）等，能夠往生西方。極惡的凡夫也能產生正信。那些殊勝的人福多罪少，能夠往生凈土，有什麼可奇怪的。五逆十惡罪惡深重的凡夫，一念十念，至誠懇切，乘著佛的本願，能夠往生西方，十地三賢諸菩薩眾，也相信這件事，不起疑心。唯獨說下品下生的五逆十惡，這樣的愚人，無惡不作，遇到善知識教導稱念佛名，具足十念，
【English Translation】 English version: It is easy to generate true faith. Why would the Buddhas of the six directions or the ten directions simultaneously extend their tongues to persuade beings to generate faith?
Explanation: According to the text below in the Amitābhavyūha Sūtra (The Shorter Sukhāvatīvyūha Sūtra), the Buddha himself states that the countless Buddhas of the ten directions, as numerous as the sands of the Ganges River, upon seeing Śākyamuni Buddha finish expounding the Amitābhavyūha Sūtra, each in their own land, unanimously and simultaneously praised, saying: 'Śākyamuni Buddha, able to attain Anuttarā-Samyak-Sambodhi (unsurpassed, complete, and perfect enlightenment) in the evil world of the five turbidities of the Sahā world, and to expound this Dharma, which is extremely difficult for all beings in all worlds to believe.' Śākyamuni Buddha, having received the unanimous praise of all the Buddhas, then told Śāriputra: 'I, in the evil world of the five turbidities, attained Anuttarā-Samyak-Sambodhi, and expounded this Dharma, which is difficult for all beings in all worlds to believe; this is extremely difficult.' Although the Tathāgata has expounded hundreds and thousands of sutras, he has not said that any sutra is difficult to expound, except for the Amitābhavyūha Sūtra, which consists of nine pages. The countless Buddhas as numerous as the sands of the Ganges River, as well as Śākyamuni World-Honored One, all say that this sutra is difficult to believe and difficult to expound. This is probably because the twelve divisions of the scriptures spoken by the Buddha are all subject to slander by all non-Buddhists, while the Buddha's disciples all generate faith. Now, the Amitābha Sūtra is being expounded, saying that sentient beings with the deep roots of the five heinous offenses and the ten evil deeds can all be reborn in the Pure Land as long as they are able to recite the Buddha's name. Even the Buddha's disciples who believe in it will have doubts and not believe this statement. Now, seeing the fourfold assembly of the present time, even those with true faith still doubt that reciting the Buddha's name will not immediately lead to rebirth, so it is known that this sutra is very difficult to generate faith in. The Omniscient Wisdom (Buddha's wisdom) foresees that there will be such sentient beings in the future, and many will have doubts, so they simultaneously extend their tongues to show that the Dharma is absolutely true and to encourage people to cultivate and learn. Moreover, those who are reborn in the Pure Land, those above the stage of understanding and practice, such as the Three Worthies Bodhisattvas or Nāgārjuna, can be reborn in the West. Even extremely evil ordinary beings can generate true faith. Those superior beings have more merit and less sin, so it is not surprising that they can be reborn in the Pure Land. Ordinary beings with the five heinous offenses and the ten evil deeds, with one thought or ten thoughts, sincerely and earnestly, relying on the Buddha's original vow, can be reborn in the West. The Bodhisattvas of the Ten Grounds and the Three Worthies also believe in this matter and do not have any doubts. Only the five heinous offenses and the ten evil deeds of the lowest grade of the lowest rebirth are mentioned. Such foolish people, who commit all kinds of evil, encounter a virtuous teacher who teaches them to recite the Buddha's name, possessing the ten recitations,
念即生凈土。還是斯輩十惡眾生。不信念佛得生凈域。我等既是罪惡凡夫。無始已來是愆皆犯。唸佛十聲有何功德。令我重罪則得除滅往生西方極樂世界。此但是佛接引之言。或是遠聲作近聲說。是第二階法。或言別時之意。種種異解不信即生。欺謗極多。信順甚少。故此言教為信者希。諸佛同舒舌相。遍覆三千之界。證法不謬決定得生。護念行人。令生凈土。
問曰。如華嚴經說。諸佛平等。皆具一切行滿。本願滿方成正覺。號兩足尊。今藥師經。唯說藥師琉璃光佛本行菩薩道時發十二大愿。無量壽經及悲華經等。說阿彌陀佛初發菩提心及修菩薩行發四十八愿。與華嚴經文不同。有何意也。
釋曰。此兩經意各據一義。亦不相違。據實而論。一切諸佛悉具一切殊勝妙愿。無有增減。若有一愿不圓一行不滿。即不得道成正覺名一切智人。諸佛功德有不平等過。維摩經言。諸佛如來功德悉皆平等。而藥師經說十二愿。無量壽經說四十八愿者。此對所化之機說也。諸佛教化眾生。皆約有緣接引。眾生共佛有緣。必依如來本願。如來化導群品。皆乘弘願化生。諸佛本發菩提之心。即住廣大之心。所有眾生之界。我皆令入無餘涅槃而滅度之。然眾生界無邊數。菩薩始於發心終於成佛。阿僧祇劫有初有末。于中行菩
【現代漢語翻譯】 現代漢語譯本 『念』（nian，意為憶念、唸誦）即能往生凈土嗎？像我們這樣作惡多端的眾生，不相信念佛就能往生清凈的佛國。我們這些罪惡深重的凡夫，從無始以來就犯下了各種過錯。僅僅唸佛十聲，有什麼功德，能使我們的重罪得以消除，往生到西方極樂世界呢？這難道只是佛陀接引眾生的方便之言，或是將遙遠的事情說成近在眼前？這是第二階段的教法，或者說是別有含義？』種種不同的理解導致不信，誹謗很多，相信順從的很少。所以，這種教言對於相信的人來說很少見。諸佛共同伸出廣長舌相，遍覆三千大千世界，證明此法真實不虛，決定能夠往生，護念修行之人，令其往生凈土。
問：『如《華嚴經》（Huayan Jing）所說，諸佛平等，都具足一切行愿圓滿，本願圓滿才能成就正覺，號稱兩足尊（liang zu zun，意為福慧具足的尊者）。現在《藥師經》（Yaoshi Jing）只說藥師琉璃光佛（Yaoshi Liuli Guang Fo）在行菩薩道時所發的十二大愿。《無量壽經》（Wuliangshou Jing）及《悲華經》（Bei Hua Jing）等，說阿彌陀佛（Amituo Fo）最初發菩提心及修菩薩行時所發的四十八愿。這與《華嚴經》的經文不同，有什麼含義呢？』
答：『這兩部經的含義各自側重一個方面，並不互相違背。從實際情況來說，一切諸佛都具足一切殊勝的妙愿，沒有增減。如果有一愿不圓滿，一行未完成，就不能得道成正覺，不能稱為一切智人（yi qie zhi ren，意為具有一切智慧的人）。諸佛的功德就會有不平等之處。《維摩經》（Weimo Jing）說，諸佛如來的功德完全平等。而《藥師經》說十二愿，《無量壽經》說四十八愿，這是針對所教化的對象而說的。諸佛教化眾生，都依據有緣之人進行接引。眾生與佛有緣，必定依靠如來的本願。如來教導眾生，都憑藉弘大的誓願化生。諸佛最初發菩提心時，就安住于廣大的心。對於所有眾生的世界，我都要讓他們進入無餘涅槃（wuyu niepan，意為沒有剩餘煩惱的涅槃）而滅度。然而眾生的世界沒有邊際，菩薩從最初發心到最終成佛，要經歷阿僧祇劫（asengqi jie，意為極長的時間單位），有開始也有結束，在這期間修行菩
【English Translation】 English version 『Nian』 (nian, meaning recollection, recitation) leads to rebirth in the Pure Land? How can we, such wicked beings, not believe that reciting the Buddha's name can lead to rebirth in the pure Buddha-land? We, sinful ordinary beings, have committed all kinds of transgressions since beginningless time. What merit is there in reciting the Buddha's name only ten times, that our heavy sins can be eliminated and we can be reborn in the Western Pure Land of Ultimate Bliss? Is this just a convenient saying of the Buddha to guide sentient beings, or is it making something distant seem near? Is this the teaching of the second stage, or does it have a different meaning? Various different understandings lead to disbelief, with much slander and very little faith and obedience. Therefore, this teaching is rare for those who believe. All the Buddhas extend their broad and long tongues, covering the three thousand great thousand worlds, proving that this Dharma is true and unfailing, and that rebirth is certain, protecting and mindful of practitioners, enabling them to be reborn in the Pure Land.
Question: 『As the Huayan Sutra (Huayan Jing) says, all Buddhas are equal, possessing all perfect practices and vows, and only when the original vows are fulfilled can they attain perfect enlightenment, and are called the Two-Footed Venerable (liang zu zun, meaning the venerable one who is complete in both blessings and wisdom). Now, the Bhaisajyaguru Sutra (Yaoshi Jing) only speaks of the twelve great vows made by Bhaisajyaguru Vaidurya Prabhasa Buddha (Yaoshi Liuli Guang Fo) when practicing the Bodhisattva path. The Infinite Life Sutra (Wuliangshou Jing) and the Karunapundarika Sutra (Bei Hua Jing) and others, speak of the forty-eight vows made by Amitabha Buddha (Amituo Fo) when he first aroused the Bodhi-mind and practiced the Bodhisattva path. This is different from the text of the Huayan Sutra, what is the meaning?』
Answer: 『The meanings of these two sutras each emphasize one aspect, and they do not contradict each other. In reality, all Buddhas possess all supreme and wonderful vows, without increase or decrease. If one vow is not fulfilled, and one practice is not completed, one cannot attain enlightenment and become a Buddha, and cannot be called the All-Knowing One (yi qie zhi ren, meaning one who possesses all wisdom). The merits of the Buddhas would then be unequal. The Vimalakirti Sutra (Weimo Jing) says that the merits of all Buddhas and Tathagatas are completely equal. The Bhaisajyaguru Sutra speaks of twelve vows, and the Infinite Life Sutra speaks of forty-eight vows, this is in response to the beings being taught. All Buddhas teach sentient beings, and guide them according to those who have affinities. Sentient beings who have affinities with the Buddha will surely rely on the original vows of the Tathagata. The Tathagata guides sentient beings, all through the power of great vows. When the Buddhas first aroused the Bodhi-mind, they dwelt in the vast mind. For all the worlds of sentient beings, I will cause them to enter Nirvana without remainder (wuyu niepan, meaning Nirvana without remaining afflictions) and be liberated. However, the worlds of sentient beings are boundless, and the Bodhisattva, from the initial arousal of the mind to the final attainment of Buddhahood, goes through asamkhya kalpas (asengqi jie, meaning extremely long units of time), with a beginning and an end, and practices within them.
薩行。成等正覺。不可遍共一切眾生皆悉見菩薩修行供養。菩薩不可遍眾生界教化利益。眾生界未盡。菩薩已成佛。心雖廣大事即難周。然于因地。眾生於藥師琉璃光佛所發十二大愿。至誠殷重。其愿今熟。于阿彌陀佛本發四十八弘誓願。至誠殷重。其愿又熟。雖彼此兩佛皆具塵沙諸愿。對所化機偏明別愿。眾生於藥師佛十二大愿根熟。藥師佛雖有四十八弘誓願其機未熟。故佛偏舉十二愿。阿彌陀佛四十八愿其機偏熟。雖有十二愿等佛亦不說。譬如醫王藥庫之中。雖具一切藥草。對所病者患冷患熱吐痢不同。處方合藥不同。一切藥草偏取當病之者三五等味。搗篩和合。或丸與病者服。不可用藥數少不信醫王藥庫之中具一切藥。不可為有一切諸藥與一病。況合和湯藥具用一切冷熱諸藥也。佛亦如是。如華嚴經。實具諸愿。悉皆平等。同彼醫王藥庫藥。或說彼佛十二愿。或說此佛四十八愿。如對病者合藥和湯處分。故此兩經不相違也。
問曰。往生眾生修凈業者。有何相貌。知已即得定往西方。頗有教證知相不。
釋曰。有三聖教。證已得生。以教驗人。即為證矣。一如稱讚凈土經云。於此雜染堪忍世界五濁惡時。若有凈信諸善男子又善女人。聞說如是一切世間難信法。能生信解。受持演說。如教修行。當知
【現代漢語翻譯】 現代漢語譯本：薩行（音譯，意義不詳）。成就無上正等正覺。不可能讓所有眾生都看到菩薩的修行和供養。菩薩不可能遍及所有眾生界去教化利益他們。如果眾生界沒有窮盡，菩薩就已經成佛，雖然心量廣大，但實際做起來難以周全。然而在因地時，眾生對於藥師琉璃光佛所發的十二大愿，至誠懇切，這些願力現在已經成熟。對於阿彌陀佛最初所發的四十八弘誓願，至誠懇切，這些願力也已經成熟。雖然這兩位佛都具有如塵沙般眾多的愿，但針對所教化的對象，會特別闡明不同的愿。眾生對於藥師佛的十二大愿根基成熟，而藥師佛雖然有四十八弘誓願，但眾生的根機尚未成熟，所以佛偏重宣講十二愿。阿彌陀佛的四十八愿，眾生的根機偏向成熟，即使有十二愿等，佛也不多說。譬如一位醫王，在他的藥庫之中，雖然具備一切藥草，但針對患有寒病、熱病、嘔吐、痢疾等不同病癥的病人，開出的處方和配製的藥物也不同。在所有藥草中，會偏重選取對癥的三五種藥材，搗碎、篩分、混合，或製成藥丸給病人服用。不能因為用的藥材數量少，就不相信醫王的藥庫中具備一切藥物。也不能因為有一種病，就用上所有的藥物，更何況是調配湯藥時，會用到所有寒性和熱性的藥物呢？佛也是這樣。如《華嚴經》中，實際上具備各種愿，而且都是平等的，如同醫王的藥庫中的藥物。或者宣說彼佛的十二愿，或者宣說此佛的四十八愿，就像針對不同的病人，配製不同的藥物和湯藥一樣。所以這兩部經並不互相違背。
問：往生的眾生，修習凈業的人，有什麼樣的相貌，可以知道他已經決定往生西方極樂世界？有沒有教證可以知道這些相貌？
答：有三種聖教，可以證明已經得到往生，用這些教義來驗證人，就可以作為證明了。一是如《稱讚凈土經》所說：『在這充滿雜染、難以忍受的五濁惡世，如果有具足清凈信心的善男子或善女人，聽聞到這樣一切世間難以置信的法，能夠生起信心和理解，接受、奉持、演說，並且按照教導去修行，應當知道』
【English Translation】 English version: Sakya-xing (transliteration, meaning unknown). Achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). It is impossible for all sentient beings to see the Bodhisattva's practice and offerings. It is impossible for the Bodhisattva to pervade all realms of sentient beings to teach and benefit them. If the realms of sentient beings are not exhausted, the Bodhisattva has already become a Buddha. Although the mind is vast, it is difficult to be comprehensive in practice. However, in the causal stage, sentient beings sincerely and earnestly made the twelve great vows to Bhaisajyaguru (Medicine Buddha). These vows are now ripe. Towards Amitabha Buddha's original forty-eight great vows, they were sincere and earnest, and these vows are also ripe. Although both Buddhas have numerous vows like dust and sand, they particularly clarify different vows for the beings they are transforming. The roots of sentient beings are ripe for the twelve great vows of Bhaisajyaguru. Although Bhaisajyaguru has forty-eight great vows, the beings' potential is not yet ripe, so the Buddha emphasizes the twelve vows. Amitabha Buddha's forty-eight vows are more ripe for the beings' potential. Even if there are twelve vows, etc., the Buddha does not say much about them. It is like a physician king whose medicine store contains all kinds of herbs. However, for patients suffering from different ailments such as cold, heat, vomiting, and diarrhea, the prescriptions and medicines prepared are different. Among all the herbs, three to five kinds of herbs that are effective for the specific ailment are selected, crushed, sieved, mixed, or made into pills for the patient to take. One should not disbelieve that the physician king's medicine store contains all kinds of medicines just because a small number of herbs are used. Nor should one use all the medicines for one disease, let alone use all cold and hot medicines when preparing decoctions. The Buddha is also like this. As in the Avatamsaka Sutra (Flower Garland Sutra), it actually contains all kinds of vows, and they are all equal, like the medicines in the physician king's medicine store. Either the twelve vows of that Buddha are spoken of, or the forty-eight vows of this Buddha are spoken of, just like prescribing different medicines and decoctions for different patients. Therefore, these two sutras do not contradict each other.
Question: What are the characteristics of sentient beings who are reborn in the Pure Land and cultivate pure karma, so that we can know that they are destined to be reborn in the Western Pure Land of Ultimate Bliss? Are there any teachings that can verify these characteristics?
Answer: There are three sacred teachings that can prove that one has attained rebirth. Using these teachings to verify people can serve as proof. First, as stated in the Sutra of Praise of the Pure Land: 'In this defiled and unbearable world of the five turbidities, if there are virtuous men or virtuous women with pure faith who, upon hearing such a Dharma that is difficult to believe in all the worlds, can generate faith and understanding, accept, uphold, expound, and practice according to the teachings, it should be known that'
是人甚為希有。無量佛所曾種善根。是人命終定生西方極樂世界。二如清凈平等覺經云。若人聞說凈土教門。身毛為豎。如拔出者。我說。此人定得解脫也。三如賢護經第一卷說。眾生學得諸佛現前三昧。聞彼阿彌陀如來應供等正覺名號。而能繫心相續思惟。次第不亂。分明睹彼阿彌陀佛。是為菩薩思惟具足成就諸佛現前三昧。因此三昧得見佛故。遂請問彼阿彌陀佛言。世尊諸菩薩等成就何法。而得生此佛剎中耶。爾時阿彌陀佛語是菩薩言。若人發心求生此者。常當繫心正念相續。阿彌陀佛國便得生也。行者等自親於此三經。隨與一經相應。即知得生凈土也。
問曰。如此穢土色界諸天。亦無憂苦。但有喜樂。與彼凈土有何勝劣。愿生凈土。不樂生色界等天耶。
釋曰。彼色界天雖無有憂苦唯有喜樂。然非極樂。終有苦受。故修行者不願上生。略以八義顯非極樂。一上無寂樂。二下墮苦輪。三無聖歸依。四不聞正法。五有諸味定。六邪見惑增。七三災壞境。八八難成身。第一上無寂樂者。大涅槃寂滅之樂。生彼凡夫不能克證也。第二下墮苦輪者。生色無色受報畢已。欲界業熟還生下方也。第三無聖歸依者。色界雖有五凈居天。詎比西方多諸補處。第四不聞正法者。彼色界天豈方凈土佛菩薩眾水鳥樹林晝夜
【現代漢語翻譯】 現代漢語譯本：這樣的人非常稀有，是曾在無量佛前種下善根的人。這樣的人命終后必定往生西方極樂世界。正如《清凈平等覺經》所說：『如果有人聽聞凈土法門，身上汗毛豎立，如同被拔出來一樣，我說，這個人必定能夠得到解脫。』又如《賢護經》第一卷所說：『眾生修學諸佛現前三昧，聽聞阿彌陀如來（應供、等正覺）的名號，能夠專心憶念，相續不斷地思惟，次第不亂，清楚地見到阿彌陀佛，這就是菩薩思惟具足，成就諸佛現前三昧。』因為這個三昧而得見佛，於是請問阿彌陀佛說：『世尊，諸菩薩等成就什麼法，才能往生到這個佛國中呢？』當時阿彌陀佛告訴這位菩薩說：『如果有人發心求生此地，應當常常專心憶念，正念相續，就能往生阿彌陀佛國。』修行人等親自閱讀這三部經，只要與其中一部經相應，就知道自己能夠往生凈土了。
問：像這樣的穢土諸天（指欲界天的天人），也沒有憂愁痛苦，只有喜樂，與極樂凈土相比，有什麼優劣之處？為什麼要愿生凈土，而不樂意往生諸天（指欲界天）呢？
釋：這些天人（指欲界天）雖然沒有憂愁痛苦，只有喜樂，但並非真正的極樂，終究會有苦受。所以修行人不願往生到這些天。略舉八個方面來說明他們不是極樂：一是天上沒有寂樂，二是下墮苦輪，三是沒有聖者可以皈依，四是聽不到正法，五是有諸種味禪定，六是邪見迷惑增長，七是有三災毀壞環境，八是有八難成就身體。第一，天上沒有寂樂，指的是大涅槃寂滅的快樂，生到天上的凡夫不能證得。第二，下墮苦輪，指的是生到色界天和無色界天，受報完畢后，欲界的業力成熟，還會下生到下方的世界。第三，沒有聖者可以皈依，雖然天上有五凈居天，怎麼能比得上西方極樂世界有眾多的補處菩薩呢？第四，聽不到正法，天上的天人怎麼能比得上凈土的佛菩薩大眾、水鳥樹林晝夜
【English Translation】 English version: Such a person is extremely rare, having planted good roots in the presence of immeasurable Buddhas. Such a person, upon death, is certain to be reborn in the Western Pure Land of Ultimate Bliss. As the 'Pure and Equal Enlightenment Sutra' states: 'If a person hears the teachings of the Pure Land Dharma and the hairs on their body stand on end, as if being pulled out, I say, this person is certain to attain liberation.' Furthermore, as the first volume of the 'Bhadrapala Sutra' says: 'Sentient beings who learn the Samadhi of the Buddhas' Presence, hearing the name of the Tathagata Amitabha (Worthy of Offerings, Perfectly Enlightened), and are able to focus their minds in continuous contemplation, in orderly sequence without confusion, clearly beholding that Amitabha Buddha, this is a Bodhisattva whose contemplation is complete and who has attained the Samadhi of the Buddhas' Presence.' Because of this Samadhi, they are able to see the Buddha, and thus inquire of that Amitabha Buddha, saying: 'World Honored One, what Dharma do the Bodhisattvas accomplish to be born in this Buddha-field?' At that time, Amitabha Buddha tells this Bodhisattva: 'If a person aspires to be born here, they should constantly focus their mind on continuous, correct mindfulness, and they will be born in the land of Amitabha Buddha.' Practitioners, personally study these three sutras, and if you resonate with even one of them, you will know that you can be born in the Pure Land.
Question: These devas (referring to the gods of the desire realm) in this impure land also have no sorrow or suffering, only joy. What are the advantages and disadvantages compared to the Pure Land of Ultimate Bliss? Why aspire to be born in the Pure Land and not be happy to be born among the devas (referring to the desire realm)?
Answer: Although these devas (referring to the gods of the desire realm) have no sorrow or suffering, only joy, it is not true ultimate bliss, and they will eventually experience suffering. Therefore, practitioners do not wish to be born there. Briefly, there are eight reasons to show that they are not the Pure Land of Ultimate Bliss: First, there is no tranquil bliss above; second, they fall into the wheel of suffering; third, there is no refuge in the sages; fourth, they do not hear the true Dharma; fifth, they have various taste-related samadhis; sixth, wrong views and delusions increase; seventh, the three calamities destroy the environment; eighth, the eight difficulties form the body. First, there is no tranquil bliss above, referring to the bliss of Great Nirvana and extinction, which ordinary beings born in the heavens cannot attain. Second, falling into the wheel of suffering refers to being born in the form realm and formless realm heavens, and after the karmic retribution is exhausted, the karma of the desire realm ripens, and they will be reborn in the lower realms. Third, there is no refuge in the sages. Although there are the Five Pure Abodes in the heavens, how can they compare to the Western Pure Land, which has many Bodhisattvas awaiting Buddhahood? Fourth, they do not hear the true Dharma. How can the devas in the heavens compare to the assembly of Buddhas and Bodhisattvas, the water birds and trees in the Pure Land, day and night
六時恒宣妙法。第五有諸味定者。彼色眾中。雖有凈定多諸味定。以相間雜增生煩惱。凈土無也。第六邪見惑增者。生色界者通諸外道。有生邪見。又受無想報。將生盡心生。謗聖涅槃墮地獄也。第七三災壞境者。三禪已下。初火次水后風所壞。凈土無也。第八八難成身者。色無色界雖無憂苦。然是八難之中長壽天難攝。具斯八義。雖有喜樂終淪苦惱。故樂非極樂。與彼凈土勝劣懸殊。故往生之徒。不願生於色界也。一生凈土。畢竟不退故也。
問曰。愿生凈土。諸修行者。或持一日一夜齋戒。或復孝養二親。此業如不願往生。即感人天之報。閻浮上壽不越百年。天即六慾。上壽極多萬六千歲。今即回斯戒行愿生西方。如何以此善因。壽命無量無邊阿僧祇劫。戒因無別。勝劣不殊。壽報短長延促懸隔也。
釋曰。此義甚深。難可解釋。經陳業力不可思議。但知仰信。難以圖度。今正一釋者。雖復一日一夜齋戒無有差殊。然其受戒之心有于勝劣。由心上下。戒成差別。若本以願心祈生凈土。心求勝果。戒成妙因。感彼西方壽命長遠。如願生人天。心非殊勝。順生死流。增長有業。故所感報命不遐長。故戒雖是同。由發戒緣別。成其勝劣之業。感報有斯長短別也。又戒因雖等。念愿有殊。緣勝助因便生凈土。
【現代漢語翻譯】 現代漢語譯本 六時恒常宣講微妙的佛法。第五，有各種滋味的禪定（諸味定）的人。在色界眾生中，雖然有清凈的禪定，但夾雜著各種滋味的禪定，會增長煩惱，而凈土沒有這種情況。第六，邪見迷惑增長的人。生於無想天（**）的人，也包括各種外道，容易產生邪見。而且承受無想天的果報，將要命終時，心生顛倒，誹謗聖者的涅槃，會墮入地獄。第七，三災毀滅環境。三禪天以下，會被火災、水災、風災依次毀滅，而凈土沒有這種情況。第八，八難成就身體。色界和無色界天雖然沒有憂愁痛苦，但屬於八難中的長壽天難所攝。具備這八種情況，即使有喜樂，最終還是會沉淪於苦惱之中，所以這種快樂不是真正的極樂。與凈土相比，優劣差別非常大，所以往生的人，不願生於色界和無色界天。一旦往生凈土，最終不會退轉。
問：發願往生凈土的修行者，或者持守一日一夜的齋戒，或者孝養父母雙親。這些善業如果不發願往生，就會感得人天福報。在閻浮提，壽命最長不超過一百年，天界，指的是六慾天，壽命最長也只有一萬六千年。現在如果將這些戒行迴向發願往生西方極樂世界，為什麼以此善因，就能獲得壽命無量無邊阿僧祇劫的果報呢？戒行的因沒有差別，好壞沒有不同，為什麼壽命的果報長短卻有如此巨大的差別呢？
答：這個道理非常深奧，難以解釋清楚。經典上說業力不可思議，只能仰信，難以推測。現在勉強解釋一下，即使是一日一夜的齋戒沒有差別，但是受戒的心卻有好壞之分。由於心的上下差別，戒行就產生了差別。如果本來就以願心祈求往生凈土，心求殊勝的果報，戒就成為妙因，感得西方極樂世界壽命長遠的果報。如果發願往生人天，心不是殊勝的，順著生死流轉，增長有漏之業，所以感得的果報壽命不長。所以戒行雖然相同，由於發戒的因緣不同，成就了殊勝和低劣的業，感得的果報就有長短的差別。而且戒行的因雖然相同，念頭和願力卻有不同，殊勝的助緣就能往生凈土。
【English Translation】 English version Constantly proclaims the wonderful Dharma at all six times of the day. Fifth, there are those with various tastes of samadhi (Zhū wèi dìng). Among the beings in the Realm of Form, although there are pure samadhis, they are mixed with various tastes of samadhi, which increase afflictions, but this is not the case in the Pure Land. Sixth, there are those whose heretical views increase delusion. Those born in the Realm of Non-Thought (**) also include various heretics, who are prone to developing heretical views. Moreover, they receive the retribution of the Realm of Non-Thought, and when they are about to die, their minds become inverted, slandering the Nirvana of the saints, and they will fall into hell. Seventh, the three calamities destroy the environment. Below the Third Dhyana Heaven, they are destroyed by fire, water, and wind in succession, but this is not the case in the Pure Land. Eighth, the eight difficulties constitute the body. Although there is no sorrow or suffering in the Realm of Form and the Formless Realm, they are included in the difficulty of the long-lived heavens among the eight difficulties. Possessing these eight conditions, even if there is joy, they will eventually sink into suffering, so this joy is not true ultimate bliss. Compared to the Pure Land, the difference between superiority and inferiority is vast, so those who aspire to be reborn do not wish to be born in the Realm of Form and the Formless Realm. Once reborn in the Pure Land, they will ultimately not regress.
Question: Those practitioners who aspire to be reborn in the Pure Land, either observe the precepts of fasting for one day and one night, or are filial to their parents. If these good deeds are not dedicated to rebirth, they will receive the blessings of humans and devas. In Jambudvipa, the longest lifespan does not exceed one hundred years, and in the heavens, referring to the Six Desire Heavens, the longest lifespan is only sixteen thousand years. Now, if these precepts and practices are dedicated to aspiring to be reborn in the Western Pure Land, why can one obtain the retribution of immeasurable and boundless asamkhya kalpas with this good cause? The causes of precepts are not different, and the good and bad are not different, so why is there such a huge difference in the length of the retribution of lifespan?
Answer: This principle is very profound and difficult to explain clearly. The scriptures say that the power of karma is inconceivable, and one can only believe in it with reverence, and it is difficult to speculate. Now, let me try to explain it. Even if the precepts of fasting for one day and one night are not different, the mind that receives the precepts has good and bad aspects. Due to the difference between the higher and lower minds, the precepts produce differences. If one originally seeks rebirth in the Pure Land with a vow, and the mind seeks a superior retribution, the precepts become a wonderful cause, and one receives the retribution of a long lifespan in the Western Pure Land. If one aspires to be reborn in the human or heavenly realms, the mind is not superior, and one follows the cycle of birth and death, increasing defiled karma, so the retribution received is not a long lifespan. Therefore, although the precepts are the same, the conditions for taking the precepts are different, resulting in superior and inferior karma, and the retribution received has differences in length. Moreover, although the causes of the precepts are the same, the thoughts and vows are different, and superior supporting conditions can lead to rebirth in the Pure Land.
且如分段變易報業雖同愛愿潤殊果成勝劣。此亦如是。詎勞生惑也。
問曰。若本期心願生凈土。心成上品。戒成勝因。可能招彼長時延增壽命。若本期心生天受戒。垂至終日愿生西方。即將先所受戒無作功德。招凈土報。如何復能感阿僧祇之命根也。
釋曰。諸業不定。或轉重作輕。或促長令短。具如經說。不可備陳。行者本雖受戒愿生天中。后遇勝緣歸生凈土。行雖劣弱以後愿強。資前戒品轉增殊勝。與佛愿合。壽命遐長阿僧祇劫。如舍福行作其命行。有雖豐財多病命短。舍物入定。舍衣缽業延彼命根。更增長遠。佛力法力願力業力不可思議。非諸凡夫所度量也。
問曰。念阿彌陀佛。生彌陀佛國。正與佛愿相當。往生可爾。何聞藥師佛名。乃生西方。
釋曰。按藥師經言。若四輩弟子常修六齋。或晝夜精勤。一心苦行。愿生西方阿彌陀佛國者。憶念晝夜。一日乃至七日。或復中間悔。聞我說是藥師琉璃光佛本願功德。盡其壽命欲終之日。有八菩薩。迎其精神得生凈土。為此人初願生於西方。後心悔修前行。為有悔障。不得往生。聞藥師佛名悔障消滅。引八菩薩來迎此人。還遣令生極樂世界。此顯琉璃光佛為滅諸障助成西業憐令得生。亦由前持戒精勤先修西方業得功德之力。生於西方義
【現代漢語翻譯】 現代漢語譯本：比如分段變易的報應，雖然同樣出於愛和願望，但滋潤的程度不同，最終成就的果報也有優劣之分。這個道理也是一樣的，不必為此感到疑惑。
問：如果最初發愿往生凈土，心念成就上品，戒律成為殊勝的因，可能招感在凈土中長久延續的壽命。如果最初發愿生天而受戒，臨近終了時才發願往生西方，那麼先前所受戒的無作功德，如何能招感凈土的果報，又如何能夠感得阿僧祇劫的壽命呢？
答：各種業力是不確定的，或者可以將重業轉為輕業，或者可以縮短長壽為短壽，這些在經書中都有詳細的說明，無法一一陳述。修行者最初雖然受戒發願生天，後來遇到殊勝的因緣而歸向往生凈土，雖然先前的修行比較薄弱，但後來的願力強大，憑藉先前的戒律功德，轉增殊勝，與佛的願力相合，壽命就能長久到阿僧祇劫。如同捨棄福報的修行而修命行的道理一樣，有人雖然擁有豐厚的財富，但多病短命，如果捨棄財物入定，捨棄衣缽等，就能延長壽命，更加增長長遠。佛力、法力、願力、業力都是不可思議的，不是凡夫俗子所能度量的。
問：唸誦阿彌陀佛，往生阿彌陀佛國，這與阿彌陀佛的願力正相符合，往生是可以理解的。為什麼聽聞藥師佛的名號，也能往生西方呢？
答：按照《藥師經》所說，如果四眾弟子經常修持六齋日，或者晝夜精勤，一心苦行，發願往生西方阿彌陀佛國，憶念阿彌陀佛晝夜不斷，從一日乃至七日，或者中間有所後悔，但聽聞我說藥師琉璃光佛的本願功德，直到壽命將盡的時候，有八大菩薩來迎接他的神識，就能得以往生凈土。這是因為這個人最初發愿往生西方，後來心中後悔而修習之前的行為，因為有後悔的障礙，不能往生。聽聞藥師佛的名號，後悔的障礙消滅，引來八大菩薩來迎接這個人，還是送他往生極樂世界。這顯示了琉璃光佛是爲了消除各種障礙，幫助成就往生西方的行業，憐憫他而令他得以往生。這也是由於先前持戒精勤，先修西方凈土的行業，得到功德的力量，才能往生西方。
【English Translation】 English version: For example, the retribution of segmented transformation, although arising from the same love and vows, differs in the degree of nourishment, and the resulting fruits have superior and inferior qualities. This is also the case here. There is no need to be confused about it.
Question: If one initially vows to be reborn in the Pure Land, and the mind achieves the highest grade, and the precepts become a superior cause, it is possible to attract a long and extended lifespan in the Pure Land. If one initially vows to be born in the heavens and takes precepts, and then near the end of life vows to be reborn in the West, how can the non-active merit of the precepts previously taken attract the retribution of the Pure Land, and how can one attain a lifespan of asamkhya kalpas (阿僧祇, countless)?
Answer: All karmas are uncertain. They can either turn heavy karma into light karma, or shorten long lifespans. This is explained in detail in the scriptures and cannot be fully elaborated here. Although a practitioner initially takes precepts and vows to be born in the heavens, later encountering superior conditions, they turn to be reborn in the Pure Land. Although the previous practice was weak, the later vow is strong. Relying on the merit of the previous precepts, it is transformed and increased in superiority, and it aligns with the Buddha's vow. The lifespan can then be extended to asamkhya kalpas. It is like abandoning the practice of fortune and engaging in the practice of life extension. Some may have abundant wealth but suffer from illness and short lifespans. By giving up possessions and entering samadhi (定, meditative state), by giving up robes and bowls, they can extend their lifespan and make it longer. The power of the Buddha, the power of the Dharma, the power of vows, and the power of karma are all inconceivable and cannot be measured by ordinary people.
Question: Reciting Amitabha Buddha's name leads to rebirth in Amitabha Buddha's Pure Land. This aligns with Amitabha Buddha's vow, and rebirth is understandable. Why can hearing the name of Bhaisajyaguru Buddha (藥師佛, Medicine Buddha) also lead to rebirth in the West?
Answer: According to the Bhaisajyaguru Sutra, if the fourfold disciples (四輩弟子, monks, nuns, laymen, and laywomen) constantly observe the six fast days (六齋, days of purification), or diligently practice day and night, single-mindedly engaging in ascetic practices, and vow to be reborn in Amitabha Buddha's Western Pure Land, constantly remembering Amitabha Buddha day and night, from one day to seven days, or if they have regrets in between, but hear me speak of the fundamental vows and merits of Bhaisajyaguru Buddha, until the day their life ends, eight great Bodhisattvas will come to welcome their spirit, and they will be able to be reborn in the Pure Land. This is because this person initially vowed to be reborn in the West, but later regretted it and practiced previous actions. Because of the obstacle of regret, they could not be reborn. Hearing the name of Bhaisajyaguru Buddha eliminates the obstacle of regret, attracting the eight great Bodhisattvas to welcome this person, and they are still sent to the Land of Ultimate Bliss (極樂世界, Sukhavati). This shows that Bhaisajyaguru Buddha eliminates various obstacles, helps to accomplish the practice of rebirth in the West, and pities them, allowing them to be reborn. This is also due to the previous diligent observance of precepts and the initial practice of the Western Pure Land, obtaining the power of merit, which enables rebirth in the West.
亦無違。若不得聞藥師佛名。乘有悔心不生凈土。若無悔者。其人終日。自須念彼阿彌陀佛名。豈合棄西方佛號而不稱名假東域佛名求生安養。
問曰。準依法華維摩經等。此方即有凈土。何須遠求西方耶。
釋曰。雖有聖教言於此處即有凈土。同處同時不相障礙。然維摩足按地。雖現凈土。法華經中。雖說常在靈鷲山及余諸住處。而此二經盡于品末。竟無處勸往生其國。豈得以有凈言即云我生其國。細詳其義。恐理不然。
問。所現凈土為勸往生。不勸生。何須現也。
答。今現凈土自為別益。別益是何。如維摩經所現凈土。為除舍利弗等心凈即佛土凈疑令其見凈明瞭聖教。又為寶積等宜見凈土得無生忍。又法華經顯一乘妙二乘為粗。初穢后凈。非關勸物往生現於凈土也。由極樂凈土內外功德勝餘方。下品眾生生亦不退。況余勝者。余佛凈土不說是事。故勸往生。不說此方等無凈土也。
釋凈土群疑論卷第二 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第三
西都千福寺大德懷感撰
問曰。如無量壽經四十八弘誓言。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆誹謗正法。觀經言。下品
【現代漢語翻譯】 亦無相違之處。如果不能聽聞藥師佛（Bhaisajyaguru）的名號，如果生起後悔之心，就不能往生凈土。如果沒有後悔之心，那麼這個人應該終日唸誦阿彌陀佛（Amitabha）的名號。怎麼能捨棄西方阿彌陀佛的名號，而不稱念，反而假借東方藥師佛的名號，求生安養凈土呢？
問：依照《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）等經典，此方世界就有凈土，何必遠求西方凈土呢？
答：雖然有聖教經典說在此處就有凈土，（凈土）在同一處、同一時間，互不障礙。然而維摩詰（Vimalakirti）用腳按地，雖然顯現了凈土；《法華經》中，雖然說（佛）常在靈鷲山（Grdhrakuta）以及其餘的住處。但是這兩部經都在品末結束，竟然沒有一處勸人往生那些國土。怎麼能因為有『凈土』的說法，就說我要生在那些國土呢？仔細推敲其中的含義，恐怕道理不是這樣。
問：所顯現的凈土是爲了勸人往生，還是不勸人往生？如果不勸人往生，又何必顯現呢？
答：現在顯現凈土，自然有其特別的利益。特別的利益是什麼呢？比如《維摩經》所顯現的凈土，是爲了消除舍利弗（Sariputra）等『心凈則佛土凈』的疑惑，讓他們見到凈土，明白聖教。又是爲了寶積（Ratnakuta）等適宜見到凈土，從而得到無生法忍（anutpattika-dharma-ksanti）。又如《法華經》顯揚一乘（Ekayana）的妙理，認為二乘（Sravaka-yana and Pratyekabuddha-yana）是粗淺的，先示現穢土，后示現凈土，並非是爲了勸人往生而顯現凈土。由於極樂凈土（Sukhavati）內外功德勝過其他地方，下品往生的眾生也不會退轉，更何況是其餘殊勝的眾生呢？其他的佛凈土沒有這樣說，所以才勸人往生。並不是說此方世界等沒有凈土。
《釋凈土群疑論》卷第二 《大正藏》第47冊 No. 1960 《釋凈土群疑論》
《釋凈土群疑論》卷第三
西都千福寺大德懷感 撰
問：如《無量壽經》（Larger Sukhavativyuha Sutra）四十八大愿所說：『假設我成佛時，十方眾生，至誠深信，歡喜信樂，想要往生我的國土，乃至僅僅念十聲（我的名號），如果不能往生，我就不成正覺。』（但）唯除犯五逆罪（panca anantarya）和誹謗正法（saddharma-pratiksepa）的人。《觀經》（Amitayurdhyana Sutra）說，下品
【English Translation】 There is no contradiction either. If one cannot hear the name of Bhaisajyaguru (Medicine Buddha), and if regret arises, one cannot be reborn in the Pure Land. If there is no regret, then that person should recite the name of Amitabha (Buddha of Infinite Light) all day long. How can one abandon the name of the Western Buddha and not recite it, but instead borrow the name of the Eastern Buddha to seek rebirth in the Land of Peace and Nourishment?
Question: According to the Lotus Sutra, Vimalakirti Sutra, and other scriptures, this world itself has a Pure Land. Why seek the Western Pure Land far away?
Answer: Although there are sacred teachings that say there is a Pure Land here, (the Pure Land) is in the same place and at the same time, without obstructing each other. However, Vimalakirti pressed the ground with his foot, and although a Pure Land appeared; in the Lotus Sutra, although it is said that (the Buddha) is always on Vulture Peak (Grdhrakuta) and in other abodes, both of these sutras end at the end of the chapter, and there is not a single place that encourages people to be reborn in those lands. How can one say that I will be born in those lands just because there is a saying of 'Pure Land'? If you examine the meaning carefully, I am afraid that the reasoning is not like this.
Question: Is the Pure Land that appears for encouraging rebirth, or not encouraging rebirth? If it does not encourage rebirth, why show it?
Answer: The Pure Land that appears now naturally has its own special benefits. What are the special benefits? For example, the Pure Land shown in the Vimalakirti Sutra is to eliminate the doubts of Sariputra and others that 'if the mind is pure, then the Buddha land is pure', so that they can see the Pure Land and understand the sacred teachings. It is also for Ratnakuta and others who are suitable to see the Pure Land, so that they can obtain the non-origination forbearance (anutpattika-dharma-ksanti). Also, the Lotus Sutra reveals the wonderful principle of the One Vehicle (Ekayana), considering the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) to be crude, first showing the impure land, and then showing the pure land, not for the purpose of encouraging people to be reborn that the Pure Land appears. Because the inner and outer merits of Sukhavati (Land of Ultimate Bliss) surpass other places, even beings reborn in the lowest grade will not regress, let alone other superior beings? Other Buddha Pure Lands do not say this, so they encourage rebirth. It is not to say that this world and others do not have Pure Lands.
A Commentary on Doubts about the Pure Land, Volume 2 Taisho Tripitaka, Volume 47, No. 1960, A Commentary on Doubts about the Pure Land
A Commentary on Doubts about the Pure Land, Volume 3
Composed by Huai Gan, a virtuous monk of the Qianfu Temple in the Western Capital
Question: As the Forty-Eight Great Vows in the Larger Sukhavativyuha Sutra say: 'If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith, joyful belief, and desiring to be born in my country, even if they recite (my name) only ten times, if they are not born there, may I not attain perfect enlightenment.' (But) only those who commit the five heinous crimes (panca anantarya) and slander the true Dharma (saddharma-pratiksepa) are excluded. The Amitayurdhyana Sutra says that the lowest grade
下生者。或有眾生。造五逆十惡。無惡不造。經歷地獄受苦無窮。臨命終時。逢善知識教令稱佛。如是至心令聲不絕。具足十念。得生西方。何意二經俱造五逆。並有十念得生凈土。有取有除。兩文不同。有何義也。
釋曰。古今大德釋此兩經。有十五家。共解此教。一觀經取者。是懺悔人。壽經除者。是不懺悔人。二觀經取者。是輕心造逆人。壽經除者。是重心造逆人。三觀經取者。唯是造五逆人。壽經除者是造五逆及謗法人。四觀經取者。是造逆類人。壽經除者。正五逆人。五觀經取者。是發菩提心人。壽經除者。是不發菩提心人。六觀經取者。是至誠念阿彌陀佛人。壽經除者。是不至誠念阿彌陀佛人。七觀經取者。是十信菩薩人。壽經除者。非十信菩薩人。八觀經取者。非闡提人。壽經除者。是闡提人。九觀經取者。是對已造逆人。壽經除者。是對未造逆人。十觀經取者。是開門。壽經除者。是遮門。十一觀經取者。說五逆業是不定業為可轉時。壽經除者。說五逆業是定業不可轉時。十二觀經取者。𤏙頂位人。壽經除者。非𤏙頂位人。十三觀經取者。種解脫分善根人。壽經除者。是不種解脫分善根人。十四觀經取者。是第二階人。壽經除者。是第三階人。十五觀經取者。是唯具足十念人。壽經除者。是通
【現代漢語翻譯】 現代漢語譯本： 下品往生的人，有這樣一種情況：有的眾生，造作殺父、殺母、殺阿羅漢（arhat，已證得涅槃的聖者）、破和合僧（破壞僧團的和合）、出佛身血這五逆罪，以及殺生、偷盜、邪淫、妄語、飲酒、貪慾、嗔恚、邪見、嫉妒、慳吝這十惡業，各種惡事無不造作，經歷地獄遭受無盡的痛苦。臨命終時，遇到善知識教導他稱念佛號，這樣至誠懇切地念佛，使聲音不間斷，具足十聲唸佛，就能往生西方極樂世界。為什麼《觀無量壽經》（簡稱《觀經》）和《無量壽經》（簡稱《壽經》）都說造作五逆罪，卻有的能以十念往生凈土，有的卻被排除在外？這兩部經文，一個攝取，一個排除，說法不同，這其中有什麼含義呢？
解釋：古今的大德們解釋這兩部經，有十五種不同的說法，共同解釋這個教義。第一種，《觀經》中攝取的人，是能夠懺悔的人；《壽經》中排除的人，是不懺悔的人。第二種，《觀經》中攝取的人，是以輕慢心造作逆罪的人；《壽經》中排除的人，是以極重的心造作逆罪的人。第三種，《觀經》中攝取的人，僅僅是造作五逆罪的人；《壽經》中排除的人，是造作五逆罪並且誹謗佛法的人。第四種，《觀經》中攝取的人，是造作類似五逆罪的人；《壽經》中排除的人，是真正造作五逆罪的人。第五種，《觀經》中攝取的人，是發菩提心的人；《壽經》中排除的人，是不發菩提心的人。第六種，《觀經》中攝取的人，是至誠懇切念阿彌陀佛（Amitābha，西方極樂世界的佛）的人；《壽經》中排除的人，是不至誠懇切念阿彌陀佛的人。第七種，《觀經》中攝取的人，是十信位的菩薩；《壽經》中排除的人，不是十信位的菩薩。第八種，《觀經》中攝取的人，不是斷善根的闡提（icchantika，不相信因果，沒有善根的人）；《壽經》中排除的人，是斷善根的闡提。第九種，《觀經》中攝取的人，是針對已經造作逆罪的人；《壽經》中排除的人，是針對尚未造作逆罪的人。第十種，《觀經》中攝取，是開門接引；《壽經》中排除，是遮門不許。第十一種，《觀經》中攝取，是說五逆罪是不定業，是可以轉變的；《壽經》中排除，是說五逆罪是定業，不可轉變。第十二種，《觀經》中攝取，是𤏙頂位（灌頂位）的人；《壽經》中排除，不是𤏙頂位的人。第十三種，《觀經》中攝取，是種了解脫分善根的人；《壽經》中排除，是不種了解脫分善根的人。第十四種，《觀經》中攝取，是第二階位的人；《壽經》中排除，是第三階位的人。第十五種，《觀經》中攝取，是僅僅具足十唸的人；《壽經》中排除，是普遍的......
【English Translation】 English version: Those who are born in the lowest grade are those sentient beings who commit the five heinous crimes (killing father, killing mother, killing an arhat (arhat, a saint who has attained Nirvana), disrupting the Sangha (harmonious monastic community), and shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, intoxication, greed, hatred, wrong views, jealousy, and stinginess), committing all kinds of evil without exception, and experiencing endless suffering in hell. When approaching the end of their life, they encounter a virtuous teacher who instructs them to recite the Buddha's name. Reciting with utmost sincerity, without interruption, and completing ten recitations, they can be reborn in the Western Pure Land. Why do both the Contemplation Sutra (short for The Sutra on Contemplation of Amitāyus Buddha) and the Longer Sukhāvatīvyūha Sūtra (short for Long Life Sutra) mention those who commit the five heinous crimes, yet some can be reborn in the Pure Land with ten recitations, while others are excluded? These two sutras, one including and one excluding, have different teachings. What is the meaning of this?
Explanation: Ancient and modern virtuous masters have offered fifteen different interpretations of these two sutras, jointly explaining this doctrine. First, those included in the Contemplation Sutra are those who can repent; those excluded in the Long Life Sutra are those who do not repent. Second, those included in the Contemplation Sutra are those who commit heinous crimes with a light mind; those excluded in the Long Life Sutra are those who commit heinous crimes with a heavy mind. Third, those included in the Contemplation Sutra are only those who commit the five heinous crimes; those excluded in the Long Life Sutra are those who commit the five heinous crimes and slander the Dharma. Fourth, those included in the Contemplation Sutra are those who commit acts similar to the five heinous crimes; those excluded in the Long Life Sutra are those who actually commit the five heinous crimes. Fifth, those included in the Contemplation Sutra are those who have aroused the Bodhi mind; those excluded in the Long Life Sutra are those who have not aroused the Bodhi mind. Sixth, those included in the Contemplation Sutra are those who recite Amitābha Buddha's (Amitābha, the Buddha of the Western Pure Land) name with utmost sincerity; those excluded in the Long Life Sutra are those who do not recite Amitābha Buddha's name with utmost sincerity. Seventh, those included in the Contemplation Sutra are Bodhisattvas of the Ten Faiths; those excluded in the Long Life Sutra are not Bodhisattvas of the Ten Faiths. Eighth, those included in the Contemplation Sutra are not icchantikas (icchantika, those who have severed their roots of goodness); those excluded in the Long Life Sutra are icchantikas who have severed their roots of goodness. Ninth, those included in the Contemplation Sutra are those who have already committed heinous crimes; those excluded in the Long Life Sutra are those who have not yet committed heinous crimes. Tenth, inclusion in the Contemplation Sutra is opening the door for reception; exclusion in the Long Life Sutra is closing the door to prohibit. Eleventh, inclusion in the Contemplation Sutra is saying that the five heinous crimes are indeterminate karma, which can be transformed; exclusion in the Long Life Sutra is saying that the five heinous crimes are fixed karma, which cannot be transformed. Twelfth, inclusion in the Contemplation Sutra is for those in the 𤏙頂 (consecration) position; exclusion in the Long Life Sutra is for those not in the 𤏙頂 position. Thirteenth, inclusion in the Contemplation Sutra is for those who have planted the roots of goodness for liberation; exclusion in the Long Life Sutra is for those who have not planted the roots of goodness for liberation. Fourteenth, inclusion in the Contemplation Sutra is for those in the second stage; exclusion in the Long Life Sutra is for those in the third stage. Fifteenth, inclusion in the Contemplation Sutra is for those who merely possess ten recitations; exclusion in the Long Life Sutra is general...
具足十念及不具足十念人。
問曰。古今大德雖有十五種釋。為當俱是。亦有非耶。
釋曰。諸家解釋各有一途。難分勝劣。其第一釋。取是懺人除非懺者。一徴此釋。未知唸佛能滅罪不。若不能滅者。何因經言于唸唸中滅八十億劫生死之罪。若唸佛能滅罪者。何因言不懺悔遂被除也。又觀經取逆經文。何處有懺悔之語。準此以下諸說等一一徴詰。未是全得經意。經意者何。觀經取逆。經言具足十念。以具十念即得往生。壽經除逆。經言乃至十念。以乃至十念不得往生。經既有乃至具足十念之言。豈得由諸義也。且如下品上生下品中生。稱佛唸佛。不言具足十念。一念已上悉皆得生。以罪少故。不要滿十。下品下生為有逆罪。經即說言具足十念得生凈土。壽經含此三品。總合而言乃至十念得生凈土。經意說言。若不造逆人論念之多少。一聲十聲俱生凈土。如其造逆。必須滿十。闕一不生。故言除也。此即不造逆者。不限十聲。若少若多。俱生凈土。造逆之輩。即不得然。滿十即得生。少便不往。此乃由此說除。不關諸義也。古來大德雖釋。今更為茲異說耳。
問曰。諸餘大德容可誤解經文。信行禪師說是。四依菩薩。寧容於此聖教亦有錯解。
釋曰。信行禪師釋此兩經除取。以二三階別取。
【現代漢語翻譯】 現代漢語譯本 具足十念（圓滿的十念）及不具足十念人。
問：古今大德雖有十五種解釋，這些解釋都正確嗎？還是有不正確的呢？
答：各家的解釋各有側重，難以區分優劣。第一種解釋，只適用於懺悔的人，不適用于不懺悔的人。對此我有一個疑問，唸佛到底能不能滅罪？如果不能滅罪，為何經中說在念念之中能滅八十億劫生死之罪？如果唸佛能滅罪，為何又說不懺悔就會被排除在外呢？而且《觀經》（《觀無量壽經》）中針對造逆之人，哪裡有懺悔的說法？按照這種思路，以下各種說法都可以一一質疑，沒有完全領會經文的含義。經文的含義是什麼呢？《觀經》針對造逆之人，經中說具足十念，因為具足十念就可以往生。《壽經》（《無量壽經》）針對沒有造逆之人，經中說乃至十念，因為乃至十念就可以往生。經文既有乃至十念，也有具足十唸的說法，怎麼能被其他解釋所左右呢？比如下品上生和下品中生，稱佛唸佛，沒有說要具足十念，只要超過一念都可以往生，因為罪業較少，不需要念滿十念。下品下生的人因為有逆罪，經中就說要具足十念才能往生凈土。《壽經》包含這三品，總而言之說乃至十念可以往生凈土。經文的意思是說，如果不造逆罪，無論念多少，一聲十聲都可以往生凈土。如果造了逆罪，就必須念滿十念，缺一不可往生，所以說會被排除在外。這指的是沒有造逆罪的人，不限制十聲，或少或多，都可以往生凈土。造了逆罪的人，就不能這樣，念滿十念就可以往生，少念就不能往生。這是由此而說的排除，與其他解釋無關。古來大德雖然有各種解釋，現在我再提出一種不同的說法。
問：其他大德或許會誤解經文，但信行禪師說是四依菩薩（以經法為歸依的菩薩），難道也會對這神聖的教義有所誤解嗎？
答：信行禪師解釋這兩部經的排除和選取，是按照二三等階別來選取的。
【English Translation】 English version Those who possess the Ten念 (shí niàn) [ten thoughts/recollections] completely and those who do not.
Question: Although ancient and modern great masters have fifteen kinds of interpretations, are they all correct, or are some incorrect?
Answer: Each school's interpretation has its own emphasis, making it difficult to distinguish superiority or inferiority. The first interpretation only applies to those who repent, not to those who do not. I have a question about this: Can唸佛 (niàn fó) [Buddha recitation] actually eradicate sins? If it cannot, why does the scripture say that in each念 (niàn) [thought/recollection], it can eradicate the sins of eighty billion kalpas of birth and death? If唸佛 (niàn fó) [Buddha recitation] can eradicate sins, why does it say that those who do not repent will be excluded? Moreover, in the Contemplation Sutra (Guan Wuliangshou Jing), which addresses those who commit rebellious acts, where is there any mention of repentance? Following this line of reasoning, all the following interpretations can be questioned one by one, as they do not fully grasp the meaning of the scripture. What is the meaning of the scripture? The Contemplation Sutra addresses those who commit rebellious acts, stating that possessing the Ten念 (shí niàn) [ten thoughts/recollections] completely allows one to be reborn in the Pure Land, because possessing the Ten念 (shí niàn) [ten thoughts/recollections] completely allows one to be reborn. The Longer Sukhāvatīvyūha Sūtra (Wuliangshou Jing) addresses those who have not committed rebellious acts, stating that even ten念 (shí niàn) [thoughts/recollections] allow one to be reborn, because even ten念 (shí niàn) [thoughts/recollections] allow one to be reborn. Since the scripture mentions both 'even ten念 (shí niàn) [thoughts/recollections]' and 'possessing the Ten念 (shí niàn) [ten thoughts/recollections] completely,' how can it be swayed by other interpretations? For example, in the Lower Grade Upper Birth and Lower Grade Middle Birth, they recite the Buddha's name, without mentioning the need to possess the Ten念 (shí niàn) [ten thoughts/recollections] completely. As long as it exceeds one念 (niàn) [thought/recollection], they can be reborn, because their sins are few, and there is no need to complete ten念 (shí niàn) [ten thoughts/recollections]. Those in the Lower Grade Lower Birth have committed rebellious acts, so the scripture says that they must possess the Ten念 (shí niàn) [ten thoughts/recollections] completely to be reborn in the Pure Land. The Longer Sukhāvatīvyūha Sūtra (Wuliangshou Jing) includes these three grades, and in general, it says that even ten念 (shí niàn) [thoughts/recollections] allow one to be reborn in the Pure Land. The meaning of the scripture is that if one does not commit rebellious acts, regardless of how many念 (niàn) [thoughts/recollections] one has, one念 (niàn) [thought/recollection] or ten念 (shí niàn) [ten thoughts/recollections] will allow one to be reborn in the Pure Land. If one has committed rebellious acts, one must complete ten念 (shí niàn) [ten thoughts/recollections], lacking even one, one cannot be reborn, so it says they will be excluded. This refers to those who have not committed rebellious acts, not limiting them to ten念 (shí niàn) [ten thoughts/recollections]; whether few or many, they can be reborn in the Pure Land. Those who have committed rebellious acts cannot do this; completing ten念 (shí niàn) [ten thoughts/recollections] allows them to be reborn, but fewer念 (niàn) [thoughts/recollections] will not. This exclusion is based on this, and has nothing to do with other interpretations. Although ancient great masters have various interpretations, I now offer a different perspective.
Question: Other great masters may misunderstand the scripture, but Master Xinxing is said to be a Four-Reliance Bodhisattva (sì yī púsà) [a Bodhisattva who relies on the Dharma], could he also misunderstand this sacred teaching?
Answer: Master Xinxing interprets the exclusion and selection in these two sutras by selecting based on the two or three levels of distinction.
失經旨歸。若依所解。便有太過失及太減失。太過失者。第二階人亦造五逆。名是同。應同是除也。太減失者。第三階人不造五逆。無文說除。應等是取也。經說唯除五逆誹謗正法之言。此乃除人。有過減之二過也。彼經應言唯除第三階眾生。離於二失矣。此即法藏比丘。發斯弘願。除人有過減之過。為聖智不足。而言不周悉耶。如法藏言無有咎。即禪師有謬解之愆。進退二途何以逃責。故當是凡者之失。非聖人之誤也。諸三階師救言。唯除五逆等言。即是除一切第三階也。以第三階者並是純邪無正純惡無善之人。始迄今有愆犯。皆一切諸佛之所不救。十方凈土減共擯棄。故法藏言除五逆等文。即是總除一切第三階眾生盡也。難曰。此雖似釋太減之失。而全未解太過難也。若謂觀經下品下生之人即是解太過之難者。此救不然。何者阿彌陀陳四十八弘誓願。于發心初住之前。釋迦說十六觀經于妙覺成道之後。中間相去懸隔無量阿僧祇耶。如何招難於不可數劫之中。空過於下品下生之日。遠水近火。何能相救也。即韋提未請之前。觀經未陳之日。愿中如逢斯難。菩薩將何解紛耶。此救未為除太過之失也。又一切第三階人。皆名造逆之者。若過去身已受泥梨之苦。業與果畢。非是逆人。若以今生未省造無間罪。寧容三階之類
減是五逆人。若言皆是逆人。即應悉是邪定之聚。無非生報之業。終后定墮阿鼻。亦不生余惡趣。不得入于佛法出家。以具律儀。無有不定聚人及有不定業者。即應涅槃經說一切眾生不定業多決定業少茲言謬矣。斯救亦復未成除太減之失。禪師救曰。今言悉是五逆之者。未必現害二親出佛身血殺阿羅漢破和合僧現造逆愆方名逆者。但是其人根機。極惡邪正俱邪。善惡俱惡。七憎七愛未離於六情。五樂豈舍於三業。既具十二顛倒。五種之所不救。雖非即行其逆。然是造逆根機。是以用彼逆名。總除三階之類也。難曰。此雖似救太減之失。亦全不救太過之難。然此一釋便招七難。一即以能造逆故。名造逆根機。即第二階人亦能造逆。既起逆是同。兩階何異。斯一難也(第一階人。根正能以善覆惡。造罪便少第二階人。第三階人。根邪能以惡覆善。起過不等第二階人也)又禪師既稱第三階人即是五逆之者。有於十三遮難。如何成大比丘。但應是無戒之人。不得言破戒之者。若謂但有根機而未現造逆罪得成具戒之者。彼既唯除五逆。亦是未造逆人。如何言除三階。即名造逆之者。斯二難也。又第三階人。未造五逆。即名五逆之者。為是邪定聚。為是不定聚。若是邪定聚者。既未造逆。如何即是邪定聚也。若是不定聚者。如何言
【現代漢語翻譯】 現代漢語譯本 減是五逆之人。如果說都是五逆之人，那就應該全部都是邪定之聚（必定墮入惡道的群體），沒有不是受報之業的。死後必定墮入阿鼻地獄（梵文Avīci，八大地獄中最苦的一個），也不會生到其他的惡趣。不能進入佛法出家，因為具備了律儀（佛教戒律），沒有不定聚之人以及沒有不定業的人。那麼，《涅槃經》所說的一切眾生不定業多，決定業少，這句話就錯了。這種辯解也不能彌補太減的過失。 禪師辯解說：『現在說都是五逆之人，未必是現在就殺害父母，出佛身血，殺阿羅漢（梵文Arhat，斷盡煩惱，證得解脫的聖者），破壞僧團的和合，現在造作逆罪才叫五逆之人。只是這個人根機極惡，邪正都是邪，善惡都是惡，七憎七愛沒有離開六情（眼、耳、鼻、舌、身、意），五樂（色、聲、香、味、觸）豈能捨棄三業（身、口、意）。既然具備了十二顛倒，五種（地、水、火、風、空）都不能救，雖然不是立即去行五逆之罪，但是是造五逆的根機。所以用五逆之名，總括排除三階教（中國佛教宗派）之類的人。』 反駁說：『這種說法雖然好像彌補了太減的過失，卻完全不能彌補太過的難題。而且這種解釋會招致七種責難。第一，因為能造五逆，就稱為造五逆的根機，那麼第二階的人也能造五逆。既然發起五逆是相同的，兩階有什麼區別？』（第一階的人，根正，能用善來覆蓋惡，造罪就少。第二階、第三階的人，根邪，能用惡來覆蓋善，所犯的過錯和第二階的人不一樣。） 『禪師既然稱第三階的人就是五逆之人，那麼對於十三種遮難（受戒的障礙），如何能成為大比丘（梵文Bhikkhu，受過具足戒的出家人）？只能是無戒之人，不能說是破戒之人。如果說只是有五逆的根機而沒有現在造作五逆之罪，就能成就具足戒，那麼他們既然只是排除五逆之人，也是沒有造作五逆之人，怎麼說排除三階教的人，就稱為造五逆之人？』 『第三階的人，沒有造作五逆，就被稱為五逆之人，是邪定聚，還是不定聚？如果是邪定聚，既然沒有造作五逆，怎麼就是邪定聚呢？如果是不定聚，怎麼說……』
【English Translation】 English version 'To reduce' means those who commit the five rebellious acts. If you say that all are those who commit the rebellious acts, then all should be a gathering of those with fixed negativity (a group destined for evil paths), with no karma that is not subject to retribution. After death, they would certainly fall into Avīci Hell (the most painful of the eight great hells), and would not be born into other evil realms. They would not be able to enter the Buddha's Dharma to become monks, because they possess the precepts (Buddhist precepts), and there are no people with unfixed destinies or unfixed karma. Then, the statement in the Nirvana Sutra that all beings have more unfixed karma and less fixed karma would be false. This defense also fails to remedy the fault of 'too little'. The Chan master defends by saying: 'Now, to say that all are those who commit the five rebellious acts does not necessarily mean that they are currently harming their parents, drawing blood from the Buddha's body, killing Arhats (saints who have eradicated afflictions and attained liberation), or disrupting the harmony of the Sangha (monastic community), and only those who currently commit rebellious acts are called those who commit the five rebellious acts. It simply means that these people have extremely evil roots, where both right and wrong are wrong, and both good and evil are evil. The seven hatreds and seven loves have not left the six senses (eyes, ears, nose, tongue, body, and mind), and how can the five pleasures (form, sound, smell, taste, and touch) abandon the three karmas (body, speech, and mind)? Since they possess the twelve inversions and cannot be saved by the five elements (earth, water, fire, wind, and space), although they are not immediately committing the five rebellious acts, they have the roots for committing them. Therefore, the name 'five rebellious acts' is used to collectively exclude those of the Sanjie Jiao (Three Stages Sect, a Chinese Buddhist sect) and the like.' The rebuttal says: 'Although this explanation seems to remedy the fault of 'too little', it completely fails to remedy the difficulty of 'too much'. Moreover, this explanation will invite seven criticisms. First, because they are capable of committing the five rebellious acts, they are called those with the roots for committing the five rebellious acts. Then, people of the second stage are also capable of committing the five rebellious acts. Since initiating the rebellious acts is the same, what is the difference between the two stages?' (People of the first stage have correct roots and can use good to cover evil, so they commit fewer sins. People of the second and third stages have evil roots and can use evil to cover good, so the faults they commit are different from those of the second stage.) 'Since the Chan master calls people of the third stage those who commit the five rebellious acts, then with the thirteen obstacles (to ordination), how can they become great Bhikkhus (fully ordained monks)? They can only be people without precepts, and cannot be said to be people who have broken the precepts. If you say that they only have the roots for the five rebellious acts and have not currently committed the five rebellious acts, then they can achieve full ordination. Since they only exclude those who commit the five rebellious acts, they are also people who have not committed the five rebellious acts. How can you say that excluding people of the Sanjie Jiao means calling them those who commit the five rebellious acts?' 'People of the third stage, who have not committed the five rebellious acts, are called those who commit the five rebellious acts. Are they a gathering of those with fixed negativity, or a gathering of those with unfixed destinies? If they are a gathering of those with fixed negativity, how can they be a gathering of those with fixed negativity since they have not committed the five rebellious acts? If they are a gathering of those with unfixed destinies, how can you say...?'
除五逆。即是一切第三階眾生。斯三難也。又未造逆人。是造逆根機。故即名五逆之者。亦可具凈戒人是可得聖者。雖未證聖道。應亦名為聖人。若言我是聖人便成正定聚應舍異生之性。又成波羅夷罪。何名持戒人。斯四難也。又觀經言取五逆。即是已造逆人。愿中除五逆。豈約根機說也。以此兩經相望。故非是彼根機。斯五難也。又第三階人。雖未造逆。以是根機故名為五逆人。亦可。第二階人縱令造於五逆。以非逆根機故應非五逆人耶。斯六難也。若言第二階人亦約根機。為造逆者。即應下品三人同成一品之過。為並不造五逆俱是五逆根機。又應花開無早晚之殊。滅罪有少多之別。斯七難也(涅槃經說。善男子如來說法為眾生。故有七種語。一因語。二果語。三因果語。四喻語。五不應說語。六世流佈語。七如意語。今約根機說除。為當何者之語。若說因語。此亦非是因語。縱是因語作斯除而何益也)又有釋彼除五逆經言。不造五逆第三階人。非是不得生於凈土。然須行於普法方始生彼西方也。如造于逆愆。縱行普法而不住。故法藏弘願。唯除第三階造五逆者。若其第三階眾生造五逆者。縱令行於普法亦不得生凈土。如其不造五逆。行普定得往生。是以禪師智慧廣弘慈悲厚殷。此第三階沉淪穢土受生。故開普真普
【現代漢語翻譯】 現代漢語譯本 除五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。這指的是一切第三階的眾生。這是第一重困難。如果說未造五逆的人，只是具有造五逆的根機，因此就被稱為五逆之人，那麼，也可以說，具備清凈戒律的人，是可以證得聖果的人，即使尚未證得聖道，也應該被稱為聖人。如果自稱是聖人，那就成了必定證果的聖者，應該捨棄凡夫的身份，又犯了波羅夷罪（斷頭罪），還怎麼能稱為持戒之人呢？這是第二重困難。而且，《觀經》里說接引的是造了五逆的人，而（四十八）愿中說的是『除五逆』，難道是就根機來說的嗎？用這兩部經相互對照，所以說不是指（具有五逆）根機的人。這是第三重困難。又，第三階的人，即使沒有造五逆，因為具有（五逆的）根機，就被稱為五逆之人，那麼，第二階的人，縱然造了五逆，因為沒有（五逆的）根機，難道就不算五逆之人了嗎？這是第四重困難。如果說第二階的人也是就根機而言，是會造五逆的人，那就應該導致下品三人（下品上生、下品中生、下品下生）都變成同一品級的過失，因為他們都沒有造五逆，卻都具有五逆的根機。而且，花開的時間應該沒有早晚的差別，滅罪的多少應該有少多的區別。這是第五重困難。（《涅槃經》說：『善男子，如來說法是爲了眾生，所以有七種語言：一、因語，二、果語，三、因果語，四、譬喻語，五、不應說語，六、世流佈語，七、如意語。』現在就根機來說『除』，應當屬於哪一種語言呢？如果說是因語，這也不是因語。縱然是因語，作這樣的『除』又有什麼用呢？） 還有一種解釋『除五逆』的經文說，沒有造五逆的第三階人，並不是不能往生凈土，而是必須修行普法才能往生西方凈土。如果造了五逆的罪過，縱然修行普法也不能往生。所以法藏菩薩的弘願，只排除第三階造五逆的人。如果第三階眾生造了五逆，縱然修行普法也不能往生凈土。如果他們沒有造五逆，修行普法一定能往生。因此，禪師智慧廣大，慈悲深厚，因為這第三階眾生沉淪在污穢的國土中受苦受難，所以開示普遍真實的法門。
【English Translation】 English version Excluding the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha's harmony, shedding the blood of a Buddha). This refers to all beings of the third rank. This is the first difficulty. If it is said that those who have not committed the Five Heinous Offenses merely possess the potential to commit them, and are therefore called perpetrators of the Five Heinous Offenses, then it could also be said that those who uphold pure precepts are capable of attaining sainthood. Even if they have not yet attained the path of sainthood, they should also be called saints. If one claims to be a saint, then one becomes a saint destined for enlightenment, and should abandon the nature of a mortal, thus committing a Parajika offense (expulsion offense). How can one then be called a precept holder? This is the second difficulty. Moreover, the Contemplation Sutra states that it is those who have committed the Five Heinous Offenses who are received, while the (Forty-Eight) Vows state 'excluding the Five Heinous Offenses.' Is this referring to potential? Comparing these two sutras, it is not referring to those with the potential (to commit the Five Heinous Offenses). This is the third difficulty. Furthermore, if those of the third rank, even if they have not committed the Five Heinous Offenses, are called perpetrators of the Five Heinous Offenses because they possess the potential (to commit them), then should those of the second rank, even if they have committed the Five Heinous Offenses, not be considered perpetrators of the Five Heinous Offenses because they do not have the potential (to commit them)? This is the fourth difficulty. If it is said that those of the second rank are also considered in terms of potential, as those who will commit the Five Heinous Offenses, then it would lead to the fault of the three in the lowest grade (the highest, middle, and lowest of the lowest grade) all becoming the same grade, because they have not committed the Five Heinous Offenses but all possess the potential to commit them. Moreover, the time of flower opening should have no difference between early and late, and the amount of karmic retribution should have differences between more and less. This is the fifth difficulty. (The Nirvana Sutra says: 'Good son, the Tathagata speaks the Dharma for sentient beings, so there are seven kinds of speech: 1. Speech of cause, 2. Speech of effect, 3. Speech of cause and effect, 4. Speech of metaphor, 5. Speech that should not be spoken, 6. Speech commonly circulated in the world, 7. Speech as desired.' Now, in terms of potential, which kind of speech does 'excluding' belong to? If it is said to be speech of cause, this is not speech of cause. Even if it is speech of cause, what is the use of making such an 'exclusion'?) There is also an interpretation of the sutra 'excluding the Five Heinous Offenses' that says that those of the third rank who have not committed the Five Heinous Offenses are not unable to be reborn in the Pure Land, but must practice the Universal Dharma to be reborn in the Western Pure Land. If one has committed the offenses, even if one practices the Universal Dharma, one cannot be reborn. Therefore, Dharmakara Bodhisattva's great vow only excludes those of the third rank who have committed the Five Heinous Offenses. If beings of the third rank commit the Five Heinous Offenses, even if they practice the Universal Dharma, they cannot be reborn in the Pure Land. If they have not committed the Five Heinous Offenses, practicing the Universal Dharma will certainly lead to rebirth. Therefore, the Chan master's wisdom is vast and his compassion is deep, because these beings of the third rank are sinking in the defiled land, suffering birth and death, so he reveals the universally true Dharma.
正法門。接引純邪純惡之輩。使學當根佛法。皆令生彼西方。此乃法藏之所不論。釋迦之所不說。禪師獨開此教。拔彼第三階人。故曰說諸佛不說之經度諸佛不度之者。我等欣聞集錄。頂戴受持。更不讀誦眾經。披尋改年曆日。哀哉汝等因執前非。還復讀彼別經。造其地獄之罪。故知。善星受持法藏。永劫沉淪。不輕但行普教清升彼岸。此由學當根佛法。損益於此天懸。子不能鑑此是非。但知專行別法。錯則錯矣。生無由生。今為此釋。可當除其惑也。責曰。雖彼重申此解。更足深疑。再陳徴難。以希高判也。難曰。此雖似釋大減之失。亦全未解太過之難。未知乃至十念之言。為是普法。為是別法。若是普法者。此十念言但是十念阿彌陀佛。此念別佛如何是彼普耶。一難。又若普者。即是第三階法。何因判此經等。為第二階之教耶。二難。又若普者。此與觀經下品下生具足十念稱阿彌陀佛。有何差別。而觀經十念是別法。愿中十念是普法。同是一言。遂成二別。三難。又普法能救第三階人。即唯救不造逆者。何為別法能救第二階者。亦救造逆之人耶。為是第三階人。造逆竟無得滅罪之義。而不得往生也。為是亦得滅除。但曾造逆人。不合生於凈土。請開演也。四難若此十念是別法者。第三階人逆與不逆修行別法。悉不
【現代漢語翻譯】 現代漢語譯本： 正法門，接引那些純粹邪惡之人，使他們學習適合他們根基的佛法，全部令他們往生到西方極樂世界。這乃是Dharmakara（法藏）菩薩所未曾發願，釋迦牟尼佛所未曾宣說的。禪師您獨自開創此教法，救拔那些第三階層的人。所以說，宣說諸佛未曾宣說的經典，度化諸佛未曾度化的人。我們欣喜地聽聞並記錄下來，頂戴受持。更不再讀誦其他經典，花費多年時間去披閱尋覓。可悲啊，你們因為執著於之前的錯誤觀念，還去讀那些其他的經典，造下地獄的罪業。所以要知道，善星比丘受持Dharmakara（法藏）菩薩的愿，卻永劫沉淪。而不輕菩薩只是奉行普遍的教法，卻能清凈地升往彼岸。這都是因為學習適合根基的佛法，其利益和損害就像天和地一樣懸殊。您不能明鑑這其中的是非，只知道專門奉行其他的法門，錯了，真是錯了。往生沒有希望了。現在為此解釋，或許可以消除他們的疑惑。責問說：即使您再次申明這個解釋，更讓人深深懷疑。再次陳述疑問，希望得到高明的判斷。 疑問是：這雖然看似解釋了『大減』的過失，卻完全沒有解釋『太過』的疑問。不知道乃至『十念』的說法，是屬於普法，還是屬於別法。如果是普法，這『十念』的說法只是唸誦十聲阿彌陀佛。唸誦其他佛的名號，怎麼能說是普遍的呢？一問。又如果說是普法，那就是第三階層的法門，為什麼判定這部經典等，是第二階層的教法呢？二問。又如果說是普法，這和《觀經》下品下生具足十念稱念阿彌陀佛，有什麼差別呢？而《觀經》的十念是別法，愿中的十念是普法，同樣的一句話，卻成為兩種區別。三問。又普法能救度第三階層的人，也就是隻能救度沒有造下逆罪的人。為什麼別法能救度第二階層的人，也能救度造下逆罪的人呢？難道是第三階層的人，造下逆罪后就沒有得到滅罪的意義，而不能往生嗎？難道是也可以滅除罪業，但是曾經造下逆罪的人，不適合往生到凈土？請您開示演說。四問。如果這十念是別法，第三階層的人，無論造沒造逆罪，修行別法，都不能往生嗎？
【English Translation】 English version: The Righteous Dharma Gate receives those who are purely evil, enabling them to learn the Buddha-dharma that suits their capacity, and ensuring their rebirth in the Western Pure Land. This is something that Dharmakara (法藏, the Bodhisattva who made the vows to establish the Pure Land) did not vow for, and Shakyamuni (釋迦牟尼) Buddha did not speak of. The Chan Master (禪師) alone has opened this teaching, rescuing those of the third level. Therefore, it is said that he speaks of scriptures that the Buddhas did not speak of, and delivers those whom the Buddhas did not deliver. We are delighted to hear and record this, and respectfully uphold it. We will no longer read other scriptures, or spend years searching through them. Alas, you are still clinging to your previous wrong views, and still reading those other scriptures, creating the karma for hell. Therefore, know that the Bhikshu Sunaksatra (善星比丘), though upholding the vows of Dharmakara (法藏), still sank into eternal suffering. While Bodhisattva Never Disparaging (不輕菩薩) only practiced the universal teaching, and was able to ascend to the other shore purely. This is because learning the Buddha-dharma that suits one's capacity makes a difference as vast as the difference between heaven and earth. You cannot discern the right and wrong in this, and only know to exclusively practice other methods. You are wrong, truly wrong. There is no hope for rebirth. Now, this explanation is given to dispel their doubts. The question is: Even if you reiterate this explanation, it only deepens the doubt. I present the difficult questions again, hoping for a wise judgment. The questions are: Although this seems to explain the fault of 'great reduction', it does not explain the difficulty of 'excessive addition' at all. It is not known whether the statement of 'ten recitations' is a universal dharma or a specific dharma. If it is a universal dharma, then this statement of 'ten recitations' is only reciting the name of Amitabha (阿彌陀佛) Buddha ten times. How can reciting the name of another Buddha be considered universal? Question one. Also, if it is a universal dharma, then it is a dharma for the third level. Why is this scripture, etc., judged to be a teaching for the second level? Question two. Also, if it is a universal dharma, what is the difference between this and the ten recitations of Amitabha (阿彌陀佛) Buddha in the lowest level of rebirth in the Contemplation Sutra (觀經)? The ten recitations in the Contemplation Sutra (觀經) are a specific dharma, while the ten recitations in the vow are a universal dharma. The same statement becomes two different things. Question three. Also, the universal dharma can save people of the third level, that is, it can only save those who have not committed heinous crimes. Why can the specific dharma save people of the second level, and also save those who have committed heinous crimes? Is it that people of the third level, after committing heinous crimes, have no way to eliminate their sins and cannot be reborn? Is it that they can eliminate their sins, but those who have committed heinous crimes are not suitable for rebirth in the Pure Land? Please explain. Question four. If these ten recitations are a specific dharma, can people of the third level, whether they have committed heinous crimes or not, not be reborn by practicing the specific dharma?
得生。此以別法除人。除人還招過減之過。何但除人有過滅之過。亦乃取人致多少之愆。進退二途難逃重責也(一難)則彼愿應言。設我得佛十方眾生。至心信樂欲生我國。修行普法。若不生者不取正覺。唯除第三階造五逆及謗正法者。此即陳于普教文義顯然。即除取二類三階。及簡二階造逆之徒。皎然無惑也。但菩薩陳此愿門。極取捨之幽鍵。欲令未來學者于茲定去留。如也斯門說普。即取捨之義便周。如也斯門說別。即去留之人不盡。若於此進退兩關。不見陳于普法。縱令余處有說。何救斯文之失。若言有異意趣于茲不合說普。請願陳于妙術。敢欲詳其要道也(二難)又法藏比丘。如經所贊。是大菩薩十地聖人。非是地前三賢大士。此即悲智具足。廣攝眾生。如何發大誓願。接引有緣極惡眾生。令生凈土。乃唯以別法發願。救茲第二階人。不普法立誓。遂除第三階者(三難)為是第三階人。竟無往生之分。法藏為同敗種而愿不攝彼耶(四難)為是亦合難得生。而法藏不能解垂其普教救彼第三階者。除而不取其人耶(五難)為復解而不說。惜法不教眾生。悲心不及此人。不攝令生凈土也(六難)為是雖具悲智。直為此類難化成。我今不能度彼。付與信行禪師(七難)為是第三階者。菩薩無緣。唯有弘誨。禪師有緣。
【現代漢語翻譯】 現代漢語譯本 得以往生。這是用特別的方法來排除某些人。排除某些人反而會招致過分減少的過失。不僅僅是排除人會有過失和泯滅的過失，還會因為選取某些人而導致數量多少的偏差。進退兩條路都難以逃脫重大的責任（第一難）。那麼阿彌陀佛的本願應該這樣說：『假設我成佛時，十方世界的眾生，真心信樂，想要往生到我的國土，修行普遍的佛法，如果不能往生，我就不證得正覺。』唯獨排除第三類，即造作五逆罪和誹謗正法的人。這就在普遍的教法中陳述得文義顯然，即排除了造作五逆罪和誹謗正法的兩類人，以及簡擇了第二類中造作五逆罪的人，非常清楚沒有疑惑。只是菩薩陳述這個愿門，窮盡了選取和捨棄的深奧關鍵，想要讓未來的學者在這裡確定去留。如果這個法門說是普遍的，那麼選取和捨棄的意義就周全。如果這個法門說是特別的，那麼去留的人就不全面。如果在這進退兩關，沒有看到陳述普遍的佛法，縱然其他地方有說，也無法彌補這個文句的缺失。如果說有不同的用意，在這裡不適合說普遍，那麼就應該陳述精妙的法術，我想要詳細探究其中的要道（第二難）。還有法藏比丘（阿彌陀佛的前身），如經文所讚歎的，是大菩薩，是十地（菩薩修行的最高階段）的聖人，不是十地之前的三賢大士（菩薩修行的較低階段）。這說明他悲心和智慧都具足，廣泛地攝受眾生。怎麼會發下大誓願，接引有緣的極惡眾生，讓他們往生凈土，卻僅僅用特別的方法發願，救度第二類人，不用普遍的佛法立下誓願，就排除了第三類人呢（第三難）？難道是第三類人，最終沒有往生的份，法藏（阿彌陀佛的前身）是和那些敗壞的種子一樣，他的願力不攝受他們嗎（第四難）？難道是他們也應該很難往生，而法藏（阿彌陀佛的前身）不能夠施予普遍的教化來救度他們這些第三類人，排除了他們而不選取他們嗎（第五難）？還是說他明白卻不說，吝惜佛法而不教導眾生，悲心沒有顧及到這些人，不攝受他們讓他們往生凈土呢（第六難）？難道是他雖然具備悲心和智慧，只是因為這類人難以教化成就，我現在不能度化他們，交給信行禪師（第七難）？難道是第三類人，菩薩沒有緣分，只有弘誨禪師有緣分？
【English Translation】 English version They can be reborn. This uses a specific method to exclude certain people. Excluding people, however, invites the fault of excessive reduction. It's not just that excluding people has the fault of loss and extinction, but also that selecting people leads to errors in quantity. It's difficult to escape heavy responsibility on both the path of advancement and retreat (First Difficulty). Then, that vow should say: 'If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith and joy, desire to be born in my land, cultivate universal Dharma, if they are not born there, I will not attain perfect enlightenment.' Only those in the third category, who commit the five rebellious acts and slander the true Dharma, are excluded. This is clearly stated in the universal teachings, excluding those who commit the five rebellious acts and slander the true Dharma, and distinguishing those in the second category who commit rebellious acts, without any doubt. However, the Bodhisattva states this vow, exhausting the profound key of selection and rejection, wanting future scholars to determine their going or staying here. If this gate speaks of universality, then the meaning of selection and rejection is complete. If this gate speaks of specificity, then the people who go or stay are not exhaustive. If, in these two gates of advancement and retreat, the universal Dharma is not stated, even if it is said elsewhere, it cannot save the loss of this text. If it is said that there is a different intention, it is not appropriate to speak of universality here, then subtle techniques should be stated, and I dare to examine its essential principles in detail (Second Difficulty). Furthermore, the Bhikshu Dharmakara (the former incarnation of Amitabha Buddha), as praised in the scriptures, is a great Bodhisattva, a sage of the Ten Grounds (the highest stage of Bodhisattva practice), not a great scholar of the Three Worthies before the Ten Grounds (lower stages of Bodhisattva practice). This means that he is fully endowed with compassion and wisdom, widely embracing sentient beings. How could he make a great vow to receive sentient beings with extremely evil karma who have affinities, causing them to be born in the Pure Land, yet only make vows with specific methods, saving those in the second category, and not establish vows with universal Dharma, thus excluding those in the third category (Third Difficulty)? Is it that those in the third category ultimately have no share in rebirth, and Dharmakara's (the former incarnation of Amitabha Buddha) vow does not embrace them, like those who are doomed to fail (Fourth Difficulty)? Is it that they should also be difficult to be born, and Dharmakara (the former incarnation of Amitabha Buddha) cannot extend his universal teachings to save those in the third category, excluding them and not selecting them (Fifth Difficulty)? Or is it that he understands but does not speak, cherishing the Dharma and not teaching sentient beings, his compassion does not reach these people, and he does not embrace them to be born in the Pure Land (Sixth Difficulty)? Is it that although he possesses compassion and wisdom, it is simply because these types are difficult to transform and achieve, and I cannot now liberate them, entrusting them to the Dhyana Master Xinxing (Seventh Difficulty)? Is it that the Bodhisattva has no affinity with those in the third category, and only Dhyana Master Honghai has an affinity?
偏能救度且夫大唐內逢禪師之教者。可得生於西方。東西二洲五天竺國三千剎土百億四天下第三階眾生無逢禪師之教者。將何以生凈土也(八難)則法藏解行未圓。容許攝生不盡。釋迦既成正覺。何因不度斯人。即四弘之愿不周。四恩之意不盡。遺棄重病之子。何名遍憐者哉。空言所應度者皆以度訖其未度者皆亦已作得度因緣。斯言謬述也。而子但欲贊禪師于上聖之上。抑世尊于凡下之下。不覺此言成大失也。又佛為第二階眾生。說觀經等教。三千世界第二階人。依此教門修行。悉得生於凈土。佛不為第三階眾生別說普經一卷。諸佛同舒舌。證法藏大士復不別發普愿為此第三階人。百億四天下所有三階眾生。不逢三階集錄。普不得生凈土。雖復讀誦眾經。不是四依菩薩。難解採拾普教。咸悉流浪娑婆。故知佛可為三階眾生別說普經一卷令無信行禪師之處眾生生於西方。世尊不說此經。深成大失也。又無量壽經是于別教。大師以慈悲經道滅盡特留住世百年。何因普教當末運。不留普法化生。別教教非惡時。乃留別經損物。大悲救苦之主。豈宜如此逗機(九難)何但釋迦如來。不解救第三階人。亦乃十方恒沙諸佛舒舌證其別法。唯救第二階者。不舒舌證其普法濟彼第三階人耶。寧容大聖世尊十方種覺。具一切智一切種智。
恩行四等悲同一子。減共匿茲普法。不救斯人者哉。況教被三千。化流百億。四十八愿遍滿十方。始於輪王發心。于初恒沙阿僧祇劫之前。終於觀音補處。為第二恒沙阿僧祇劫之後。發茲弘大誓願。十方諸佛所證。方欲豎該三界橫亙四生。而不及彼三階。遂乃除而不取也。諸佛菩薩以聖智觀察。知彼不得往生無法可以濟度。罷以正法教手拔之令出淤泥。而信行禪師更能垂巧方便。陳于普真佛法。救得第三階人。即慈悲勝於釋迦。智慧過無量壽。即于無上調御。翻成有上世尊。無等等者便成過等正覺。即信行禪師乃應勝佛者也。又難若言由逆有二三階殊也已分除取不由念有少多以明除取者。何因除逆之處。便安乃至十念之言。取逆之處即置具足十念之語。何故不于除逆之處安第三階人之名。取逆之處置第二階人之語。大師何為不須之語。強安乃至十念之文。須說之言。竟無二三階字。禪師救曰。觀經九品者至廣之別說也。謂九品生人善惡別說。故於最下惡人。不說一念之法(一念是善念人生法)別說惡人生法。是故特言具足十念也(具足者。對闕之言。必須念數充十也)壽經兩段。極略之總言也。謂下二品生人善惡合說。言含多少之法。義總善惡之人也。是以前乃至中。即有一念善人之法矣。后乃至中。亦有十念惡人之
【現代漢語翻譯】 現代漢語譯本 恩行四等（根據根性分為四種等級的教法），悲憫之心視眾生如一子。減損共同的隱匿，普遍弘揚佛法。難道是不救度這些人嗎？何況教法被三千大千世界所接受，教化之流遍及百億國土。阿彌陀佛的四十八大愿遍滿十方世界，始於輪王（轉輪聖王）的發心，在最初的恒河沙阿僧祇劫之前，終於觀音菩薩補處（觀音菩薩將要成佛的位置），為第二個恒河沙阿僧祇劫之後。發起如此弘大的誓願，為十方諸佛所證明。本應豎窮三界，橫亙四生（涵蓋所有生命形態），卻不能及於三階教的人，於是就捨棄而不救度他們。諸佛菩薩以聖智觀察，知道他們無法往生，沒有方法可以救度。停止用正法教導，用手將他們拔出，讓他們脫離淤泥。而信行禪師更能施展巧妙方便，陳述普遍真實的佛法，救度了第三階的人。那麼慈悲就勝過釋迦牟尼佛，智慧超過無量壽佛（阿彌陀佛）。那麼就在無上的調御丈夫（佛的稱號）之上，反而成了有上的世尊。無等等者（佛的稱號）便成了超過等等的正覺。那麼信行禪師就是應當勝過佛的人了。 又問：如果說因為有逆罪，所以二三階的人有差別，已經分別捨棄和救度，不是因爲念佛的多少來表明捨棄和救度，那麼為什麼在捨棄逆罪的地方，卻安立『乃至十念』的說法？在救度逆罪的地方，就設定『具足十念』的說法？為什麼不在捨棄逆罪的地方安立第三階人的名號，在救度逆罪的地方設定第二階人的說法？大師為什麼要把不需要說的『乃至十念』的文字強行安立？需要說的地方，竟然沒有二三階的字眼？ 禪師回答說：『觀經』的九品往生，是極其廣闊的分別解說。說的是九品往生的人，善惡有別。所以在最下等的惡人那裡，不說一念之法（一念是善念，是人生之法），而是分別解說惡人生法。所以特別說『具足十念』（具足，是針對缺失而言，必須唸的數量充滿十次）。『壽經』的兩段經文，是極其簡略的總括之言。說的是下二品往生的人，善惡合在一起說。言語包含多少之法，意義總括善惡之人。所以在前面的『乃至』之中，就有一念善人的法門了。後面的『乃至』之中，也有十念惡人的法門了。
【English Translation】 English version The four levels of grace and practice (four levels of teachings based on the capacity of beings) regard all beings with the same compassion as if they were one's own child. Diminishing common concealment, universally propagating the Dharma. Is it that they are not saving these people? Moreover, the teachings are received by the three thousand great thousand worlds, and the flow of transformation reaches hundreds of millions of lands. Amitabha Buddha's forty-eight great vows pervade the ten directions, beginning with the aspiration of a Wheel-Turning King (Chakravartin) before the first Ganges sand asamkhya kalpas, and ending with Avalokiteshvara Bodhisattva's position as the successor (the position where Avalokiteshvara Bodhisattva will become a Buddha) after the second Ganges sand asamkhya kalpas. Initiating such a grand vow, as attested by all Buddhas in the ten directions. It should have vertically encompassed the three realms and horizontally spanned the four forms of life (covering all life forms), but it could not reach the people of the Three Stages Sect, so they were abandoned and not saved. The Buddhas and Bodhisattvas, with their holy wisdom, observed that they could not be reborn and there was no way to save them. Ceasing to teach with the orthodox Dharma, using their hands to pull them out, allowing them to escape the mud. But Chan Master Xinxing was even more able to display skillful means, presenting the universally true Dharma, saving the people of the third stage. Then compassion surpasses Shakyamuni Buddha, and wisdom exceeds Amitayus Buddha (Amitabha Buddha). Then, above the unsurpassed tamer of beings (a title of the Buddha), he becomes a superior World-Honored One. The Unequalled One (a title of the Buddha) then becomes a Right Enlightenment surpassing all others. Then Chan Master Xinxing is the one who should surpass the Buddha. Furthermore, if it is said that because there are evil deeds, the people of the second and third stages are different, and they have already been separately abandoned and saved, not because of the amount of mindfulness of the Buddha to indicate abandonment and salvation, then why, in the place of abandoning evil deeds, is the saying 'even ten thoughts' established? In the place of saving evil deeds, is the saying 'complete ten thoughts' set up? Why not establish the name of the third stage people in the place of abandoning evil deeds, and set up the saying of the second stage people in the place of saving evil deeds? Why does the Great Master forcibly establish the text of 'even ten thoughts' where it is not needed? Where it needs to be said, there are no words of the second and third stages? Chan Master replied: The nine grades of rebirth in the 'Contemplation Sutra' are extremely broad and separate explanations. It speaks of the people of the nine grades of rebirth, whose good and evil are different. Therefore, in the case of the lowest evil person, the Dharma of one thought is not spoken (one thought is a good thought, it is the Dharma of human life), but the Dharma of evil human life is separately explained. Therefore, it is specifically said 'complete ten thoughts' (complete, is in response to deficiency, the number of thoughts must be filled to ten). The two sections of the 'Longer Sutra' are extremely brief general words. It speaks of the people of the lower two grades of rebirth, whose good and evil are spoken together. The words contain the Dharma of more or less, and the meaning summarizes the good and evil people. Therefore, in the preceding 'even', there is the Dharma of one thought of a good person. In the following 'even', there is also the Dharma of ten thoughts of an evil person.
法矣。善惡多少舉總包。故曰總也。懸言乃至。不舉初辭。故為極略也。即前言乃至十念者。從一向十之辭也。辭終言十。即初從一起懸超其九。故此文中。必具一念善人之法也。後言乃至一念者。從十向一之辭也。辭終言一。即初從十起懸超餘九。故此文中。必具十念惡人之法矣。故僅以為下乃至中。必有十念。十念之法施於惡人。惡人位中。邪正相雜。是故簡言除逆謗矣。何關由一念少故除逆謗哉。難曰。且有逆無逆為善惡二人。二階三階分邪正兩品。豈不邪正兩位減有善惡二人耶。惡人位中。邪正相雜。是故簡言除逆謗矣。亦可善人位中。邪正相雜。何不簡言除非逆謗矣。而乃以非邪惡人之類。同於邪惡之人。齊於十念之下雷同說除者也。又言。一念與十念極略之言善人法中。取正善人。不除邪善人。何由惡人法中。取正惡人。而除邪惡人耶。又惡人法中。取正惡。除彼邪惡及邪善。亦可善人法中取正善除彼邪善及邪惡。又善人法中。唯論取合除。邪善不言除。何為惡人法中。亦論取合除。邪惡即論除。又邪惡應于惡處除。經即不于善處除。邪善應于善處除。何為乃于惡處除。又善人法中。邪善人乃得名為邪惡類。何不惡人法中邪惡類而亦得名邪善人。又惡人法中。有邪正。經取其正除于邪。何不許正人法中有
【現代漢語翻譯】 現代漢語譯本： 法是這樣的。善與惡，無論多少，都包含在其中。所以說'總'。'懸言乃至'，不提及最初的詞語，所以是極其簡略的說法。前面說的'乃至十念'，是從一向十的說法。話語結束于'十'，就是最初從一開始，懸空超越了其餘的九念。所以這段文字中，必定具備一念善人的方法。後面說的'乃至一念'，是從十向一的說法。話語結束于'一'，就是最初從十開始，懸空超越了其餘的九念。所以這段文字中，必定具備十念惡人的方法。所以僅僅認為從'下乃至中'，必定有十念。十唸的方法施用於惡人，惡人的位置中，邪與正相互混雜。因此簡略地說，排除了逆謗。怎麼能因為一念少就排除逆謗呢？ 提問：且說有逆與無逆，分為善惡二人。二階與三階，區分邪正兩類。難道不是邪正兩個位置減少了善惡二人嗎？惡人的位置中，邪與正相互混雜。因此簡略地說，排除了逆謗。也可以說善人的位置中，邪與正相互混雜，為什麼不簡略地說，排除非逆謗呢？而是把非邪惡之人，等同於邪惡之人，在十念之下雷同地說排除呢？ 又說，'一念與十念'是極其簡略的說法，在善人的方法中，選取正善人，不排除邪善人。怎麼能在惡人的方法中，選取正惡人，而排除邪惡人呢？又在惡人的方法中，選取正惡，排除那些邪惡以及邪善，也可以在善人的方法中選取正善，排除那些邪善以及邪惡。又在善人的方法中，只討論選取和包含，邪善不討論排除。為什麼在惡人的方法中，也討論選取和包含，邪惡就討論排除呢？ 而且邪惡應該在惡處排除，經典中不在善處排除。邪善應該在善處排除，為什麼卻在惡處排除呢？又在善人的方法中，邪善人才能被稱為邪惡之類。為什麼不在惡人的方法中，邪惡之類也能被稱為邪善人呢？又在惡人的方法中，有邪有正，經典選取其正，排除其邪。為什麼不許正人法中有...
【English Translation】 English version: The Dharma is like this. Good and evil, no matter how much or how little, are all encompassed within it. Therefore, it is called 'total'. 'Suspended speech and so on', without mentioning the initial words, is therefore an extremely abbreviated statement. The previous saying 'even up to ten thoughts' is a saying from one to ten. The speech ends at 'ten', which means starting from one, suspending and surpassing the remaining nine thoughts. Therefore, in this passage, there must be a method for a person of one good thought. The later saying 'even up to one thought' is a saying from ten to one. The speech ends at 'one', which means starting from ten, suspending and surpassing the remaining nine thoughts. Therefore, in this passage, there must be a method for a person of ten evil thoughts. Therefore, it is merely believed that from 'below to the middle', there must be ten thoughts. The method of ten thoughts is applied to evil people. In the position of evil people, evil and righteousness are mixed together. Therefore, in short, slander against the rebellious is eliminated. How can slander against the rebellious be eliminated because of one less thought? Question: Let's say there are rebellious and non-rebellious, divided into two people, good and evil. The second and third stages distinguish between two categories, evil and righteous. Isn't it that the two positions of evil and righteous reduce the two people, good and evil? In the position of evil people, evil and righteousness are mixed together. Therefore, in short, slander against the rebellious is eliminated. It can also be said that in the position of good people, evil and righteousness are mixed together, why not simply say that slander against the non-rebellious is eliminated? Instead, people who are not evil are equated with evil people, and it is said in unison under the ten thoughts that they are eliminated? Furthermore, 'one thought and ten thoughts' are extremely abbreviated statements. In the method of good people, righteous good people are selected, and evil good people are not eliminated. How can righteous evil people be selected in the method of evil people, and evil evil people be eliminated? Also, in the method of evil people, righteous evil is selected, and those evil and even righteous good are eliminated. It is also possible to select righteous good in the method of good people and eliminate those evil good and even evil. Also, in the method of good people, only selection and inclusion are discussed, and evil good is not discussed for elimination. Why is it that in the method of evil people, selection and inclusion are also discussed, and evil is discussed for elimination? Moreover, evil should be eliminated in the place of evil, but the scriptures do not eliminate it in the place of good. Evil good should be eliminated in the place of good, why is it eliminated in the place of evil? Also, in the method of good people, evil good people can be called evil. Why can't evil in the method of evil people also be called righteous good people? Also, in the method of evil people, there is evil and righteousness. The scriptures select the righteous and eliminate the evil. Why not allow the Dharma of righteous people to have...
善惡經取善人除惡者。又壽經十念取正惡。即說除其邪惡人。何為觀經十念。取正惡不說言除邪惡者。又兩經俱說於十念。壽經說取亦論除。何不兩經俱陳非十念壽經說取亦說除。禪師等雖欲強救信行禪師釋此兩經將為妙解。既妨難糾紛。眾疑競起。此非妙釋。請學者知焉。禪師又難言。若一念法少言除逆者。既有十念多法。何因說除者哉。答曰。此非難也。佛意欲明臨命終人。若能稱佛一聲二聲。乃至能稱九聲十聲。悉得往生極樂世界。唯除五逆謗正法者。此經之意。欲顯命終之人若能唸佛一聲。其命已過。或念至十。其命已終。並能得生凈土。以不佛意欲顯無逆之輩多少俱生有逆之儔少即不生要須滿十方得往生。簡彼無逆之人通能多少俱往。故言除逆謗正法。何關邪逆者哉。若一切眾生至臨終日。始逢善友教令唸佛。悉滿十聲可如彼責。容許不滿十念。其命已終。寧遣逆人。不言除也。
問曰。大集月藏分言。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。我諸弟子學慧多聞得堅固。第四五百年。造立塔寺得堅固。第五五百年。白法隱滯多有諍訟。微有善法得堅固。今勸修十六觀及唸佛三昧。此並是定慧法。只應合初二五百年中修學此法。何因今日勸修學耶。今三階學
【現代漢語翻譯】 現代漢語譯本： 《善惡經》中，選取善良之人，去除邪惡之人。而《壽經》的十念法門，是攝取正直之人，即使是作惡之人，也說是要去除其邪惡。《觀經》的十念法門，也是攝取正直和作惡之人，為什麼不說要去除邪惡呢？而且兩部經都講到十念法門，《壽經》既說攝取，也說去除，為什麼不能兩部經都這樣說呢？難道說不是十念法門的《壽經》才說攝取和去除嗎？禪師等人雖然想要極力辯解，信行禪師對這兩部經的解釋也算精妙，但既然有妨礙和糾紛，眾人的疑惑就會競相產生，這並非精妙的解釋，希望學者們明察。 禪師又反駁說，如果一念法門因為時間太短而不說去除罪業，那麼既然有十念法門，時間較長，為什麼反而要說去除罪業呢？回答說，這並非反駁。佛陀的意思是想說明，臨命終的人，如果能稱念佛號一聲兩聲，乃至能稱念九聲十聲，都能往生極樂世界，唯獨五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）和誹謗正法的人除外。這部經的用意，是想彰顯臨命終的人，如果能唸佛一聲，其生命已經過去一部分，或者唸到十聲，其生命已經終結，都能得生凈土。佛陀的意思是想表明，沒有五逆罪業的人，無論唸佛多少都能往生，而有五逆罪業的人，即使念得少也不能往生，必須要念滿十聲才能往生。這是爲了區分那些沒有五逆罪業的人，他們無論唸佛多少都能往生，所以說要去除五逆和誹謗正法的人，這與邪惡之人有什麼關係呢？如果一切眾生到了臨終之時，才遇到善友教導他們唸佛，而且都能念滿十聲，或許可以像你那樣責問，容許念不滿十念，其生命已經終結，難道要放過五逆之人，而不說要去除他們嗎？
問：大集月藏分中說，佛陀滅度后第一個五百年，我的弟子們學習智慧能夠得到堅固；第二個五百年，學習禪定能夠得到堅固；第三個五百年，我的弟子們學習智慧和多聞能夠得到堅固；第四個五百年，建造佛塔寺廟能夠得到堅固；第五個五百年，清凈的佛法隱沒，多有爭論訴訟，只有少許善法能夠得到堅固。現在勸人修習十六觀和唸佛三昧，這些都是定慧之法，只應該在最初兩個五百年中修學這些法門，為什麼今天還要勸人修學呢？現在三階的學說...
【English Translation】 English version: In the 'Good and Evil Sutra', good people are selected and evil people are removed. In the 'Longevity Sutra's' Ten念 (shí niàn, ten recitations) method, upright people are taken in, and even evil people are said to have their evil removed. In the 'Contemplation Sutra's' Ten念 method, both upright and evil people are taken in, so why doesn't it say to remove evil? Moreover, both sutras speak of the Ten念 method. The 'Longevity Sutra' speaks of both taking in and removing, so why can't both sutras say the same thing? Is it only the 'Longevity Sutra', which is not the Ten念 method, that speaks of taking in and removing? Although Chan masters and others try hard to defend it, and Master Xinxing's explanation of these two sutras is considered ingenious, since there are obstacles and disputes, the doubts of the masses will arise in competition. This is not an ingenious explanation, and I hope scholars will understand this. The Chan master also retorted, 'If a single念 (niàn, thought/recitation) method doesn't mention removing sins because the time is too short, then since there is a Ten念 method, which takes longer, why does it say to remove sins?' The answer is, this is not a refutation. The Buddha's intention is to clarify that if a person at the time of death can recite the Buddha's name once or twice, or even nine or ten times, they can all be reborn in the Pure Land of Ultimate Bliss, except for those who commit the Five Heinous Offenses (wǔ nì, patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) and slander the True Dharma. The intention of this sutra is to show that if a person at the time of death can recite the Buddha's name once, part of their life has passed, or if they recite it ten times, their life has ended, they can all be reborn in the Pure Land. The Buddha's intention is to show that those who have not committed the Five Heinous Offenses can be reborn regardless of how much they recite, while those who have committed the Five Heinous Offenses cannot be reborn even if they recite a little, and must recite it ten times to be reborn. This is to distinguish those who have not committed the Five Heinous Offenses, who can all be reborn regardless of how much they recite. Therefore, it says to remove those who commit the Five Heinous Offenses and slander the True Dharma. What does this have to do with evil people? If all sentient beings only encounter good friends who teach them to recite the Buddha's name at the time of death, and they can all recite it ten times, perhaps you can question it like that, allowing for reciting less than ten念, and their life has ended. Should we let go of those who have committed the Five Heinous Offenses and not say to remove them?
Question: The 'Great Collection Sutra, Moon Store Division' says, 'In the first five hundred years after the Buddha's Parinirvana, my disciples will be able to firmly establish wisdom through learning; in the second five hundred years, they will be able to firmly establish Samadhi (chán dìng, meditation) through learning; in the third five hundred years, my disciples will be able to firmly establish wisdom and learning through extensive hearing; in the fourth five hundred years, they will be able to firmly establish the construction of pagodas and temples; in the fifth five hundred years, the pure Dharma will be hidden, and there will be many disputes and lawsuits, and only a few good Dharmas will be able to be firmly established.' Now, we are encouraging people to cultivate the Sixteen Contemplations and the Samadhi of Buddha Recitation. These are all methods of Samadhi and wisdom, and they should only be cultivated in the first two five hundred years. Why are we still encouraging people to cultivate them today? Now, the teachings of the Three Stages...
者。多引此文。證第三五百年已后不合學定。何因今勸學修十六觀及唸佛三昧也。
釋曰。十六觀與唸佛三昧。有淺有深。深即於四靜慮未至中間禪。于修慧中作十六觀及唸佛三昧。淺即依欲界聞思慧心。攝唸作意。亦得修十六妙觀作唸佛三昧。故觀經言。如此想者。名為粗見極樂國地。若得三昧。見彼國地。了了分明。不可具說。故知想成粗見。為欲界聞思心也。得三昧明見為色界修慧心也。初二五百年解脫禪定得堅固者。此據色界修慧定心也。若聞思心想成者。通第二第三等五百年也。不然者。何因賢護經第三卷近后說。賢護我滅度后。此三昧經于閻浮提。四十年中廣行於世。而後五百年末一百歲中。正法滅時。持戒損減時。破戒熾盛時。諸國相伐時。如是等時。此三昧典復當流佈于閻浮提。所謂佛威神故。故令彼等於我滅度后聞此經已歡喜。書寫讀誦受持思惟其義。為他解釋如說修行。又第二卷說。近後言。賢護斯諸善男子善女人。往昔已於諸如來前聞是三昧。讀誦受持。以是義故。如來滅後於最末世五百年終法欲滅時法將壞時。還當得聞如是三昧。聞即生信。無有驚疑。不退不沒。生大歡喜。遍滿身心。讀誦受持。思惟其義。為他解說。乃至一日一夜行是三昧。故知此最後言。即是第五五百年終。後行
【現代漢語翻譯】 有人經常引用這段經文，來證明在第三個五百年之後不應該再學習禪定。那麼，為什麼現在又勸人修習十六觀和唸佛三昧呢？
解釋：十六觀和唸佛三昧，有淺有深。深層次的，是在四禪定中的未至定和中間禪中，在修習智慧時進行十六觀和唸佛三昧。淺層次的，是依靠欲界的聞思慧心，攝取念頭，進行作意，也可以修習十六妙觀，進行唸佛三昧。所以《觀經》說：『如此想念的人，名為粗略地見到極樂國土。如果得到三昧，就能清楚明白地見到那個國土，無法完全用語言描述。』由此可知，想念成就的粗見，是欲界的聞思心。得到三昧而明見，是修慧心。最初的兩個五百年，解脫禪定能夠堅固，這是指修慧定心。如果是聞思心想念成就的，則貫通第二個、第三個等五百年。如果不是這樣，為什麼《賢護經》第三卷接近結尾處說：『賢護，我滅度后，這部三昧經在閻浮提，四十年中廣泛流傳於世。然後在第五個五百年的末尾一百年中，正法衰滅時，持戒的人減少時，破戒的人興盛時，各國互相攻伐時，在這樣的時期，這部三昧經典又將流佈于閻浮提。』這是因為佛的威神力，所以讓那些人在我滅度后聽到這部經，歡喜，書寫，讀誦，受持，思惟其中的含義，為他人解釋，如所說的那樣修行。又第二卷說，接近結尾處說：『賢護，這些善男子善女人，過去已經在諸如來面前聽過這部三昧經，讀誦受持。因為這個緣故，如來滅度后，在最末世的第五個五百年終結，佛法將要滅亡時，佛法將要壞滅時，還會再次聽到這部三昧經。聽到后就生起信心，沒有驚疑，不退轉，不沉沒，生起大歡喜，遍滿身心，讀誦受持，思惟其中的含義，為他人解釋，甚至一日一夜行持這部三昧經。』由此可知，這最後所說的，就是第五個五百年終結之後的事情。
【English Translation】 Someone often quotes this passage to prove that one should not learn samadhi (禪定) [Dhyana, meditative absorption] after the third five hundred years. Then, why are people now being encouraged to practice the Sixteen Contemplations (十六觀) [Sixteen Visualizations on Amitābha Buddha and his Pure Land] and the Samadhi of Buddha Recitation (唸佛三昧) [Buddha-name Recitation Samadhi]?
Explanation: The Sixteen Contemplations and the Samadhi of Buddha Recitation have shallow and deep aspects. The deep aspect is to perform the Sixteen Contemplations and the Samadhi of Buddha Recitation in the Unreached Meditation (未至定) [preliminary stage of the first dhyana] and Intermediate Dhyana (中間禪) [a state between the first and second dhyanas] within the Four Dhyanas (四禪定) [Four Meditative Absorptions], while cultivating wisdom. The shallow aspect is to rely on the mind of hearing, thinking, and wisdom (聞思慧心) [wisdom gained through hearing and contemplating the teachings] in the Desire Realm (欲界) [Kāmadhātu], to gather thoughts and engage in mental activity (作意) [attention, volition], and one can also practice the Sixteen Wonderful Contemplations and perform the Samadhi of Buddha Recitation. Therefore, the Contemplation Sutra (觀經) [Visualization Sutra] says: 'Those who contemplate in this way are said to have a rough vision of the Land of Ultimate Bliss (極樂國土) [Sukhavati, Amitabha's Pure Land]. If one attains samadhi, one can see that land clearly and distinctly, which cannot be fully described in words.' From this, it can be known that the rough vision achieved through contemplation is the mind of hearing and thinking in the Desire Realm. Clear seeing through attaining samadhi is the mind of cultivated wisdom (修慧心) [wisdom gained through practice]. In the first two five hundred years, those who can firmly establish liberation and samadhi are those with the mind of cultivated wisdom and samadhi. If it is achieved through the mind of hearing and thinking, then it extends through the second, third, and other five hundred years. If it were not so, why does the Bhadrakalpika Sutra (賢護經) [Sutra of the Fortunate Aeon] in the third volume, near the end, say: 'Bhadrakalpika, after my parinirvana (滅度) [passing away], this Samadhi Sutra will be widely circulated in Jambudvipa (閻浮提) [the continent where we live] for forty years. Then, in the last hundred years of the fifth five hundred years, when the Proper Dharma (正法) [the true teachings] is declining, when those who uphold the precepts (持戒) [śīla, moral discipline] are decreasing, when those who break the precepts (破戒) [violate moral discipline] are flourishing, when countries are attacking each other, at such times, this Samadhi Sutra will again circulate in Jambudvipa.' This is because of the Buddha's majestic power, so that those people, after my parinirvana, will hear this sutra, rejoice, write, recite, uphold, contemplate its meaning, explain it to others, and practice as it says. Also, the second volume says, near the end: 'Bhadrakalpika, these good men and good women have already heard this Samadhi Sutra in the past before many Tathagatas (如來) [Buddhas], recited and upheld it. Because of this reason, after the Tathagata's parinirvana, at the end of the last five hundred years, when the Dharma is about to perish, when the Dharma is about to decay, they will again hear this Samadhi Sutra. Upon hearing it, they will generate faith, without fear or doubt, without regression or sinking, generating great joy, filling their bodies and minds, reciting and upholding it, contemplating its meaning, explaining it to others, even practicing this Samadhi Sutra for one day and one night.' From this, it can be known that this last statement refers to the time after the end of the fifth five hundred years.
此三昧。如何乃言第二五百年後非是學此三昧時也。而信行禪師。乃於三階集錄之中。浪陳興廢。言千年已后唯合行普不合行別。遂將唸佛三昧等。為不當根佛法。義當廢教非是學時。何其謬矣。
問曰。大集月藏分第十卷云。娑婆世界誹謗正法。毀呰賢聖眾生。一切十方清凈佛土共所擯棄。故知。此經擯棄眾生。即第三階人。不合得生凈土。如何今日遣彼三階惡人同於初二階者。言俱得生凈土者哉。
釋曰。若如三階禪師作此難者。未知。娑婆世界第二階人許誹謗正法毀呰賢聖不。若許誹謗正法毀呰賢聖。無擯棄不。若許擯棄。為得生凈土不。若不得生。何因禪師將此經文。偏證第三階者不得生耶。若得生者。此人既謗法毀賢聖。即當擯棄。何因得生凈佛土耶。若謂。第二階人不謗法毀賢聖。即無擯棄故得生者。何為得造闡提。而不得謗法也。若謂得謗法毀聖。而凈土不擯故得生者。請出聖教有何經文。若謂。雖謗法毀賢聖凈土所擯。然根正過輕而得生者。何為彼經言棄。此經便取。又一切第三階人。悉唯居在娑婆世界。咸悉謗法毀賢聖耶。若悉譭謗者。在於胎藏初生嬰孩。豈能謗正法毀賢聖耶。若許亦有第三階人不謗法毀聖。此即不當擯棄之限。何因亦言不生凈土。而引此經為其證也。若謂。今生雖
【現代漢語翻譯】 現代漢語譯本： 這種三昧（Samadhi，一種冥想狀態），怎麼能說在第二個五百年後就不適合修習這種三昧了呢？而信行禪師，竟然在三階教的集錄之中，隨意陳述佛法的興衰，說千年之後只適合修習普法，不適合修習別法。於是將唸佛三昧等，視為不適合眾生根器的佛法，認為應當廢除，不是修習的時機。這真是太荒謬了。
有人問：大集月藏分第十卷說，娑婆世界（Saha World，我們所居住的這個世界）的人誹謗正法，譭謗賢聖眾生，一切十方清凈佛土共同擯棄他們。由此可知，這部經是擯棄這些眾生的，也就是第三階的人，不應該得以往生凈土。為什麼現在說這些第三階的惡人和第一、第二階的人一樣，都能往生凈土呢？
我解釋說：如果像三階禪師這樣提出疑問，那麼我想問，娑婆世界的第二階人允許誹謗正法、譭謗賢聖嗎？如果允許誹謗正法、譭謗賢聖，那麼會被擯棄嗎？如果會被擯棄，那麼能往生凈土嗎？如果不能往生，禪師為什麼單單用這部經文來證明第三階的人不能往生呢？如果能往生，那麼這個人既然誹謗佛法、譭謗賢聖，就應當被擯棄，為什麼還能往生清凈佛土呢？如果說第二階的人不誹謗佛法、不譭謗賢聖，所以沒有被擯棄，因此可以往生，那麼為什麼他們可以造作一闡提（Icchantika，斷善根的人）的行為，卻不能誹謗佛法呢？如果說可以誹謗佛法、譭謗賢聖，而凈土不擯棄他們，所以可以往生，請拿出聖教的哪部經文來證明？如果說雖然誹謗佛法、譭謗賢聖，但凈土雖然擯棄，然而罪根淺薄，所以可以往生，為什麼那部經說要捨棄，這部經卻要接納呢？而且，所有的第三階的人，都只居住在娑婆世界，全都誹謗佛法、譭謗賢聖嗎？如果全都誹謗，那麼那些還在胎中、剛出生的嬰兒，難道也能誹謗正法、譭謗賢聖嗎？如果允許也有第三階的人不誹謗佛法、不譭謗賢聖，那麼這些人就不應該被擯棄，為什麼也說他們不能往生凈土，並且引用這部經文作為證據呢？如果說，今生雖然
【English Translation】 English version: How can it be said that this Samadhi (a state of meditation), is not the time to learn this Samadhi after the second five hundred years? However, Chan Master Xinxing, in the collections of the Three Stages Sect, arbitrarily stated the rise and fall of the Buddha's teachings, saying that after a thousand years, it is only appropriate to practice the universal Dharma, not the specific Dharma. Therefore, he regarded the Buddha Recitation Samadhi, etc., as the Buddha's Dharma that is not suitable for the roots of sentient beings, and believed that it should be abolished and not the time to learn it. How absurd it is!
Someone asked: The tenth volume of the Monthly Treasury Division of the Great Collection Sutra says that the people of the Saha World (the world we live in) slander the True Dharma and slander the virtuous and holy beings, and all the pure Buddha lands in the ten directions jointly reject them. From this, it can be known that this sutra rejects these sentient beings, that is, the people of the third stage, and should not be able to be reborn in the Pure Land. Why do you now say that these evil people of the third stage are the same as those of the first and second stages, and can all be reborn in the Pure Land?
I explained: If you ask questions like Chan Master of the Three Stages Sect, then I would like to ask, are people of the second stage in the Saha World allowed to slander the True Dharma and slander the virtuous and holy? If they are allowed to slander the True Dharma and slander the virtuous and holy, will they be rejected? If they are rejected, can they be reborn in the Pure Land? If they cannot be reborn, why does the Chan master only use this sutra to prove that people of the third stage cannot be reborn? If they can be reborn, then since this person slanders the Buddha's Dharma and slanders the virtuous and holy, they should be rejected, why can they still be reborn in the Pure Buddha Land? If you say that people of the second stage do not slander the Buddha's Dharma and do not slander the virtuous and holy, so they are not rejected, so they can be reborn, then why can they commit the actions of an Icchantika (one who has severed their roots of goodness), but cannot slander the Buddha's Dharma? If you say that they can slander the Buddha's Dharma and slander the virtuous and holy, but the Pure Land does not reject them, so they can be reborn, please show which sutra in the holy teachings proves this? If you say that although they slander the Buddha's Dharma and slander the virtuous and holy, the Pure Land rejects them, but their roots of sin are shallow, so they can be reborn, why does that sutra say to abandon them, but this sutra accepts them? Moreover, all the people of the third stage only live in the Saha World, and all of them slander the Buddha's Dharma and slander the virtuous and holy? If they all slander, then can those infants who are still in the womb or have just been born slander the True Dharma and slander the virtuous and holy? If you allow that there are also people of the third stage who do not slander the Buddha's Dharma and do not slander the virtuous and holy, then these people should not be rejected, why do you also say that they cannot be reborn in the Pure Land, and cite this sutra as evidence? If you say that although in this life
未譭謗。過去皆悉曾譭謗者。寧知第二階者不曾謗毀耶。若謂。此經之意欲顯第三階者純邪無正謗與不謗咸擯不得往生。第二階人亦邪亦正毀與不毀咸悉得往生凈土者。此之聖教還太過太減二失。太過失者。浪擯第二階謗毀人也。太減失者。謬不棄第三階不謗毀人也。禪師宗途引文解義。常與聖教一倍相違。下愚未敢見其能處也。
問曰。依佛藏經及諸律等說。破戒比丘等。釋迦牟尼佛以手遮約。非我弟子。我非彼師。不許踐僧伽藍之足跟地。如斷多羅樹不可再生。又如拆石不可還合。佛法大海不受破戒尸尸。於一切法事。畢不足僧數。清凈布薩之處不得預中。十方僧食佛不許食。用信施物。悉成重罪。國王大地水乃至不許飲其一渧。於此出家眾中僧伽藍內。佛尚不許容身。名為賊行賊住。況諸佛凈土純是聖人。而此惡人得與一生補處俱會一處也。將恐此義定不得生。
釋曰。準依經律等。皆開遮二門。大小兩教。前說后說。與奪不同。不可直信呵嘖之門先遮之教不信觀經大乘滅罪之教。彼已前經律等。是遮門。或小乘經。或是呵嘖之語。或對未生慚愧懺悔罪愆之人。或是未發菩提之心。樂求生死五欲。或是樂居雜染穢土。輪轉三界受身。或是如來若不先說罪門。眾生無心怖罪。恒造諸惡。故須先說重愆
【現代漢語翻譯】 現代漢語譯本：未曾譭謗。《觀經》中說過去都曾經譭謗佛法的人，難道知道第二階位的人不曾謗毀嗎？如果說，《觀經》的意旨在於顯示第三階位的人純粹是邪惡沒有正念，無論謗與不謗都一概擯棄，不得往生；而第二階位的人亦邪亦正，無論譭謗與否都能夠往生凈土，那麼這種聖教就犯了太過和太減兩種過失。太過的過失在於，隨便擯棄第二階位中譭謗佛法的人；太減的過失在於，錯誤地不捨棄第三階位中沒有譭謗佛法的人。禪師在宗門途徑中引用經文解釋義理，常常與聖教完全相反，我等下愚之人實在看不出其中的道理。
問：依照《佛藏經》以及各種戒律等所說，破戒的比丘等，釋迦牟尼佛用手遮止，說：『不是我的弟子，我不是他們的老師。』不允許他們踏入僧伽藍（Sangharama，僧院）的足跟之地，就像砍斷多羅樹（Tala，棕櫚樹）一樣不可再生，又像拆開的石頭不可再合。佛法的大海不容納破戒的屍體（Sila，戒律）。在一切法事中，完全不能算作僧眾的人數，清凈的布薩（Posadha，齋戒）之處不得參與其中。十方僧眾的食物佛不允許他們食用，使用信徒的供養之物，全部構成重罪。國王、大地、水，乃至不允許飲用其中的一滴。在這種出家眾中，僧伽藍內，佛尚且不允許他們容身，稱他們為賊行賊住。更何況諸佛的凈土純粹是聖人，而這些惡人能夠與一生補處（Ekajati-pratibaddha，下一產生佛）的菩薩們聚集在一起呢？恐怕這個道理一定不能成立。
答：依據經律等，都有開遮二門，大乘和小乘兩種教法，前說和后說，給予和剝奪各不相同。不能只相信呵斥責備之門，先遮止的教法，而不相信《觀經》中大乘滅罪的教法。那些以前的經律等，是遮門，或是小乘經典，或是呵斥責備的言語，或是針對沒有生起慚愧心、懺悔罪過的人，或是沒有發起菩提之心，貪求生死五欲的人，或是喜歡居住在雜染的穢土，在三界中輪迴受身的人。或者如來如果不先說罪過的法門，眾生就不會有畏懼罪過的心，總是造作各種惡業，所以必須先說嚴重的罪過。
【English Translation】 English version: Not slandered. It says in the Visualization Sutra that all those in the past who have slandered. How can we know that those in the second rank have never slandered? If it is said that the meaning of this sutra is to show that those in the third rank are purely evil and have no right thoughts, and whether they slander or not, they are all rejected and cannot be reborn; while those in the second rank are both evil and right, and whether they slander or not, they can all be reborn in the Pure Land, then this sacred teaching commits the two errors of excess and deficiency. The error of excess lies in casually rejecting those in the second rank who slander the Dharma; the error of deficiency lies in mistakenly not abandoning those in the third rank who do not slander the Dharma. When Chan masters quote scriptures and interpret meanings in the path of their sect, they often completely contradict the sacred teachings. We, the foolish, cannot see the reason behind it.
Question: According to the Sutra of the Buddha's Treasury and various Vinayas (rules of monastic discipline), Shakyamuni Buddha uses his hand to stop Bhikkhus (Buddhist monks) who have broken the precepts, saying, 'They are not my disciples, and I am not their teacher.' They are not allowed to set foot on the ground of the Sangharama (monastery), just like a Tala (palm) tree that has been cut down cannot be reborn, and like a stone that has been broken apart cannot be rejoined. The ocean of the Buddha's Dharma does not accept the corpses (Sila, precepts) of those who have broken the precepts. In all Dharma affairs, they cannot be counted as part of the Sangha (Buddhist community), and they are not allowed to participate in the pure Posadha (fasting). The Buddha does not allow them to eat the food of the Sangha from the ten directions, and using the offerings of the faithful constitutes a grave offense. The king, the earth, the water, they are not even allowed to drink a single drop of it. Within this monastic community, within the Sangharama, the Buddha does not even allow them to find refuge, calling them thieves in their actions and dwelling. How much more so, the Pure Lands of all Buddhas are purely for sages, and these evil people can gather together with Bodhisattvas who are Ekajati-pratibaddha (bound to one more life before Buddhahood)? I fear that this reasoning cannot be established.
Answer: According to the Sutras and Vinayas, there are both opening and closing doors, both Mahayana (Great Vehicle) and Hinayana (Small Vehicle) teachings, and different giving and taking in what is said before and after. One cannot only believe in the door of scolding and blaming, the teachings of first prohibiting, and not believe in the teachings of the Mahayana that extinguish sins in the Visualization Sutra. Those previous Sutras and Vinayas are the door of prohibition, or Hinayana scriptures, or words of scolding and blaming, or directed at those who have not developed shame and remorse, and have not repented of their sins, or have not aroused the Bodhi mind (mind of enlightenment), and are greedy for the five desires of life and death, or like to live in the defiled and impure lands, and revolve in the three realms receiving bodies. Or, if the Tathagata (Buddha) does not first speak of the gate of sins, sentient beings will not have a mind of fearing sins, and will always create various evils, so it is necessary to first speak of serious offenses.
勸不造罪破戒。或據雖復罪滅亦可免墮泥犁。戒根已壞不可食用僧物。今凈土教法。是發菩提心。深生慚愧。懺悔往罪。改修來善。樂離三界。欣生凈土。乘佛本願。罪滅福生。深怖當來惡道苦報。隨順佛教。斷惡修善。于佛法內是第二健兒。作已能悔。諸佛所贊。雖于釋迦牟尼佛持戒清凈海中。成於破戒死屍。然于阿彌陀佛凈土中。得作下品中產生阿鞞跋致也。故此佛呵其破戒。彼佛贊言罪滅。此佛不攝受。彼佛即來迎。猶如父母教示男女。一呵其罪。或現瞋打。或與濡語。令其改悔。諸佛亦爾。或棄或取。悉欲成就利益眾生故。粗言及濡語皆歸第一義。亦如犯重比丘。律中訶擯。陀羅尼經說誦神咒罪滅戒生。勸令誦咒。開遮不同。訶贊有異。涅槃經言。未入我法。名決定業。已入我法。名不定業。此亦如是。應依取捨。
問曰。無量壽經說。于未來世。經道滅盡。我以慈悲哀愍。特留此教。止住百年。未知定用何時經道滅盡也。
釋曰。如三階禪師等。咸以信行禪師是四依菩薩。于諸大乘經中。撰集三階集錄言。今千年已后第三階眾生。唯合行普真普正佛法得生十方佛國。若行別真別正佛法。及讀誦大乘經等。即是不當根法。墮於十方地獄。今無量壽經等。即是別真別正。是第二階佛法。千年已前合
【現代漢語翻譯】 現代漢語譯本 勸誡不要造罪破戒。有人認為，即使罪業深重，只要罪滅，也可以免於墮入泥犁（地獄）。但如果戒根已經毀壞，就不能食用僧眾的物品。現在的凈土教法，是發起菩提心（覺悟之心），深深地生起慚愧之心，懺悔過去的罪業，改正並修習未來的善行，欣樂於離開三界（欲界、色界、無色界），欣喜地往生凈土。依靠阿彌陀佛的本願力，罪業消滅，福德增長。深深地畏懼未來惡道的苦報，隨順佛教的教導，斷除惡行，修習善行。在佛法中，這樣的人是第二健兒，因為他們能夠作后能悔改，這是諸佛所讚歎的。即使在釋迦牟尼佛持戒清凈的海洋中，成爲了破戒的死屍，但在阿彌陀佛的凈土中，也能以下品中生的身份成就阿鞞跋致（不退轉）。所以，釋迦牟尼佛呵斥其破戒，而阿彌陀佛讚歎其罪滅。釋迦牟尼佛不攝受他，而阿彌陀佛立即前來迎接。這就像父母教導子女一樣，有時呵斥他們的罪過，或者現出嗔怒的樣子，或者用溫和的語言，讓他們改過自新。諸佛也是如此，有時捨棄，有時攝取，都是爲了成就和利益眾生。粗暴的語言和溫和的語言都歸於第一義諦（最高的真理）。也像犯了重罪的比丘，在律中會被訶責擯棄，但陀羅尼經中說，誦持神咒可以罪滅戒生，所以勸令誦咒。開和遮不同，訶責和讚歎也有差異。《涅槃經》說，未入我法（佛法）者，名為決定業，已入我法者，名為不定業。這裡也是如此，應該依據情況取捨。
問：無量壽經說，在未來世，經道滅盡時，我以慈悲哀愍之心，特別留下此教，止住百年。不知道具體是什麼時候經道滅盡呢？
答：如三階禪師等，都認為信行禪師是四依菩薩。在諸大乘經中，撰集三階集錄說，現在千年以後，第三階的眾生，只適合修行普真普正的佛法，才能往生十方佛國。如果修行別真別正的佛法，以及讀誦大乘經等，就是不當根機的法，會墮入十方地獄。現在無量壽經等，就是別真別正，是第二階的佛法，只適合千年以前。
【English Translation】 English version Admonishing against creating sins and breaking precepts. Some argue that even if sins are heavy, one can avoid falling into Naraka (hell) if the sins are extinguished. However, if the root of the precepts is destroyed, one cannot consume the belongings of the Sangha (monastic community). The current Pure Land teachings involve generating Bodhicitta (the mind of enlightenment), deeply cultivating shame and remorse, repenting past sins, correcting and cultivating future good deeds, rejoicing in leaving the Three Realms (the realm of desire, the realm of form, and the formless realm), and joyfully being reborn in the Pure Land. Relying on the original vows of Amitabha Buddha, sins are extinguished, and blessings increase. Deeply fearing the suffering of future evil paths, following the teachings of Buddhism, abandoning evil deeds, and cultivating good deeds. Within Buddhism, such a person is a 'second hero' because they can repent after acting, which is praised by all Buddhas. Even if one becomes a 'corpse of broken precepts' in the pure ocean of Shakyamuni Buddha's precepts, one can still achieve rebirth in the lower-middle grade in Amitabha Buddha's Pure Land and attain Avaivartika (non-retrogression). Therefore, Shakyamuni Buddha scolds the breaking of precepts, while Amitabha Buddha praises the extinguishing of sins. Shakyamuni Buddha does not accept them, while Amitabha Buddha immediately comes to welcome them. This is like parents teaching their children, sometimes scolding their sins, or showing anger, or using gentle words to make them repent. The Buddhas are also like this, sometimes abandoning, sometimes accepting, all for the sake of accomplishing and benefiting sentient beings. Harsh words and gentle words both lead to the ultimate truth (Paramartha). It is also like a Bhikkhu (monk) who commits a grave offense, who is rebuked and expelled according to the Vinaya (monastic code), but the Dharani Sutra says that reciting divine mantras can extinguish sins and regenerate precepts, so they are encouraged to recite mantras. Opening and closing are different, and rebuke and praise also have differences. The Nirvana Sutra says that those who have not entered my Dharma (Buddha's teachings) are called 'fixed karma,' and those who have entered my Dharma are called 'unfixed karma.' This is also the case here, and one should adopt or reject according to the circumstances.
Question: The Infinite Life Sutra says that in the future, when the teachings of the sutras are about to perish, I will, with compassion and pity, especially leave this teaching to remain for a hundred years. I wonder when exactly the teachings of the sutras will perish?
Answer: Like the Three Stages Sect masters, they all consider Master Xinxing to be a Four Reliance Bodhisattva. In the various Mahayana sutras, they compiled the Three Stages Collection, saying that after a thousand years, beings of the third stage are only suitable for practicing the universally true and universally correct Buddha Dharma to be reborn in the Buddha lands of the ten directions. If they practice the particularly true and particularly correct Buddha Dharma, and recite the Mahayana sutras, etc., it is a Dharma that is not suitable for their capacity and they will fall into the hells of the ten directions. Now, the Infinite Life Sutra, etc., are particularly true and particularly correct, and are the Buddha Dharma of the second stage, only suitable for before a thousand years.
行此法。千年已后既無此機。斯教即廢。縱令住世百歲。只合千一百年。故釋經道滅盡特留此經止住百歲者。是正法千年之後百年者也。何以知之。如不輕菩薩。于像法增上慢四眾中。出世不專讀誦經典。但行禮拜。故知正法滅后增上慢盛時。不得學別讀別誦。但別得學普。即其文也。由學普故。得六根清凈。更增壽命。此即學當根普法益。善星是三階人。為讀誦十二部經。墮大地獄。此即是損大。有三階行者同爲此解。細尋此義。理必不然。何者。若以千年已后正人斯盡。唯是邪惡第三階人。唯合行普真普正佛法。不合行別真別正佛法及讀誦大乘經等。如其行讀誦等者。即墮十方阿鼻地獄。此即如來噁心。憎嫉第三階人。留其別真別正佛法。令其錯讀。使墮阿鼻地獄。何關慈悲哀愍特留此經住世百年。若以普真普正。是當根者。佛說普法之後。何因不說慈悲哀愍特留住世百年耶。若言普法非佛所說。故禪師是說諸佛不說之經。度諸佛不度之者。禪師非佛。何能說經耶。又何因言。依諸大乘經撰集三階集錄。若諸大乘經有普教別教。普不言道留。乃是今時佛法。別教經言止住。而學不當根。反大聖之慈悲。異如來之化導。既無聖教。孰辨正邪。若引不輕不讀誦經。即證像法之中增上慢時不得讀誦經者。何因不輕菩薩。
臨欲終時。具聞威音王佛先所說法華經二十千萬億偈。悉能受持。得六根清凈。更增壽命。二百萬億那由他歲。廣為人說是法華經。若第三階人。不得聽讀大乘經。何為不輕比丘。為增上慢人說法華經。令彼聽受作墮十方阿鼻地獄因也。又藥王菩薩愿。于佛滅度后。當奉持讀誦說是經典。后惡世眾生。善根轉少。多增上慢。貪利供養。增不善根。遠離解脫。雖難可教化。我等當起大忍力讀誦此經持說書寫等。何因藥王菩薩。于多增上慢時。說法華經。又般若經后五百歲能持是經。又言。於後末世有受持此經所得功德等。又賢護經。最後五百歲讀誦是經等。寧容千年之後別法廢時不合讀誦大乘經典。勸諸學流。審諦聖旨。勿得自誤復誤餘人。令諸大乘微妙經典絕行於世。將為毒藥。是地獄因。滅正法眼。何其顛倒。可傷之甚。有釋。經道滅盡。依大悲經。正法千年。像法千年。末法萬年。萬年之後經道滅盡。特留此教。更住百年。此刀兵劫時。人多造惡。所執草木悉成刀劍。互相殺害。瞋毒熾盛。人壽十歲身長二肘。於此時中。更不能修諸餘甚深戒定慧學。唯能唸佛。厭此娑婆三災五濁極苦惱處。愿生西方安樂世界。故佛知此時眾生苦重能生厭離。故以慈悲。特留此經。于諸經后。止住百歲。在刀兵劫。利益有情。又有
【現代漢語翻譯】 現代漢語譯本 臨命終時，能夠完全聽聞威音王佛（過去佛名）先前所說的《法華經》二十千萬億偈頌，全部都能接受並持誦，得到六根清凈，壽命因此增加二百萬億那由他（極大的數字單位）歲。廣泛地為人宣說這部《法華經》。如果第三種根器的人，不能聽聞讀誦大乘經典，那麼為什麼常不輕比丘（一位菩薩）要為那些增上慢（自以為是）的人宣說《法華經》，使他們聽聞接受，反而種下墮入十方阿鼻地獄（最底層的地獄）的因呢？ 又，藥王菩薩（一位菩薩）發願，在佛陀滅度后，應當奉持、讀誦、宣說這部經典。在後世的惡劣時代，眾生的善根逐漸減少，大多是增上慢的人，貪圖利益供養，增長不善之根，遠離解脫。雖然難以教化，我們應當發起大忍力，讀誦此經，受持、宣說、書寫等。為什麼藥王菩薩要在增上慢的人很多的時候，宣說《法華經》呢？ 又有《般若經》說，后五百歲能夠受持這部經。又說，在後末世有受持此經所得的功德等。又有《賢護經》說，最後五百歲讀誦這部經等。難道能容忍在千年之後，別的法門廢棄的時候，就不適合讀誦大乘經典了嗎？勸告各位學人，仔細審察聖人的旨意，不要自己耽誤，又耽誤他人，使這些大乘微妙經典在世間絕跡，將它當作毒藥，成為地獄之因，滅絕正法之眼。這是多麼的顛倒，多麼令人傷心啊！ 有一種解釋說，經典之道滅盡，依據《大悲經》所說，正法一千年，像法一千年，末法一萬年，一萬年之後經典之道滅盡，特別留下這部經典，再住世一百年。這刀兵劫（戰爭時期）時，人們大多造惡，所執持的草木都變成刀劍，互相殺害，嗔恨毒害熾盛，人的壽命只有十歲，身高只有二肘。在這樣的時期中，更不能修習其他甚深的戒定慧之學，只能唸佛，厭惡這娑婆世界（我們所居住的世界）的三災五濁（種種苦難）的極度苦惱之處，愿往生西方極樂世界。所以佛陀知道此時眾生苦難深重，能夠生起厭離之心，所以以慈悲心，特別留下這部經，在諸經之後，止住一百年，在刀兵劫時，利益有情眾生。還有...
【English Translation】 English version At the time of approaching death, one can fully hear the twenty kotis of nayutas (extremely large numerical units) of verses of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) previously preached by Vimalaraśmi-rāja Buddha (威音王佛) (name of a past Buddha), and be able to receive and uphold them all, attaining purity of the six senses, and thereby increasing one's lifespan by two hundred kotis of nayutas of years. One widely proclaims this Saddharma Puṇḍarīka Sūtra for others. If people of the third level of capacity are not allowed to hear and recite the Mahayana sutras, then why did Sadāparibhūta Bodhisattva (常不輕比丘) (a bodhisattva) preach the Saddharma Puṇḍarīka Sūtra to those arrogant people, causing them to hear and accept it, and instead planting the cause for falling into the Avīci hell (阿鼻地獄) (the lowest level of hell) in the ten directions? Furthermore, Bhaiṣajyarāja Bodhisattva (藥王菩薩) (a bodhisattva) vowed that after the Buddha's Parinirvana, he should uphold, recite, and preach this sutra. In the evil ages of later times, the good roots of sentient beings gradually decrease, and most are arrogant, greedy for offerings, increasing the roots of unwholesomeness, and far from liberation. Although they are difficult to teach, we should generate great forbearance and recite this sutra, uphold, preach, write, etc. Why does Bhaiṣajyarāja Bodhisattva preach the Saddharma Puṇḍarīka Sūtra when there are many arrogant people? Moreover, the Prajñā Sūtra says that in the last five hundred years, one can uphold this sutra. It also says that in the last age, there are merits obtained by those who uphold this sutra, etc. Furthermore, the Bhadrarakṣita Sūtra says that in the last five hundred years, one should recite this sutra, etc. How can one tolerate that after a thousand years, when other Dharma doors are abandoned, it is not suitable to recite the Mahayana sutras? I advise all students to carefully examine the Buddha's intention, and do not delay yourselves, and do not delay others, causing these subtle and wonderful Mahayana sutras to disappear from the world, treating them as poison, becoming the cause of hell, and extinguishing the eye of the true Dharma. How upside down and how sad it is! One explanation says that the path of the sutras will be extinguished. According to the Mahākaruṇā Sūtra, the True Dharma lasts for one thousand years, the Semblance Dharma lasts for one thousand years, and the End Dharma lasts for ten thousand years. After ten thousand years, the path of the sutras will be extinguished, and this sutra will be specially left to remain in the world for another one hundred years. During this Kalpa of Weapons (刀兵劫) (a time of war), people mostly commit evil, and the grass and trees they hold all turn into swords, killing each other, and hatred and poison are rampant. People's lifespan is only ten years, and their height is only two cubits. In such a time, one can no longer practice other profound studies of precepts, concentration, and wisdom, but can only recite the Buddha's name, hating this Saha world (娑婆世界) (the world we live in) with its three calamities and five defilements (various sufferings), and wishing to be reborn in the Western Pure Land of Ultimate Bliss. Therefore, the Buddha knows that at this time, sentient beings suffer greatly and can generate a sense of aversion, so with compassion, he specially leaves this sutra to remain for one hundred years after all the sutras, benefiting sentient beings during the Kalpa of Weapons. Furthermore...
釋言。如尊者慶友說法住記言。此佛法刀兵劫后。人心厭惡。咸起慈心。不相殺害。共相憐愍。如父如子。命漸增長。至滿百年。十六大羅漢三明六通。具八解脫。善閑三藏十二部經。受佛付囑。住持正法。利益眾生。不般涅槃。並余眷屬大羅漢萬餘徒眾。還以如來三藏教法。流行於世。化導群生。造寺度僧。修戒定慧。佛法熾盛。至增人壽六萬歲末七萬歲初。諸阿羅漢總集如來所有舍利。共造寶塔。十六阿羅漢與諸眷屬繞塔供養。散諸香華。瞻仰禮已。俱升虛空。作如是言。敬禮世尊釋迦如來應正等覺。我受教敕。護持正法。及與天人作諸饒益。法藏已沒。有緣已周。今辭滅度。說是語已。一時俱入無餘涅槃。其舍利塔便陷入地。至金輪際方乃停住。其三藏教在舍利前。先已滅沒。經一百年。唯此凈法與舍利塔及諸阿羅漢一時滅沒。爾時世尊釋迦牟尼無上正法。於此三千大千世界。永滅不現。從此無間。此佛土中有七萬俱胒獨覺。一時出現。其人壽量八萬歲時。獨覺聖眾復皆滅度。次後彌勒出現世間。還為眾生說凈土教。令無量眾得生凈土。如是展轉。賢劫千佛及后諸佛出興於世。皆說凈法。勸生西方。乃至十方亦復如是。其阿彌陀佛壽命無量阿僧祇劫。未滅度來。十方世界諸佛出現。對彼阿彌陀佛有緣眾生。皆說
凈法。勸生凈土。故此經道滅盡特留百年。當此時也。
問曰。無量壽經說。于未來世經道滅盡。我以慈悲哀愍。特留此經。止住百歲。然一切經教皆化物。利益眾生。讀誦受持。咸滅重罪。乘聞正法。皆得離苦。何為余大乘經悉皆隱沒。唯留此教止住百年。
釋曰。大聖世尊出興於世。一音說法。各隨類解。聞法悟道。眾若塵沙。或得四道果。或獲無生法忍。或離三惡趣。或生人天凈土。或益及一時。或遐沾遠代。眾生宿有聞法善根。逢佛真教。受持讀誦。鹹得利益。眾生薄福。感化緣絕。所有聖教皆隱龍宮。所有法衣不受染色。布薩羯磨說戒受戒。悉皆不成。甚深大乘真如實相平等妙理。非彼所知。故先隱沒不行於世。唯有唸佛。易修易學。淺識凡愚猶能修習。拔濟苦難。利益弘深。尚有此機。堪行斯法。大聖悲愍特留百年。以此經文準知。佛法漸滅。眾生福薄。唯茲凈教特益此時。故以法驗時。誠是當根佛法。故觀經數處皆言。為未來世一切眾生說是教法。請諸道俗尋此聖教。驗彼當根。無得信於人語不依佛語也。
問曰。十輪經說。造十惡輪罪。一切諸佛之所不救。既言不救。如何唸佛亦令罪滅得生西方。若得生者。此是救。何名一切諸佛不救也。
釋曰。此不救言。為是怖諸造罪
【現代漢語翻譯】 現代漢語譯本：凈法，勸人往生凈土。因此這部經書說道，在經道滅盡之時，特別留下此經一百年，正是在那個時候。
問：在《無量壽經》（Sukhavativyuha Sutra）中說，在未來世經道滅盡時，我以慈悲哀愍之心，特別留下這部經，止住世間一百年。然而，一切經教都是爲了教化、利益眾生，讀誦受持都能消滅重罪，憑藉聽聞正法都能脫離苦難。為什麼其他大乘經典全部隱沒，唯獨留下這部經教止住一百年呢？
答：大聖世尊（Mahasattva）出現於世，以一音說法，眾生各自根據自己的根器理解。聽聞佛法而悟道的，多如塵沙。有人證得四道果（four paths and fruits），有人獲得無生法忍（anutpattika-dharma-kshanti），有人脫離三惡趣（three evil realms），有人往生人天凈土（pure lands of humans and devas），有的利益及於一時，有的恩澤遠及後代。眾生宿世具有聽聞佛法的善根，遇到佛陀的真實教誨，受持讀誦，都能得到利益。眾生福報淺薄，感化的因緣斷絕，所有的聖教都隱沒于龍宮（Naga palace）。所有的法衣不再接受染色，布薩（Posadha）、羯磨（Karma）、說戒（recitation of precepts）、受戒（receiving precepts）都不能成就。甚深的大乘（Mahayana）真如實相（Tathata）平等妙理，不是他們所能理解的。所以先隱沒而不行於世。只有唸佛（Buddha-Remembrance），容易修行，容易學習，淺薄無知的凡夫也能修習，拔濟苦難，利益廣大深遠。還存在這樣的機會，可以奉行這種法門。大聖（Mahasattva）悲憫，特別留下這部經一百年。根據這部經文可以知道，佛法逐漸衰滅，眾生福報淺薄，只有這種凈土教法特別利益於此時。所以用法來驗證時代，確實是應時應機的佛法。因此《觀經》（Visualization Sutra）多處都說，為未來世的一切眾生宣說這種教法。請各位道友、俗家弟子尋訪這部聖教，驗證它是否應時應機，不要相信人說的話而不依據佛說的話。
問：《十輪經》（Dasacakra Sutra）說，造作十惡輪罪（ten unwholesome karmas），一切諸佛都不能救度。既然說不能救度，那麼唸佛為什麼也能使罪滅而得以往生西方凈土（Western Pure Land）？如果能夠往生，這就是救度，為什麼又說一切諸佛都不能救度呢？
答：這裡說的不救度，是爲了恐嚇那些造罪的人。
【English Translation】 English version: Pure Dharma, encouraging rebirth in the Pure Land. Therefore, this Sutra states that at the time when the teachings are about to perish, this Sutra is specially left for a hundred years, precisely at that time.
Question: The Sukhavativyuha Sutra says that in the future when the teachings are about to perish, I, with compassion and pity, specially leave this Sutra to remain in the world for a hundred years. However, all Sutras and teachings are for the purpose of educating and benefiting sentient beings. Reciting and upholding them can eliminate heavy sins, and by hearing the correct Dharma, one can escape suffering. Why do all other Mahayana Sutras disappear, leaving only this teaching to remain for a hundred years?
Answer: The Great Sage World Honored One (Mahasattva) appears in the world, teaching with one sound, and sentient beings understand according to their own capacities. Those who hear the Dharma and attain enlightenment are as numerous as grains of sand. Some attain the four paths and fruits, some obtain the Anutpattika-dharma-kshanti (non-arising dharma-acceptance), some escape the three evil realms, some are reborn in the pure lands of humans and devas, some benefit for a time, and some receive blessings far into the future. Sentient beings have good roots from past lives for hearing the Dharma, and when they encounter the Buddha's true teachings, they can benefit from reciting and upholding them. Sentient beings have shallow blessings, and the conditions for transformation are severed. All the sacred teachings disappear into the Naga palace. All Dharma robes no longer accept dyeing, and Posadha, Karma, recitation of precepts, and receiving precepts cannot be accomplished. The profound Mahayana Tathata (suchness) and the wonderful principle of equality are not understood by them. Therefore, they first disappear and are not practiced in the world. Only Buddha-Remembrance is easy to practice and easy to learn. Even shallow and ignorant ordinary people can practice it, relieving suffering and benefiting greatly. There is still such an opportunity to practice this Dharma. The Great Sage (Mahasattva) is compassionate and specially leaves this Sutra for a hundred years. According to this Sutra, it can be known that the Buddha Dharma is gradually declining, and sentient beings have shallow blessings. Only this Pure Land teaching is particularly beneficial at this time. Therefore, using the Dharma to verify the times, it is indeed the Buddha Dharma that is appropriate for the time and the capacity of sentient beings. Therefore, the Visualization Sutra says in many places that it is for all sentient beings in the future to proclaim this teaching. Please, fellow practitioners and lay disciples, seek out this sacred teaching and verify whether it is appropriate for the time and the capacity of sentient beings. Do not believe in human words and not rely on the Buddha's words.
Question: The Dasacakra Sutra says that creating the ten unwholesome karmas, all Buddhas cannot save them. Since it is said that they cannot be saved, then why can Buddha-Remembrance also eliminate sins and enable one to be reborn in the Western Pure Land? If one can be reborn, this is salvation, so why is it said that all Buddhas cannot save them?
Answer: The statement 'cannot save' here is to frighten those who commit sins.
之者。如來蜜意欲令畏罪不敢為非。恐造斯愆永沈苦海。佛既不救。遂不行非。故言不救耶。為對此人造罪已無慚愧懺悔。佛對於彼欲令懺悔。言不救耶。為是此罪實懺悔不滅。若造此過諸佛不救耶。復未知。此罪第二階人亦得造斯十惡輪罪不耶。若言不得。何為第二階人能造五逆。而不能造十惡輪罪耶。若造而不救。此顯第二階人亦不得生凈土。何因偏以此而證第三階人不得生於凈土耶。若造而亦救。經文但言造此罪者諸佛不救。寧得第二階人造此輪罪而蒙佛救耶。禪師以何道理。言此十惡輪罪。二救三不救。二生三不生。經文無簡。既許俱為。何意言救偏言第二。此乃人解佛語。非大聖教。添意釋經。不當聖旨。計尋唸佛。重罪皆除。五逆十輪悉皆消滅。五逆經言定業。此定罪既滅除。十輪稱佛不救。何廢阿彌陀迎接。若如禪師執文迷義。于理未通。請尋斯旨。以祛疑滯也。
問曰。如佛藏經第三卷云。有佛號大莊嚴。滅度之後百歲之中。諸有弟子分為五部。一名普事。二名苦岸。三名薩和多。四名將去。五名跋難陀。是五比丘為大眾師。其普事者。知佛所說真空義無所得法。餘四比丘皆墮邪道。多說有人。是普事比丘所說空法。有十八億那由他人。已入涅槃。是四惡人。多令在家出家住邪經。舍第一義無
【現代漢語翻譯】 之者。如來（Tathagata，如來）的密意是想讓眾生畏懼罪惡，不敢為非作歹，害怕造下這樣的罪過，永遠沉淪在苦海之中。如果佛陀不救度，他們就不會去作惡。所以說不救度嗎？還是說對於那些造罪后已經沒有慚愧懺悔之心的人，佛陀爲了讓他們懺悔，才說不救度呢？還是說這種罪過實際上懺悔也無法消除？如果造了這種罪過，諸佛都不救度嗎？我還不明白。這種罪過第二階位的人也能造下這十惡輪罪嗎？如果說不能，為什麼第二階位的人能造五逆罪，卻不能造十惡輪罪呢？如果造了而不救度，這顯示第二階位的人也不能往生凈土。為什麼偏偏用這個來證明第三階位的人不能往生凈土呢？如果造了也救度，經文只是說造這種罪的人諸佛不救度，怎麼能說第二階位的人造了這種輪罪卻蒙佛救度呢？禪師用什麼道理說這十惡輪罪，二救三不救，二生三不生？經文沒有簡別。既然允許都作為依據，為什麼說救度只偏向第二階位？這是人自己理解佛語，不是大聖的教誨。新增自己的意思來解釋經文，不符合聖旨。計算尋找唸佛，重罪都能消除，五逆十輪罪全部都能消滅。《五逆經》說定業，既然這定罪都能滅除，十輪罪稱佛不救，怎麼會妨礙阿彌陀佛（Amitabha）來迎接呢？如果像禪師那樣執著于文字而迷惑于義理，在道理上是講不通的。請仔細思考這些，以消除疑惑。
問：如《佛藏經》第三卷所說，有佛名為大莊嚴（Mahavyuha），滅度之後一百年間，弟子分為五部：一名普事，二名苦岸，三名薩和多（Sarvastivadins，一切有部），四名將去，五名跋難陀（Bhadrananda）。這五位比丘作為大眾的導師。其中普事比丘，知道佛所說的真空義和無所得法。其餘四位比丘都墮入了邪道，多說有『人』。是普事比丘所說的空法，有十八億那由他（nayuta，數量單位）人，已經進入涅槃。這四個惡人，多讓在家出家之人住在邪經中，捨棄第一義。
【English Translation】 Regarding this matter. The secret intention of the Tathagata (Tathagata) is to make beings fear sin and dare not do evil, fearing that creating such sins will cause them to sink into the sea of suffering forever. If the Buddha does not save them, they will not do evil. So, is it said that they are not saved? Or is it that for those who have committed sins and have no shame or repentance, the Buddha says they are not saved in order to make them repent? Or is it that this sin cannot actually be eliminated even with repentance? If one commits this sin, will all Buddhas not save them? I still don't understand. Can people in the second stage also commit these ten evil wheel sins? If it is said that they cannot, why can people in the second stage commit the five rebellious acts but not the ten evil wheel sins? If they commit them and are not saved, this shows that people in the second stage cannot be reborn in the Pure Land either. Why is this specifically used to prove that people in the third stage cannot be reborn in the Pure Land? If they commit them and are saved, the sutra only says that those who commit this sin will not be saved by the Buddhas. How can it be said that people in the second stage commit this wheel sin but are saved by the Buddha? What reason does the Chan master use to say that of these ten evil wheel sins, two are saved and three are not, two are reborn and three are not? The sutra does not distinguish. Since it is allowed to be used as a basis, why does it say that salvation is only biased towards the second stage? This is people's own understanding of the Buddha's words, not the teachings of the great sage. Adding one's own meaning to interpret the sutra does not conform to the holy will. Calculating and seeking to recite the Buddha's name can eliminate all heavy sins, and all the five rebellious acts and ten wheel sins can be destroyed. The Sutra of Five Rebellious Acts says about fixed karma. Since this fixed sin can be eliminated, and the ten wheel sins say that the Buddha does not save, how can it hinder Amitabha (Amitabha) from welcoming them? If one is as attached to the words and confused by the meaning as the Chan master, it is not logically sound. Please think carefully about these to dispel doubts.
Question: As the third volume of the Sutra of the Buddha-store states, there was a Buddha named Mahavyuha (Mahavyuha). One hundred years after his extinction, his disciples were divided into five groups: the first was called Pushi, the second was called Kuan, the third was called Sarvastivadins (Sarvastivadins), the fourth was called Jiangqu, and the fifth was called Bhadrananda (Bhadrananda). These five Bhikkhus were the teachers of the masses. Among them, the Bhikkhu Pushi knew the meaning of emptiness and the Dharma of non-attainment spoken by the Buddha. The other four Bhikkhus all fell into evil paths, speaking mostly of 'people'. The Dharma of emptiness spoken by the Bhikkhu Pushi has caused eighteen nayutas (nayuta, a unit of quantity) of people to enter Nirvana. These four evil people have mostly caused lay and monastic people to dwell in evil sutras, abandoning the first meaning.
所有畢竟空法。貪樂外道尼犍子論。是四惡人。所有弟子常相隨逐。乃至法盡。爾時在家出家弟子。多墮惡道。不至善道。滅佛正法。又是惡人命終之後。墮阿鼻地獄。仰臥伏臥。左脅臥右脅臥。各九百萬億歲。于熱鐵上燒燃燋爛。死已更生灰地獄大灰地獄等活地獄黑繩地獄。皆如上歲數受苦。于黑繩地獄死。還生阿鼻大地獄中。若在家出家親近此人。並諸檀越凡有六百四萬億人。與此四師俱生俱死。在大地獄受諸燒煮。劫火若燒。是四惡人及六百四萬億人。從此阿鼻轉生他方。在大地獄。無數百千萬億那由他歲。受大苦惱。世界還生。還生此間大地獄中。久久雖免地獄苦惱得生人中。於五百世。從生而盲。后得值一切明佛。是人於一切明佛法中出家。十萬億歲勤行精進。如救頭燃。不得順忍。況得道果。命終之後。還生阿鼻大地獄中已。先起重不善業緣。於後得值九十億佛。于諸佛所不得順忍。何以故。佛說深經。是人不信。破壞違逆。破毀賢聖持戒比丘。出其過惡。起破法業因緣。法應當爾。彼經既明不凈說法等。十萬億歲精進。如救頭燃。不得罪滅。命終之後。還生阿鼻大地獄中。如何唸佛功德。一聲十聲即得罪滅往西方也。
釋曰。由五勝故。雖復暫唸佛名。滅罪生信。過彼十萬億歲如救頭燃修道滅罪
【現代漢語翻譯】 現代漢語譯本 所有畢竟空法。貪樂外道尼犍子（Nigantha，耆那教苦行僧）所說的，是四種惡人。他們的所有弟子常常跟隨他們，直到他們的教法滅盡。那時，在家和出家的弟子，多數墮入惡道，不能到達善道，滅絕佛的正法。這些惡人命終之後，墮入阿鼻地獄（Avici Hell，無間地獄），仰臥、伏臥、左脅臥、右脅臥，各自要經歷九百萬億年。在熾熱的鐵板上被燒燃焦爛，死後又轉生到灰地獄、大灰地獄等活地獄、黑繩地獄，都如上述歲數一樣受苦。在黑繩地獄死去後，還會回到阿鼻大地獄中。如果在家或出家之人親近這些人，以及所有的施主，總共有六百零四萬億人，會與這四位惡師一同出生，一同死亡，在大地獄中遭受各種燒煮的痛苦。劫火如果燃起，這四位惡人和六百零四萬億人，會從阿鼻地獄轉生到其他地方的大地獄中，無數百千萬億那由他（Nayuta，極大的數字單位）歲，遭受巨大的苦惱。世界再次產生時，還會再次出生到此間的大地獄中。很久很久以後，即使免除了地獄的苦惱，得以轉生為人，也會在五百世中，從出生就是盲人。之後才能遇到一切明佛（Everything Illuminating Buddha）。此人在一切明佛的教法中出家，十萬億歲勤奮修行精進，如同救頭燃一樣急迫，也無法得到順忍（Kshanti，安忍），更何況得到道果。命終之後，還會轉生到阿鼻大地獄中，因為先前造下了深重的惡業。之後即使遇到九十億佛，在諸佛之處也無法得到順忍。為什麼呢？因為佛所說的深奧經典，這些人不相信，破壞違逆，破毀賢聖持戒的比丘，揭露他們的過失，造下破壞佛法的惡業。因緣果報就是如此。既然經典已經明確說明不清凈的說法等等，即使十萬億歲精進，如同救頭燃一樣急迫，也無法消除罪業。命終之後，還會轉生到阿鼻大地獄中。那麼，唸佛的功德，一聲或十聲就能消除罪業，往生西方極樂世界，又是怎麼回事呢？
解釋說：由於五種殊勝的原因，即使只是暫時念誦佛的名號，也能消除罪業，生起信心，勝過他們十萬億歲如同救頭燃一樣修道消除罪業。
【English Translation】 English version All are ultimately empty dharmas. The teachings of the Niganthas (Nigantha, Jain ascetics), who delight in external paths, are the four evil people. All their disciples constantly follow them until their teachings are exhausted. At that time, both lay and monastic disciples mostly fall into evil realms, unable to reach good realms, and extinguish the Buddha's true Dharma. After these evil people die, they fall into Avici Hell (Avici Hell, the Hell of Incessant Suffering), lying face up, lying face down, lying on their left side, lying on their right side, each for nine hundred million trillion years. They are burned and charred on hot iron plates. After death, they are reborn in ash hells, great ash hells, and other living hells, black rope hells, suffering for the same number of years as mentioned above. After dying in the black rope hell, they return to the great Avici Hell. If lay or monastic people associate with these people, and all the donors, totaling six hundred and four million trillion people, they will be born and die together with these four evil teachers, suffering all kinds of burning and boiling in the great hell. If the fire of the kalpa (aeon) ignites, these four evil people and six hundred and four million trillion people will be reborn from Avici Hell to other great hells, suffering immense torment for countless hundreds of millions of trillions of Nayutas (Nayuta, an extremely large number unit). When the world is reborn, they will be reborn again in the great hell here. After a very long time, even if they are freed from the suffering of hell and are reborn as humans, they will be blind from birth for five hundred lifetimes. Only then will they encounter Everything Illuminating Buddha. This person ordains in the Dharma of Everything Illuminating Buddha, diligently practices and strives for ten trillion years, as urgently as saving a burning head, but cannot attain Kshanti (Kshanti, patience), let alone attain the fruit of the path. After death, they will still be reborn in the great Avici Hell, because they previously created deep unwholesome karma. Even if they encounter ninety billion Buddhas later, they cannot attain Kshanti in the presence of the Buddhas. Why? Because the profound sutras spoken by the Buddha, these people do not believe, destroy and oppose, destroy and slander virtuous and holy precept-holding monks, reveal their faults, and create the evil karma of destroying the Dharma. The cause and effect are like this. Since the sutra has clearly stated impure speech and so on, even if they strive diligently for ten trillion years, as urgently as saving a burning head, they cannot eliminate their sins. After death, they will still be reborn in the great Avici Hell. Then, how is it that the merit of reciting the Buddha's name, once or ten times, can eliminate sins and be reborn in the Western Pure Land?
Explanation: Due to five supreme reasons, even if one only temporarily recites the Buddha's name, one can eliminate sins and generate faith, surpassing their ten trillion years of cultivating the path to eliminate sins as urgently as saving a burning head.
。言五勝者。一發心勝。二求生勝。三本願勝。四功德勝。五威力勝。發心勝者。此下品人。是大乘根性人。發大乘心。彼是小乘人。今為發大乘心。一念超過二乘心無量百千億劫。故速滅重罪。二求生勝者。今此一念唸佛。愿生凈土。彼雖修道如救頭燃。是小乘心。不信有十方諸佛凈土。為無求勝生。故罪不滅。此為求勝生。故罪速滅也。三本願勝者。以阿彌陀佛本發殊勝大愿引一切重罪眾生稱我名者。罪皆消滅。眾生今日雖造重罪。與過去久遠無量劫來。于阿彌陀佛本願之中。門佛發願。過去久遠善根純熟故。能一念即得罪滅也。四功德勝者。前小乘行但作四念處觀。不能滅無量罪。今唸佛一聲能除八十億劫生死重罪。功德無量如經具說。故一念唸佛功德。勝彼十萬億歲如救頭燃作五停心觀四念處觀也。五威力勝者。同性經說。佛有十地。阿彌陀佛是佛初地。功德威力稍異常徒。故威力加持唸佛修行者。定得往生。不同余類也。
釋凈土群疑論卷第三 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第四
西都千福寺大德懷感撰
問曰。法華經說。謗斯經者。常生難處。永不見佛眾聖中尊。如何此經謗法之人得生西方。見佛聞法。永離眾苦。若爾如何常生難
【現代漢語翻譯】 關於五種殊勝之處，分別是：一、發心殊勝；二、求生殊勝；三、本願殊勝；四、功德殊勝；五、威力殊勝。 發心殊勝是指，這些下品往生的人，實際上是大乘根性的人，他們發的是大乘心。而那些小乘修行者，現在也開始發大乘心，這一念之差就超過了小乘心無量百千億劫的功德，因此能迅速滅除重罪。 求生殊勝是指，現在這一念唸佛，是愿求往生凈土。而那些雖然精進修道如同救頭燃眉，卻是小乘心，不相信有十方諸佛的凈土，因為沒有求殊勝往生的願望，所以罪業不能滅除。而現在因為求殊勝往生，所以罪業迅速滅除。 本願殊勝是指，阿彌陀佛（Amitabha Buddha）最初發下了殊勝的大愿，引導一切身負重罪的眾生，只要稱念我的名號，罪業都能消滅。眾生今日雖然造下重罪，但與過去久遠無量劫以來，在阿彌陀佛的本願之中，蒙佛發願，過去久遠的善根已經成熟，所以能在一念之間就得到罪業的滅除。 功德殊勝是指，之前的小乘修行只是修習四念處觀，不能滅除無量罪業。而現在念佛一聲就能消除八十億劫生死重罪，功德無量，如經典所說。所以一念唸佛的功德，勝過他們十萬億歲如同救頭燃眉般地修習五停心觀、四念處觀。 威力殊勝是指，《同性經》（Tongxing Jing）中說，佛有十地，阿彌陀佛是佛的初地，功德威力稍微異於常人。所以阿彌陀佛的威力加持唸佛修行者，必定能夠往生，不同於其他法門。
《釋凈土群疑論》卷第三 《大正藏》第 47 冊 No. 1960 《釋凈土群疑論》
《釋凈土群疑論》卷第四
西都千福寺大德懷感 撰
問： 《法華經》（Lotus Sutra）中說，誹謗此經的人，常常出生在艱難困苦的地方，永遠見不到佛和眾聖中的至尊。為什麼此經中誹謗佛法的人能夠往生西方，見到佛，聽聞佛法，永遠脫離眾苦？如果這樣，又怎麼能說他們常常出生在艱難困苦的地方呢？
【English Translation】 Regarding the five superiorities, they are: 1. Superiority of aspiration; 2. Superiority of seeking rebirth; 3. Superiority of fundamental vow; 4. Superiority of merit; 5. Superiority of power. Superiority of aspiration refers to the fact that these people of the lower grades of rebirth are actually people with Mahayana (Great Vehicle) roots, and they generate the Mahayana mind. Those who practice the Small Vehicle now also begin to generate the Mahayana mind. This single thought surpasses the merit of the Small Vehicle mind for immeasurable hundreds of thousands of billions of kalpas (aeons), thus quickly eradicating heavy sins. Superiority of seeking rebirth refers to the fact that this present moment of mindfulness of Buddha is a vow to seek rebirth in the Pure Land. Those who diligently cultivate the path as if putting out a fire on their head, but with a Small Vehicle mind, do not believe in the Pure Lands of the ten directions of Buddhas. Because they do not have the aspiration to seek superior rebirth, their sins cannot be eradicated. Now, because they seek superior rebirth, their sins are quickly eradicated. Superiority of fundamental vow refers to the fact that Amitabha Buddha initially made a superior great vow to guide all sentient beings burdened with heavy sins. As long as they recite my name, their sins can be eliminated. Although sentient beings commit heavy sins today, they are connected to the Buddha's vow from the past, countless kalpas ago. Because of the Buddha's vow and the maturation of good roots from the distant past, they can have their sins eradicated in a single thought. Superiority of merit refers to the fact that previous Small Vehicle practices only cultivated the Four Foundations of Mindfulness, which cannot eradicate immeasurable sins. Now, reciting the Buddha's name once can eliminate the heavy sins of eighty billion kalpas of birth and death. The merit is immeasurable, as described in the scriptures. Therefore, the merit of one moment of mindfulness of Buddha surpasses their practice of the Five Stopping Thoughts and the Four Foundations of Mindfulness for ten trillion years as if putting out a fire on their head. Superiority of power refers to the fact that the Tongxing Jing says that the Buddha has ten stages. Amitabha Buddha is at the first stage of Buddhahood, and his merit and power are slightly different from ordinary people. Therefore, Amitabha Buddha's power blesses those who practice mindfulness of Buddha, ensuring their rebirth, unlike other Dharma gates.
Commentary on Doubts Concerning the Pure Land, Volume 3 Taisho Tripitaka Volume 47, No. 1960, Commentary on Doubts Concerning the Pure Land
Commentary on Doubts Concerning the Pure Land, Volume 4
Composed by the Great Virtue Huaigan of Xidu Qianfu Temple
Question: The Lotus Sutra says that those who slander this sutra are constantly born in difficult and adverse circumstances, and will never see the Buddha, the most honored among all the sages. How can those who slander the Dharma in this sutra be reborn in the Western Pure Land, see the Buddha, hear the Dharma, and be forever free from all suffering? If so, how can it be said that they are constantly born in difficult and adverse circumstances?
處。
釋曰。觀經言。如此愚人無惡不造。經歷地獄受苦無窮。下言。唸佛十聲得生凈土。若言常生難處。不許便永離彼。彼既受苦無窮。寧得往生極樂。故知無窮苦報。罪滅便即有窮。常生難處惡消。何妨見佛。又禪師引教意。皆欲證第三階人有罪不可滅除。無愆不生凈土。廣引眾多聖教。欲證邪人不生。未知第二階人亦許謗法華不。設謗常生難處不。唸佛得生凈土不。若許得生。即不可引前經為證。若不得生。此即第二階謗法眾生。亦不得生凈土。何為偏證第三階人不得生也。
問曰。維摩經言。菩薩成就八法。於此世界。行無瘡疣。生於凈土。信行禪師言。此八法是第三階眾生往生之法。觀經等教是第二階人往生之法。今日既多是第三階眾生。如何學第二階法。求生凈土。
釋曰。按禪師立教之意。以當根佛法為宗。將為得聖教之旨歸。陵架于古今學者。然禪師以其三義尋教。知是當根法門。一依時。二約處。三準人。詳禪師立此三門。求諸教意。可謂。妙即妙矣。能即能焉。然古來盛德。雖探賾幽微。學該內外。義兼半滿。窮法門之巢穴。究真乘之秘藏。未有如禪師作斯以判宗旨也。然禪師自立其義。而自乖其趣。何者觀經言。如來今日教韋提希及未來世一切凡夫。為煩惱賊之所害者。說
【現代漢語翻譯】 釋：解釋說。《觀經》中說：『這樣的愚人，沒有惡事不做的，經歷地獄，承受無盡的痛苦。』下面又說：『唸佛十聲，就能往生凈土。』如果說常生於艱難之處，就不允許永遠離開那裡，既然已經承受無盡的痛苦，怎麼能夠往生極樂世界呢？所以知道無盡的苦報，罪業消滅了也就有了窮盡的時候。常生於艱難之處的惡業消除了，為什麼不能見佛呢？而且禪師引用教義，都是想要證明第三階的人有罪業不可滅除，沒有過失就不能往生凈土，廣泛引用眾多聖教，想要證明邪人不往生。不知道第二階的人是否允許誹謗《法華經》？假設誹謗了，是否常生於艱難之處？唸佛還能往生凈土嗎？如果允許往生，就不能引用前面的經文作為證明。如果不允許往生，那麼這就是第二階誹謗佛法的眾生，也不能往生凈土。為什麼要偏偏證明第三階的人不能往生呢？ 問：提問。《維摩經》中說：『菩薩成就八法，在這個世界，行事沒有瑕疵，就能往生凈土。』信行禪師說：『這八法是第三階眾生往生的方法，《觀經》等經典是第二階人往生的方法。』現在我們大多是第三階的眾生，如何學習第二階的方法，求生凈土呢？ 釋：解釋說。按照禪師立教的用意，以適合當下的佛法為宗旨，將此作為領會聖教的歸宿，凌駕于古今學者之上。然而禪師用他的三種意義來尋找教義，認為這是適合當下的法門：一是依據時節，二是依據處所，三是依據對象。詳細考察禪師所立的這三門，來尋求各種教義，可以說是非常巧妙了，能夠做到。然而古來盛德之人，雖然探究幽深細微之處，學問涵蓋內外，義理兼顧半滿，窮盡法門的巢穴，探究真乘的秘藏，也沒有像禪師這樣來判別宗旨的。然而禪師自己創立了他的義理，卻自己違背了他的旨趣。為什麼呢？《觀經》中說：『如來今天教導韋提希（Vaidehi，人名）以及未來世的一切凡夫，被煩惱賊所侵害的人，說……』
【English Translation】 Explanation: The commentary says, 'The Contemplation Sutra (Guan Jing) says, 'Such foolish people commit all kinds of evil deeds, experience hell, and suffer endless pain.' Below it says, 'Reciting the Buddha's name ten times can lead to rebirth in the Pure Land.' If it is said that one is always born in difficult places and is not allowed to leave there forever, since one has already suffered endless pain, how can one be reborn in the Land of Ultimate Bliss (Sukhavati)? Therefore, it is known that endless suffering and retribution will eventually come to an end when sins are extinguished. When the evil karma of being constantly born in difficult places is eliminated, why can't one see the Buddha? Furthermore, the Chan master quotes the teachings, all intending to prove that people of the third category have sins that cannot be eradicated, and without faults, they cannot be reborn in the Pure Land. He extensively quotes many sacred teachings, intending to prove that evil people are not reborn. Does he know whether people of the second category are allowed to slander the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)? Supposing they slander it, will they always be born in difficult places? Can they still be reborn in the Pure Land by reciting the Buddha's name? If rebirth is allowed, then the previous sutras cannot be cited as proof. If rebirth is not allowed, then these second-category beings who slander the Dharma also cannot be reborn in the Pure Land. Why specifically prove that people of the third category cannot be reborn?' Question: The question is asked. The Vimalakirti Sutra (Vimalakīrti-nirdeśa Sūtra) says, 'Bodhisattvas who accomplish eight dharmas, in this world, act without flaws and can be reborn in the Pure Land.' Chan Master Xinxing said, 'These eight dharmas are the method for beings of the third category to be reborn, and the Contemplation Sutra and other scriptures are the methods for beings of the second category to be reborn.' Today, most of us are beings of the third category, how can we learn the methods of the second category to seek rebirth in the Pure Land?' Explanation: The commentary says. According to the Chan master's intention in establishing the teachings, he takes the Buddha-dharma suitable for the present as the principle, regarding it as the ultimate goal of understanding the sacred teachings, surpassing scholars of the past and present. However, the Chan master uses his three meanings to seek the teachings, considering it a Dharma gate suitable for the present: first, according to the time; second, according to the place; and third, according to the person. Examining in detail the three gates established by the Chan master to seek various teachings, it can be said to be very subtle and capable. However, virtuous people of the past, although exploring the profound and subtle, with learning encompassing both internal and external, and meanings covering both partial and complete, exhausting the nests of the Dharma gates, and exploring the secret treasures of the True Vehicle, none have made such judgments on the principles as the Chan master. However, the Chan master establishes his own principles but contradicts his own intentions. Why? The Contemplation Sutra says, 'Today, the Tathagata teaches Vaidehi (Vaidehi, a name) and all ordinary people of the future world, those who are harmed by the thieves of afflictions, saying...'
清凈業。及未來世惡時也。為煩惱賊之所害者。惡人也。此教化茲穢土。惡處也。然此經具斯三義。計是當根佛法。禪師言不當根。何意也。維摩經八法不言為未來世。非惡時也。菩薩成就八法非惡人也。唯有化茲穢土。是惡處也。此經有斯一義。闕彼二門。而言當根。何義也。
問曰。菩薩處胎經第二卷說。西方去此閻浮提。十二億那由他。有懈慢國。其土快樂作倡伎樂。衣被服飾香華莊嚴。七寶轉關床。舉目東視。寶床隨轉。北視西視南視。亦如是轉。前後發意。眾生欲生阿彌陀佛國者。而皆染著懈慢國土。不能前進生阿彌陀國。億千萬眾時有一人。生阿彌陀佛國。以此經準難可得生。何因今勸生彼佛國也。
釋曰。只由此經。有斯言教故。善導禪師勸諸四眾。專修西方凈土業者。四修靡墜。三業無雜。廢餘一切諸愿諸行。唯愿唯行西方一行。雜修之者。萬不一生。專修之人千無一失。即此經下文言。何以故。皆由懈慢執心不牢固。是知雜修之者。為執心不牢之人。故生懈慢國也。正與處胎經文相當。若不雜修。專行此業。此即執心牢固。定生極樂國。妙符隨愿往生經旨。經言。娑婆世界人多貪濁。信正者少。習邪者多。不信正法。不能專一。心亂無志實十方凈土無差別。令諸眾生專心有在。是故贊
【現代漢語翻譯】 現代漢語譯本： 關於清凈業，以及未來世的惡劣時期，眾生會被煩惱賊所傷害，這些人就是惡人。現在我們教化這片污穢的土地，這片土地就是惡處。然而，這部經具備這三重含義。如果說它是當機（適合特定根器）的佛法，禪師卻說它不當機，這是什麼意思呢？《維摩經》的八法沒有提到未來世，也不是惡劣時期。菩薩成就八法，也不是惡人。只有教化這片污穢的土地，才是惡處。這部經只有這一重含義，缺少其他兩重含義，卻說它是當機，又是什麼意思呢？
有人問：菩薩處胎經第二卷說，從西方到閻浮提（Jambudvipa，我們所居住的這個世界）有十二億那由他（nayuta，數量單位）的距離，有一個懈慢國（a land of sloth and indolence）。那裡的國土快樂，人們從事歌舞伎樂，衣著服飾華麗，香花莊嚴，還有七寶轉關床（seven-jeweled revolving beds）。舉目向東看，寶床隨著轉動；向北、向西、向南看，也是這樣轉動。過去發願想要往生阿彌陀佛國（Amitabha』s Pure Land）的眾生，都因為貪戀執著于懈慢國土，不能前進往生阿彌陀佛國。億萬眾生中，有時只有一人能往生阿彌陀佛國。按照這部經來看，往生極樂世界很難，為什麼現在還要勸人往生彼佛國呢？
解釋說：正因為這部經有這樣的教誨，善導禪師（Shandao，唐代凈土宗祖師）才勸導四眾弟子，專修西方凈土的行業，四種修行不懈怠，身口意三業沒有夾雜，廢除其他一切諸愿諸行，只願只行往生西方這一行。雜修的人，萬個人中沒有一個能往生；專修的人，千個人中沒有一個會失誤。就像這部經的下文所說：『為什麼呢？都是因為懈慢，執心不牢固。』由此可知，雜修的人，就是執心不牢固的人，所以會往生懈慢國。這與《處胎經》的經文完全相符。如果不雜修，專修這個行業，這就是執心牢固，必定能往生極樂國，與《隨愿往生經》（Sutra on Birth According to Vow）的宗旨非常吻合。經中說：『娑婆世界（Sahā World，我們所居住的這個世界）的人大多貪婪污濁，相信正法的人少，學習邪法的人多，不相信正法，不能專一，心亂沒有志向。其實十方凈土沒有差別，爲了讓眾生專心有所歸宿，所以讚歎西方凈土。』
【English Translation】 English version: Regarding pure karma and the evil times of the future, beings are harmed by the thieves of afflictions; these beings are evil people. Now we are teaching and transforming this defiled land, which is an evil place. However, this sutra possesses these three meanings. If it is said to be Dharma that is appropriate for the occasion (suited to specific capacities), why does the Zen master say it is not appropriate? The eight dharmas in the Vimalakirti Sutra do not mention the future or evil times. Bodhisattvas who achieve the eight dharmas are not evil people. Only the transformation of this defiled land is an evil place. This sutra only has this one meaning, lacking the other two, yet it is said to be appropriate for the occasion. What does this mean?
Someone asks: The second volume of the Sutra on the Bodhisattva's Embryo states that to the west of Jambudvipa (the world we live in) by twelve billion nayutas (a unit of measurement) is a land of sloth and indolence. That land is filled with happiness, with people engaged in singing, dancing, and music, adorned with beautiful clothes, ornaments, fragrant flowers, and seven-jeweled revolving beds. When one looks east, the jeweled bed revolves accordingly; looking north, west, or south, it revolves in the same way. Sentient beings who previously aspired to be born in Amitabha』s Pure Land (Amitabha』s Pure Land) become attached to the land of sloth and indolence and cannot advance to be born in Amitabha』s Pure Land. Out of billions of beings, only one might be born in Amitabha』s Pure Land. According to this sutra, it is difficult to be born there, so why are we now encouraged to be born in that Buddha-land?
The explanation is: Precisely because this sutra contains such teachings, Zen Master Shandao (Shandao, a patriarch of the Pure Land school in the Tang Dynasty) exhorts the fourfold assembly to exclusively cultivate the karma of the Western Pure Land, ensuring that the four practices are not neglected and that the three karmas of body, speech, and mind are not mixed. Abandon all other vows and practices, focusing solely on the vow and practice of going to the West. Those who practice mixed practices will not be born there even one in ten thousand times; those who practice exclusively will not fail even one in a thousand times. As the sutra says later, 'Why? It is all due to sloth and a lack of firm resolve.' From this, we know that those who practice mixed practices are those who lack firm resolve, and thus they are born in the land of sloth and indolence. This perfectly aligns with the text of the Sutra on the Bodhisattva's Embryo. If one does not practice mixed practices but exclusively cultivates this karma, this is firm resolve, and one will certainly be born in the Land of Ultimate Bliss, perfectly matching the essence of the Sutra on Birth According to Vow (Sutra on Birth According to Vow). The sutra says, 'People in the Saha World (Sahā World, the world we live in) are mostly greedy and defiled, few believe in the true Dharma, many learn evil practices, and they do not believe in the true Dharma, cannot be single-minded, and their minds are confused and without purpose. In reality, there is no difference among the pure lands of the ten directions, but in order to give sentient beings a place to focus their minds, the Western Pure Land is praised.'
嘆彼國土耳。諸往生者。悉隨彼愿。無不獲果。故知雜其行。墮于懈慢之邦。專其業。生於安樂之國。斯乃更顯凈門專行而得往生。豈是彼國難往。而無生勖哉。學徒不可不專其道也。又報凈土生者極少。化凈土中生者不少。故經別說。實不相違也。
問曰。如觀佛三昧海經說。五百釋子。過去生中俱為兄弟。習學外典。不信佛法。父生憐愍。為說十二因緣甚深佛法。誹謗毀呰。臨命終時。受種種苦。其父哀愍。恐墮阿鼻。教令稱佛。其子欲死。起敬父心。隨順父言。稱南無佛陀。父更教令稱南無達摩南無僧伽。子已命終。乘唸佛善。得生天上。受天快樂。天報盡已。以舊有彼謗法之愆。墮阿鼻獄。受眾劇苦。若準此經。臨終唸佛雖得生天。罪不得滅。還墮地獄。如何下輩生類。一聲唸佛。即滅眾罪。得生西方。永絕沉淪。不生惡趣。恒受快樂。乃至菩提。同唸佛名。升沉有異。
釋曰。彼雖唸佛得生天宮。受天快樂。耽著五欲。更不修善。唸佛福盡。還落三途。如箭射空勢盡便墜。不乘本願。落惡趣中。今此往生極樂。蓮花開已。見佛聞法。漸漸進修諸道品法六波羅蜜。唸唸恒行。無始罪愆悉皆消滅。殊勝行愿。唸唸增長。百千三昧皆悉現前。觀人法空。逮無所得。豈比天宮五欲男女歡娛放縱六情造十
【現代漢語翻譯】 現代漢語譯本：唉，看看那個極樂國土吧！所有往生到那裡的人，都能隨順自己的願望，沒有不實現的。所以要知道，修行夾雜其他法門，就會墮落到懈怠懶散的地方；專心修凈土法門，就能往生到安樂的國度。這更加顯明瞭凈土法門的專修才能得以往生。難道是說極樂世界難以到達，而沒有佛菩薩的勉勵嗎？學佛的人不可以不專心於凈土法門啊！還有，靠自力修行往生凈土的人極少，靠佛力加持往生凈土的人很多，所以經典分別解說，實際上並不矛盾。
有人問：如《觀佛三昧海經》所說，過去的五百位釋迦族人，前世是兄弟，學習外道典籍，不相信佛法。他們的父親憐憫他們，為他們講解十二因緣的甚深佛法，但他們卻誹謗毀壞。臨命終時，遭受種種痛苦。他們的父親哀憐他們，恐怕他們墮入阿鼻地獄，教他們稱念佛號。他的兒子將要死去，生起對父親的恭敬心，順從父親的話，稱念『南無佛陀』（皈依佛）。父親又教他稱念『南無達摩』（皈依法）、『南無僧伽』（皈依僧）。兒子已經命終，憑藉唸佛的善根，得以升到天上，享受天上的快樂。天上的福報享盡后，因為過去有誹謗佛法的罪過，墮入阿鼻地獄，遭受各種劇烈的痛苦。如果按照這部經所說，臨終唸佛雖然可以昇天，罪業卻不能滅除，最終還是要墮入地獄。那麼，為什麼下品往生的人，一聲唸佛，就能滅除所有罪業，得以往生西方極樂世界，永遠脫離沉淪，不再墮入惡道，恒常享受快樂，乃至最終證得菩提呢？同樣是唸佛的名號，升沉的果報卻有不同呢？
解釋說：那些人雖然唸佛得以升到天宮，享受天上的快樂，但他們貪戀五欲，不再修善。唸佛的福報享盡后，還是會墮落到三惡道中，就像箭射向天空，力量用盡就會墜落。他們沒有依靠阿彌陀佛的本願力，所以會墮落到惡道中。現在這些往生極樂世界的人，蓮花開放后，就能見到佛，聽聞佛法，漸漸地進修各種道品法和六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、般若），唸唸不斷地修行。無始以來的罪業全部消滅，殊勝的行愿，唸唸增長，百千種三昧（禪定）全部現前。觀人空、法空，證得無所得的境界。這怎麼能和天宮中貪戀五欲、男女歡娛、放縱六情、造作十惡業相比呢？
【English Translation】 English version: Alas, look at that Pure Land! All who are reborn there can follow their wishes and achieve their goals. Therefore, know that mixing practices with other methods will lead to falling into a land of laziness and sloth; focusing solely on the Pure Land practice will lead to rebirth in the Land of Bliss. This further clarifies that only dedicated practice of the Pure Land method can achieve rebirth. Is it that the Land of Bliss is difficult to reach, and there is no encouragement from Buddhas and Bodhisattvas? Students of Buddhism must focus on the Pure Land path!
Furthermore, those reborn in the Pure Land through their own power are few, while those reborn in the Pure Land through the power of the Buddha are many. Therefore, the scriptures explain them separately, but they are not actually contradictory.
Someone asks: As stated in the Contemplation on the Buddha Samadhi Ocean Sutra, the five hundred Shakya clansmen in the past were brothers who studied externalist scriptures and did not believe in the Buddha's teachings. Their father, out of compassion, explained the profound Dharma of the Twelve Links of Dependent Origination to them, but they slandered and denigrated it. At the time of their death, they suffered various pains. Their father, feeling pity for them and fearing that they would fall into Avici Hell (the hell of incessant suffering), taught them to recite the Buddha's name. His son, about to die, arose a respectful heart towards his father and followed his words, reciting 'Namo Buddhaya' (Homage to the Buddha). The father further taught him to recite 'Namo Dharmaya' (Homage to the Dharma), 'Namo Sanghaya' (Homage to the Sangha). The son had already died, but by the merit of reciting the Buddha's name, he was able to ascend to heaven and enjoy heavenly bliss. After the heavenly reward was exhausted, because of the past sin of slandering the Dharma, he fell into Avici Hell and suffered all kinds of severe pain. If according to this sutra, reciting the Buddha's name at the time of death can lead to rebirth in heaven, but the sins cannot be eradicated, and one will still fall into hell. Then, why is it that those of the lowest level of rebirth, with one recitation of the Buddha's name, can eradicate all sins and be reborn in the Western Pure Land, forever escape from sinking into suffering, no longer fall into evil realms, constantly enjoy happiness, and even ultimately attain Bodhi (enlightenment)? The same recitation of the Buddha's name, but the results of ascent and descent are different?
The explanation is: Although those people recited the Buddha's name and were able to ascend to the heavenly palace and enjoy heavenly bliss, they were attached to the five desires and no longer cultivated good deeds. When the merit of reciting the Buddha's name was exhausted, they still fell into the three evil paths, just like an arrow shot into the sky, when its force is exhausted, it will fall. They did not rely on the fundamental vows of Amitabha Buddha, so they fell into the evil paths. Now, these people who are reborn in the Land of Ultimate Bliss, after the lotus flower opens, can see the Buddha, hear the Dharma, and gradually cultivate various practices of the path and the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), constantly practicing in every moment. The sins from beginningless time are all eradicated, and the excellent vows and practices increase in every moment. Hundreds of thousands of Samadhis (meditative states) all appear before them. They contemplate the emptiness of persons and the emptiness of phenomena, and attain the state of no attainment. How can this be compared to being in the heavenly palace, indulging in the five desires, enjoying the pleasures of men and women, indulging the six senses, and creating the ten evil deeds?
惡罪。同彼凈土往生有情。又彼雖唸佛。不發無上菩提之心。求生凈土慇勤慚愧。又本願言。更經三惡道者。不取正覺。又不至心。但依父命。故罪不滅。暫得生天。還沉惡趣。又謗法罪。準依觀經當下品下生。須具足十念罪始滅除。彼不至心。復唯一念。故罪不滅生天。還墜。譬如負債強者先牽。唸佛福強暫生天趣。謗法罪重還落惡趣。此彼兩經有斯別也。
問曰。經言。內有邪三毒。外感神鬼魔。今言。唸佛三昧得見阿彌陀佛及臨命終時。佛與聖眾持花來迎。既是凡夫。有邪三毒。如何不是神鬼魔耶。
釋曰。以有邪三毒。依經修行唸佛三昧。得見阿彌陀佛及命終時聖眾來迎。悉是神鬼魔者。即應一切凡夫皆悉具邪三毒。縱不得唸佛三昧及修西方業。應一切時處。常應見佛臨命終時。皆見阿彌陀佛持花來迎。若言不見不迎。應無有邪三毒。又至心稱念阿彌陀佛。作西方凈業。修持齋戒等。為是邪三毒因。為非邪三毒因耶。若是邪三毒因者。何因唸佛修善。反起邪三毒耶。即應世尊不勸眾生唸佛等。而修善念佛。乃招神鬼及魔。破齋破戒。乃無魔鬼等相也。若非邪三毒因者。此是能滅邪三毒法。我修能滅之法。止見神鬼魔。汝本不作滅因。何為不曾見佛。若以此文為證。定判是魔。即應無邪三毒人不為
【現代漢語翻譯】 現代漢語譯本：作惡的罪過，和那些往生到凈土的有情眾生不同。而且，他們雖然唸佛，卻沒有發起無上的菩提之心，只是爲了求生凈土而勉強感到慚愧。而且，阿彌陀佛的本願說，如果還要經歷三惡道，就不會成佛。而且，他們不是至誠懇切，只是聽從父母的命令，所以罪業不能滅除，只能暫時升到天界，最終還是會墮入惡道。還有，誹謗佛法的罪過，按照《觀經》的說法，會墮入下品下生，必須具足十念才能滅除罪業。他們不是至誠懇切，而且只有一念，所以罪業不能滅除，升到天界后還會墮落。這就像欠債的人，債主會先抓住他一樣。唸佛的福報強大，所以暫時升到天界，但誹謗佛法的罪業深重，最終還是會墮入惡道。這就是這兩部經的不同之處。
問：經書上說，內心有邪惡的三毒（貪嗔癡），外在會感召神鬼魔。現在卻說，唸佛三昧可以見到阿彌陀佛（Amitabha，無量光佛）以及臨終時，佛和聖眾會拿著鮮花來迎接。既然是凡夫，有邪惡的三毒，怎麼不是神鬼魔呢？
答：如果說因為有邪惡的三毒，所以依照經書修行唸佛三昧，見到阿彌陀佛以及臨終時聖眾來迎接，就都是神鬼魔的話，那麼就應該一切凡夫都具有邪惡的三毒。即使沒有修習唸佛三昧以及西方凈土的功業，也應該在任何時間、任何地點，都能見到佛，臨終時都能見到阿彌陀佛拿著鮮花來迎接。如果說沒有見到佛，也沒有被迎接，就應該沒有邪惡的三毒。而且，至誠懇切地稱念阿彌陀佛，修習西方凈土的功業，持齋守戒等等，是邪惡三毒的原因，還是不是邪惡三毒的原因呢？如果是邪惡三毒的原因，為什麼唸佛修善，反而會生起邪惡的三毒呢？那麼世尊就不應該勸導眾生唸佛等等。如果修善念佛，反而招來神鬼和魔，破壞齋戒，反而沒有魔鬼等等的現象。如果不是邪惡三毒的原因，那麼這就是能夠滅除邪惡三毒的方法。我修習能夠滅除邪惡三毒的方法，卻只見到神鬼魔。你本來沒有修習滅除邪惡三毒的原因，為什麼不曾見到佛呢？如果用這段經文作為證據，斷定是魔，那麼就應該沒有邪惡三毒的人不為
【English Translation】 English version: The evil deeds are different from those sentient beings who are reborn in the Pure Land. Moreover, although they recite the Buddha's name, they do not generate the supreme Bodhi mind, but only feel ashamed for seeking rebirth in the Pure Land. Furthermore, Amitabha's (Amitabha, Infinite Light Buddha) original vow says that if they still have to go through the three evil realms, he will not attain Buddhahood. Moreover, they are not sincere, but only obey their parents' orders, so their sins cannot be eradicated, and they can only temporarily ascend to the heavens, eventually falling into the evil realms. Also, the sin of slandering the Dharma, according to the Sutra of Contemplation, will lead to rebirth in the lowest level of the lowest grade, and one must have ten thoughts to eradicate the sin. They are not sincere, and only have one thought, so their sins cannot be eradicated, and they will fall after ascending to the heavens. This is like a debtor being seized by the creditor first. The merit of reciting the Buddha's name is strong, so they temporarily ascend to the heavens, but the sin of slandering the Dharma is heavy, and they will eventually fall into the evil realms. This is the difference between these two sutras.
Question: The sutras say that if there are evil three poisons (greed, hatred, and delusion) within, one will attract gods, ghosts, and demons externally. Now it is said that the Samadhi of Buddha Recitation can allow one to see Amitabha (Amitabha, Infinite Light Buddha) and that when one is dying, the Buddha and the holy assembly will come to greet them with flowers. Since they are ordinary people with evil three poisons, how are they not gods, ghosts, and demons?
Answer: If it is said that because one has the evil three poisons, practicing the Samadhi of Buddha Recitation according to the sutras, seeing Amitabha (Amitabha, Infinite Light Buddha) and the holy assembly coming to greet them at the time of death, are all gods, ghosts, and demons, then all ordinary people should have the evil three poisons. Even if they have not practiced the Samadhi of Buddha Recitation and the merits of the Western Pure Land, they should be able to see the Buddha at any time and any place, and see Amitabha (Amitabha, Infinite Light Buddha) coming to greet them with flowers at the time of death. If it is said that they have not seen the Buddha and have not been greeted, then they should not have the evil three poisons. Moreover, sincerely reciting Amitabha's (Amitabha, Infinite Light Buddha) name, practicing the merits of the Western Pure Land, observing fasts and precepts, etc., is it the cause of the evil three poisons, or is it not the cause of the evil three poisons? If it is the cause of the evil three poisons, why does reciting the Buddha's name and cultivating goodness give rise to the evil three poisons? Then the World Honored One should not encourage sentient beings to recite the Buddha's name, etc. If cultivating goodness and reciting the Buddha's name attracts gods, ghosts, and demons, and breaking fasts and precepts does not have the appearance of demons, etc. If it is not the cause of the evil three poisons, then this is the method that can eradicate the evil three poisons. I practice the method that can eradicate the evil three poisons, but only see gods, ghosts, and demons. You originally did not cultivate the cause of eradicating the evil three poisons, why have you never seen the Buddha? If this passage is used as evidence to determine that it is a demon, then there should be no one without the evil three poisons who is not
眾魔所嬈。若然者。何為阿難心生迷惑。不請如來住世。優波鞠多在定。魔以華鬘冠首耶。故知未必一切邪三毒皆感神鬼魔。一切無惑人皆無魔所嬈。豈關命終見佛皆是神鬼魔也。又有邪三毒。感於神鬼魔。何必唯變佛身。方成所感魔相。涅槃經言。未來世中。魔或變身作比丘比丘尼優婆塞優婆夷身及與佛身。來惑行者。佛教弟子。辨其魔說及與佛說。令其覺知。眾生墜陷。入魔境界。多緣言教被惑。豈皆形相錯亂也。故觀經中。作十六觀。所見凈境不辨邪正。若於觀中聞說妙法。佛遣出定憶持不忘。令與修多羅合。以辨邪正。若如汝所解。即汝所見四眾皆應是魔。為汝身有邪毒故。又見佛身。縱是魔者。為由我法真正能出魔境現佛身來惑亂耶。為由我法非真佛法長邪毒法感魔現來耶。若由法真正故能出魔境。魔來現身者。縱使是魔。更須勤心念佛。以是出魔真正法故。若法不真正。能長三毒。感彼眾魔現佛形者。即屠兒魁膾旃荼羅等。悉長邪三毒。應言常見十方諸佛。命終之時身心安樂眼見諸佛持花來迎。若爾者。觀經所說九品往生聖眾來迎。此教應是邪三毒法。此諸聖眾應並是魔。即應此經非佛經法是魔法也。又有邪三毒。能感魔鬼。何必要須見佛方是魔來愿生西方始感神鬼。但阿彌陀佛四十八愿。接引一切罪惡
【現代漢語翻譯】 現代漢語譯本 眾魔所擾。如果這樣，為什麼阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）會心生迷惑，不請如來（Tathagata，佛陀的稱號之一）住世呢？優波鞠多（Upagupta，印度佛教阿育王時代的僧侶）在禪定中，魔會用花鬘加在他的頭上嗎？由此可知，未必一切邪惡的三毒（貪嗔癡）都會感召神鬼魔。一切沒有迷惑的人，也並非都沒有魔的侵擾。難道說臨命終時見到佛，就一定是神鬼魔嗎？又有邪惡的三毒，會感召神鬼魔，何必一定要變化成佛的身相，才能構成所感召的魔相呢？《涅槃經》（Nirvana Sutra）中說，未來世中，魔或者會變身成為比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）的身相，以及佛的身相，來迷惑修行者。佛教弟子，要辨別其所說的魔說和佛說，使他們覺悟，眾生才會不至於墜入魔的境界。多數是因為言教而被迷惑，難道都是因為形相錯亂嗎？所以《觀經》（Visualization Sutra）中，教導作十六觀，如果所見的清凈境界不能辨別邪正，如果在觀想中聽到宣說妙法，佛會遣令出定，憶持不忘，使之與修多羅（sutra，佛經）相合，以此來辨別邪正。如果像你所理解的那樣，那麼你所見的四眾（比丘、比丘尼、優婆塞、優婆夷）都應該是魔了，因為你自身有邪毒的緣故。又見到佛身，縱然是魔，是因為我的佛法真正能夠脫離魔境，所以魔才現佛身來迷惑嗎？還是因為我的佛法並非真正的佛法，而是增長邪毒的法，所以感召魔現身呢？如果因為佛法真正，所以能夠脫離魔境，魔才來現身，那麼縱使是魔，更應該勤心念佛，因為這是脫離魔境的真正佛法。如果佛法不真正，能夠增長三毒，感召那些魔現佛形，那麼像屠夫、劊子手、旃荼羅（candala，印度種姓制度中的賤民）等，都長有邪惡的三毒，應該說他們常常能見到十方諸佛，臨命終時身心安樂，眼見諸佛持花來迎接。如果這樣，那麼《觀經》中所說的九品往生，聖眾來迎接，這種教導就應該是邪惡的三毒之法，這些聖眾都應該是魔，那麼這部經就不是佛經，而是魔法了。又有邪惡的三毒，能夠感召魔鬼，何必要須見到佛才是魔來，愿生西方才感召神鬼呢？只是阿彌陀佛（Amitabha，西方極樂世界的佛）的四十八愿，接引一切罪惡。
【English Translation】 English version Demons harass. If that is so, why did Ananda (one of the Buddha's ten principal disciples, known for his memory) become confused and not request the Tathagata (one of the titles of the Buddha) to remain in the world? When Upagupta (an Indian Buddhist monk from the time of Emperor Ashoka) is in meditation, would demons crown him with garlands? Therefore, it is known that not all evil three poisons (greed, hatred, and delusion) attract gods, ghosts, and demons. Not all people without confusion are free from demonic harassment. Does seeing the Buddha at the time of death necessarily mean it is gods, ghosts, and demons? Furthermore, evil three poisons can attract gods, ghosts, and demons. Why must they transform into the Buddha's form to constitute the perceived demonic appearance? The Nirvana Sutra says, 'In the future, demons may transform into the forms of bhikshus (male monastics), bhikshunis (female monastics), upasakas (male lay practitioners), upasikas (female lay practitioners), and even the Buddha's form to delude practitioners. Buddhist disciples should discern between demonic teachings and the Buddha's teachings, so that they may awaken and sentient beings will not fall into demonic realms.' Most are deluded by teachings, is it all because of distorted appearances? Therefore, in the Visualization Sutra, it teaches the sixteen contemplations. If the pure realms seen cannot distinguish between right and wrong, and if one hears the wonderful Dharma being preached in contemplation, the Buddha will send one out of meditation to remember it without forgetting, so that it aligns with the sutras (Buddhist scriptures), thereby distinguishing between right and wrong. If it is as you understand it, then the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) you see should all be demons, because you yourself have evil poison. Furthermore, seeing the Buddha's form, even if it is a demon, is it because my Dharma is truly able to escape the demonic realm, so the demon appears in the Buddha's form to delude? Or is it because my Dharma is not the true Buddha Dharma, but a Dharma that cultivates evil poison, attracting demons to manifest? If it is because the Dharma is true, so it can escape the demonic realm, and the demon comes to manifest, then even if it is a demon, one should diligently recite the Buddha's name, because this is the true Dharma for escaping the demonic realm. If the Dharma is not true, and can cultivate the three poisons, attracting those demons to manifest in the Buddha's form, then butchers, executioners, candalas (outcastes in the Indian caste system), and others, all cultivate evil three poisons, and it should be said that they often see the Buddhas of the ten directions, and at the time of death, their bodies and minds are peaceful, and they see the Buddhas holding flowers to welcome them. If that is so, then the nine grades of rebirth mentioned in the Visualization Sutra, with the holy assembly coming to welcome, this teaching should be the evil three poisons Dharma, and these holy beings should all be demons, then this sutra is not the Buddha's teaching, but demonic Dharma. Furthermore, evil three poisons can attract demons and ghosts, why must one see the Buddha for it to be a demon coming, and only wishing to be born in the Western Pure Land to attract gods and ghosts? It is only Amitabha Buddha's (the Buddha of the Western Pure Land) forty-eight vows that receive all sins and evils.
眾生。悉得往生。聖教明說。古今已來有諸傳記。咸陳嘉瑞。清樂神香善相皎然。豈虛構也。汝須聞此妙法見眾善相。理鬚髮菩提心專心修學。而乃不尋聖教。靡信佛經。見有修行。反生誹謗。此是汝邪三毒感神鬼魔。令汝顛倒亂心謗諸佛教。自毀正信壞他深心。須覺其魔事正信念佛三昧。此即是魔來。惑亂壞汝善心。何須要為現形作諸佛相。方名神鬼三毒感耶。且佛將般涅槃。告阿難曰。我善修四神足。能住世一劫。阿難默然。不請佛住。般涅槃。后迦葉結集以六突吉羅。呵責阿難。何因不請世尊久住於世。阿難言。魔惑我心。忘請佛住。佛滅度后惡魔離心。方生覺察。慚愧悔過。故知魔來惑亂。未必唯為現形。但令汝心邪錯。即為魔得便。又魔來顯惑。易覺易除。魔來隱惑。難知難遣。只如阿難。在娑羅林外十二由旬。為六萬諸魔之所惑亂。一切咸知。佛遣文殊師利。持咒往救。乃至垂欲滅度。魔乃密蔽其心。阿難不覺知。滅度之後方生悔過。此豈非顯魔易覺隱魔難知。爾只謗他念佛之人。言見佛皆是魔鬼。曾不自覺不信聖教所說。魔已惑亂汝心耶。又薩陀波倫菩薩。為往曇無竭菩薩所學般若波羅蜜。不應空見大師。遂即賣身市肆。惡魔知菩薩心生決定不能迷惑其心。遂蔽眾人之耳。令不聞菩薩賣身之聲。有長者
【現代漢語翻譯】 現代漢語譯本： 一切眾生，都能往生西方極樂世界，這是佛經明白曉暢地闡述的。自古至今，有很多相關的傳記，都記載著吉祥的徵兆。清凈的音樂、芬芳的香氣、美好的景象，都清晰明瞭，這難道是虛構的嗎？你應該聽聞這種微妙的佛法，見到各種美好的景象，理應發起菩提心，專心修學。然而你卻不尋求聖教的指引，不相信佛經的教誨，見到有人修行，反而心生誹謗。這是你內心的邪見、貪嗔癡三毒感召了神鬼邪魔，使你顛倒錯亂，誹謗佛教，自我摧毀正信，破壞他人修行的善心。你必須覺察到這是魔的作為，以正念、信念和佛的三昧來對抗。這才是魔來作祟，迷惑擾亂你的善心。為什麼一定要顯現形體，化作諸佛的形象，才算是神鬼三毒的感應呢？ 而且，佛將要進入涅槃時，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我善於修習四神足（catvāri ṛddhipādāḥ，四種能證得神通的修行方法），能夠住世一劫（kalpa，極長的時間單位）。』阿難默然不語，沒有祈請佛住世。佛陀涅槃后，迦葉（Kāśyapa，佛教中的重要人物）在結集佛經時，以六突吉羅（duk-kṛta，輕微的罪過）呵責阿難，責問他為什麼不祈請世尊長久住世。阿難說：『魔迷惑了我的心，忘記了祈請佛住世。』佛滅度后，惡魔離開了他的心，他才覺察到，慚愧後悔。所以要知道，魔來迷惑擾亂，未必只是顯現形體。只要讓你的心產生邪念和錯誤，就是魔得逞了。 而且，魔來顯現迷惑，容易覺察和消除；魔來隱藏迷惑，難以察覺和遣除。就像阿難，在娑羅林外十二由旬（yojana，古印度長度單位）的地方，被六萬諸魔所迷惑擾亂，大家都知道。佛派遣文殊師利（Mañjuśrī，智慧的象徵）菩薩，持咒前往救護。乃至佛陀將要滅度時，魔卻秘密地矇蔽了他的心，阿難沒有覺察到，滅度之後才產生悔過。這難道不是顯現的魔容易覺察，隱藏的魔難以察覺嗎？你只是誹謗唸佛的人，說他們見到的佛都是魔鬼，卻不自覺自己不相信聖教所說，魔已經迷惑擾亂了你的心嗎？ 還有，薩陀波倫（Sadāprarudita，常啼菩薩）菩薩，爲了前往曇無竭（Dharmodgata，法涌菩薩）菩薩那裡學習般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸），不應該空見大師，於是就賣身於市場。惡魔知道菩薩心生決定，不能迷惑他的心，於是就矇蔽了眾人的耳朵，使他們聽不見菩薩賣身的聲音。有一位長者（kulapati，富有的居士）...
【English Translation】 English version: All sentient beings can be reborn in the Western Pure Land of Ultimate Bliss. This is clearly and explicitly stated in the Buddhist scriptures. From ancient times to the present, there have been many related biographies that record auspicious omens. Pure music, fragrant scents, and beautiful sights are all clear and distinct. Could these be fabrications? You should hear this wonderful Dharma, see all kinds of auspicious signs, and you should generate Bodhicitta (bodhicitta, the mind of enlightenment) and diligently cultivate and study. However, you do not seek guidance from the holy teachings, nor do you believe in the teachings of the Buddhist scriptures. When you see someone practicing, you instead give rise to slander. This is because your own evil views, the three poisons of greed, hatred, and delusion, attract gods, ghosts, and demons, causing you to be confused and to slander Buddhism, destroy your own right faith, and ruin the good intentions of others in their practice. You must realize that this is the work of demons, using right mindfulness, faith, and the Samadhi (samādhi, a state of meditative consciousness) of the Buddha to resist. This is when demons come to cause trouble, deluding and disturbing your good intentions. Why must they manifest a form, transforming into the image of Buddhas, to be considered the influence of gods, ghosts, and the three poisons? Moreover, when the Buddha was about to enter Nirvana (nirvāṇa, the ultimate state of liberation), he told Ananda (Ananda, one of the Buddha's ten principal disciples): 'I am skilled in cultivating the Four Bases of Supernatural Power (catvāri ṛddhipādāḥ, the four foundations for achieving supernatural abilities), and I can remain in the world for a kalpa (kalpa, an extremely long unit of time).' Ananda remained silent and did not request the Buddha to stay in the world. After the Buddha entered Nirvana, Kashyapa (Kāśyapa, an important figure in Buddhism) , while compiling the Buddhist scriptures, rebuked Ananda with six duk-kṛtas (duk-kṛta, minor offenses), questioning why he did not request the World Honored One to remain in the world for a long time. Ananda said: 'Demons deluded my mind, and I forgot to request the Buddha to stay in the world.' After the Buddha's passing, the evil demons left his mind, and he realized his mistake, feeling ashamed and remorseful. Therefore, you should know that the delusion and disturbance caused by demons do not necessarily involve manifesting a form. As long as your mind gives rise to evil thoughts and errors, the demons will succeed. Moreover, when demons manifest their delusions, they are easy to detect and eliminate; when demons hide their delusions, they are difficult to detect and dispel. Just like Ananda, who was twelve yojanas (yojana, an ancient Indian unit of distance) outside the Sala Grove, was deluded and disturbed by sixty thousand demons, everyone knew about it. The Buddha sent Manjushri (Mañjuśrī, the embodiment of wisdom) Bodhisattva, holding a mantra, to go and rescue him. Even when the Buddha was about to pass away, the demons secretly obscured his mind, and Ananda did not realize it, only feeling remorse after the passing. Isn't it true that manifested demons are easy to detect, while hidden demons are difficult to detect? You only slander those who recite the Buddha's name, saying that the Buddhas they see are all demons, but you are not aware that you do not believe in what the holy teachings say, and that demons have already deluded and disturbed your mind? Furthermore, Sadāprarudita (Sadāprarudita, the Ever Weeping Bodhisattva) Bodhisattva, in order to go to Dharmodgata (Dharmodgata, the Dharma Rising Bodhisattva) Bodhisattva to learn Prajñāpāramitā (Prajñāpāramitā, the perfection of wisdom), should not have empty views of the master, and then sold himself in the market. The evil demons knew that the Bodhisattva's mind was determined and could not delude his mind, so they obscured the ears of the people, making them unable to hear the Bodhisattva selling himself. There was an elder (kulapati, a wealthy householder)...
女。在高樓上宿。有善因。魔不能蔽。遂聞菩薩賣身之聲。如是(云云)具如經說。以此經準知。不聞聲者。為魔蔽耳根。聞其聲者。魔不能障聞聲也。我亦如是。聞說西方凈土教法阿彌陀佛四十八愿接引娑婆眾生。十方恒沙諸佛世尊出廣長舌。證勸往生。信向專修凈業。愿生凈土。此是我出魔境界。魔不能惑。如長者女在高樓上。有勝善因魔不能蔽。得聞菩薩賣身之聲。我亦如是。故稱讚凈土經言。於此雜染娑訶世界五濁盛時。若有凈信諸善男子或善女人。得聞如是阿彌陀佛不可思議功德名號極樂世界清凈莊嚴。聞已生信。當知此人無量佛所。曾種善根。如說修行一切定生無量壽國等。故知修西方業者。皆是無量佛所。曾種善根。惡魔不能蔽心。遂能深生信解信知。汝等見聖言。無信向心。魔蔽其心。反生誹謗。不覺為魔所惑。翻乃笑我有魔。愿細尋思。早生覺察。無得自誤及誤於人。又依經文。精進持戒。修行三福。作十六觀。未知此業為是為非。為邪為正。為是魔法。為是佛法。若是佛法是真是正。見佛見魔。此法恒正。縱使見魔。以魔為佛。但令依教修行。斯有何苦。若其此法。是于魔法非真非正。縱見真佛。以佛為魔。行非佛法。斯有何益。如諸外道等佛在世日亦見世尊也。子今定此觀經等教所說三福十六
【現代漢語翻譯】 現代漢語譯本： 一位女子在高樓上住宿，因為有善良的因緣，所以魔不能遮蔽她，於是聽到了菩薩賣身的聲音。像這樣（等等），具體內容如經文所說。根據這部經文可以得知，聽不到聲音的人，是被魔遮蔽了耳朵；聽到聲音的人，魔不能阻礙他聽到聲音。我也是這樣，聽聞宣說西方凈土教法，阿彌陀佛（Amitabha，音譯，意為無量光佛或無量壽佛）的四十八大愿接引娑婆（Saha，音譯，指我們所居住的這個充滿缺陷和痛苦的世界）眾生，十方恒河沙數諸佛世尊伸出廣長舌相，證明並勸導往生，從而信奉、專修凈土法門，發願往生凈土。這是我脫離魔的境界，魔不能迷惑我。就像長者女在高樓上，因為有殊勝的善因，魔不能遮蔽她，得以聽到菩薩賣身的聲音。我也是這樣。所以《稱讚凈土經》說：『在這個混雜染污的娑婆世界五濁惡世，如果有具足清凈信心的善男子或善女人，聽聞到阿彌陀佛不可思議的功德名號和極樂世界清凈莊嚴，聽聞後心生信心，應當知道這個人過去在無量佛所，曾經種下善根。』如經文所說，依教奉行，一切必定往生無量壽國等等。所以知道修西方凈土法門的人，都是在無量佛所，曾經種下善根，惡魔不能遮蔽他們的心，於是能夠深深地產生信心和理解。你們看見聖人的言教，卻沒有信奉之心，是被魔遮蔽了心，反而產生誹謗，不覺得是被魔所迷惑，反而嘲笑我著魔。希望仔細思考，及早覺察，不要自己耽誤自己，也耽誤他人。又依據經文，精進持戒，修行三福，修習十六觀，還不知道這個行業是正確還是錯誤，是邪惡還是正當，是魔法還是佛法。如果是佛法，是真實是正當，那麼見佛見魔，此法恒常正確。縱然見到魔，也可以把魔當成佛，只要按照教導修行，又有什麼痛苦呢？如果這個法是魔法，不是真實不是正當，縱然見到真佛，也可以把佛當成魔，所行不是佛法，又有什麼益處呢？就像那些外道等等，佛在世的時候也見到世尊啊。你現在確定這部《觀經》（Visualization Sutra）等經典所說的三福十六觀
【English Translation】 English version: A woman lodging in a high tower, due to her good karma, is not obscured by demons. Consequently, she hears the voice of a Bodhisattva selling his body. Thus (and so on), as fully described in the sutra. According to this sutra, those who do not hear the voice have their ears obscured by demons; those who hear the voice cannot be obstructed by demons from hearing. I am also like this, having heard the teachings of the Western Pure Land, Amitabha's (Amitabha, meaning Infinite Light or Infinite Life) forty-eight vows to receive beings from the Saha (Saha, referring to the world we live in, full of imperfections and suffering) world, and the Buddhas and World-Honored Ones of the ten directions extending their broad and long tongues to testify and encourage rebirth there. Therefore, I believe in and diligently cultivate the Pure Land practice, vowing to be reborn in the Pure Land. This is how I escape the realm of demons, who cannot delude me. Like the daughter of the elder in the high tower, due to her superior good karma, she is not obscured by demons and is able to hear the voice of the Bodhisattva selling his body. I am also like this. Therefore, the 'Praise of the Pure Land Sutra' says: 'In this mixed and defiled Saha world during the time of the five turbidities, if there are virtuous men or women with pure faith who hear of Amitabha's inconceivable meritorious name and the pure and adorned Land of Ultimate Bliss, and upon hearing, generate faith, know that these people have planted good roots in the presence of immeasurable Buddhas.' As the sutra says, practicing according to the teachings, all will certainly be born in the Land of Immeasurable Life, and so on. Therefore, know that those who cultivate the practice of the Western Land have all planted good roots in the presence of immeasurable Buddhas. Evil demons cannot obscure their minds, and they are able to deeply generate faith and understanding. You see the words of the sages but have no faith, your minds are obscured by demons, and you instead generate slander, unaware that you are deluded by demons, and instead laugh at me for being possessed. I hope you will carefully consider this, awaken early, and not mislead yourselves or others. Furthermore, according to the sutra, diligently uphold the precepts, cultivate the three blessings, and practice the sixteen contemplations, yet you do not know whether this practice is right or wrong, evil or proper, demonic or Buddhist. If it is Buddhist, truly right and proper, then whether you see Buddhas or demons, this Dharma is always right. Even if you see demons, you can regard them as Buddhas, as long as you practice according to the teachings, what suffering is there? If this Dharma is demonic, not truly right or proper, even if you see true Buddhas, you can regard them as demons, and your practice is not Buddhist, what benefit is there? Like the heretics and others, they also saw the World-Honored One when the Buddha was in the world. Now you determine that the three blessings and sixteen contemplations spoken of in this Visualization Sutra (Visualization Sutra) and other teachings
觀是正是邪。若是正者。依教修行。見佛何錯。而汝謗耶。若非正者。爾是闡提謗正法者。深可悲愍。為魔得便。又維摩經。天魔波旬從萬二千天女。狀如帝釋。惑亂持世菩薩。維摩大士從魔索女。教令發心。魔從凈名復更索女。維摩還女。女即白言。我等云何止於魔宮。維摩詰言。有法門。名無盡燈。汝等當學魔。女得法隨魔還宮。至彼天中化諸魔輩。皆令舍諸魔業發菩提心。故知得真正法。縱在魔宮。知魔是魔法恒真正。此義亦爾。但使唸佛三昧是真佛法。縱使魔化佛來。以魔為佛歸向之心轉盛。菩提之意不渝。亦何所畏。優波鞠多遣魔作佛。五體歸誠。以似於佛。想佛禮拜。此豈是錯。假令同汝邪解。所見皆魔。以魔為佛。豈損於正見也。又維摩經言。十方世界中作魔王者。皆是住不可思議解脫。菩薩以方便力教化眾生。現作魔王。縱使是魔。還是菩薩。何所畏也。強誹謗乎。只如信行彈師。作生盲觀。不別前境是聖是凡。總為聖解。普敬設要。汝既不別是佛是魔。亦須總敬作真佛想。又魔作非魔業。非魔作魔業。魔作魔業。非魔作非魔業。魔作非魔業者。如彌勒下生時。魔于夜半覺諸眾生。令舍睡眠勤修出世。非魔作魔業者。如今眾生雖非是魔。勸人造惡即是魔業。魔作魔業者。如有諸魔等常惑行人。令退菩
提耽著五欲。非魔作非魔業者。如諸佛菩薩及善知識。勸人發菩提心修眾善品等是。何必汝語不當非魔作魔業魔作魔業耶。經言。如人覺賊賊不能為也。又如薩陀波倫菩薩。精誠勇猛勤心行道。唯念何時曇無竭菩薩從三昧出為我說般若波羅蜜。是時惡魔雨土砂礫石枯骨木枝。惑亂菩薩。菩薩爾時更增勇猛。刺血灑地。莊嚴道場。魔雖惑亂更增菩薩精進之意。我今唸佛得見聖容。縱使是魔。我將作佛想。更增勇猛。何所畏也。上來廣引眾多聖教。開悟爾心。勿生謗也。若爾所引經教。若為會通。答有邪三毒。不能覺察。作身語意諸粗惡業。毀壞正見。事鬼事神。此名內有邪三毒外感神鬼魔也。雖有邪三毒。能親近善知識。依三藏聖教諸了義經。發菩提心。修諸善品。正信正見而無神鬼魔也。縱有眾魔亦不得便。諸佛護念為其勝緣。自菩提心為其正因。何有魔鬼而來惑也。
問曰。西方凈土與兜率天宮。二處校量有何優劣。
釋曰。此處之優劣。其事顯然。有識咸知。詎勞更問。然前德已有凈土之論。具言優劣。無勞此釋。然前德所制猶有未喻。今更略辨顯其優劣。以十二義彰其優劣。一主。二處。三眷屬。四壽命。五內外。六身色。七相好。八五通。九不善。十滅罪。十一受樂。十二受生。言主者。都率天
【現代漢語翻譯】 現代漢語譯本： 沉溺於五欲，就不是魔所為或魔的作為嗎？像諸佛菩薩以及善知識，勸人發起菩提心，修習各種善行等等，才是。何必說你的話不恰當，就一定是魔所為或魔的作為呢？經書上說：『如果人覺察到是賊，賊就無法作爲了。』又如薩陀波倫菩薩（Sadāparibhūta，常不輕菩薩），精誠勇猛，勤心修行，一心想著何時曇無竭菩薩（Dharmodgata，法涌菩薩）從三昧中出來，為他說般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。這時惡魔降下土沙礫石、枯骨木枝，迷惑擾亂菩薩。菩薩當時更加勇猛，刺血灑地，莊嚴道場。魔雖然迷惑擾亂，反而更加增進菩薩精進的意念。我現在念佛，得見聖容，縱然是魔，我也將作佛想，更加勇猛，有什麼可畏懼的呢？上面廣泛引用眾多聖教，開悟你的心，不要產生誹謗啊。如果這樣，你所引用的經教，要如何會通呢？回答說，因為有邪見、貪嗔癡三毒，不能覺察，做出身語意各種粗惡的業，毀壞正見，事奉鬼神，這叫做內心有邪見三毒，外在感應到神鬼魔。雖然有邪見三毒，但能親近善知識，依靠三藏聖教各種了義經，發起菩提心，修習各種善行，有正信正見，就沒有神鬼魔。縱然有眾多魔，也無法得逞。諸佛護念，作為殊勝的因緣，自身菩提心作為正因，哪裡會有魔鬼來迷惑呢？ 問：西方凈土（Western Pure Land）與兜率天宮（Tuṣita Heaven），兩處比較，有什麼優劣？ 釋：此處的優劣，這件事很明顯，有見識的人都知道，何必再問。然而前人已經有關於凈土的論述，詳細說明了優劣，無需我再解釋。然而前人的論述還有未盡之處，現在我再略微辨析，顯明其優劣。用十二個方面來彰顯其優劣：一、主，二、處，三、眷屬，四、壽命，五、內外，六、身色，七、相好，八、五通，九、不善，十、滅罪，十一、受樂，十二、受生。說到『主』，兜率天
【English Translation】 English version: Is indulging in the five desires not the work or actions of a demon? It is the Buddhas, Bodhisattvas, and virtuous teachers who encourage people to generate Bodhicitta (Bodhicitta, the mind of enlightenment), cultivate various virtuous deeds, and so on. Why must you say that if your words are inappropriate, it must be the work or actions of a demon? The scriptures say: 'If a person is aware of a thief, the thief cannot act.' Also, like Sadāparibhūta Bodhisattva (Sadāparibhūta, the Bodhisattva who never disparages), with sincere and courageous diligence, he practiced diligently, thinking only of when Dharmodgata Bodhisattva (Dharmodgata, the Bodhisattva who arises from Dharma) would emerge from Samadhi (Samādhi, meditative absorption) to explain the Prajñāpāramitā (Prajñāpāramitā, the perfection of wisdom) to him. At this time, the evil demon rained down earth, sand, gravel, withered bones, and wooden branches, to confuse and disturb the Bodhisattva. The Bodhisattva then became even more courageous, pricking his blood and sprinkling it on the ground, adorning the Bodhimaṇḍa (Bodhimaṇḍa, the place of enlightenment). Although the demon confused and disturbed him, it only increased the Bodhisattva's intention of diligence. Now that I am mindful of the Buddha and see the holy countenance, even if it is a demon, I will think of it as a Buddha, and become even more courageous. What is there to fear? Above, I have extensively quoted many sacred teachings to enlighten your mind. Do not give rise to slander. If so, how can the scriptures you have quoted be reconciled? The answer is that because of the three poisons of evil views, greed, hatred, and delusion, one cannot be aware and commits various coarse and evil deeds of body, speech, and mind, destroying right view, and serving ghosts and spirits. This is called having the three poisons of evil views within, and externally sensing gods, ghosts, and demons. Although one has the three poisons of evil views, if one can be close to virtuous teachers, rely on the Tripitaka (Tripiṭaka, the three baskets of Buddhist scriptures) and various definitive sutras, generate Bodhicitta, cultivate various virtuous deeds, and have right faith and right view, then there will be no gods, ghosts, or demons. Even if there are many demons, they will not be able to take advantage. The Buddhas protect and cherish them, making it a supreme condition, and their own Bodhicitta is the right cause. How can demons come to confuse them? Question: The Western Pure Land (Western Pure Land) and Tuṣita Heaven (Tuṣita Heaven), when compared, what are their advantages and disadvantages? Answer: The advantages and disadvantages of these two places are obvious, and those with knowledge know it well. Why ask again? However, previous virtuous ones have already discussed the Pure Land, explaining the advantages and disadvantages in detail, so there is no need for me to explain it again. However, the explanations of previous virtuous ones are still incomplete, so now I will briefly analyze and clarify their advantages and disadvantages. I will use twelve aspects to highlight their advantages and disadvantages: 1. Lord, 2. Place, 3. Retinue, 4. Lifespan, 5. Internal and External, 6. Body and Color, 7. Features and Marks, 8. Five Supernatural Powers, 9. Non-virtue, 10. Eradicating Sins, 11. Receiving Joy, 12. Receiving Birth. Speaking of 'Lord', Tuṣita Heaven
主跡現凡夫。雖名補處。未成妙覺。縱當成道只現化身。阿彌陀佛已成正覺。居處凈土。多現受用身。據實而論。故無優劣。降跡化物。師弟道殊。當成現成。化佛報佛。覺滿未滿。現粗現妙。優劣不同。其義一也。言處者。兜率是娑婆穢土。欲界劣天。極樂是凈土勝方。超眾妙剎。論其勝劣。無可比方。美醜顯然。其義二也。言眷屬者。兜率天宮多間男女。極樂凈剎少說女人。以此相形。自分好惡。勝負懸隔。其義三也。言壽命者。兜率天壽用人間四百年。為彼一日一夜。即以彼之日夜三十日為一月。十二月為一年。壽命四千歲。然有中夭不盡天壽。詎比西方壽命無量阿僧祇劫。以斯相併。無以相儔。長短不同。其義四也。言內外者。兜率天宮有內外院。內即親近補處。永無退轉。外即耽茲五欲。不免輪迴。覺師子道亞世親。猶生外院。婆藪般豆德鄰無著。誕質內院。故知內院難生。多居外院。還造十惡。退沒三塗。未若得生西方。縱令下品蓮華啓發得遇觀音。聞說甚深諸法實相除滅罪法。永免循環。以此相形。豈為比挍。其義五也。言身色者。兜率天身色雖是天形清凈微妙實為殊特。然其終時。五衰相現。或兩腋汗出。或光明隱蔽。詎類西方純真金色光明照曜百千由旬。故無量壽經以其貧窮乞士。類粟散諸王。將
【現代漢語翻譯】 現代漢語譯本 主跡現凡夫（指示現凡夫之相）。雖名補處（指彌勒菩薩，是下一尊佛的候補者），未成妙覺（尚未成就圓滿的覺悟）。縱當成道只現化身（即使將來成佛，也只是示現應化之身）。阿彌陀佛已成正覺（已經成就圓滿的覺悟），居處凈土（居住在清凈的國土），多現受用身（多示現受用之身）。據實而論（如果從實際情況來論），故無優劣（所以沒有優劣之分）。 降跡化物（降臨世間教化眾生），師弟道殊（老師和弟子的道路不同）。當成現成（將要成就和已經成就），化佛報佛（應化之佛和報身之佛），覺滿未滿（覺悟圓滿和尚未圓滿），現粗現妙（示現粗劣之相和示現微妙之相），優劣不同（優劣之處不同）。其義一也（這是第一點不同）。 言處者（說到所處的處所），兜率（Doushuai，欲界天之一，彌勒菩薩的居所）是娑婆穢土（Suopo，我們所居住的這個充滿煩惱的世界）欲界劣天（欲界中比較低劣的天界），極樂（Jile，阿彌陀佛的凈土）是凈土勝方（清凈國土殊勝的地方），超眾妙剎（超越一切美好的剎土）。論其勝劣（如果論其殊勝和低劣），無可比方（無法相比）。美醜顯然（美好和醜陋顯而易見）。其義二也（這是第二點不同）。 言眷屬者（說到眷屬），兜率天宮多間男女（兜率天宮中多有男女），極樂凈剎少說女人（極樂凈土很少提到女人）。以此相形（用這些來比較），自分好惡（自然能分辨好壞），勝負懸隔（勝負相差懸殊）。其義三也（這是第三點不同）。 言壽命者（說到壽命），兜率天壽用人間四百年（兜率天的壽命用人間四百年）為彼一日一夜（作為他們的一天一夜）。即以彼之日夜三十日為一月（就用他們那裡的一天一夜的三十天作為一個月），十二月為一年（十二個月作為一年），壽命四千歲（壽命是四千歲）。然有中夭不盡天壽（然而有中途夭折不能享盡天壽的），詎比西方壽命無量阿僧祇劫（ju bi，怎麼能和西方極樂世界壽命無量阿僧祇劫相比呢）。以斯相併（用這些來比較），無以相儔（無法相比）。長短不同（長短不同）。其義四也（這是第四點不同）。 言內外者（說到內外），兜率天宮有內外院（兜率天宮有內院和外院），內即親近補處（內院是親近彌勒菩薩的地方），永無退轉（永遠不會退轉）。外即耽茲五欲（外院是貪戀五欲的地方），不免輪迴（不能避免輪迴）。覺師子道亞世親（Jueshizi，一位論師）猶生外院（仍然生在外院），婆藪般豆德鄰無著（Posupandou，一位論師）誕質內院（出生在內院）。故知內院難生（所以知道內院難以往生），多居外院（多數居住在外院），還造十惡（還造作十惡業），退沒三塗（退墮到地獄、餓鬼、畜生三惡道）。未若得生西方（不如往生西方極樂世界），縱令下品蓮華啓發（即使是下品往生，蓮花開放），得遇觀音（也能遇到觀世音菩薩），聞說甚深諸法實相除滅罪法（聽聞甚深諸法實相，消除罪業），永免循環（永遠免除輪迴）。以此相形（用這些來比較），豈為比挍（怎麼能相比呢）。其義五也（這是第五點不同）。 言身色者（說到身色），兜率天身色雖是天形清凈微妙實為殊特（兜率天的身色雖然是天人的形體，清凈微妙，確實非常殊勝），然其終時（然而在他們臨終的時候），五衰相現（五衰之相顯現），或兩腋汗出（或者兩腋出汗），或光明隱蔽（或者光明隱沒）。詎類西方純真金色光明照曜百千由旬（ju lei，怎麼能和西方極樂世界純真金色，光明照耀百千由旬相比呢）。故無量壽經以其貧窮乞士（所以《無量壽經》用貧窮的乞丐），類粟散諸王（比作像散落的粟米一樣的諸王），將
【English Translation】 English version He manifests traces as an ordinary being. Although named a Bodhisattva-destined-for-Buddhahood (referring to Maitreya Bodhisattva, the next Buddha in waiting), he has not yet achieved wondrous enlightenment. Even when he attains Buddhahood, he only manifests a transformation body. Amitabha Buddha has already attained perfect enlightenment, resides in the Pure Land, and mostly manifests a reward body. In reality, there is no superiority or inferiority. Descending to transform beings, the paths of teacher and disciple are different. About to achieve and already achieved, transformation Buddha and reward Buddha, enlightenment fulfilled and not yet fulfilled, manifesting coarse and manifesting subtle, superiority and inferiority are different. This is the first difference. Speaking of the place, Tushita (Doushuai, one of the heavens in the desire realm, the abode of Maitreya Bodhisattva) is the impure land of Saha (Suopo, the world we live in, full of afflictions), an inferior heaven in the desire realm. Sukhavati (Jile, the Pure Land of Amitabha Buddha) is a superior place in the Pure Land, surpassing all wonderful Buddha-lands. Discussing their superiority and inferiority, there is no comparison. Beauty and ugliness are obvious. This is the second difference. Speaking of retinue, Tushita Heaven has many men and women, while the Pure Land of Sukhavati rarely mentions women. Comparing them in this way, one can naturally distinguish good from bad, and the difference between victory and defeat is vast. This is the third difference. Speaking of lifespan, the lifespan in Tushita Heaven uses 400 human years as one day and night there. Then, 30 of their days and nights are one month, and 12 months are one year, with a lifespan of 4,000 years. However, some die prematurely and do not exhaust their heavenly lifespan. How can this compare to the immeasurable asamkhya kalpas of lifespan in the Western Pure Land? Comparing them in this way, there is no comparison. Lengths are different. This is the fourth difference. Speaking of inner and outer, Tushita Heaven has inner and outer courts. The inner court is close to the Bodhisattva-destined-for-Buddhahood, and there is no regression. The outer court indulges in the five desires and cannot avoid reincarnation. Jue Shi Zi (Jueshizi, a commentator), although a teacher, was still born in the outer court. Vasubandhu (Posupandou, a commentator) was born in the inner court. Therefore, it is known that it is difficult to be born in the inner court, and most reside in the outer court, still creating the ten evils and falling into the three evil realms (hell, hungry ghost, animal). It is not like being born in the Western Pure Land, where even those born in the lower grades, when the lotus flower opens, can meet Avalokiteshvara (Guanyin), hear the profound true nature of all dharmas, eliminate sins, and be forever freed from the cycle of reincarnation. Comparing them in this way, how can they be compared? This is the fifth difference. Speaking of body color, although the body color in Tushita Heaven is the form of a deva, pure and subtle, it is indeed special. However, at the time of their death, the signs of the five decays appear, such as sweat coming from both armpits or the concealment of light. How can this compare to the pure golden color of the Western Pure Land, with light illuminating hundreds of thousands of yojanas? Therefore, the Infinite Life Sutra uses poor beggars to compare to kings like scattered grains of rice, taking
至六慾諸天。方于凈土生者顏容相貌威光自在。同夫聚墨況以金山。美醜不同。其義六也。言相好者。諸天身相雖復端嚴。豈有四八殊姿。無諸美醜。西方凈土乘佛本願。悉有三十二丈夫相。無有美醜。勝負若斯。其義七也。言五通者。如四十八弘誓願言。設我得佛。國中眾生所得五通。或見惑聞。下至百千萬億諸佛國土。兜率諸天縱有報通。飛騰往來。豈能越界。縱生內院。未階聖果。無經說彼歷事十方。以此挍量。其義八也。言不善者。彌勒天宮諸往生者。既是凡夫。生居欲界。縱逢補處。親聞大乘。具惑凡夫更無愿攝。還起諸惑不善之心。凈土眾生無斯惡境。故乘本願不善永亡。其義九也。言滅罪者。彌勒上生經言。若一念頃稱彌勒名。此人除卻千二百劫生死之罪。但聞彌勒名合掌恭敬。此人除卻五十劫生死之罪。若有敬禮彌勒者。除卻百劫生死之罪。豈比一聲稱阿彌陀佛。即滅八十億劫生死重罪。得生西方。其義十也。言受樂者。兜率五受間生。極樂無有憂苦。其義十一也。言受生者。兜率受生或在男女膝上懷中。凈土受生唯居花里或寶殿中。其義十二也。略以十二種義。顯其得失。廣無邊。不可具說。雖二處勝劣其義如斯。然此二處往生。並是佛經勸贊。隨人所愿依教修行。並得往生。咸蒙利益。如願志求
【現代漢語翻譯】 現代漢語譯本 到達六慾諸天（指位於欲界之上的六層天界）。比較在凈土往生者的容貌相貌和威光自在，如同聚集的墨點與金山相比，美醜程度截然不同，這是第六個不同之處。 說到相好，諸天身相雖然端正莊嚴，但哪裡有佛的三十二種殊勝相好？而且有美醜之分。西方凈土承蒙阿彌陀佛的本願力加持，所有眾生都具有三十二大丈夫相，沒有美醜之別。這種勝負的差別，是第七個不同之處。 說到五神通，如阿彌陀佛四十八大愿所說：『假設我成佛時，我國中的眾生都能獲得五神通，能夠見到或聽到，下至百千萬億諸佛國土的事情。』兜率天的諸天雖然有報得的神通，能夠飛騰往來，但哪裡能夠超越界限？即使生在兜率內院，如果沒有證得聖果，也沒有經典說他們能夠經歷十方世界的事情。用這些來比較衡量，這是第八個不同之處。 說到不善，彌勒天宮的往生者，既然還是凡夫，居住在欲界，即使遇到彌勒菩薩（補處菩薩，指下一尊將成佛的菩薩），親自聽聞大乘佛法，但仍然是具有迷惑的凡夫，沒有佛的願力攝持，還會生起各種迷惑和不善之心。凈土的眾生沒有這種惡劣的環境，所以依靠阿彌陀佛的本願力，不善永遠消失，這是第九個不同之處。 說到滅罪，彌勒菩薩上生經說：『如果在一念之間稱念彌勒菩薩的名號，這個人就能消除一千二百劫生死輪迴的罪業。』只是聽到彌勒菩薩的名號，合掌恭敬，這個人就能消除五十劫生死輪迴的罪業。如果有恭敬禮拜彌勒菩薩的人，就能消除一百劫生死輪迴的罪業。』這哪裡比得上稱念一聲阿彌陀佛，就能滅除八十億劫生死輪迴的深重罪業，得以往生西方凈土？這是第十個不同之處。 說到受樂，兜率天有五種感受（苦、樂、舍、喜、憂）的間雜，而極樂世界沒有憂愁痛苦，這是第十一個不同之處。 說到受生，在兜率天受生，或者在男女的膝上懷中，而在凈土受生，只在蓮花里或者寶殿中，這是第十二個不同之處。 以上簡略地用十二種義理，來顯示兩處的得失。如果廣說，則無邊無際，無法完全說盡。雖然這兩個地方有勝劣之分，但義理就是這樣。然而這兩個地方的往生，都是佛經所勸讚的，隨著人們的願望，依照教法修行，都能得以往生，都能夠得到利益。如你所愿，立定志向去追求吧。
【English Translation】 English version Reaching the Six Desire Heavens (referring to the six heavens above the Desire Realm). Comparing the countenance, appearance, majestic light, and freedom of those born in the Pure Land with a mass of gathered ink versus a golden mountain, the difference between beauty and ugliness is vast. This is the sixth difference. Speaking of marks and characteristics, although the bodies of the devas (gods) are upright and dignified, where are the thirty-two special marks of a Buddha? Moreover, there is a distinction between beauty and ugliness. The Western Pure Land, supported by the original vows of Amitabha Buddha, has all beings possessing the thirty-two marks of a great man, without any distinction between beauty and ugliness. This difference in superiority is the seventh difference. Speaking of the five supernormal powers, as the forty-eight great vows of Amitabha Buddha state: 'If, when I attain Buddhahood, the beings in my land attain the five supernormal powers, able to see or hear matters in hundreds of thousands of millions of Buddha lands.' Although the devas of Tushita Heaven have supernormal powers obtained through retribution, able to fly and travel, how can they transcend boundaries? Even if born in the inner court of Tushita, without attaining the fruit of a sage, no sutra says they can experience the ten directions. Using these to compare and measure, this is the eighth difference. Speaking of non-virtue, the beings reborn in Maitreya's Heaven, since they are still ordinary beings residing in the Desire Realm, even if they encounter Maitreya Bodhisattva (the Bodhisattva who will be the next Buddha), personally hearing the Great Vehicle teachings, they are still ordinary beings with delusions, without the support of the Buddha's vows, and will still generate various delusions and non-virtuous thoughts. The beings in the Pure Land do not have this evil environment, so relying on the original vows of Amitabha Buddha, non-virtue is forever extinguished. This is the ninth difference. Speaking of eradicating sins, the Sutra of Maitreya's Ascent to Heaven states: 'If one recites the name of Maitreya Bodhisattva for a single moment, this person will eliminate the sins of birth and death for twelve hundred kalpas.' Just hearing the name of Maitreya Bodhisattva, joining palms and being respectful, this person will eliminate the sins of birth and death for fifty kalpas. If there are those who respectfully prostrate to Maitreya Bodhisattva, they will eliminate the sins of birth and death for one hundred kalpas.' How can this compare to reciting the name of Amitabha Buddha once, which can eradicate the heavy sins of birth and death for eighty billion kalpas, enabling one to be reborn in the Western Pure Land? This is the tenth difference. Speaking of receiving joy, Tushita Heaven has an intermingling of the five feelings (suffering, joy, equanimity, happiness, and sorrow), while the Land of Ultimate Bliss has no sorrow or suffering. This is the eleventh difference. Speaking of being born, in Tushita Heaven, one is born on the laps or in the arms of men and women, while in the Pure Land, one is born only in a lotus flower or in a jeweled palace. This is the twelfth difference. The above briefly uses twelve meanings to show the gains and losses of the two places. If speaking extensively, it is boundless and cannot be fully expressed. Although these two places have differences in superiority and inferiority, the meanings are like this. However, rebirth in both of these places is praised by the Buddhist scriptures. Following people's wishes, practicing according to the teachings, one can attain rebirth and receive benefits. As you wish, establish your aspiration and pursue it.
兜率者。勿毀西方行人。愿生西方者。莫謗兜率之業。各隨性慾任情修學。莫相是非。即為佛法。遞相非撥。便行魔業也。何但不生勝處。亦乃輪轉三塗。諸修學士當思勉勵也。
問曰。諸有學者咸知西方勝于兜率百千萬倍。然恐凈土是彼殊方。諸愿生人恐難得往。是以古今盛德碩學高僧。咸謂難生。作兜率業。今既勸修凈土行。其義如何。斯疑最深。請除其惑。
釋曰。此疑也誠深矣。古來盛德博通玄旨。探究內外。精閑大小。尚於此義猶自躊躇。況仆下愚是非莫辨。豈能釋茲幽滯。辨之難易者哉。然尋諸聖典可以談其旨趣矣。且如彌勒上生經明往生兜率之行。與觀經無量壽經稱讚凈土經等明修西方之業。顯其同異。其義可知。然兜率與西方所修之行。有十五同八種異。一觀行同。二持戒同。三十善同。四懺悔同。五造立形像有為功德同。六聖迎同。七稱念同。八禮拜同。九迴向發願同。十讀誦經典同。十一往生同。十二見聖同。十三歸敬同。十四聞法同。十五不退同。八種異者。一本願異。二光明異。三守護異。四舒舌異。五眾聖異。六滅罪異。七重惡異。八教說異。一觀行同者。愿生兜率者。上生經言。一一思惟兜率陀天上妙快樂。作是觀者。名為正觀。若他觀者。名為邪觀。愿生西方者。觀經言
【現代漢語翻譯】 現代漢語譯本： 兜率（Tusita，欲界天之一）的修行者，不要詆譭往生西方凈土的行人。愿生西方凈土的人，不要誹謗兜率的修行。各自隨自己的意願修行學習，不要互相指責爭論是非。這就是佛法。互相誹謗排斥，便是行魔業。這樣不但不能往生殊勝之處，還會輪轉於三惡道。各位修行人應當努力啊。
有人問：各位學人都知道西方凈土勝過兜率百千萬倍。然而恐怕凈土是他方世界，各位愿生凈土的人恐怕難以到達。因此古今盛德碩學的高僧，都說往生凈土很難，而修兜率的法門。現在既然勸人修行凈土法門，這道理是什麼呢？這個疑問最深，請解除我的疑惑。
回答說：這個疑問確實很深啊。古來盛德博通玄妙的旨意，探究內外，精通大小乘，尚且對此義猶豫不決。何況我下愚之人，是非不辨，怎能解釋這幽深難懂的道理呢？然而尋遍諸聖典，可以談談其中的旨趣。且如《彌勒上生經》闡明往生兜率的修行，與《觀經》、《無量壽經》、《稱讚凈土經》等闡明修西方凈土的法門，顯明它們的同異之處，其中的道理就可以知道了。然而兜率與西方所修的行，有十五種相同，八種不同。一是觀行相同。二是持戒相同。三是行善相同。四是懺悔相同。五是建造佛像等有為功德相同。六是聖眾迎接相同。七是稱念佛名相同。八是禮拜相同。九是迴向發願相同。十是讀誦經典相同。十一是往生相同。十二是見聖相同。十三是歸敬相同。十四是聽聞佛法相同。十五是不退轉相同。八種不同的是：一是本願不同。二是光明不同。三是守護不同。四是舒舌相不同。五是聖眾不同。六是滅罪不同。七是重惡不同。八是教說不同。一是觀行相同，愿生兜率的人，《上生經》說：『一一思惟兜率陀天（Tusita Heaven，彌勒菩薩所住之天）上妙快樂。』作這種觀想，名為正觀。若作其他觀想，名為邪觀。愿生西方的人，《觀經》說：
【English Translation】 English version: Those who practice in Tusita (Tusita, one of the heavens in the desire realm), do not denigrate those who seek rebirth in the Western Pure Land. Those who aspire to be born in the Western Pure Land, do not slander the practices of Tusita. Each should follow their own inclinations to study and practice, and not criticize or argue with each other. This is the Buddha-dharma. To slander and reject each other is to engage in the work of demons. Not only will you fail to be born in a superior realm, but you will also be reborn in the three evil paths. All practitioners should strive diligently.
Someone asked: All scholars know that the Western Pure Land is superior to Tusita by hundreds of thousands of times. However, they fear that the Pure Land is a distant world, and that those who aspire to be born there will find it difficult to reach. Therefore, eminent monks of great virtue and profound learning throughout history have said that rebirth in the Pure Land is difficult, and instead advocate the practice of Tusita. Now that you are encouraging people to practice the Pure Land path, what is the reason for this? This is the deepest doubt, please dispel my confusion.
The answer is: This doubt is indeed profound. Eminent figures of the past, with vast understanding of profound principles, exploring both internal and external teachings, and proficient in both the Greater and Lesser Vehicles, still hesitated on this matter. How can I, a person of inferior intelligence, unable to distinguish right from wrong, explain this deep and difficult doctrine? However, after searching through the sacred texts, I can discuss its essence. For example, the Maitreya's Descent to Life Sutra clarifies the practice of being born in Tusita, while the Contemplation Sutra, Amitayus Sutra, and Praise of the Pure Land Sutra clarify the practice of cultivating the Western Pure Land. By revealing their similarities and differences, the meaning can be understood. However, the practices cultivated in Tusita and the Western Pure Land have fifteen similarities and eight differences. The first is that the contemplations are the same. The second is that the precepts are the same. The third is that good deeds are the same. The fourth is that repentance is the same. The fifth is that creating images and other meritorious deeds are the same. The sixth is that the welcoming by the saints is the same. The seventh is that reciting the Buddha's name is the same. The eighth is that prostrations are the same. The ninth is that dedicating merit and making vows are the same. The tenth is that reading and reciting the scriptures are the same. The eleventh is that rebirth is the same. The twelfth is that seeing the saints is the same. The thirteenth is that taking refuge is the same. The fourteenth is that hearing the Dharma is the same. The fifteenth is that non-retrogression is the same. The eight differences are: The first is that the original vows are different. The second is that the light is different. The third is that the protection is different. The fourth is that the extending of the tongue is different. The fifth is that the assembly of saints is different. The sixth is that the eradication of sins is different. The seventh is that the gravity of evil is different. The eighth is that the teachings are different. The first similarity is that the contemplations are the same. For those who aspire to be born in Tusita, the Ascent Sutra says: 'One should contemplate the wonderful bliss of Tusita Heaven (Tusita Heaven, the heaven where Maitreya Bodhisattva resides) in detail.' Performing this contemplation is called correct contemplation. If one performs other contemplations, it is called incorrect contemplation. For those who aspire to be born in the Western Pure Land, the Contemplation Sutra says:
。寶地寶樹寶池佛菩薩等觀。一一觀察。亦言。作是觀者。名為正觀。若他觀者。名為邪觀。此即各隨所愿。觀所生處天宮凈土依正莊嚴。此其同也。二持戒同者。上生經言。應持佛禁戒。觀經言。受持三歸。具足眾戒。不犯威儀。此其同也。三十善同者。上生經言。思惟十善。行十善道。觀經言。慈心不殺。修行十善。此其同也。四懺悔同者。上生經言。聞是菩薩大悲名字。五體投地。誠心懺悔。是諸惡業速得清凈。鼓音聲王經言。六時專念。五體投地等。此其同也。五造立形像有為功德同者。上生經言。造立形像。香花衣服繒蓋幢幡。無量壽經言。多少修善。奉持齋戒。起立塔像。飯食沙門。懸繒燃燈。散花燒香。此其同也。六聖迎同者。上生經言。彌勒菩薩放眉間白毫大人相光。與諸天子雨曼陀羅花。來迎此人。觀經言。阿彌陀佛放大光明。照行者身。與諸菩薩授手迎接。此其同也。七稱念同者。上生經言。若一念頃稱彌勒名。觀經言。若一念頃稱彌陀名。合掌叉手稱南無阿彌陀佛。此其同也。八禮拜同者。上生經言。禮拜繫念。凈土論言。身業恭敬門。禮拜彌陀佛。此其同也。九迴向愿生同者。上生經言。以此功德迴向。愿生彌勒前。觀經言。以此功德迴向。愿求生極樂國。此其同也。十讀誦經典同者。上生
【現代漢語翻譯】 現代漢語譯本：觀察寶地（珍貴的土地），寶樹（珍貴的樹木），寶池（珍貴的池塘），佛（Buddha），菩薩（Bodhisattva）等。一一仔細觀察。也可以說，這樣做觀想的人，名為正觀（正確的觀想），如果做其他的觀想，就叫做邪觀（錯誤的觀想）。這是各自隨自己的願望，觀想所要往生的地方的天宮（天人的宮殿）或凈土（清凈的國土）的依報（所居住的環境）和正報（自身）的莊嚴。這是它們的相同之處。二、持戒相同： 《上生經》說，應當持守佛所制定的戒律。《觀經》說，受持三歸（皈依佛、法、僧），具足眾戒（圓滿持守各種戒律），不違犯威儀（行爲規範）。這是它們的相同之處。三、十善相同：《上生經》說，思惟十善（十種善行），奉行十善道（實踐十善的道路）。《觀經》說，以慈悲心不殺生，修行十善。這是它們的相同之處。四、懺悔相同：《上生經》說，聽到彌勒菩薩（Maitreya Bodhisattva）大慈大悲的名字，五體投地（以頭、雙手、雙膝觸地），誠心懺悔，這樣各種惡業迅速得到清凈。《鼓音聲王經》說，六時（一天六個時段）專心念佛，五體投地等。這是它們的相同之處。五、造立形像的有為功德相同：《上生經》說，造立佛像，供奉香花衣服繒蓋幢幡（各種供養品）。《無量壽經》說，隨自己的能力多少修習善事，奉持齋戒，建造塔像，供養齋飯給沙門（出家人），懸掛幡蓋，點燃燈火，散花燒香。這是它們的相同之處。六、聖眾迎接相同：《上生經》說，彌勒菩薩從眉間放出白毫大人相光（佛的三十二相之一），與諸天子（天上的神）散下曼陀羅花（天上的花），來迎接這個人。《觀經》說，阿彌陀佛（Amitabha Buddha）放出大光明，照耀修行者的身體，與諸菩薩（Bodhisattva）伸出手來迎接。這是它們的相同之處。七、稱念名號相同：《上生經》說，如果在一念之間稱念彌勒菩薩的名號。《觀經》說，如果在一念之間稱念阿彌陀佛的名號，合掌叉手稱念南無阿彌陀佛（皈依阿彌陀佛）。這是它們的相同之處。八、禮拜相同：《上生經》說，禮拜並繫念（專注于憶念）。《凈土論》說，身業恭敬門，禮拜彌陀佛（禮拜阿彌陀佛）。這是它們的相同之處。九、迴向愿生相同：《上生經》說，以此功德迴向，愿往生到彌勒菩薩的面前。《觀經》說，以此功德迴向，愿求往生到極樂國（西方極樂世界）。這是它們的相同之處。十、讀誦經典相同：
【English Translation】 English version: Observing the precious lands, precious trees, precious ponds, Buddhas (enlightened beings), Bodhisattvas (beings striving for enlightenment), and so on. Observing each and every one in detail. It can also be said that those who perform this contemplation are said to have 'right contemplation,' while those who contemplate other things are said to have 'wrong contemplation.' This is where each person, according to their own wishes, contemplates the adornments of the environment and the being in the heavenly palace or Pure Land where they wish to be reborn. This is what they have in common. Second, the similarity in upholding precepts: The Sutra on the Upper Birth states, 'One should uphold the Buddha's prohibitive precepts.' The Contemplation Sutra states, 'Receive and uphold the Three Refuges (Buddha, Dharma, Sangha), fully possess all precepts, and do not violate decorum.' This is what they have in common. Third, the similarity in the ten good deeds: The Sutra on the Upper Birth states, 'Contemplate the ten good deeds and practice the path of the ten good deeds.' The Contemplation Sutra states, 'With a compassionate heart, do not kill, and cultivate the ten good deeds.' This is what they have in common. Fourth, the similarity in repentance: The Sutra on the Upper Birth states, 'Upon hearing the name of Maitreya Bodhisattva (the future Buddha), prostrate with the five limbs touching the ground (head, two hands, two knees) and sincerely repent. These evil karmas will quickly be purified.' The Drum Sound King Sutra states, 'Concentrate on mindfulness at six times (of the day), prostrate with the five limbs touching the ground,' and so on. This is what they have in common. Fifth, the similarity in the meritorious deeds of creating images: The Sutra on the Upper Birth states, 'Create images, offer incense, flowers, clothing, silk canopies, and banners.' The Infinite Life Sutra states, 'According to one's ability, cultivate good deeds, uphold fasting and precepts, erect stupas and images, offer food to the Shramanas (monastics), hang banners, light lamps, scatter flowers, and burn incense.' This is what they have in common. Sixth, the similarity in being welcomed by the sages: The Sutra on the Upper Birth states, 'Maitreya Bodhisattva emits a white hair-mark light (one of the 32 marks of a Buddha) from between his eyebrows, and with the heavenly beings, rains down Mandarava flowers (celestial flowers) to welcome this person.' The Contemplation Sutra states, 'Amitabha Buddha (the Buddha of Infinite Light) emits great light, illuminating the body of the practitioner, and with the Bodhisattvas (beings striving for enlightenment), extends his hand to welcome them.' This is what they have in common. Seventh, the similarity in reciting the name: The Sutra on the Upper Birth states, 'If, in a single moment of thought, one recites the name of Maitreya.' The Contemplation Sutra states, 'If, in a single moment of thought, one recites the name of Amitabha, joining the palms and bowing, reciting Namo Amitabha Buddha (Homage to Amitabha Buddha).' This is what they have in common. Eighth, the similarity in prostration: The Sutra on the Upper Birth states, 'Prostrate and be mindful (focused on recollection).' The Treatise on the Pure Land states, 'The gate of reverence through bodily action is to prostrate to Amitabha Buddha.' This is what they have in common. Ninth, the similarity in dedicating merit and vowing rebirth: The Sutra on the Upper Birth states, 'Dedicate this merit, vowing to be born before Maitreya.' The Contemplation Sutra states, 'Dedicate this merit, vowing to seek rebirth in the Land of Ultimate Bliss (Western Paradise).' This is what they have in common. Tenth, the similarity in reading and reciting scriptures:
經言。讀誦經典。觀經言。讀誦大乘方等經典。此其同也。十一往生同者。上生經言。譬如壯士屈伸臂頃。即得往生兜率陀天。觀經言。如彈指頃。或言。如一念頃。或言。譬如壯士屈伸臂頃。即生西方極樂世界。此其同也。十二見聖同者。上生經言。值遇彌勒。觀經言。見佛色身眾相具足。此其同也。十三歸敬同者。上生經言。頭面作禮。觀經言。即下金臺。禮佛合掌。此其同也。十四聞法同者。上生經言。未舉頭頃便得聞法。觀經言。光明寶林演說妙法。此其同也。十五不退同者。上生經言。即于無上道得不退轉。阿彌陀經言。眾生生者皆是阿鞞跋致。此其同也。云八異者。言本願者。往生兜率。彌勒本無誓願。往生西方。法藏比丘發四十八愿。無愿若自浮度水。有愿若乘舟而游。斯一異也。言光明者。作兜率業。慈氏神光不來攝受。修西方業者。阿彌陀佛白毫毛孔圓光相好光明等一切神光。皆照唸佛眾生。攝取不捨。光照如晝日之遊。無光似暗中來往。斯二異也。言守護者。兜率業者。慈氏菩薩不來守護。西方業者。觀經言。無量壽佛化身無數。與觀世音大勢至。常來至此行人之所。稱讚凈土經言。必為如是住十方面十殑伽沙諸佛世尊之所攝受。十往生經。佛遣二十五菩薩。常守護行人。有護若多人共遊不畏強
【現代漢語翻譯】 經中說，讀誦經典，觀看經典，都提到讀誦大乘方等經典，這是相同之處。第十一個相同之處是往生時間：在《上生經》中說，譬如壯士屈臂伸臂的瞬間，就能往生到兜率陀天（Tushita Heaven）。《觀經》中說，如彈指頃，或者說如一念頃，或者說譬如壯士屈臂伸臂的瞬間，就能往生到西方極樂世界。這是相同之處。第十二個相同之處是見到聖者：在《上生經》中說，值遇彌勒（Maitreya）。《觀經》中說，見到佛的色身，眾相具足。這是相同之處。第十三個相同之處是歸敬：在《上生經》中說，頭面作禮。《觀經》中說，立即從金臺下來，禮佛合掌。這是相同之處。第十四個相同之處是聽聞佛法：在《上生經》中說，還沒抬起頭就能聽聞佛法。《觀經》中說，光明寶林演說妙法。這是相同之處。第十五個相同之處是不退轉：在《上生經》中說，立即在無上道上得到不退轉。《阿彌陀經》中說，往生的眾生都是阿鞞跋致（avaivartika，不退轉）。 所說的八個不同之處，首先是本願：往生兜率天，彌勒（Maitreya）本來沒有誓願；往生西方極樂世界，法藏比丘（Dharmakara Bhikshu）發了四十八愿。沒有誓願就像自己浮水渡河，有誓願就像乘船遊覽。這是第一個不同之處。其次是光明：修兜率天的業，慈氏（Maitreya）的神光不會來攝受；修西方極樂世界的業，阿彌陀佛（Amitabha Buddha）的白毫毛孔圓光相好光明等一切神光，都照耀唸佛的眾生，攝取不捨。有光照就像在白晝遊玩，沒有光就像在黑暗中來往。這是第二個不同之處。再次是守護：修兜率天的業，慈氏菩薩（Maitreya Bodhisattva）不會來守護；修西方極樂世界的業，《觀經》中說，無量壽佛（Amitayus Buddha）化身無數，與觀世音（Avalokiteshvara）、大勢至（Mahasthamaprapta），常來此行人之所。《稱讚凈土經》中說，必定被十方十殑伽沙（Ganges sands）諸佛世尊所攝受。《十往生經》中說，佛派遣二十五位菩薩，常守護行人。有守護就像很多人一起遊玩不畏懼強暴。
【English Translation】 The sutra says that reading and reciting the scriptures, and contemplating the scriptures, both mention reading and reciting the Mahayana Vaipulya sutras. This is a similarity. The eleventh similarity is the time of rebirth: The 'Sutra of Rebirth Above' says that, for example, in the time it takes a strong man to bend and stretch his arm, one can be reborn in Tushita Heaven (Tushita Heaven). The 'Contemplation Sutra' says that in the time it takes to snap one's fingers, or in a single thought, or in the time it takes a strong man to bend and stretch his arm, one can be reborn in the Western Pure Land of Ultimate Bliss. This is a similarity. The twelfth similarity is seeing the saints: The 'Sutra of Rebirth Above' says that one encounters Maitreya (Maitreya). The 'Contemplation Sutra' says that one sees the Buddha's physical body, complete with all its marks. This is a similarity. The thirteenth similarity is reverence: The 'Sutra of Rebirth Above' says that one bows with head and face to the ground. The 'Contemplation Sutra' says that one immediately descends from the golden dais, prostrates to the Buddha, and joins one's palms. This is a similarity. The fourteenth similarity is hearing the Dharma: The 'Sutra of Rebirth Above' says that before one even raises one's head, one can hear the Dharma. The 'Contemplation Sutra' says that the radiant jeweled forest expounds the wonderful Dharma. This is a similarity. The fifteenth similarity is non-retrogression: The 'Sutra of Rebirth Above' says that one immediately attains non-retrogression on the unsurpassed path. The 'Amitabha Sutra' says that all beings who are born there are avaivartika (avaivartika, non-retrogressing). The eight differences mentioned, first is the original vow: For rebirth in Tushita Heaven, Maitreya (Maitreya) originally had no vows; for rebirth in the Western Pure Land of Ultimate Bliss, Dharmakara Bhikshu (Dharmakara Bhikshu) made forty-eight vows. Having no vows is like floating across the water oneself, having vows is like traveling by boat. This is the first difference. Second is the light: Cultivating the karma for Tushita Heaven, the divine light of Maitreya (Maitreya) will not come to embrace one; cultivating the karma for the Western Pure Land of Ultimate Bliss, all the divine light of Amitabha Buddha's (Amitabha Buddha) white hair curl, round light, marks and characteristics, etc., shines upon the beings who recite the Buddha's name, embracing them and not abandoning them. Having light is like traveling in daylight, having no light is like traveling in darkness. This is the second difference. Again, there is protection: Cultivating the karma for Tushita Heaven, Maitreya Bodhisattva (Maitreya Bodhisattva) will not come to protect one; cultivating the karma for the Western Pure Land of Ultimate Bliss, the 'Contemplation Sutra' says that Amitayus Buddha (Amitayus Buddha) manifests countless bodies, and with Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta), constantly come to the place of this practitioner. The 'Praise of the Pure Land Sutra' says that one will surely be embraced by the Buddhas and World Honored Ones of the ten directions, as many as the Ganges sands (Ganges sands). The 'Ten Rebirths Sutra' says that the Buddha sends twenty-five Bodhisattvas to constantly protect the practitioner. Having protection is like traveling with many people, not fearing the strong.
賊所逼。無護以孤遊險徑必為暴客所侵。斯三異也。言舒舌者。上生兜率。無十方諸佛舒舌證。勸西方極樂。有十方種覺舒舌證誠。如兜率易往。凈土難生。十方世尊何須證勸。斯四異也。言眾聖者。兜率之業無有眾聖守護。發願愿生西方。即有花聚菩薩山海慧菩薩發弘誓願。若有一眾生生西方不盡。我若先去不取正覺。斯五異也。言滅罪者。上生經言。稱念彌勒。但除千二百劫生死之罪。觀經言。稱南無阿彌陀佛。于唸唸中。除八十億劫生死之罪。斯六異也。言重惡者。上生經言。若善男子善女人。犯諸禁戒。造眾惡業。觀經言。或有眾生。作不善業五逆十惡。具諸不善。斯即造五逆罪。不生兜率。然得往生西方凈土。斯七異也。言教說者。言兜率易生西方難往。此乃凡夫之輩斟酌佛經。窮之聖典。竟無經說。縱使道窮四果。尚昧衣珠。位階十地。猶昏羅谷。況凡夫學侶正習未亡。見修兩惑何時暫舍。縱尋聖教。同諸摸象。豈得依之楷定為司南之語哉。然無量壽經自有誠教言。橫截五惡趣。惡趣自然閉。升道無窮極。易往而無人。此即佛教。顯然。斯八異也。上來同文十五。猶不可說于難生。況異有八門。而乃說言難往。請諸學者尋理及教。鑒其難易二門。可永除其惑矣。理窮聖教。於一法門。或贊或毀。皆是勸入
【現代漢語翻譯】 現代漢語譯本 被盜賊逼迫。沒有保護，獨自在危險的道路上行走，必定會被強盜侵犯。這是第三個不同之處。 說到伸舌相，往生兜率天沒有十方諸佛伸舌作證，勸導往生西方極樂世界，有十方諸佛伸舌作誠實之證。如果說兜率天容易往生，凈土難以往生，十方世尊又何須證明勸導呢？這是第四個不同之處。 說到眾聖，兜率天的行業沒有眾聖守護。發願往生西方，就有華聚菩薩、山海慧菩薩發弘誓願：『如果有一個眾生往生西方沒有完成，我若先去，不取正覺。』這是第五個不同之處。 說到滅罪， 《上生經》說，稱念彌勒菩薩，但能消除一千二百劫生死之罪。《觀經》說，稱念『南無阿彌陀佛』，于唸唸中，能消除八十億劫生死之罪。這是第六個不同之處。 說到重惡， 《上生經》說，如果有善男子、善女人，犯各種禁戒，造作各種惡業。《觀經》說，或者有眾生，造作不善業，犯五逆十惡，具足各種不善。這就是造了五逆罪，不能往生兜率天，然而卻能往生西方凈土。這是第七個不同之處。 說到教說，說兜率天容易往生，西方難以往生，這乃是凡夫之輩斟酌佛經。窮究聖典，竟然沒有經典這樣說。縱使道行窮盡四果，尚且不明白衣珠的譬喻，位階十地，仍然昏昧於羅谷的譬喻。何況凡夫學侶，正習尚未斷除，見惑、修惑何時才能暫時捨棄？縱然尋求聖教，也如同盲人摸象。怎麼可以依據這些來確定方向呢？ 然而《無量壽經》自有誠實的教言說：『橫截五惡趣，惡趣自然閉，升道無窮極，易往而無人。』這就是佛教的顯然教義。這是第八個不同之處。上面相同之處有十五條，尚且不能說難以往生，何況不同之處有八個方面，卻說難以往生。請各位學者尋究道理和教義，鑑別其難易二門，可以永遠消除疑惑了。窮究聖教的道理，對於一個法門，或者讚歎或者譭謗，都是爲了勸人進入。
【English Translation】 English version Being forced by thieves. Without protection, walking alone on a dangerous path will surely be invaded by robbers. This is the third difference. Speaking of extending the tongue, there are no Buddhas in the ten directions extending their tongues to testify to rebirth in Tushita Heaven (a heaven of contentment). To encourage rebirth in the Western Pure Land (Sukhavati), there are Buddhas in the ten directions extending their tongues to testify to its truth. If Tushita Heaven is easy to be reborn in, and the Pure Land is difficult, why would the World Honored Ones in the ten directions need to prove and encourage it? This is the fourth difference. Speaking of the assembly of sages, the practices in Tushita Heaven are not guarded by the assembly of sages. Vowing to be reborn in the West, there are Bodhisattvas like Huaju Bodhisattva (Flower Gathering Bodhisattva) and Shanhaihui Bodhisattva (Ocean of Wisdom Bodhisattva) who make great vows: 'If there is a single being who is not completely reborn in the West, if I go first, I will not attain perfect enlightenment.' This is the fifth difference. Speaking of eliminating sins, the Upper Birth Sutra says that reciting the name of Maitreya (the future Buddha) only eliminates the sins of twelve hundred kalpas (an aeon in Hindu and Buddhist cosmology) of birth and death. The Contemplation Sutra says that reciting 'Namo Amitabha Buddha' eliminates the sins of eighty billion kalpas of birth and death in each thought. This is the sixth difference. Speaking of grave evils, the Upper Birth Sutra says that if there are good men and good women who violate various precepts and commit various evil deeds. The Contemplation Sutra says that there may be beings who commit unwholesome deeds, commit the five rebellious acts (matricide, patricide, killing an Arhat, injuring a Buddha, and causing schism in the Sangha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong views), possessing all kinds of unwholesomeness. This means committing the five rebellious acts, which prevents rebirth in Tushita Heaven, but one can still be reborn in the Western Pure Land. This is the seventh difference. Speaking of teachings, saying that Tushita Heaven is easy to be reborn in and the West is difficult is just the speculation of ordinary people pondering the Buddhist scriptures. Exhaustively studying the sacred texts, there is no sutra that says this. Even if one's practice exhausts the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat), one still does not understand the parable of the jewel in the robe; even if one's position reaches the Ten Grounds (the ten stages on the Bodhisattva path), one is still confused by the parable of Rogu. How can ordinary practitioners, whose correct habits have not yet ceased, and who have not even temporarily abandoned the delusions of view and practice, rely on the sacred teachings like blind men touching an elephant? How can they rely on these to determine the direction? However, the Infinite Life Sutra has its own sincere teaching, saying: 'Cutting across the five evil realms, the evil realms naturally close; ascending the path is endless, it is easy to go but no one goes.' This is the clear teaching of Buddhism. This is the eighth difference. The fifteen similarities mentioned above cannot be said to be difficult to be reborn in, let alone the eight differences, yet it is said to be difficult to be reborn in. Please, scholars, seek the principles and teachings, and discern the two doors of difficulty and ease, so that you can forever eliminate doubts. Exhaustively studying the principles of the sacred teachings, whether praising or criticizing a single Dharma gate, is all to encourage people to enter.
道之方便。舍堅執之愚惑。今為此意。請審詳之。
問曰。依對法論九種命終受生。謂欲界死欲界生。欲界死色界生。欲界死無色界生。如是等至將死位。欲受彼生。即起彼界煩惱潤生。今生西方起何煩惱。以潤生也。
釋曰。此有二釋。若未離欲界欲生西方者。起欲界愛。潤凈土生。若已離欲界欲得色界定者。起色界愛。潤凈土生。若已離色界欲得無色定者。其退性者退起欲色煩惱。生於西方。若不退者。必不生凈土。彼說。凈土是欲色二界攝故。有說。雖非欲色二界攝。然是色相土故。不可以離色界煩惱。得無色界定而生色相凈土也。有釋言。生於凈土命終之時大聖來迎。慈悲加祐。令心不倒。便即命終。若起煩惱。即名顛倒。然受生之法必須煩惱。此乃用煩惱種子。以潤有支。令生相續。亦無有過。問。有學聖人可以種子潤生。既是凡夫。唯用現行煩惱。何得說言種子潤生也。答。論據穢土受生。凡夫唯用現行煩惱。以凡夫煩惱熾盛命終皆悉顛倒。往生凈土。蒙佛加祐。心不顛倒。煩惱不起。不可例同穢土生法。雖無聖教義準可知。如無心死。理必定然。或起現行。義亦無失。
問曰。生凈土者。十二有支三界所攝。未知凈土分位緣生是何攝。
釋曰。此有二釋。一釋。凈土即三界所
【現代漢語翻譯】 現代漢語譯本：關於修道的方便法門，是爲了捨棄對事物頑固執著的愚昧和迷惑。現在爲了這個目的，請仔細詳審。
問：根據《對法論》所說，有九種命終受生的方式，例如欲界死後在欲界受生，欲界死後在色界受生，欲界死後在無色界受生等等。像這樣，在將要死亡的時候，如果想要在某個界受生，就會生起那個界的煩惱來滋潤生命。那麼，往生西方凈土時，會生起什麼樣的煩惱來滋潤生命呢？
答：對此有兩種解釋。如果還沒有脫離欲界慾望而想往生西方凈土的人，會生起對欲界的愛，來滋潤在凈土的受生。如果已經脫離欲界慾望而想獲得色界禪定的人，會生起對色界的愛，來滋潤在凈土的受生。如果已經脫離色界慾望而想獲得無色界禪定的人，如果他會退轉，就會退而生起欲界或色界的煩惱，從而往生西方凈土。如果他不退轉，就一定不會往生凈土。他們說，凈土是欲界和色界所包含的。也有人說，雖然凈土不是欲界和色界所包含的，但它是具有色相的國土，所以不能以脫離色界煩惱、獲得無色界禪定的狀態往生到具有色相的凈土。
還有一種解釋是，往生凈土的人在命終的時候，大聖（指佛或菩薩）會來迎接，以慈悲加持保佑，使他的心不顛倒，這樣就能順利命終。如果生起煩惱，就叫做顛倒。然而，受生的法則必然需要煩惱。這裡是用煩惱的種子來滋潤有支（bhavaṅga），使生命相續，這也沒有過失。問：有學的聖人可以用種子來滋潤受生，但凡夫只能用現行的煩惱，怎麼能說是用種子來滋潤受生呢？答：這裡說的是在穢土受生的情況，凡夫才只能用現行的煩惱。因為凡夫的煩惱熾盛，命終時都會顛倒。往生凈土的人，蒙受佛的加持保佑，心不顛倒，煩惱不起，不能和在穢土受生的法則相提並論。雖然沒有聖教明文規定，但根據義理可以推斷得知，就像無心而死一樣，道理必定是這樣。或者生起現行的煩惱，在義理上也沒有錯誤。
問：往生凈土的人，十二有支（dvādaśāṅga-pratītyasamutpāda）是三界（trayo dhātavaḥ）所包含的，不知道凈土的分位緣起是屬於哪個界所包含的？
答：對此有兩種解釋。一種解釋是，凈土就是三界所包含的。
【English Translation】 English version: The expedient means of the Path is to abandon the foolishness and delusion of clinging to things stubbornly. Now, for this purpose, please examine it carefully in detail.
Question: According to the Abhidharma treatises, there are nine kinds of dying and rebirth, such as dying in the desire realm and being reborn in the desire realm, dying in the desire realm and being reborn in the form realm, dying in the desire realm and being reborn in the formless realm, and so on. Like this, when one is about to die, if one wants to be reborn in a certain realm, one will generate the afflictions of that realm to moisten life. So, when one is reborn in the Western Pure Land, what kind of afflictions will arise to moisten life?
Answer: There are two explanations for this. If one has not yet detached from the desires of the desire realm and wants to be reborn in the Western Pure Land, one will generate love for the desire realm to moisten rebirth in the Pure Land. If one has already detached from the desires of the desire realm and wants to attain form realm samādhi, one will generate love for the form realm to moisten rebirth in the Pure Land. If one has already detached from the desires of the form realm and wants to attain formless realm samādhi, if he regresses, he will regress and generate afflictions of the desire or form realm, thereby being reborn in the Western Pure Land. If he does not regress, he will certainly not be reborn in the Pure Land. They say that the Pure Land is included in the desire and form realms. Some say that although the Pure Land is not included in the desire and form realms, it is a land with form, so one cannot be reborn in a Pure Land with form after detaching from the afflictions of the form realm and attaining formless realm samādhi.
Another explanation is that when a person is about to die and be reborn in the Pure Land, the Great Sage (referring to the Buddha or Bodhisattva) will come to greet him, blessing and protecting him with compassion, so that his mind will not be inverted, and he can die peacefully. If afflictions arise, it is called inversion. However, the law of rebirth necessarily requires afflictions. Here, the seed of affliction is used to moisten the bhavaṅga (有支), so that life continues, and there is no fault in this. Question: A learned saint can use seeds to moisten rebirth, but ordinary people can only use current afflictions. How can it be said that seeds are used to moisten rebirth? Answer: This refers to the situation of being reborn in the impure land, where ordinary people can only use current afflictions. Because the afflictions of ordinary people are intense, they will be inverted at the time of death. Those who are reborn in the Pure Land receive the blessing and protection of the Buddha, their minds are not inverted, and afflictions do not arise, so it cannot be compared with the law of rebirth in the impure land. Although there is no explicit teaching in the scriptures, it can be inferred from the principle, just like dying without a mind, the principle must be like this. Or, the arising of current afflictions is also not wrong in principle.
Question: For those who are reborn in the Pure Land, the twelve nidānas (dvādaśāṅga-pratītyasamutpāda) are included in the three realms (trayo dhātavaḥ). I don't know which realm the conditioned arising of the Pure Land is included in?
Answer: There are two explanations for this. One explanation is that the Pure Land is included in the three realms.
攝。未離欲惑。往生凈土。無明支行支即是欲界。識名色六處觸受五果種子。還是欲界。愛取有支。既是欲界。生老死果寧非欲界也。若已離欲界欲得色界心。十二有支即色界攝。法相道理其義決然。有說。凈土非三界。前已廣成立。此十二有支據三界說。故於凈土不分別也。又此十二有支就穢土中。亦攝法不盡。如唯別定業受得別報果。豈得說為十二支攝。故知分位緣生。攝法不盡也。
問曰。若生凈土不起諸惡者。為亦不起諸煩惱耶。且如初地菩薩。猶有微細破戒之垢。三地菩薩猶起我執。七地已來猶有愛佛愛菩提障。如何亦生彼土。現是凡夫。即不起于諸惡煩惱也。
釋曰。生彼凡夫雖具煩惱。由闕惡境。不起何妨。如地獄眾生。十不善業道中。唯起五業道。貪瞋邪見惡口綺語。地獄雖是惡趣。尚闕五惡業。況于凈土而無闕惡不生耶。
問曰。豈彼凈土頓不起餘一切煩惱。為亦得起有覆無記諸煩惱耶。
釋曰。迷理煩惱俱生起者。彼亦得起。以是凡夫未悟甚深真如實相。不妨得起。分別起者。彼不現行。論說分別我見緣邪教起。然彼無邪教。故不現行。我見是諸惑之本。本既不起。末惑不生。任運煩惱不緣教生。既是凡夫。起亦無廢。然此煩惱依對法論。若任運起能發惡行。亦是不善
【現代漢語翻譯】 現代漢語譯本 攝。如果還沒有脫離慾望的迷惑，就往生到凈土，那麼無明、行支就是欲界。識、名色、六處、觸、受這五種果的種子，還是欲界。愛、取、有支既然是欲界，那麼生、老、死果難道不是欲界嗎？如果已經脫離欲界的慾望而得到心，那麼十二有支就被所攝。法相道理的含義是確定的。有人說，凈土不是三界，前面已經廣泛地成立了這個觀點。這十二有支是根據三界來說的，所以在凈土中不分別這些。而且這十二有支在穢土中，也不能完全包含所有的法。例如，只有別定業才能得到特別的報應，怎麼能說被十二支所攝呢？所以要知道分位緣生，不能完全包含所有的法。
問：如果往生到凈土就不生起各種惡行，那麼是不是也不生起各種煩惱呢？比如初地菩薩，還有細微的破戒的污垢；三地菩薩還會生起我執；七地菩薩還有愛佛愛菩提的障礙。怎麼能說往生到凈土的凡夫，就不生起各種惡行和煩惱呢？
答：往生到凈土的凡夫雖然具有煩惱，但是因為缺少惡劣的環境，所以不生起惡行也沒有妨礙。比如地獄眾生，在十不善業道中，只生起五種業道：貪、嗔、邪見、惡口、綺語。地獄雖然是惡趣，尚且缺少五種惡業，更何況在凈土中沒有缺少惡行不生起的情況呢？
問：難道在凈土中一點也不生起其他一切煩惱，還是也會生起有覆無記的各種煩惱呢？
答：迷於理而產生的煩惱，在凈土中也會生起。因為他們還是凡夫，沒有領悟到甚深的真如實相，所以不妨生起這些煩惱。分別產生的煩惱，在凈土中不會顯現。論中說分別我見是由於邪教而產生的，然而凈土中沒有邪教，所以不會顯現。我見是各種迷惑的根本，根本既然不生起，末端的迷惑也不會產生。任運煩惱不是由於教導而產生的，既然是凡夫，生起也沒有妨礙。然而這些煩惱依據《對法論》來說，如果任運生起能夠引發惡行，也是不善的。
【English Translation】 English version If one is not yet free from the delusion of desire and is reborn in the Pure Land, then ignorance and action (Avidya and Samskara) are the realm of desire (Kamadhatu). Consciousness (Vijnana), name and form (Namarupa), the six sense bases (Shadayatana), contact (Sparsha), and sensation (Vedana), the seeds of the five fruits, are still the realm of desire. Since craving (Trishna), grasping (Upadana), and becoming (Bhava) are the realm of desire, how can birth, old age, and death (Jati, Jara-marana) not be the realm of desire? If one has already detached from the desires of the desire realm and attained mind, then the twelve links of dependent origination (Dvadasanga Pratityasamutpada) are encompassed by . The meaning of the Dharma characteristics and principles is certain. Some say that the Pure Land is not the Three Realms (Triloka), and this point has been extensively established earlier. These twelve links are discussed in relation to the Three Realms, so they are not distinguished in the Pure Land. Moreover, these twelve links, even in the impure lands (Klesabhumi), do not fully encompass all dharmas. For example, only fixed karma (Niyata-karma) can result in specific retributions; how can it be said to be encompassed by the twelve links? Therefore, it should be understood that the conditioned arising of divisions does not fully encompass all dharmas.
Question: If one is reborn in the Pure Land and does not generate evil deeds, does that mean they also do not generate any afflictions (Kleshas)? For example, even a Bodhisattva of the first ground (Bhumis) still has subtle defilements of broken precepts; a Bodhisattva of the third ground still generates self-grasping (Atmagraha); and a Bodhisattva from the seventh ground onwards still has the hindrance of love for the Buddha and love for Bodhi. How can it be said that an ordinary person reborn in the Pure Land does not generate any evil deeds or afflictions?
Answer: Although an ordinary person reborn in the Pure Land possesses afflictions, they do not generate evil deeds because of the lack of evil environments. For example, among the beings in hell, only five of the ten non-virtuous actions (Dasa-akusala-karma-patha) are generated: greed (Lobha), hatred (Dvesha), wrong views (Mithya-drishti), harsh speech (Parushya), and frivolous speech (Sambhinna-pralapa). Although hell is an evil realm, it still lacks five evil actions. How much more so in the Pure Land, where there is no lack of evil not being generated?
Question: Does that mean that in the Pure Land, no other afflictions are generated at all, or are obscured and indeterminate (Avyakrta) afflictions also generated?
Answer: Afflictions that arise from delusion regarding the truth (Satya), can still arise in the Pure Land. Because they are still ordinary people who have not realized the profound true suchness (Tathata) and the real mark (Lakshana) of reality, it is not contradictory that these afflictions can arise. Afflictions that arise from discrimination (Vikalpa) do not manifest there. The treatises say that discriminatory self-view arises from heretical teachings (Mithya-agrahah), but there are no heretical teachings in the Pure Land, so it does not manifest. Self-view is the root of all delusions; since the root does not arise, the derivative delusions do not arise. Afflictions that arise spontaneously (Sahaja) are not caused by teachings; since they are ordinary people, there is no impediment to their arising. However, according to the Abhidharma, if these spontaneously arising afflictions can lead to evil actions, they are also unwholesome (Akushala).
。彼所起惑不發惡行。故唯有覆無記性收。經遮不善。不言有覆。但言無不善名。不妨起煩惱也。愛佛愛菩提法執煩惱也。
問曰。經言。生彼西方皆是阿鞞跋致。或言。唯是正定聚。無有邪定及不定聚。然阿鞞跋致位非下凡。正定之聚道登聖果。今既凡夫。往生凈土。彼豈即聖人。寧得頓超阿僧祇成歡喜地。然退轉凡夫生彼。不可即至阿鞞跋致之位。邪定不定聚者。即登正定聚也。不得者。即與觀經等文相違。如得者。復與眾經論義乖返。兩文鉾楯。請為解釋也。
釋曰。此兩經文實成乖返。然凈土穢土區域既殊。此生彼生根機亦異。故判正定聚等。高下不同。阿鞞跋致淺深亦別。然娑婆穢土聖少凡多。信希謗眾。根行淺者。多遇退緣。邪風所扇。悉皆退轉。依諸經論說有四退。一信退。二位退。三證退。四行退。信退者。十信位中初五心位。猶有退生邪見斷善根等。后位不然。位退者。十住位中前六心位。猶得退敗作二乘等。后位不然。證退者。十地已前諸凡夫位。於前所證尚有退失。十地不然。行退者七地已前。于所聞行尚生怯劣。不能修學。不能于唸唸中恒修勝行。中間間起諸有漏煩惱人法二執等心。名爲念退。八地菩薩入第三阿僧祇。無四種退。于諸行中具修一切行。於一切時念念相續。常起
【現代漢語翻譯】 現代漢語譯本：他們所產生的迷惑不會引發惡行，因此只能被歸類為有覆無記性。經典中遮止的是不善，並沒有說是有覆，只是說沒有不善之名，不妨礙煩惱的生起。愛佛、愛菩提也是一種法執煩惱。
問：經典中說，往生西方極樂世界的人都是阿鞞跋致（不退轉，指不會再退回六道輪迴），或者說，他們都是正定聚（必定證悟的群體），沒有邪定聚（註定墮落的群體）和不定聚（可能進步也可能退步的群體）。然而，阿鞞跋致的地位並非下凡之人所能達到，正定聚的境界是已經證得聖果。現在我們這些凡夫，往生到凈土，難道立刻就成了聖人？難道能夠立刻超越無數阿僧祇劫，成就歡喜地（菩薩初地）？如果說退轉的凡夫往生到凈土，不能立刻達到阿鞞跋致的地位，邪定聚和不定聚的人不能立刻進入正定聚，那麼就與《觀經》等經典相違背。如果說可以立刻達到，又與眾多經典和論義相矛盾。這兩種說法相互矛盾，請您解釋一下。
答：這兩段經文確實存在矛盾之處。然而，凈土和穢土的區域不同，在此土和彼土的根基和機緣也不同，因此判斷正定聚等的高下標準也不同，阿鞞跋致的深淺程度也有區別。娑婆穢土聖人少而凡夫多，相信的人稀少而誹謗的人眾多。根基和修行淺薄的人，容易遇到退轉的因緣，被邪風所吹動，全部都會退轉。根據各種經論的說法，有四種退轉：一是信退（信仰退轉），二是位退（果位退轉），三是證退（證悟退轉），四是行退（修行退轉）。信退是指十信位中的初五心位，仍然可能退生邪見，斷滅善根等。后五心位則不會這樣。位退是指十住位中的前六心位，仍然可能退敗，墮入二乘等。后四心位則不會這樣。證退是指十地菩薩以前的凡夫位，對於之前所證悟的境界仍然可能退失，十地菩薩則不會這樣。行退是指七地菩薩以前，對於所聽聞的修行方法仍然會產生怯懦之心，不能修學，不能在念念之中恒常修習殊勝的修行，中間間斷地生起各種有漏煩惱，人法二執等心，這叫做念退。八地菩薩進入第三阿僧祇劫，沒有這四種退轉，在各種修行中具足修習一切修行，在一切時念念相續，常起……
【English Translation】 English version: The delusions they generate do not lead to evil actions, therefore they can only be categorized as obscured and indeterminate. The sutras prohibit unwholesome actions, but do not mention 'obscured,' only stating that there is no name of 'unwholesome,' which does not prevent the arising of afflictions. Loving the Buddha and loving Bodhi are also forms of attachment to the Dharma.
Question: The sutras say that those reborn in the Western Pure Land are all Avaivartika (non-retrogression, meaning they will not regress back into the six realms of samsara), or that they are all of the Rightly Determined Group (those who are certain to attain enlightenment), with no Wrongly Determined Group (those destined to fall) or Undetermined Group (those who may progress or regress). However, the position of Avaivartika is not attainable by ordinary beings, and the state of the Rightly Determined Group is that of having attained the fruit of sagehood. Now, we ordinary beings, reborn in the Pure Land, do we immediately become sages? Can we immediately transcend countless asamkhya kalpas and attain the Joyful Ground (the first Bhumi of a Bodhisattva)? If it is said that regressing ordinary beings, reborn in the Pure Land, cannot immediately attain the position of Avaivartika, and that those of the Wrongly Determined and Undetermined Groups cannot immediately enter the Rightly Determined Group, then this contradicts sutras such as the Visualization Sutra. If it is said that they can immediately attain it, then it contradicts the meaning of many sutras and treatises. These two statements are contradictory, please explain.
Answer: These two passages of scripture do indeed present a contradiction. However, the regions of the Pure Land and the defiled land are different, and the roots and opportunities for rebirth in this land and that land are also different. Therefore, the standards for judging the high and low of the Rightly Determined Group, etc., are also different, and the depth of Avaivartika also varies. In the defiled land of Saha, there are few sages and many ordinary beings, few who believe and many who slander. Those with shallow roots and practice are prone to encountering causes for regression, and are blown by the winds of evil, all of whom will regress. According to various sutras and treatises, there are four types of regression: first, regression of faith; second, regression of position; third, regression of realization; and fourth, regression of practice. Regression of faith refers to the first five minds in the Ten Faiths stage, where there is still the possibility of regressing to generate wrong views and severing roots of goodness, etc. The latter five minds are not like this. Regression of position refers to the first six minds in the Ten Abodes stage, where there is still the possibility of regressing and falling into the Two Vehicles, etc. The latter four minds are not like this. Regression of realization refers to the position of ordinary beings before the Ten Bhumis, where there is still the possibility of losing the realization previously attained; the Ten Bhumis are not like this. Regression of practice refers to those before the Seventh Bhumi, who still generate timidity towards the practices they have heard, and are unable to practice, unable to constantly cultivate superior practices in every moment, intermittently generating various afflicted minds with outflows, attachment to self and Dharma, etc., which is called regression of thought. Bodhisattvas of the Eighth Bhumi enter the third asamkhya kalpa and have no four types of regression, fully cultivating all practices in all practices, constantly continuing in every moment, constantly arising...
無漏人法空觀。無有一念起有漏心善惡無記。八地菩薩等具四不退。故名阿鞞跋致菩薩也。餘七地等無四不退。故全不得名阿鞞跋致。若從一義。初地菩薩入第二阿僧祇。以預聖流。斷于見道分別二障。證遍滿真如。得百法明門。住歡喜地。此具證行兩種不退。亦得名為阿鞞跋致。乃至七地已來。猶有愛佛愛菩提障現行。間起有漏等心。不得行不退。亦名非阿鞞跋致也。而隨少分亦名阿鞞跋致菩薩也。依菩薩本業瓔珞等經說。第六住名正心住。此位菩薩猶有退菩提心作二乘等。如舍利弗等是也。七住已上無有此退。故於四不退中。唯有位證行三不退。無初一不退。隨分亦名阿鞞跋致也。若依起信論等。從初發心住總名入位不退。十住已前十信菩薩名為外凡。亦曰輕毛凡夫。譬如輕毛隨風東西。故有退轉。十住菩薩非是輕毛。以善根堅固不為邪風所動。入內凡位無有位退。名阿鞞跋致菩薩也。依此穢土十信菩薩為邪風散動。退菩提心。退菩薩行。輪轉三惡道。非阿鞞跋致也。凈國土若入十信初五心。及未入十信一切眾生。論其信位雖未堅固。猶如輕毛。然無邪風之所扇動。令其退轉菩提之心。造眾重罪輪迴惡趣。以闕退緣無眾退具。唯有進道殊勝之緣。雖未入于阿鞞跋致之位。而亦得名阿鞞跋致也。而退法思法護法住法
【現代漢語翻譯】 現代漢語譯本 無漏人法空觀：沒有一念生起有漏（指煩惱）的心，無論是善、惡還是無記（非善非惡）。八地菩薩等具有四種不退（位不退、行不退、證不退、念不退），所以稱為阿鞞跋致菩薩（梵文Avaivartika-bodhisattva的音譯，意為不退轉菩薩）。其餘七地等菩薩沒有四種不退，所以完全不能稱為阿鞞跋致。如果從一個角度來說，初地菩薩進入第二個阿僧祇劫（梵文asaṃkhya，極長的時間單位），因為已經進入聖者的行列，斷除了見道（佛教修行階段）中的分別二障（煩惱障和所知障），證得了遍滿真如（事物的真實本性），得到了百法明門（通達一切法的智慧），安住于歡喜地（菩薩修行階位的第一地）。這具備了證不退和行不退兩種不退，也可以稱為阿鞞跋致。乃至七地菩薩，仍然有愛佛愛菩提的障礙現行，間或生起有漏等心，不能得到行不退，也可以說不是阿鞞跋致。但也可以隨其少分功德而稱為阿鞞跋致菩薩。依據《菩薩本業瓔珞經》等經典所說，第六住（菩薩修行階位）名為正心住，此位的菩薩仍然可能退失菩提心（覺悟之心）而去做聲聞、緣覺等二乘（小乘佛教的兩種修行者），比如舍利弗（佛陀的十大弟子之一）等就是這樣。七住以上的菩薩沒有這種退轉，所以在四不退中，只有位不退、證不退、行不退這三種不退，沒有最初的念不退。隨其少分功德也可以稱為阿鞞跋致。如果依據《起信論》等論著，從最初發心住（菩薩修行階位）就總稱為入位不退。十住（菩薩修行階位）之前的十信（菩薩修行階位）菩薩稱為外凡，也叫輕毛凡夫，譬如輕毛隨風飄動，所以會有退轉。十住菩薩不是輕毛，因為善根堅固，不會被邪風所動，進入內凡位，沒有位退，稱為阿鞞跋致菩薩。依據這個穢土（充滿煩惱和痛苦的世界），十信菩薩會被邪風吹散，退失菩提心，退失菩薩行，在三惡道（地獄、餓鬼、畜生）中輪迴，不是阿鞞跋致。在清凈國土，如果進入十信的最初五心，以及未進入十信的一切眾生，從他們的信位來說，雖然尚未堅固，猶如輕毛，但沒有邪風的煽動，使他們退失菩提之心，造作各種重罪，輪迴惡趣。因為缺少退轉的因緣，沒有各種退轉的條件，只有進步的殊勝因緣，雖然沒有進入阿鞞跋致的地位，也可以稱為阿鞞跋致。而退法、思法、護法、住法（四種聲聞乘的修行階段）
【English Translation】 English version The flawless contemplation of emptiness of person and dharma: Not a single thought arises with defiled (leaky) mind, whether it be good, evil, or neutral. Bodhisattvas of the Eighth Ground (Bhumi) and above possess the four irreversibilities (non-retrogression in position, practice, realization, and thought), hence they are called Avaivartika-bodhisattvas (Bodhisattvas who do not regress). The other seven grounds and below do not possess the four irreversibilities, so they cannot be called Avaivartika at all. If viewed from one perspective, the Bodhisattva of the First Ground, upon entering the second asamkhya-kalpa (countless eons), having entered the stream of the noble ones, severs the two obstructive veils (afflictive and cognitive obscurations) of discrimination in the path of seeing, realizes the pervasive Suchness (true nature of reality), attains the hundred gates of clear understanding, and dwells in the Ground of Joy (first of the ten Bodhisattva grounds). Possessing these two irreversibilities of realization and practice, they can also be called Avaivartika. Even up to the Seventh Ground, there are still obstacles of attachment to the Buddha and Bodhi (enlightenment) manifesting, and defiled thoughts occasionally arise, so they do not attain non-retrogression in practice and can also be called non-Avaivartika. However, according to their partial merits, they can also be called Avaivartika-bodhisattvas. According to scriptures such as the Bodhisattva's Fundamental Karma Garland Sutra, the Sixth Abode (stage of Bodhisattva practice) is called the Abode of Correct Mind. Bodhisattvas in this position may still regress from Bodhicitta (mind of enlightenment) and pursue the paths of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), such as Sariputra (one of the Buddha's chief disciples). Bodhisattvas above the Seventh Abode do not have this regression, so among the four irreversibilities, they only have the three irreversibilities of position, realization, and practice, lacking the initial irreversibility of thought. According to their partial merits, they can also be called Avaivartika. According to treatises such as the Awakening of Faith in the Mahayana, from the initial Mind of Faith (stage of Bodhisattva practice), it is generally called entering the non-retrogressive position. Bodhisattvas of the Ten Faiths (stages of Bodhisattva practice) before the Ten Abodes are called external ordinary beings, also called 'light feather ordinary beings'. Like a light feather carried by the wind, they are prone to regression. Bodhisattvas of the Ten Abodes are not light feathers, because their roots of virtue are firm and not moved by evil winds. They enter the position of internal ordinary beings and do not have positional regression, hence they are called Avaivartika-bodhisattvas. In this impure land, Bodhisattvas of the Ten Faiths are scattered by evil winds, regress from Bodhicitta, regress from Bodhisattva practice, and transmigrate in the three evil realms (hell, hungry ghost, animal), and are not Avaivartika. In pure lands, if one enters the initial five minds of the Ten Faiths, or all beings who have not entered the Ten Faiths, although their faith is not yet firm, like a light feather, there is no evil wind to fan them, causing them to regress from Bodhicitta, commit various grave sins, and transmigrate in evil realms. Because they lack the conditions for regression and do not have the means for regression, they only have the superior conditions for advancing on the path. Although they have not entered the position of Avaivartika, they can also be called Avaivartika. And those who retreat from the Dharma, contemplate the Dharma, protect the Dharma, and abide in the Dharma (four stages of Sravaka practice).
堪達法。學無學聖人雖是鈍根俱合名退轉。若生人中逢五退具。所謂長病遠行和諍僧事習誦等五退具。雖得聖道斷除煩惱。逢此退緣。還復退轉起諸煩惱。若生天上無五退緣。雖未練根至不動姓。闕退緣故不退起惑。望姓雖與不動姓殊。不退修惑。與彼第六不動種性無差別也。彼亦如是。為生凈土。無眾退緣。雖是十信假名菩薩等。悉得名為阿鞞跋致也。若穢土之中。小乘燸頂大乘十信等。以根不定。或遇惡緣。退造五逆。入邪定聚。邪者三惡道果也。定者五逆業因也。若人造五逆之因。決定無間墮三惡道。名邪定聚。若遇勝緣修道。得入不退轉位。名正定聚。正者涅槃離系擇滅果也。定者人法二空無漏聖道也。修得聖道。決定當證涅槃正果離系擇滅。名正定聚。餘名不定聚。以或能造邪定聚。或能修正定聚。在二不定。名不定聚。此之三類眾生其數非一。故名為聚也。今生西方。無有惡緣或造無間之罪入邪定聚。位行雖淺唯遇勝緣。唸唸進修大乘聖道。決定無退。故得名為正定聚也。不得一一同彼娑婆退轉之處。判阿鞞跋致及正定聚位地高下。即令凈土無退轉處同於此方也。以凈穢二土退不退緣有無差別故。於此非阿鞞跋致位。非正定聚位。生彼西方。悉得名為阿鞞跋致及正定聚也。以生彼土無有退緣。及決定不造
【現代漢語翻譯】 現代漢語譯本： 堪達法（Kanda Law）。有學和無學聖人即使是鈍根，都同樣可能退轉。如果生在人間，會遇到五種退轉的因素，即長病、遠行、和僧眾爭執、學習背誦等。即使證得聖道，斷除了煩惱，遇到這些退轉的因緣，還是會退轉，重新生起各種煩惱。如果生在天上，沒有五種退轉的因緣，即使沒有修習到不動姓（不退轉的種性），因為缺少退轉的因緣，也不會退轉生起迷惑。望姓（接近不動姓的種性）雖然與不動姓不同，但在不退轉修習迷惑方面，與第六不動種性沒有差別。他們也是這樣，爲了往生凈土，沒有各種退轉的因緣，即使是十信位的假名菩薩等，都可以被稱為阿鞞跋致（Avivartika，不退轉）。如果在穢土之中，小乘的燸頂位，大乘的十信位等，因為根基不定，或者遇到惡緣，會退轉造作五逆之罪，進入邪定聚。邪是指三惡道的果報，定是指五逆的業因。如果有人造作五逆的因，決定無疑會墮入三惡道，這叫做邪定聚。如果遇到殊勝的因緣修道，能夠進入不退轉的地位，這叫做正定聚。正指的是涅槃離系擇滅的果報，定指的是人法二空的無漏聖道。修習得到聖道，決定能夠證得涅槃正果離系擇滅，這叫做正定聚。其餘的叫做不定聚，因為或者能夠造作邪定聚，或者能夠修正定聚，在二者之間不定，所以叫做不定聚。這三種類型的眾生數量很多，所以叫做聚。現在往生西方，沒有惡緣，不會造作無間之罪而進入邪定聚。位階和修行雖然淺薄，但只遇到殊勝的因緣，唸唸不斷地進修大乘聖道，決定不會退轉，所以能夠被稱為正定聚。不能一一按照娑婆世界退轉的情況，來判斷阿鞞跋致和正定聚的位地高下，從而認為凈土沒有退轉之處，與娑婆世界相同。因為凈土和穢土在退轉與不退轉的因緣上有差別。因此，在此世界不是阿鞞跋致位，不是正定聚位，往生到西方，都可以被稱為阿鞞跋致和正定聚。因為生到那個國土沒有退轉的因緣，並且決定不會造作惡業。
【English Translation】 English version: The Kanda Law. Both learners and non-learners, even if of dull faculties, are equally named as capable of regression. If born in the human realm, one encounters five causes of regression, namely prolonged illness, distant travel, disputes among the Sangha, and the practice of recitation, etc. Even if one attains the holy path and eradicates afflictions, encountering these causes of regression, one may still regress and generate various afflictions again. If born in the heavens, without the five causes of regression, even if one has not cultivated to the stage of 'Immovable Lineage' (those who do not regress), due to the absence of regressive causes, one will not regress and generate delusions. Although 'Hopeful Lineage' (those approaching the Immovable Lineage) differs from the Immovable Lineage, in terms of not regressing in the cultivation of delusions, it is no different from the sixth Immovable Lineage. They are also like this: in order to be born in the Pure Land, without various causes of regression, even those who are nominal Bodhisattvas of the Ten Faiths, etc., can all be called Avivartika (non-regressive). If in the defiled lands, those in the 'Warmth Top' stage of the Small Vehicle, or the Ten Faiths stage of the Great Vehicle, etc., because their roots are not fixed, or they encounter evil conditions, they may regress and commit the five rebellious acts, entering the 'Fixedly Evil Group'. 'Evil' refers to the retribution of the three evil paths; 'Fixed' refers to the karmic cause of the five rebellious acts. If a person creates the cause of the five rebellious acts, they will certainly fall into the three evil paths without interruption; this is called the 'Fixedly Evil Group'. If one encounters superior conditions and cultivates the path, one can enter the non-regressive position; this is called the 'Fixedly Righteous Group'. 'Righteous' refers to the fruit of Nirvana, detachment, and selective cessation; 'Fixed' refers to the undefiled holy path of emptiness of both self and phenomena. By cultivating and attaining the holy path, one will certainly realize the righteous fruit of Nirvana, detachment, and selective cessation; this is called the 'Fixedly Righteous Group'. The rest are called the 'Uncertain Group', because they may create the 'Fixedly Evil Group' or cultivate the 'Fixedly Righteous Group', being uncertain between the two, hence called the 'Uncertain Group'. These three types of beings are numerous, hence called a 'Group'. Now, being born in the Western Pure Land, there are no evil conditions, and one will not commit the sins of uninterrupted karma and enter the 'Fixedly Evil Group'. Although one's position and practice are shallow, one only encounters superior conditions, constantly cultivating the holy path of the Great Vehicle, and will certainly not regress; therefore, one can be called the 'Fixedly Righteous Group'. One must not judge the position and level of Avivartika and the 'Fixedly Righteous Group' based on the regressive situations of the Saha world, thereby assuming that the Pure Land has no regression and is the same as this world. Because the Pure Land and defiled lands differ in the presence or absence of causes of regression. Therefore, those who are not in the Avivartika position or the 'Fixedly Righteous Group' in this world, upon being born in the Western Pure Land, can all be called Avivartika and the 'Fixedly Righteous Group'. Because being born in that land, there are no causes of regression, and one will certainly not commit evil deeds.
邪定聚也。
問曰。如法華經說。著樂癡所盲。又言。耽著世樂無有慧心。又聖教言。若不厭苦。無以樂求涅槃。若不樂求涅槃。便即樂著生死。若然者。生彼凈土與上義相違。便成障道之患。一即耽著世樂。不有出世之心。二即無厭苦心。絕求寂滅之果。斯為大損。何愿生乎。
釋曰。斯義別也。此難不然。穢土五欲增長貪心。造十惡業。輪迴惡趣。故經說言著樂癡所盲也。凈佛國土雖有眾樂。順於出世無漏之心。大乘法樂三昧定樂。非染著樂。故能導凡情。令增聖道。故稱讚凈土經言。極樂世界凈佛土中。晝夜六時常雨種種上妙天花。光澤香潔細軟雜色。雖令見者身心適悅。而不貪著。增長有情無量無數不可思議殊勝功德。又言。大乘法樂常無退轉。無量行愿唸唸增進。速證無上正等菩提。又愿生之人。並是厭茲穢苦。欣求涅槃。方始樂往西方行菩薩行。此已有欣厭之意。更生無退之方。豈須有苦縈身方興寂滅之慮。又樂求涅槃。非唯厭苦。或聞諸佛功德不可思議。或聞六波羅蜜諸道品法。或睹諸大菩薩遊戲神通。或嗅妙香。或嘗美食。皆能進道。趣求涅槃。故背生死。向還寂滅。非唯一途。不可唯言無苦可厭。遂不許欣求涅槃也。
問曰。如論中說。過去生中所造重罪。縱修勝善乃至得聖。
【現代漢語翻譯】 邪定聚（ निश्चितमिथ्यात्व, those with wrong views）。
問：如《法華經》（Saddharma Puṇḍarīka Sūtra）所說：『著樂癡所盲』，又說：『耽著世樂無有慧心』。又有聖教說：『若不厭苦，無以樂求涅槃（Nirvana）；若不樂求涅槃，便即樂著生死。』如果這樣，往生彼凈土（Pure Land）與上述經義相違背，便成為修道上的障礙。一是貪戀世間享樂，沒有出世之心；二是無厭離痛苦之心，斷絕了尋求寂滅之果。這是很大的損失，為何還要發願往生呢？
答：此義有所不同。這種質疑是不成立的。在穢土（impure land）中，五欲（pañca kāmaguṇāḥ, five objects of desire）增長貪心，造作十惡業（daśa akuśalāni, ten non-virtuous actions），輪迴于惡趣（durgati, lower realms）。所以經中說『著樂癡所盲』。凈佛國土（Buddha-kṣetra, Buddha-field）雖然有種種快樂，卻順應于出世無漏（anāsrava, without outflows）之心，有大乘法樂（Mahāyāna dharma pleasure）、三昧定樂（samādhi-sukha, the bliss of meditative absorption），並非染著之樂。因此能夠引導凡夫之情，令其增長聖道。所以《稱讚凈土經》（Amitāyusvyūha Sūtra）說：『極樂世界（Sukhāvatī, the Land of Bliss）凈佛土中，晝夜六時常雨種種上妙天花，光澤香潔細軟雜色，雖令見者身心適悅，而不貪著，增長有情（sattva, sentient beings）無量無數不可思議殊勝功德。』又說：『大乘法樂常無退轉，無量行愿唸唸增進，速證無上正等菩提（anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment）。』而且發願往生之人，都是厭離此穢土之苦，欣求涅槃，才樂於往生西方，行菩薩行（Bodhisattva-caryā, the practice of a Bodhisattva）。這已經有了欣厭之意，更能生起永不退轉之方便。哪裡需要有痛苦纏身，才興起尋求寂滅的念頭呢？而且樂於尋求涅槃，並非只有厭離痛苦這一條途徑。或者聽聞諸佛（Buddha）功德不可思議，或者聽聞六波羅蜜（ṣaṭ pāramitāḥ, six perfections）、諸道品法（bodhipakkhiyadhamma, factors of enlightenment），或者見到諸大菩薩（Mahā-bodhisattva, great Bodhisattvas）遊戲神通，或者嗅到妙香，或者嚐到美食，都能增進道業，趨向涅槃。所以背離生死，趨向寂滅，並非只有一條途徑。不可只說沒有痛苦可厭離，就不允許欣求涅槃。
問：如論中所說，過去生中所造的重罪，即使修習殊勝善行，乃至證得聖果，
【English Translation】 These are those with wrong views (邪定聚, niyata-mithyātva).
Question: As the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra) says, 'Blinded by attachment to pleasure and delusion,' and also, 'Those who indulge in worldly pleasures have no wisdom.' Furthermore, sacred teachings say, 'If one does not detest suffering, one cannot joyfully seek Nirvana; if one does not joyfully seek Nirvana, one will be attached to Samsara (生死, cycle of birth and death).' If this is the case, being born in that Pure Land (凈土, Buddha-kṣetra) contradicts the above meanings and becomes an obstacle to the path. First, one is attached to worldly pleasures and has no intention of transcending the world; second, one has no aversion to suffering and cuts off the possibility of seeking the fruit of tranquility. This is a great loss. Why would one aspire to be born there?
Answer: The meaning here is different. This objection is not valid. In the impure land (穢土), the five desires (五欲, pañca kāmaguṇāḥ) increase greed, leading to the creation of the ten non-virtuous actions (十惡業, daśa akuśalāni), and thus one revolves in the lower realms (惡趣, durgati). Therefore, the sutra says, 'Blinded by attachment to pleasure and delusion.' Although there are various pleasures in the Buddha-field (凈佛國土, Buddha-kṣetra), they are in accordance with the intention of transcending the world and are without outflows (無漏, anāsrava). There is the joy of the Mahayana Dharma (大乘法樂), the joy of samadhi (三昧定樂, samādhi-sukha), which are not pleasures of attachment. Therefore, they can guide the feelings of ordinary beings and increase the path to sagehood. Thus, the Amitāyusvyūha Sūtra (稱讚凈土經) says, 'In the pure Buddha-field of the Land of Bliss (極樂世界, Sukhāvatī), various wonderful heavenly flowers rain down six times day and night, with bright, fragrant, clean, soft, and colorful qualities. Although they bring joy to the body and mind of those who see them, they do not lead to attachment, but increase immeasurable, countless, and inconceivable meritorious qualities for sentient beings (有情, sattva).' It also says, 'The joy of the Mahayana Dharma never regresses, and immeasurable practices and vows increase moment by moment, quickly attaining unsurpassed perfect enlightenment (無上正等菩提, anuttarā-samyak-saṃbodhi).' Moreover, those who aspire to be born there are those who are weary of the suffering of this impure land and joyfully seek Nirvana. Only then are they happy to be born in the West and practice the Bodhisattva path (菩薩行, Bodhisattva-caryā). This already has the intention of joy and aversion, and can further generate the means of never regressing. Why must one be entangled in suffering to give rise to the thought of seeking tranquility? Furthermore, joyfully seeking Nirvana is not only through aversion to suffering. One may hear of the inconceivable merits of the Buddhas (諸佛, Buddha), or hear of the six perfections (六波羅蜜, ṣaṭ pāramitāḥ), the factors of enlightenment (諸道品法, bodhipakkhiyadhamma), or see the great Bodhisattvas (諸大菩薩, Mahā-bodhisattva) playing with their supernatural powers, or smell wonderful fragrances, or taste delicious food, all of which can advance one's practice and lead to Nirvana. Therefore, turning away from Samsara and towards tranquility is not just one path. One cannot simply say that there is no suffering to be averse to, and therefore not allow the joyful seeking of Nirvana.
Question: As it is said in the treatise, the heavy sins committed in past lives, even if one cultivates superior good deeds and even attains sainthood,
猶受過去定報之業。如離越阿羅漢等。今既具造重罪。往生西方。雖生凈土既無聖道。生彼國已為受苦耶。為不受苦耶。若受苦者。即不應言無有諸苦但受諸樂。若不受者。生彼凡夫未起一念無漏聖道。如何造彼重罪。而永不受苦耶。
釋曰。此義不定。不可一準。諸受苦者為生穢土。縱令得聖。身是苦身。乘是苦身。受斯苦果。生彼凈土。具惑凡夫。雖無聖道不及聖者。然是極樂世界殊勝凈身。見佛聞法。修行大乘。佛本願故能超此聖人。不受苦報。只如退法種姓。不及思法種性。而思法勝種性生於人中。具有五退緣。雖勝而退。退法種姓生於天中。闕五退緣。雖劣不退。不為性劣在上而退。不為性勝在下不退。此亦如是。雖得聖道為生穢土。而受苦果。為生凈土。雖是凡夫而無惡報。善緣力加必無苦報。如阿阇世王定不受苦也。
釋凈土群疑論卷第四 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第五
西都千福寺大德懷感撰
問曰。佛藏經說。云何名惡知識。云何名善知識。佛告舍利弗言。若有比丘。教余比丘。汝當唸佛念法念僧念戒念施念天。如是等唯觀涅槃安穩寂滅。唯愛畢竟清凈。如是教者。名為邪教。名惡知識。是人名為誹謗於我助於外
【現代漢語翻譯】 現代漢語譯本 問：即使是已經受到過去註定的業報的人，例如已經脫離輪迴的阿羅漢（Arhat，佛教修行者，已證得涅槃）等。現在如果造下了嚴重的罪業，卻往生西方極樂世界，即使往生凈土后沒有證得聖道，那麼往生到極樂世界后是會受苦呢？還是不會受苦呢？如果會受苦，那就不應該說極樂世界沒有諸般的痛苦，只有快樂。如果不會受苦，那麼往生到極樂世界的凡夫，還沒有生起一念的無漏聖道，怎麼能夠造下如此嚴重的罪業，而永遠不受苦呢？ 答：這個道理是不確定的，不能一概而論。那些受苦的人，是因為他們生在污穢的國土，即使證得了聖果，身體也是充滿痛苦的身體，憑藉著這個充滿痛苦的身體，承受著痛苦的果報。而往生到極樂凈土的人，即使是具有迷惑的凡夫，雖然沒有證得聖道，比不上已經證得聖果的聖者，但是他們擁有極樂世界殊勝清凈的身體，能夠見到佛，聽聞佛法，修行大乘佛法。憑藉著阿彌陀佛的本願力的加持，能夠超越這些聖人，不受痛苦的果報。就好像退法種姓（會退轉的根性）比不上思法種姓（能深入思考佛法的根性），但是思法種姓的人如果生在人間，具有五種退轉的因緣，即使根性殊勝也會退轉；而退法種姓的人如果生在天上，缺少五種退轉的因緣，即使根性低劣也不會退轉。不是因為根性低劣，身處高位就會退轉；也不是因為根性殊勝，身處下位就不會退轉。這個道理也是一樣，即使證得了聖道，因為生在污穢的國土，所以會承受痛苦的果報；因為往生到極樂凈土，即使是凡夫，也不會有惡報。憑藉著善緣的力量加持，必定不會有痛苦的果報。就像阿阇世王（Ajatasattu，古印度摩揭陀國國王）必定不會受苦一樣。 《釋凈土群疑論》卷第四 大正藏第 47 冊 No. 1960 《釋凈土群疑論》 《釋凈土群疑論》卷第五 西都千福寺大德懷感 撰 問：佛藏經中說，什麼叫做惡知識？什麼叫做善知識？佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：如果有比丘（bhikkhu，佛教出家男眾）教導其他的比丘說：『你應該唸佛、念法、念僧、念戒、念施、念天。』像這樣只觀察涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的安穩寂滅，只愛慕畢竟清凈，像這樣教導的人，叫做邪教，叫做惡知識。這種人叫做誹謗我，幫助外道。
【English Translation】 English version Question: Even those who are subject to the fixed retribution of past karma, such as Arhats (Arhat, a Buddhist practitioner who has attained Nirvana) who have transcended reincarnation, etc. If they now create heavy sins but are reborn in the Western Pure Land, even if they do not attain the holy path after being born in the Pure Land, will they suffer in the Pure Land, or will they not suffer? If they suffer, then it should not be said that there are no sufferings in the Pure Land, only happiness. If they do not suffer, then how can ordinary beings who are reborn in the Pure Land, who have not yet generated a single thought of undefiled holy path, create such heavy sins and never suffer? Answer: This principle is not fixed and cannot be generalized. Those who suffer do so because they are born in defiled lands. Even if they attain holiness, their bodies are bodies of suffering. Relying on these bodies of suffering, they receive the fruits of suffering. Those who are born in the Pure Land, even if they are ordinary beings with delusions, although they have not attained the holy path and are not as good as the holy ones, they possess the supremely pure bodies of the Land of Ultimate Bliss. They can see the Buddha, hear the Dharma, and practice the Mahayana teachings. Because of the power of the original vows of Amitabha Buddha, they can surpass these holy ones and not receive the retribution of suffering. It is like those of the declining-Dharma lineage (those with a nature that regresses) are not as good as those of the thinking-Dharma lineage (those with a nature that deeply contemplates the Dharma). However, if those of the thinking-Dharma lineage are born in the human realm, they have five conditions for regression. Even though they are superior, they will regress. If those of the declining-Dharma lineage are born in the heavens, they lack the five conditions for regression. Even though they are inferior, they will not regress. It is not that because one's nature is inferior and one is in a high position, one will regress; nor is it that because one's nature is superior and one is in a low position, one will not regress. This principle is the same. Even if one attains the holy path, because one is born in a defiled land, one will receive the fruits of suffering. Because one is born in the Pure Land, even if one is an ordinary being, one will not have evil retributions. With the power of good conditions, one will certainly not have the retribution of suffering, just like King Ajatasattu (Ajatasattu, King of Magadha in ancient India) will certainly not suffer. 《Explanation of Doubts about the Pure Land》Volume 4 Taisho Tripitaka Volume 47, No. 1960 《Explanation of Doubts about the Pure Land》 《Explanation of Doubts about the Pure Land》Volume 5 Written by the virtuous Huai Gan of Qianfu Temple in the Western Capital Question: The Buddha-treasure Sutra says, 'What is called an evil friend? What is called a good friend?' The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'If there is a bhikkhu (bhikkhu, a Buddhist monk) who teaches other bhikkhus, saying: 'You should be mindful of the Buddha, mindful of the Dharma, mindful of the Sangha, mindful of the precepts, mindful of giving, mindful of the heavens.' If they only observe the peace and tranquility of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), and only love ultimate purity, such teachings are called heretical teachings and are called evil friends. Such a person is called a slanderer of me and an assistant to external paths.'
道。如是惡人我乃不聽受一飲水以自供養。修行魔教人。又言。寧成就五逆重罪。不成就我見眾生見壽見命見陰入界見等。此併爲有所得心作唸佛等。世尊作此種種訶責。即此經文又言。聞空無所得法。即自覺知我先受者皆是邪見。于空無所得法無疑無悔。深入通達。不依一切我見人見。我說此人。名為清凈梵行等。今既勸人。以有所得心作有相念佛。此豈不為諸佛訶責也。
釋曰。諸佛說法皆為逗機。機有深淺大小不同。惑有人法見修差別。故陳法要。化彼物機。或呵有贊空。或毀空稱有。或令棄小學大。或令先學小乘後學大乘。故機有萬途。法成八萬。隨緣化物。難可思議。只如此經所說。其訶有所得心。寧為五逆之罪。余有聖教復言。寧起我見如須彌山。不起空見如芥子許。又如法華經說。不得親近小乘三藏學者。十輪經說。無力飲池河。詎能吞大海。不習小乘法。何能學大乘。如是等諸大乘經。訶有訶空。贊大讚小。無有定說。併爲逗機不同。然即佛有真應二身。學者有初后兩別。然法身深妙離有離無。四句並亡。百非俱喪。此即深學之士。能于第一義諦心不驚動。然猶住著諸相。不亡分別之心故。此經訶有所得心。令除人法二執。使觀無所得法修念法身之佛。故此經文言。見無所有名爲念佛。若初學
【現代漢語翻譯】 現代漢語譯本 道。像這樣的惡人，我都不聽從，哪怕只喝他一口水來供養自己。修行魔教的人，又說，『寧願成就五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），也不要成就我見（認為有一個『我』存在）、眾生見（認為有獨立的眾生存在）、壽者見（認為壽命是恒常的）、命者見（認為生命是恒常的）、陰入界見（執著於五蘊、十二入、十八界），等等。』這些都是因為有所得心（執著于獲得某種東西的心）而作唸佛等行為。世尊（釋迦牟尼佛）作了這樣的種種呵責。 然而，這部經文又說，『聽聞空無所得法（體悟一切皆空，無所得的真理），就能自覺知道我先前所接受的都是邪見。對於空無所得法，沒有懷疑，沒有後悔，深入通達，不依賴一切我見人見（執著于『我』和『人』的錯誤觀念）。』我說這樣的人，名為清凈梵行（清凈的行為）。現在既然勸人，以有所得心作有相念佛（以執著的心念有形相的佛），這難道不是被諸佛呵責嗎？ 解釋：諸佛說法都是爲了適應根機（眾生的接受能力）。根機有深淺大小的不同，迷惑有人法見修的差別。所以陳述法要（佛法的要點），教化那些眾生。或者呵責有（執著于有），讚歎空（體悟空性），或者毀壞空，稱讚有，或者讓人捨棄小學大（先學習小乘佛教，再學習大乘佛教），或者讓人先學習小乘，後學習大乘。所以根機有萬種途徑，佛法成就八萬四千法門。隨順因緣教化眾生，難以思議。就像這部經所說，它呵責有所得心，寧願犯五逆之罪。其他聖教又說，『寧願生起像須彌山一樣大的我見，也不要生起像芥子一樣小的空見。』又如《法華經》說，不得親近小乘三藏學者。《十輪經》說，沒有力量飲池塘里的水，怎麼能吞下大海？不學習小乘法，怎麼能學習大乘？像這樣的大乘經典，呵責有，呵責空，讚歎大，讚歎小，沒有一定的說法，都是爲了適應不同的根機。 然而，佛有真應二身（法身和應身），學者有初后兩別（初學者和深入學習者）。法身深妙，遠離有和無，四句（有、無、亦有亦無、非有非無）都消失，百非（一切否定）都喪失。這就是深入學習的人，能于第一義諦（最高的真理）心不驚動。然而仍然住著諸相（執著于各種現象），不消除分別之心。所以這部經呵責有所得心，讓人消除人法二執（對『我』和『法』的執著），使觀無所得法，修念法身的佛。所以這部經文說，『見無所有名爲念佛（體悟一切皆空，才是真正的唸佛）。』如果初學
【English Translation】 English version 『This kind of evil person, I will not listen to, not even drink a sip of their water to sustain myself. Those who practice demonic teachings also say, 『Rather accomplish the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), than accomplish the views of self (Atma-drishti, the belief in a permanent, independent self), sentient beings (Sattva-drishti, the belief in independent beings), lifespan (Jiva-drishti, the belief in a fixed lifespan), life (Pudgala-drishti, the belief in a personal life), and the views of skandhas, entrances, and realms (Skandha-drishti, Ayatana-drishti, Dhatu-drishti, clinging to the aggregates, sense bases, and elements).』 These are all due to the mind of seeking attainment (the mind attached to gaining something) when practicing mindfulness of the Buddha and other practices. The World Honored One (Shakyamuni Buddha) made these various criticisms.』 However, this sutra also says, 『Upon hearing the Dharma of emptiness and non-attainment (Shunyata, the truth that everything is empty and nothing can be attained), one will realize that what I previously accepted were all wrong views. Regarding the Dharma of emptiness and non-attainment, there is no doubt, no regret, and one deeply understands it, not relying on any views of self or others (clinging to the false notions of 『self』 and 『others』).』 I say that this person is called pure Brahma-conduct (pure conduct). Now, since one is encouraging people to practice mindfulness of the Buddha with form with a mind of seeking attainment (with an attached mind to the form of the Buddha), isn』t this being criticized by all the Buddhas? Explanation: All the Buddhas teach according to the capacity of beings (the ability of beings to accept the teachings). The capacities have different depths and sizes, and the delusions have differences in views of self, Dharma, practice, and cultivation. Therefore, the essential points of the Dharma (the key points of the Buddha's teachings) are presented to transform those beings. Sometimes criticizing existence (attachment to existence) and praising emptiness (realizing emptiness), sometimes destroying emptiness and praising existence, sometimes causing one to abandon the small and learn the great (first learning Hinayana Buddhism and then learning Mahayana Buddhism), or causing one to first learn the Small Vehicle and then learn the Great Vehicle. Therefore, there are myriad paths for capacities, and the Dharma accomplishes eighty-four thousand Dharma gates. Transforming beings according to conditions is inconceivable. Just like what this sutra says, it criticizes the mind of seeking attainment, preferring to commit the five heinous crimes. Other sacred teachings also say, 『Rather arise a view of self as large as Mount Sumeru (Mount Meru), than arise a view of emptiness as small as a mustard seed.』 Also, as the Lotus Sutra says, one should not associate with those who study the Small Vehicle Tripitaka. The Ten Wheels Sutra says, how can one swallow the great ocean if one does not have the strength to drink from a pond? How can one learn the Great Vehicle if one does not study the Small Vehicle? Such Great Vehicle sutras criticize existence, criticize emptiness, praise the great, and praise the small, without a fixed teaching, all to suit different capacities. However, the Buddha has two bodies, the Dharma body (Dharmakaya) and the manifested body (Nirmanakaya), and the learners have two distinctions, beginners and advanced learners. The Dharma body is profound and subtle, apart from existence and non-existence, the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) all disappear, and all negations are lost. This is for advanced learners, who can remain undisturbed in their minds regarding the ultimate truth (Paramartha-satya). However, they still dwell on various forms (clinging to various phenomena) and do not eliminate the mind of discrimination. Therefore, this sutra criticizes the mind of seeking attainment, causing one to eliminate the two attachments to self and Dharma (attachment to 『self』 and 『Dharma』), so that one can contemplate the Dharma of non-attainment and cultivate mindfulness of the Dharma body Buddha. Therefore, this sutra says, 『Seeing nothing is called mindfulness of the Buddha (realizing that everything is empty is true mindfulness of the Buddha).』 If a beginner
之人舍邪歸正。發菩提心願生凈土。于無所得未解安心。或復觀空言因果寂滅。遂即無心怖罪。更起蓋纏。若不為其廣說善惡因果凈穢差別諸佛身相不可思議。何能發彼善心。怖斯罪障。厭茲穢土。欣彼凈方。注想白毫。諦觀諸相。滅除罪累。成彼勝因。故勸觀色身。教斯淺學人也。故賢護經第一說。賢護若比丘比丘尼等清凈持戒。具足諸行。如是思惟隨何方所。即若西方阿彌陀佛。如是想念。彼佛正覺今在西方。繫念思惟觀察不已。了了分明終獲見彼阿彌陀佛。如是觀色身。向下又有經言。今者阿彌陀如來應正等覺。具有如是三十二相八十隨形好。身色光明如融金聚。如是乃至不念彼如來。亦不得彼如來色。已如是次第得空三昧。善男子是為諸佛現前三昧也。又觀佛三昧海經云。如來亦有法身十力四無畏三解脫諸神通事。如是妙處非汝凡夫所學境界。但當深心起隨喜想。起是想已。當復繫念唸佛功德。故知初學之輩觀彼色身。後學之徒念法身也。故言如是次第得空三昧。又樂觀理佛。示以無相之身。求念事身。說以相好之體。當須善會經意勿生毀贊之心。妙知大聖巧逗根機者。
問曰。十方凈土無量無邊。亦有勸修生諸佛土。何故今者唯勸往生極樂世界耶。
釋曰。此有三釋。一有說無勸。二有勸機少
【現代漢語翻譯】 現代漢語譯本： 使那些捨棄邪道歸於正道的人，發起菩提心，愿往生凈土。對於無所得的道理尚未理解，內心無法安定。或者執著于觀空，認為因果寂滅，於是就變得無所顧忌，不怕犯罪，反而生起各種煩惱。如果不為他們廣泛地講解善惡因果、凈穢的差別，以及諸佛身相的不可思議，怎麼能使他們發起善心，畏懼罪惡的報應，厭惡這污穢的世間，欣慕那清凈的西方極樂世界呢？怎麼能使他們專注地觀想阿彌陀佛的白毫相，仔細地觀察諸佛的相好，從而消除罪業，成就往生凈土的殊勝之因呢？所以才勸導觀想佛的色身，教導這些初學的人。因此，《賢護經》（Bhadrakalpika-sūtra）第一卷說：『賢護（Bhadra），如果比丘（bhikṣu）、比丘尼（bhikṣuṇī）等清凈地持守戒律，具足各種修行，這樣思惟無論哪個方向，就好像西方阿彌陀佛（Amitābha）一樣，這樣想念，彼佛正覺（Tathāgata）現在西方，繫念思惟，觀察不停，清清楚楚明明白白，最終會見到彼阿彌陀佛。』這就是觀想色身。向下還有經文說：『現在阿彌陀如來（Amitābha Tathāgata）應正等覺（Arhat Samyaksaṃbuddha），具有三十二相（lakṣaṇas）和八十隨形好（anuvyañjana），身色光明如同熔化的金子聚集。』像這樣乃至不念彼如來，也不會得到彼如來的色身。已經這樣次第地得到空三昧（śūnyatā-samādhi）。善男子，這就是諸佛現前三昧（pratyakṣa-samādhi）啊。』又《觀佛三昧海經》說：『如來（Tathāgata）也有法身（Dharmakāya）、十力（daśa bala）、四無畏（catu vaiśāradya）、三解脫（trini vimokṣa）等各種神通之事。這些微妙之處不是你們凡夫所能學習的境界，但應當以深切的心生起隨喜之想。生起這種想法后，應當再次繫念思念佛的功德。』所以知道初學的人觀想佛的色身，後學的人則唸佛的法身。所以說像這樣次第地得到空三昧。又樂觀想理佛，向他們展示無相之身；求念事相之身，向他們講述相好之體。應當善於領會經文的意義，不要產生譭謗或讚歎的心。要巧妙地瞭解大聖人（Mahāsattva）善於引導不同根基的人。 問：十方凈土無量無邊，也有勸人修習往生其他佛土的，為什麼現在只勸人往生極樂世界呢？ 答：對此有三種解釋。第一種解釋是，有的佛土沒有勸人往生的教導；第二種解釋是，有的佛土雖然有勸人往生的教導，但適合接受教導的眾生很少。
【English Translation】 English version: To guide those who abandon evil and return to righteousness, inspiring the Bodhi mind and the aspiration to be reborn in the Pure Land. For those who have not yet understood the principle of non-attainment and whose minds are not at peace, or who cling to the view of emptiness, believing that cause and effect are extinguished, they become reckless and unafraid of committing sins, even giving rise to various afflictions. If we do not extensively explain to them the differences between good and evil karma, purity and defilement, and the inconceivable aspects of the Buddhas' forms, how can we inspire them to generate good intentions, fear the retribution of sins, detest this defiled world, and yearn for the pure Western Paradise? How can we enable them to focus on contemplating Amitābha's (Amitābha) white hair mark (ūrṇā), carefully observe the Buddhas' auspicious marks (lakṣaṇas), thereby eliminating karmic obstacles and accomplishing the supreme cause for rebirth in the Pure Land? Therefore, we encourage the contemplation of the Buddha's physical form (rūpakāya), teaching these beginners. Thus, the first chapter of the Bhadrakalpika-sūtra (Bhadrakalpika-sūtra) states: 'Bhadra (Bhadra), if monks (bhikṣu), nuns (bhikṣuṇī), etc., purely uphold the precepts and possess all kinds of practices, contemplating in this way in any direction, just like Amitābha Buddha (Amitābha) in the West, thinking in this way, that Buddha, the Perfectly Enlightened One (Tathāgata), is now in the West, focusing the mind and contemplating without ceasing, clearly and distinctly, one will eventually see that Amitābha Buddha.' This is the contemplation of the physical form. Further down, the sutra says: 'Now, Amitābha Tathāgata (Amitābha Tathāgata), the Arhat Samyaksaṃbuddha (Arhat Samyaksaṃbuddha), possesses the thirty-two marks (lakṣaṇas) and eighty minor marks (anuvyañjana), the light of his body is like a gathering of molten gold.' Like this, even if one does not contemplate that Tathāgata, one will not attain the physical form of that Tathāgata. Having thus gradually attained the emptiness samadhi (śūnyatā-samādhi). Good man, this is the samadhi of the Buddhas appearing before you (pratyakṣa-samādhi).' Furthermore, the Sutra on the Ocean of Samadhi of Contemplating the Buddha states: 'The Tathāgata (Tathāgata) also possesses the Dharma body (Dharmakāya), the ten powers (daśa bala), the four fearlessnesses (catu vaiśāradya), the three liberations (trini vimokṣa), and various miraculous deeds. These wonderful aspects are not realms that you ordinary beings can learn, but you should deeply generate thoughts of rejoicing. After generating such thoughts, you should again focus your mind on contemplating the merits of the Buddha.' Therefore, it is known that beginners contemplate the Buddha's physical form, while advanced practitioners contemplate the Buddha's Dharma body. Thus, it is said that one gradually attains the emptiness samadhi in this way. Furthermore, those who aspire to contemplate the principle of the Buddha are shown the formless body, while those who seek to contemplate the phenomenal body are told about the auspicious marks. One should be good at understanding the meaning of the sutras and not generate thoughts of disparagement or praise. One should skillfully understand that the Great Sage (Mahāsattva) is adept at guiding people of different capacities. Question: The Pure Lands in the ten directions are immeasurable and boundless, and there are also teachings that encourage cultivation for rebirth in other Buddha lands. Why is it that now we are only encouraged to be reborn in the Land of Ultimate Bliss? Answer: There are three explanations for this. The first explanation is that some Buddha lands do not have teachings that encourage rebirth; the second explanation is that although some Buddha lands have teachings that encourage rebirth, there are few beings suitable to receive the teachings.
。三勸文不具。一有說無勸者。如涅槃經云。於此西方過四十二恒沙世界。外有妙凈土。名曰無勝。一如西方極樂世界。無有異也。如來舍彼凈土。而來生此娑婆世界。教化眾生。若但是凈土即可願生者。何故釋迦如來不勸生自凈土。唯勸往生極樂世界耶。乃至諸大乘經雖說凈土。無勸生文。二有勸機少者。如維摩詰。遠接妙喜世界。安置此土。示諸大眾。佛勸大眾令生彼國。有十四那由他人。發菩提心願生彼國。佛記當生。即下言。妙喜世界於此國土所應饒益。其事訖已還複本處。若此凈土合一切眾生悉得生者。佛何故除十四那由他人。外如來竟不普勸本來眾生令生妙喜。而言妙喜饒益訖已等言。故知無機緣故。所以不勸。三勸文不具者。隨愿往生經及藥師經等。雖標余方凈土勸物往生。而此經文不周悉。何者周悉。只如觀經等中勸生西方。一顯凡夫。二明未來。三彰造罪。四有十方諸佛。舒舌證誠。五有多本經文同證。依之修學無有疑滯。故此西方凈土業易可依行。諸經既無前件等文。唯有一句兩句勸生之處。難可依據。何故舍廣多文句而就小經文耶。又經文勸依了義經不依不了義經。三藏法師釋了不了義經。有其四種。已於觀經疏中具述其義也。今此凈土之教具有四義。了義之經故可依之以修凈行。余經之文義
【現代漢語翻譯】 現代漢語譯本 三勸文不具： 一、有說無勸者。如《涅槃經》云：『於此西方過四十二恒沙世界外，有妙凈土，名曰無勝。』一如西方極樂世界，無有異也。如來舍彼凈土，而來生此娑婆世界（Saha World），教化眾生。若但是凈土即可願生者，何故釋迦如來（Sakyamuni Buddha）不勸生自凈土，唯勸往生極樂世界耶？乃至諸大乘經雖說凈土，無勸生文。 二、有勸機少者。如維摩詰（Vimalakirti）遠接妙喜世界（Abhirati），安置此土，示諸大眾。佛勸大眾令生彼國，有十四那由他人（nayuta，數量單位），發菩提心願生彼國。佛記當生。即下言：『妙喜世界於此國土所應饒益，其事訖已還複本處。』若此凈土合一切眾生悉得生者，佛何故除十四那由他人外，如來竟不普勸本來眾生令生妙喜，而言妙喜饒益訖已等言？故知無機緣故，所以不勸。 三、勸文不具者。隨愿往生經及藥師經等，雖標余方凈土勸物往生，而此經文不周悉。何者周悉？只如觀經等中勸生西方，一顯凡夫，二明未來，三彰造罪，四有十方諸佛，舒舌證誠，五有多本經文同證。依之修學無有疑滯。故此西方凈土業易可依行。諸經既無前件等文，唯有一句兩句勸生之處，難可依據。何故舍廣多文句而就小經文耶？又經文勸依了義經不依不了義經。三藏法師釋了不了義經，有其四種，已於觀經疏中具述其義也。今此凈土之教具有四義，了義之經故可依之以修凈行。余經之文義
【English Translation】 English version The three types of incomplete exhortations: 1. Some scriptures describe but do not exhort. For example, the Nirvana Sutra says: 'Beyond forty-two ganges of sands to the west of this world, there is a wonderful pure land called Anavata (無勝, Unsurpassed).' It is just like the Western Pure Land of Sukhavati (極樂世界, Blissful Land), without any difference. The Tathagata (如來, Thus Come One) abandoned that pure land and came to be born in this Saha World (娑婆世界), to teach and transform sentient beings. If it were simply that any pure land is suitable for being reborn into, why did Sakyamuni Buddha (釋迦如來) not encourage rebirth into his own pure land, but only encourage rebirth into the Land of Sukhavati? Even though various Mahayana scriptures speak of pure lands, they do not contain exhortations to be reborn there. 2. Some scriptures exhort only a few beings. For example, Vimalakirti (維摩詰) remotely connected with the world of Abhirati (妙喜世界, Land of Wonderful Joy), placing it in this land to show to the great assembly. The Buddha encouraged the assembly to be reborn in that land, and fourteen nayutas (那由他, a large number) of people generated the bodhicitta (菩提心, mind of enlightenment) and wished to be reborn there. The Buddha predicted their rebirth. Then he said: 'The benefits that the world of Abhirati should bestow upon this land have been completed, and it has returned to its original place.' If this pure land were suitable for all sentient beings to be reborn into, why did the Buddha, apart from the fourteen nayutas of people, not universally encourage the original sentient beings to be reborn in Abhirati, but instead said that the benefits of Abhirati had been completed, and so on? Therefore, it is known that due to the lack of suitable conditions, he did not exhort them. 3. Some exhortations are incomplete. The Sutra on Rebirth According to Vows and the Medicine Buddha Sutra, although they mention pure lands in other directions and encourage beings to be reborn there, these scriptures are not comprehensive. What is comprehensive? Just like the Contemplation Sutra, which encourages rebirth in the West, it firstly reveals ordinary beings, secondly clarifies the future, thirdly proclaims the creation of offenses, fourthly has the Buddhas of the ten directions extending their tongues to bear witness, and fifthly has multiple versions of the scripture providing the same evidence. Relying on it for practice, there is no doubt or hesitation. Therefore, the practice of this Western Pure Land is easy to rely on and practice. Since the other scriptures do not have the aforementioned elements, but only have one or two sentences encouraging rebirth, they are difficult to rely on. Why abandon the extensive and numerous sentences and rely on the smaller scriptures? Furthermore, the scriptures encourage reliance on definitive meaning scriptures and not on provisional meaning scriptures. The Tripitaka Master (三藏法師) explains that there are four types of definitive and provisional meaning scriptures, which have already been fully described in the commentary on the Contemplation Sutra. Now, the teachings of this Pure Land possess these four meanings, and because it is a scripture of definitive meaning, it can be relied upon to cultivate pure practices. The meaning of the other scriptures
雖說凈土。四義不具是不了義。難可依之修凈業也。
問曰。諸論中說命終受生唯住舍受。何因觀經言歡喜踴躍自見其身乘金剛臺。喜受既強。如何捨命也。
釋曰。有一師釋言。穢土受生無聖迎接。唯住舍受心中命終。凈土受生聖眾來迎。行者命終之時蒙大聖力慈悲加祐。故喜受位亦得命終。諸論多據穢土受生故作是說。不可為例。有說。往生凈土亦住舍受心中命終。以舍受心性羸劣故順彼命終。喜受心強不能捨命。經言歡喜踴躍等言。此是將命終心也。非正命終心也。經之與論各據一義。不相妨也。
問曰。觀經之中說。垂終一念十念亦得往生。阿彌陀經說。一日七日一心不亂方生凈土。無量壽經說。盡形壽一向專唸佛方得往生極樂世界。若盡形唸佛方往生者。即一日七日一念十念便是虛談。若一念十念等亦得往生。何須復教七日盡形專行唸佛也。
釋曰。一念十念一日七日及與盡形。皆得往生極樂世界。並非虛談。悉是誠言。大聖世尊如語實語。豈有虛假而謬說耶。然唸佛眾生聞凈土教。有早有晚。發心之時有遲有速。或命有長短。故經說不同。若臨終之日方逢善友教。發心唸佛亦得往生。雖復清升只當下輩。有命未盡經日始亡。或一日二日乃至經多日。能唸佛名。一切不亂。即隨其
【現代漢語翻譯】 現代漢語譯本：雖然說是凈土，如果四種意義（四土：常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）不完備，就不是究竟了義的教法，難以依此修習凈土法門。
問：各種論典中說，命終受生時只處於舍受（不苦不樂的感受）的狀態。為什麼《觀經》（《觀無量壽經》）中說，（往生者）歡喜踴躍，親自見到自己的身體乘坐金剛臺？喜受既然強烈，怎麼會捨命呢？
答：有一位法師解釋說，在穢土受生時，沒有聖眾前來迎接，只有在舍受心中命終。在凈土受生時，有聖眾前來迎接，修行者命終之時，蒙受大聖（佛）的力量慈悲加持，所以在喜受的狀態下也能命終。各種論典大多是根據在穢土受生的情況而說的，不能作為例子。也有人說，往生凈土也是在舍受心中命終。因為舍受心性羸弱，所以順應命終。喜受心強烈，不能捨命。《觀經》中說的『歡喜踴躍』等，是指將要命終的心，不是正命終的心。《觀經》和論典各自依據一種意義，互不妨礙。
問：《觀經》中說，臨終一念或十念也能往生。《阿彌陀經》說，一日到七日一心不亂才能往生凈土。《無量壽經》說，盡形壽（一生）一向專唸佛才能往生極樂世界。如果盡形唸佛才能往生，那麼一日七日、一念十念就是虛假的說法。如果一念十念等也能往生，為什麼還要教導七日乃至盡形專心念佛呢？
答：一念十念、一日七日以及盡形（唸佛），都能往生極樂世界，並非虛假的說法，全部都是真實的話。大聖世尊說的是如實之語，怎麼會有虛假而錯誤的說法呢？然而，唸佛的眾生聽聞凈土教法，有早有晚，發心的時候有遲有速，或者壽命有長短，所以經典中的說法不同。如果在臨終之日才遇到善友教導，發心唸佛也能往生，即使能夠清凈昇華，也只能是下品往生。有的人壽命未盡，經過一天才死亡，或者一天兩天乃至經過多天，能夠唸佛名號，一切都不散亂，就隨著他的
【English Translation】 English version: Although it is called Pure Land, if the four meanings (Four Lands: Land of Eternal Tranquility and Light, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Co-dwelling of Saints and Ordinary Beings) are not complete, it is not a definitive teaching, and it is difficult to rely on it to cultivate the Pure Land Dharma.
Question: The various treatises say that at the time of death and rebirth, one only dwells in the state of equanimity (neither pleasant nor unpleasant feeling). Why does the Contemplation Sutra (Visualization Sutra of Amitāyus Buddha) say that (those who are reborn) rejoice and leap for joy, and personally see their bodies riding on diamond platforms? Since the feeling of joy is so strong, how can they relinquish life?
Answer: One Dharma master explains that in the impure land, there are no sages to receive one at rebirth, and one dies with a mind dwelling only in equanimity. In the Pure Land, there are sages to receive one at rebirth, and at the time of death, practitioners receive the compassionate blessing of the great sage (Buddha), so they can also die in a state of joy. The various treatises mostly speak based on the circumstances of rebirth in the impure land, and cannot be taken as examples. Some say that rebirth in the Pure Land also occurs with a mind dwelling in equanimity. Because the nature of equanimity is weak, it accords with death. The mind of joy is strong and cannot relinquish life. The 'rejoicing and leaping for joy' mentioned in the Contemplation Sutra refers to the mind that is about to die, not the mind at the very moment of death. The Contemplation Sutra and the treatises each rely on one meaning, and do not contradict each other.
Question: The Contemplation Sutra says that even one thought or ten thoughts at the time of death can lead to rebirth. The Amitābha Sutra says that one must be single-minded and undisturbed for one to seven days to be reborn in the Pure Land. The Infinite Life Sutra says that one must single-mindedly and exclusively recite the Buddha's name throughout one's life to be reborn in the Land of Ultimate Bliss. If one can only be reborn by reciting the Buddha's name throughout one's life, then one day, seven days, one thought, and ten thoughts are false statements. If one thought, ten thoughts, etc., can also lead to rebirth, why is it necessary to teach single-minded recitation of the Buddha's name for seven days or throughout one's life?
Answer: One thought, ten thoughts, one day, seven days, and throughout one's life (reciting the Buddha's name) can all lead to rebirth in the Land of Ultimate Bliss. These are not false statements, but all true words. The Great Sage, the World Honored One, speaks truthfully, how could there be false and erroneous statements? However, sentient beings who recite the Buddha's name hear the Pure Land teachings at different times, and their minds awaken sooner or later, or their lifespans are long or short, so the sutras speak differently. If one only encounters a good friend to teach them on the day of their death, and awakens the mind to recite the Buddha's name, they can also be reborn, even if they are able to ascend purely, they will only be reborn in the lower grades. Some people's lives have not yet ended, and they die after one day, or one or two days, or even many days, and they are able to recite the Buddha's name, and everything is not disturbed, then according to their
命教令一日等稱念佛名。如其壽命遐長多日不夭。還教盡其壽命。令稱佛名。不可命促斯須。令其長時念佛。不可壽終百歲。只令一日稱名。故三本經文俱勸唸佛。各隨一義教念有殊。彼此不妨。義無乖反。故觀經對臨終之者極少一念十念亦得往生。阿彌陀經對經日死人能唸佛亦生凈土。無量壽經對長壽不死之者長修功德最多或長時長日修念。又此三別即三品修。上者說形。中者說日。下者說時。於九品中各多種故。雖並往生咸無苦惱。花開悟道早晚不同。經說有殊。由斯意也。
問曰。此娑婆世界有十種勝事。諸餘凈土之所無有。又此方修道一日一夜。勝極樂世界一百年。準此經文。於此穢土修道勝生凈土。何為故乃勸往生西方耶。
釋曰。若如所難。一切凈土教門皆不合說。如上引經所說利益。凈土無故。諸凈土教復慇勤勸令愿往生。有何意也。今此二經對機贊勸不同。贊此住者。令諸菩薩雖居穢土。不失自行能多利益苦惱眾生。大悲行勝贊居穢土也。自有菩薩居穢土中。逢遇惡緣廣造諸罪。是以如來勸彼眾生。令生凈土永絕惡緣得免輪轉。故勸菩薩令生凈土。此兩經意菩薩根性二類不同。如何乃引維摩等經所贊諸菩薩居在穢土饒益眾生等文。即言我只於此穢土修道何須生彼凈土也。雖知於此修道一
日當彼百年。然以見佛逢善知識希逢惡知識退轉緣眾故。勸往生凈土也。如大集經第二十八日密分云。善男子彼佛世界所有眾生。煩惱堅牢繫縛深重。其形丑穢多起憍慢惡口兩舌。遠離實語。其實愚癡現智慧相。多起慳貪。現舍施相。多有諂曲。現質直相。心多濁亂。現清凈相。多有嫉妒。現柔軟相。樂離別人。現和合相。多起邪見。現正見相。彼國眾生隨女人語故。斷絕善根。增三惡道。善男子汝今頗能為我作使至彼國不。乃至(云云)爾時日密菩薩白佛言。世尊我能向彼宣說是咒。但于彼土生怖畏想。何以故。如來曏者為我宣說彼土眾生多諸弊惡。猶如生聾生盲生啞隨女人意。世尊若有隨順女人意者。當知是人永斷善根。佛言。善男子汝今不為現利后。當爲饒益一切眾生但往宣說。勿生疑慮。善男子汝非彼土維摩詰耶。何故生怖。復有無量無數菩薩。其心悼動。至心繫念。欲得親近禮拜釋迦如來及諸大眾。並欲聽受微妙大典。如是大眾皆共同心欲往彼界。我為是輩欲說大事。何以故。是等大眾其心未定。若往彼界。或生顛倒。近惡知識。彼佛告言。善男子汝今不應生怖畏想。言不定菩薩者。即是初位退行菩薩名曰不定。以不定故。恐來在此逢遇惡緣退轉造惡。彼土菩薩暫來至此娑婆世界。猶生怖畏不敢來此。行者
【現代漢語翻譯】 現代漢語譯本 如果（在此）度過一百年，（不如）見到佛，遇到善知識。（因為）難得遇到善知識，容易遇到惡知識，（有）退轉的因緣，所以勸（人）往生凈土。如《大集經》第二十八日密分所說：『善男子，彼佛世界的所有眾生，煩惱堅固，束縛深重，他們的形貌醜陋，多起驕慢，惡語傷人，兩舌搬弄是非，遠離真實之語，實際上愚癡卻表現出智慧的樣子，多起慳吝貪婪，卻表現出捨棄施捨的樣子，多有諂媚虛偽，卻表現出正直坦率的樣子，內心多濁穢混亂，卻表現出清凈的樣子，多有嫉妒之心，卻表現出柔和順從的樣子，喜歡離間他人，卻表現出和睦相處的樣子，多起邪見，卻表現出正見的樣子。』那個國土的眾生，因為聽從女人的話，斷絕善根，增長三惡道（地獄道、餓鬼道、畜生道）。『善男子，你現在能否為我做使者到那個國土去呢？』乃至（省略）。當時，日密菩薩對佛說：『世尊，我能向他們宣說這個咒語，但對那個國土生起怖畏的想法。為什麼呢？如來剛才為我宣說那個國土的眾生多有弊端和惡行，就像天生耳聾、天生眼盲、天生啞巴一樣，聽從女人的意願。』世尊，如果有人順從女人的意願，應當知道這個人永遠斷絕了善根。佛說：『善男子，你現在不只是爲了眼前的利益，而是應當爲了饒益一切眾生而前往宣說，不要產生疑慮。善男子，你難道不是那個國土的維摩詰（Vimalakirti，一位著名的在家菩薩）嗎？為什麼會產生怖畏呢？』又有無量無數的菩薩，他們的心激動不安，至誠地思念，想要親近禮拜釋迦如來（Sakyamuni，佛教的創始人）及諸位大眾，並且想要聽受微妙的大法。這些大眾都共同一心想要前往那個世界。我為這些人想要說一件大事。為什麼呢？因為這些大眾的心還沒有安定，如果前往那個世界，或許會產生顛倒，親近惡知識。』彼佛告訴（日密菩薩）說：『善男子，你現在不應該產生怖畏的想法。所說的心不定的菩薩，就是處於初位而退行的菩薩，名叫不定。因為不定，恐怕來到這裡遇到惡緣而退轉造惡。那個國土的菩薩暫時來到這個娑婆世界（Saha World，我們所居住的這個世界），尚且會產生怖畏，不敢來到這裡。』行者（修行人）
【English Translation】 English version If one spends a hundred years (here), it is (better) to see the Buddha, to encounter a good teacher. (Because) it is rare to encounter a good teacher, easy to encounter an evil teacher, (there is) the cause of regression, therefore, one is advised to be reborn in the Pure Land. As the Twenty-eighth Day Esoteric Chapter of the Great Collection Sutra says: 'Good man, all sentient beings in that Buddha world have firm afflictions, deep and heavy bondage, their appearance is ugly, they often arise arrogance, speak evil words, engage in divisive speech, stay away from truthful words, are actually foolish but display an appearance of wisdom, often arise stinginess and greed, but display an appearance of giving, are often flattering and false, but display an appearance of honesty and straightforwardness, their minds are mostly turbid and chaotic, but display an appearance of purity, often have jealousy, but display an appearance of gentleness, like to separate others, but display an appearance of harmony, often arise wrong views, but display an appearance of right views.' The sentient beings of that land, because they listen to the words of women, cut off their roots of goodness, and increase the three evil paths (the paths of hell, hungry ghosts, and animals). 'Good man, can you now act as my messenger to go to that land?' And so on (omitted). At that time, the Bodhisattva Rimi (Sun Esoteric Bodhisattva) said to the Buddha: 'World Honored One, I can proclaim this mantra to them, but I have a fearful thought about that land. Why? The Tathagata (another name for Buddha) just told me that the sentient beings of that land have many evils and wrongdoings, like those who are born deaf, born blind, born mute, and follow the will of women.' World Honored One, if someone follows the will of women, know that this person will forever cut off their roots of goodness. The Buddha said: 'Good man, you are not only for the present benefit, but you should go and proclaim for the benefit of all sentient beings, do not have doubts. Good man, are you not Vimalakirti (Vimalakirti, a famous lay Bodhisattva) of that land? Why do you have fear?' There are also immeasurable and countless Bodhisattvas, their hearts are agitated, sincerely thinking, wanting to be close to and pay homage to Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) and all the assembly, and wanting to hear the wonderful Dharma. These assemblies all have a common mind to go to that world. I want to say a great thing for these people. Why? Because the minds of these assemblies are not yet stable, if they go to that world, perhaps they will become inverted, and be close to evil teachers.' That Buddha told (Bodhisattva Rimi): 'Good man, you should not have fearful thoughts. The so-called Bodhisattvas with unstable minds are those who are in the initial stage and regressing, called unstable. Because of instability, they are afraid of encountering evil conditions here and regressing to create evil. The Bodhisattvas of that land temporarily come to this Saha World (Saha World, the world we live in), and still have fear, not daring to come here.' Practitioner
今日未是不退菩薩。而即欲住娑婆世界修道。不願往生西方。甚為失也。瑜伽論第七十八引深密經云。文殊師利故問佛言。世尊諸穢土中。何事易得。何事難得。諸凈土中。何事易得。何事難得。善男子諸穢土中。八事易得。二事難得。何等名為八事易得。一者外道。二者有苦眾生。三者種姓家勢興衰差別。四者行諸惡行。五者毀犯尸羅。六者惡趣。七者下乘。八者下劣意樂加行菩薩。何等名為二事難得。一者增上意樂加行菩薩之所游集。二者如來出現於世。善男子諸凈土中與上相違。當知八事甚為難得二事易得。為是多勸生凈土也。
問曰。凈土中無三惡趣。而有化鳥說法。凈土無實女人。亦有化女說法不。
釋曰。有二釋。一釋言。唯有化鳥而無化女。何以故。以經唯說有于化鳥。無說有諸化女故。若有者經文亦應說。又凈土論言。女人及根缺二乘種不生。難曰。經說凈土變化莊嚴。豈能盡也。稱讚凈土經言。假使世尊住世百千劫。化無數舌說彼凈土莊嚴之相。亦不可盡。豈以不說即言無也。二釋言。彼有化女。如觀音授記經說。觀世音菩薩化無量女人。此豈不是化女者也。鼓音聲王經說。阿彌陀佛有父有母。為化下位示有女人。化上位者說無女人。不相違也。
問曰。如彌勒發問經說。十念
【現代漢語翻譯】 現代漢語譯本：如果今天還不是不退轉菩薩（指不會退轉的菩薩），卻想要住在娑婆世界（充滿苦難的世界）修道，而不願往生西方極樂世界，那真是太可惜了。《瑜伽師地論》第七十八卷引用《深密經》說，文殊師利菩薩（智慧的象徵）曾經問佛陀：『世尊，在各種污穢的國土中，什麼事情容易得到？什麼事情難以得到？在各種清凈的國土中，什麼事情容易得到？什麼事情難以得到？』佛陀回答說：『善男子，在各種污穢的國土中，有八件事情容易得到，有兩件事情難以得到。哪八件事情容易得到呢？第一是外道（不信奉佛教的修行者），第二是有苦難的眾生，第三是種姓、家族勢力興衰的差別，第四是做各種惡行，第五是毀犯戒律，第六是惡趣（地獄、餓鬼、畜生），第七是下乘（小乘佛教），第八是下劣意樂加行的菩薩（發心和修行都比較差的菩薩）。哪兩件事情難以得到呢？第一是增上意樂加行的菩薩（發心和修行都很好的菩薩）的聚集，第二是如來（佛陀）出現於世。』佛陀說：『善男子，在各種清凈的國土中，與上面所說的相反，應當知道八件事情非常難以得到，兩件事情容易得到。』這是爲了多多勸人往生凈土啊。
問：凈土中沒有三惡趣（地獄、餓鬼、畜生），卻有變化出來的鳥說法。凈土中沒有真實的女人，那麼有沒有變化出來的女人說法呢？
答：有兩種解釋。一種解釋說，只有變化出來的鳥，而沒有變化出來的女人。為什麼呢？因為經典只說了有變化出來的鳥，沒有說有變化出來的女人。如果有的話，經文也應該說。而且《凈土論》說，女人以及六根不全的人、二乘（聲聞、緣覺）的種子不能往生。反駁：經典說凈土有種種變化莊嚴，難道能說得完嗎？《稱讚凈土經》說，假使世尊住世百千劫，用無數的舌頭說那凈土莊嚴的景象，也說不完。難道因為經典沒說，就說沒有嗎？另一種解釋說，凈土中有變化出來的女人。如《觀音授記經》說，觀世音菩薩（大慈大悲的菩薩）變化出無量的女人。這難道不是變化出來的女人嗎？《鼓音聲王經》說，阿彌陀佛（西方極樂世界的佛）有父親有母親，是爲了教化下位的人，示現出有女人。教化上位的人，就說沒有女人。這並不矛盾。
問：如《彌勒發問經》所說，十念（臨終時念十聲佛號）...
【English Translation】 English version: If today one is not yet an Avaivartika Bodhisattva (a Bodhisattva who will not regress), but desires to stay in the Saha world (the world of suffering) to cultivate the path, instead of wishing to be reborn in the Western Pure Land, it is truly a great loss. The seventy-eighth volume of the Yogacarabhumi-sastra quotes the Samdhinirmocana Sutra, saying that Manjushri Bodhisattva (the embodiment of wisdom) once asked the Buddha: 'World Honored One, in various impure lands, what things are easy to obtain? What things are difficult to obtain? In various pure lands, what things are easy to obtain? What things are difficult to obtain?' The Buddha replied: 'Good man, in various impure lands, there are eight things that are easy to obtain, and two things that are difficult to obtain. What are the eight things that are easy to obtain? First, non-Buddhists (those who do not follow Buddhism). Second, sentient beings suffering from hardship. Third, differences in the rise and fall of caste and family power. Fourth, engaging in various evil deeds. Fifth, violating precepts. Sixth, the evil realms (hell, hungry ghosts, animals). Seventh, the Lower Vehicle (Hinayana Buddhism). Eighth, Bodhisattvas with inferior intention and practice (Bodhisattvas with poor aspiration and practice).' What are the two things that are difficult to obtain? First, the assembly of Bodhisattvas with superior intention and practice (Bodhisattvas with excellent aspiration and practice). Second, the appearance of a Tathagata (Buddha) in the world.' The Buddha said: 'Good man, in various pure lands, the opposite of what was said above is true. You should know that eight things are very difficult to obtain, and two things are easy to obtain.' This is to encourage people to be reborn in the Pure Land.
Question: In the Pure Land, there are no three evil realms (hell, hungry ghosts, animals), but there are birds transformed to preach the Dharma. In the Pure Land, there are no real women, so are there women transformed to preach the Dharma?
Answer: There are two explanations. One explanation says that there are only transformed birds, but no transformed women. Why? Because the scriptures only mention transformed birds, and do not mention transformed women. If there were, the scriptures should also mention it. Moreover, the Pure Land Treatise says that women, those with incomplete faculties, and the seeds of the Two Vehicles (Sravakas and Pratyekabuddhas) cannot be born there. Refutation: The scriptures say that the Pure Land has various transformations and adornments. Can everything be said completely? The Praise of the Pure Land Sutra says that even if the World Honored One were to live for hundreds of thousands of kalpas and use countless tongues to describe the adornments of that Pure Land, it would still be impossible to describe them completely. Can we say that something does not exist just because the scriptures do not mention it? The other explanation says that there are transformed women in the Pure Land. As the Avalokitesvara Prophecy Sutra says, Avalokitesvara Bodhisattva (the Bodhisattva of great compassion) transforms into countless women. Are these not transformed women? The Drum Sound King Sutra says that Amitabha Buddha (the Buddha of the Western Pure Land) has a father and a mother, which is to show the appearance of women to those of lower capacity. To those of higher capacity, it is said that there are no women. This is not contradictory.
Question: As the Maitreya's Question Sutra says, ten recitations (reciting the Buddha's name ten times at the time of death)...
非凡愚念。不雜結使念。云何凡愚眾生具足煩惱。而能作彼不雜結使念耶。
釋曰。非凡愚念者。豈即是于聖人念。不雜結使念者。豈是斷煩惱盡者念耶。此經意者明非凡愚念。不是欲說聖人念也。不雜結使念者。不是欲明斷惑者念也。但是欲明此十種念。能捨娑婆流轉之處。順生出世解脫之因。凡愚眾生多樂三界穢土。受生順生死流。增長煩惱諸結使業。今修十念愿生凈土。背生死流顛涅槃路。趣賢聖法順斷惑門。故言非凡愚念不雜結使念。如大比丘戒等名聖所受戒。豈即凡夫不合受耶。此亦如是類可知也。
問曰。若念阿彌陀佛得生西方。要假多日多年生凈土。亦須勤誠勉勵長時稱念佛名。如其臨死至誠唸佛。亦生凈土者。且人生百歲。樂少憂多。別易會難。歡娛時促。但須馳騁五欲放縱六情。秉燭夜遊。連宵聚興。臨終之日唸佛一聲即得往生。永超眾苦。何須長時苦行勤懇。四修不倦。三業靡空。同是得越娑婆。何勞長時苦行也。
釋曰。此有數意。不可預聞凈教棄而不修待至終時方當唸佛。一即汝欲愿生凈佛國土。推欲避斯苦惱生彼西方。不求無上菩提。不行菩薩之行。但欲縱情寶樹恣意珍臺。不願悟無生。就此垂終一念也。若為志佛果證三菩提。愍諸有情速證正覺。於此穢土恐退菩提。
【現代漢語翻譯】 現代漢語譯本： 『非凡愚念。不雜結使念。云何凡愚眾生具足煩惱。而能作彼不雜結使念耶。』
釋曰：『非凡愚念者。豈即是于聖人念。不雜結使念者。豈是斷煩惱盡者念耶。此經意者明非凡愚念。不是欲說聖人念也。不雜結使念者。不是欲明斷惑者念也。但是欲明此十種念。能捨娑婆（Saha）流轉之處。順生出世解脫之因。凡愚眾生多樂三界穢土。受生順生死流。增長煩惱諸結使業。今修十念愿生凈土。背生死流顛涅槃（Nirvana）路。趣賢聖法順斷惑門。故言非凡愚念不雜結使念。如大比丘戒等名聖所受戒。豈即凡夫不合受耶。此亦如是類可知也。』
問曰：『若念阿彌陀佛（Amitabha）得生西方。要假多日多年生凈土。亦須勤誠勉勵長時稱念佛名。如其臨死至誠唸佛。亦生凈土者。且人生百歲。樂少憂多。別易會難。歡娛時促。但須馳騁五欲放縱六情。秉燭夜遊。連宵聚興。臨終之日唸佛一聲即得往生。永超眾苦。何須長時苦行勤懇。四修不倦。三業靡空。同是得越娑婆（Saha）。何勞長時苦行也。』
釋曰：『此有數意。不可預聞凈教棄而不修待至終時方當唸佛。一即汝欲愿生凈佛國土。推欲避斯苦惱生彼西方。不求無上菩提（Bodhi）。不行菩薩（Bodhisattva）之行。但欲縱情寶樹恣意珍臺。不願悟無生。就此垂終一念也。若為志佛果證三菩提（Bodhi）。愍諸有情速證正覺。於此穢土恐退菩提（Bodhi）。』
【English Translation】 English version: 'These are not the thoughts of ordinary, foolish beings. Nor are they thoughts unmixed with bonds. How can ordinary, foolish beings, replete with afflictions, produce thoughts unmixed with bonds?'
Explanation: 'Are not the thoughts of the non-foolish, ordinary beings the same as the thoughts of sages? Are not thoughts unmixed with bonds the same as the thoughts of those who have completely severed afflictions? The meaning of this sutra is to clarify that these are not the thoughts of ordinary, foolish beings; it does not intend to discuss the thoughts of sages. Thoughts unmixed with bonds do not aim to illuminate the thoughts of those who have eradicated delusion. It merely seeks to clarify that these ten types of mindfulness can relinquish the cycle of rebirth in Saha (Saha) world, and facilitate the cause of liberation from the world. Ordinary, foolish beings often delight in the defiled lands of the Three Realms, undergoing rebirth in accordance with the flow of birth and death, increasing afflictions, bonds, and karmic actions. Now, cultivating the ten mindfulness practices, they aspire to be reborn in the Pure Land, turning away from the cycle of birth and death, embarking on the path to Nirvana (Nirvana), approaching the Dharma of the wise and virtuous, and aligning with the path of severing delusions. Therefore, it is said that these are not the thoughts of ordinary, foolish beings, unmixed with bonds. Just as the precepts of a great Bhikshu are called precepts received by the holy, does that mean ordinary people are not allowed to receive them? This can be understood in the same way.'
Question: 'If reciting Amitabha's (Amitabha) name leads to rebirth in the Western Pure Land, requiring many days and years to be reborn in the Pure Land, and one must diligently and sincerely strive to recite the Buddha's name for a long time, but if one sincerely recites the Buddha's name at the moment of death, one can also be reborn in the Pure Land, then, considering that human life is a hundred years, with little joy and much sorrow, separation is easy and reunion is difficult, and moments of joy are fleeting, one only needs to indulge in the five desires and give free rein to the six senses, reveling at night with candles and gathering for continuous enjoyment, and then, at the moment of death, reciting the Buddha's name once will lead to rebirth, transcending all suffering forever. Why then is there a need for long-term arduous practice, diligence, tireless cultivation of the four practices, and emptiness of the three karmas? Since both lead to transcending the Saha (Saha) world, why bother with long-term arduous practice?'
Explanation: 'There are several reasons for this. One should not prematurely hear the pure teachings, abandon cultivation, and wait until the moment of death to recite the Buddha's name. Firstly, if you wish to be reborn in the pure Buddha-land, you should seek to avoid suffering and be reborn in the Western Pure Land, not seeking unsurpassed Bodhi (Bodhi) or practicing the conduct of a Bodhisattva (Bodhisattva), but merely indulging in jeweled trees and enjoying precious terraces, unwilling to awaken to non-birth, relying solely on a single thought at the moment of death. If one aspires to the fruit of Buddhahood and to realize the three Bodhis (Bodhi), and pities all sentient beings, wishing them to quickly attain perfect enlightenment, one fears that one's Bodhi (Bodhi) mind will regress in this defiled land.'
就彼凈土方增修妙行。登不退位。救苦眾生。方欲無間長時具修萬行。何為今聞凈法。不肯修行。更事憍奢。廣行放逸。垂臨終日唸佛生耶。若欲至求無上大果。發菩提心。愿生凈土。所恨流浪生死。無始沉淪。聞說西方凈土教法。即須身毛皆豎猶如拔出。悲泣雨淚恨聞此法晚至今生。即須晝夜精勤一心匪懈。寧得聞佛凈教。更縱六情。系日連宵造十惡罪。推至終日方唸佛名。無慚愧言豈成道理。又若垂終唸佛長時稱名。功行不殊。悟道無別。可須任汝此言推至在後。如其念增。唸唸增道。功不唐捐。罪業轉微福德漸勝。成其上輩速悟無生。利益不同。豈得唯修一念。且粗衣妙服好餐細食。一種蓋形。併除飢渴。爾即去斯弊服著彼羅紈。不食穢餐。欲求美膳。況唸佛多少功行不同。便即棄彼長修。就斯促念。貪好衣食。曾無此言。聞修凈行。舍長就短。是汝煩惱無慚愧言。魔語。鬼語。壞亂佛法實無一念愿生之心。見他長時專誠苦行。故為此語。壞他凈意自損損他。深須覺察。又汝今時聞說凈法。內無苦惱。外具善緣。不肯修行。待終唸佛。臨終唸佛雖亦得生。然此輩人萬不一往。或善友邂逅未必相逢。或眾苦纏身不遑唸佛。或偏風不語不得稱名。或狂亂失心。豈能注想。或忽逢水火。不暇至誠。或輒遇豺狼。以斯夭
【現代漢語翻譯】 現代漢語譯本： 就爲了在凈土增進修習殊勝的德行，登上不退轉的地位，救度受苦的眾生，才需要長時間不間斷地修習各種善行。為什麼現在聽聞了凈土法門，卻不肯修行，反而更加放縱自己的慾望，廣泛地行放逸之事，難道要等到臨終的時候才唸佛求生凈土嗎？如果想要證得無上的果位，發起菩提心，愿生凈土，就應該痛恨自己在生死輪迴中無始以來地沉淪。聽聞了西方凈土的教法，就應該全身汗毛豎立，如同被拔出來一樣，悲傷哭泣，後悔聽聞此法太晚。就應該日夜精進勤奮，一心不懈怠。寧願聽聞佛陀的清凈教誨，也不要放縱六根情慾，日夜不停地造作十惡之罪，推遲到臨終的時候才唸佛名號。毫無慚愧地說這樣也能成就，豈不是沒有道理嗎？
又如果臨終唸佛和長時間唸佛，在功德和修行上沒有差別，開悟的境界也沒有區別，就可以聽任你的這種說法，推遲到以後再念佛。如果唸佛的次數增多，每一念都能增長道業，功德不會白費，罪業會逐漸減輕，福德會漸漸增勝，成就上品往生，迅速證悟無生法忍。其中的利益是不同的。怎麼能只修一念呢？而且粗布衣服和精美衣服，粗糙的食物和精細的食物，都是爲了遮蓋身體，解除飢渴。你就會捨棄粗陋的衣服，穿上華麗的絲綢，不吃粗糙的食物，想要吃美味的佳餚。更何況唸佛的多少，功德和修行是不同的，就捨棄長時間的修行，選擇短暫的唸佛，貪圖美好的衣食。從來沒有聽過這種說法。聽聞了修習凈土法門，捨棄長久的修行而選擇短暫的修行，這是你煩惱的、無慚愧的言論，是魔語、鬼語，破壞佛法，實際上沒有一念愿生凈土的心。看到別人長時間專心誠意地苦修，故意說這種話，破壞別人的清凈意願，自己損害自己，也損害他人，應該深刻地覺察。
而且你現在聽聞了凈土法門，內心沒有苦惱，外在具備善緣，卻不肯修行，要等到臨終的時候才唸佛。臨終唸佛雖然也能往生，但是這種人萬中難得一個往生。或者善友的邂逅未必能夠相逢，或者被各種痛苦纏身沒有空閑唸佛，或者得了偏癱不能說話，不能稱念佛名，或者精神錯亂失去理智，怎麼能專心觀想？或者突然遇到水火災難，沒有時間至誠唸佛，或者立刻遇到豺狼，因此夭折。
【English Translation】 English version: Only to increase the cultivation of wonderful practices in the Pure Land, to ascend to the stage of non-retrogression, and to save suffering sentient beings, is it necessary to continuously cultivate myriad practices for a long time. Why, now that you have heard the Pure Land Dharma, are you unwilling to practice, but instead indulge your desires and widely engage in laxity? Do you intend to recite the Buddha's name for rebirth in the Pure Land only when approaching your final days? If you wish to attain the supreme fruit, generate the Bodhi mind, and aspire to be reborn in the Pure Land, you should hate your beginningless sinking in the cycle of birth and death. Upon hearing the teachings of the Western Pure Land, you should feel your body hair stand on end as if being plucked out, weep with sorrow, and regret hearing this Dharma so late in this life. You should diligently strive day and night, with unwavering focus. Rather than indulging the six senses after hearing the Buddha's pure teachings, you should refrain from continuously committing the ten evil deeds day and night, postponing the recitation of the Buddha's name until your final days. To shamelessly claim that this will lead to accomplishment is unreasonable.
Furthermore, if reciting the Buddha's name at the time of death is no different in merit and practice from reciting it for a long time, and there is no difference in the state of enlightenment, then you may indulge in your claim and postpone the recitation. However, if the number of recitations increases, each recitation will increase your progress on the path. The merit will not be wasted, your karmic debts will gradually diminish, and your virtuous qualities will gradually increase, leading to rebirth in the higher grades and swift realization of non-origination. The benefits are different. How can you only cultivate one thought? Moreover, both coarse clothing and fine clothing, coarse food and fine food, serve the same purpose of covering the body and relieving hunger and thirst. You would abandon coarse clothing for fine silk, and reject coarse food for delicious meals. How much more so are the merit and practice different between reciting the Buddha's name a little and reciting it a lot? To abandon long-term practice for short-term recitation, indulging in fine clothing and food, is unheard of. To hear of cultivating pure practices and abandon the long for the short is your deluded, shameless speech, the language of demons and ghosts, disrupting the Buddha's Dharma, and lacking even a single thought of wishing to be reborn in the Pure Land. Seeing others diligently engaging in long-term, sincere, and arduous practice, you intentionally say such things to undermine their pure intentions, harming both yourself and others. You should deeply reflect on this.
Moreover, now that you have heard the Pure Land Dharma, you have no inner suffering and possess external favorable conditions, yet you are unwilling to practice, intending to recite the Buddha's name only at the time of death. Although rebirth is possible through reciting the Buddha's name at the time of death, only one in ten thousand of such people will achieve it. The chance encounter with a virtuous friend may not occur, or you may be entangled in various sufferings and have no time to recite the Buddha's name, or you may suffer from paralysis and be unable to speak the Buddha's name, or you may be mentally deranged and unable to focus your thoughts. Or you may suddenly encounter fire or flood and have no time to recite sincerely, or you may immediately encounter jackals and wolves, leading to premature death.
命。或逢值惡友壞爾信心。或飲酒過差惛眠致殞。或軍陣鬥戰奄爾命終。或迥墜高巖。難修正行。眾多障難率述難周。無得一向不修耽茲五欲。但言終日一念即生。宜應發精進心除懈怠想。勵茲三業策彼六時。晝夜精勤學與時競。一生凈土永離蓋纏。乃至菩提常無退轉。利益弘廣宜須用心。
問曰。稱讚凈土經說。生彼速證無上正等菩提。既彼修道百歲當此一日。如何速證無上大菩提耶。
釋曰。計此苦中修道一日可勝彼百年。然逢惡緣。多劫退轉還復遲也。彼雖百年同此一日。唯進不退。得名速證無上菩提也。如人急行多時停息達前所遲。於此修道一日勝彼百年。佛不說此速證菩提也。如人緩行中間無停住速達前所。故名速證菩提也。
問曰。唸佛言。少習學不難。臨命終人時極迅速。又加苦惱。不能多修戒定慧等甚深佛法。未終之者于長時中更無苦以逼迫神慮。何意不觀空無相愿。修眾道品廣學一切甚深法門。而多勸眾生唯行唸佛。有何義耶。
釋曰。行者一生修凈土業。非獨偏勸唯行唸佛。然修行之者根有利鈍。學有淺深。故經分定散兩門。人成九品差別。利根心靜之者。教修有相無相之觀平等甚深法門。若鈍根散亂之徒。唯行三福三輩之業。匪唯偏勸唸佛。亦修種種法門。如其不能
【現代漢語翻譯】 現代漢語譯本 生命。或者遭遇惡友，破壞你的信心；或者飲酒過度，昏睡而死；或者在戰場上戰鬥，突然喪命；或者從高高的懸崖上墜落。這些都難以修正修行。眾多的障礙和災難難以一一述說。所以不要一味地貪圖五欲，而說整天只要一念（阿彌陀佛）就行了。應該發起精進心，去除懈怠的想法。努力于身、口、意三業，鞭策自己六時（晝三時，夜三時）精進。日夜精勤學習，與時間賽跑。一生求生凈土，永遠脫離煩惱的覆蓋和纏繞。乃至證得菩提，常常不會退轉。利益廣大深遠，應該用心。
問：稱讚凈土經上說，往生到極樂世界，很快就能證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。既然在那裡修行一百年，相當於這裡的僅僅一天，怎麼能快速證得無上大菩提呢？
答：如果計算在這個充滿痛苦的世界中修行，一天可以勝過在極樂世界修行一百年。然而，如果遇到惡緣，多生多劫都會退轉，反而會變得遲緩。雖然在極樂世界一百年相當於這裡的一天，但他們只會前進不會退轉，所以才被稱為快速證得無上菩提。就像一個人急速行走，但經常停下來休息，反而比緩慢行走的人更晚到達目的地。如果說在這個世界修行一天勝過極樂世界一百年就能快速證得菩提，佛陀就不會這樣說了。就像一個人緩慢行走，但中間不停留，反而能快速到達目的地，所以才被稱為快速證得菩提。
問：唸佛法門說，稍微學習一下並不難。但臨命終的人，時間非常緊迫，又加上痛苦的折磨，不能多修戒、定、慧（Śīla, Samādhi, Prajñā，佛教的三種修行）等甚深佛法。那些還沒有臨終的人，在漫長的時間裡，沒有痛苦逼迫他們的精神思慮，為什麼不觀空、無相、無愿（Śūnyatā, Animitta, Apranihita，三解脫門），修習各種道品，廣泛學習一切甚深法門，而要勸導眾生只修行唸佛法門呢？這有什麼意義呢？
答：修行人一生修習凈土法門，並非只是偏頗地勸人只念佛。然而，修行的人根器有利鈍，學習有深淺。所以經典分為定、散二門，人成就九品差別。對於利根心靜的人，教導他們修習有相、無相之觀，以及平等甚深的法門。如果對於鈍根散亂的人，只能修習三福、三輩之業。並非只是偏頗地勸人唸佛，也修習種種法門，如果他們不能（修習其他法門）。
【English Translation】 English version Life. Or encountering evil friends who destroy your faith; or drinking excessively, falling into a stupor and dying; or fighting on the battlefield, suddenly losing your life; or falling from a high cliff. These make it difficult to correct your practice. Numerous obstacles and calamities are difficult to describe in detail. Therefore, do not simply indulge in the five desires, saying that just one thought (of Amitābha) all day is enough. You should arouse a spirit of diligence and eliminate thoughts of laziness. Strive in the three karmas (of body, speech, and mind), and urge yourself to be diligent in the six periods (three in the day, three at night). Study diligently day and night, racing against time. Seek rebirth in the Pure Land in this lifetime, and forever escape the covering and entanglement of afflictions. And even attain Bodhi, and never regress. The benefits are vast and profound, and you should be mindful.
Question: The Sutra of Praise of the Pure Land says that those who are reborn there quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Since cultivating there for a hundred years is equivalent to only one day here, how can one quickly attain Anuttara-samyak-sambodhi?
Answer: If we calculate that cultivating in this world of suffering for one day can surpass cultivating there for a hundred years. However, if one encounters evil conditions, one may regress for many kalpas and become slow again. Although a hundred years there is the same as one day here, they only advance and do not regress, so it is called quickly attaining Anuttara-samyak-sambodhi. It is like a person walking quickly but stopping to rest often, arriving at the destination later than someone who walks slowly. If cultivating in this world for one day surpassing a hundred years in the Pure Land could lead to quick attainment of Bodhi, the Buddha would not have said that. It is like a person walking slowly but not stopping in between, quickly reaching the destination, so it is called quickly attaining Bodhi.
Question: The practice of reciting the Buddha's name says that it is not difficult to learn a little. But a person who is about to die has very little time, and is also afflicted by suffering, and cannot cultivate much in the profound Buddhist teachings such as Śīla, Samādhi, Prajñā (precepts, concentration, and wisdom). Those who have not yet reached the end of their lives, in the long period of time, are not afflicted by suffering that oppresses their minds, why not contemplate Śūnyatā, Animitta, Apranihita (emptiness, signlessness, wishlessness), cultivate various practices of the path, and widely study all profound Dharma teachings, but instead encourage sentient beings to only practice reciting the Buddha's name? What is the meaning of this?
Answer: A practitioner cultivates the Pure Land practice throughout their life, and does not just one-sidedly encourage people to only recite the Buddha's name. However, practitioners have sharp and dull faculties, and learning has shallow and deep levels. Therefore, the scriptures divide into the two gates of meditative and non-meditative practices, and people achieve nine grades of rebirth. For those with sharp faculties and calm minds, they are taught to cultivate the contemplation of forms and formlessness, as well as equal and profound Dharma teachings. If for those with dull faculties and scattered minds, they can only cultivate the practices of the three blessings and the three grades of rebirth. It is not just one-sidedly encouraging people to recite the Buddha's name, but also cultivating various Dharma teachings, if they are unable to (cultivate other Dharma teachings).
廣行。唸佛亦生凈土。又唸佛法門或深或淺。通定通散。大根少行鹹得修行。定即始於凡夫終乎十地。行唸佛三昧甚深微妙。華嚴．涅槃．文殊．般若．大集．賢護．觀佛三昧咸共稱讚不可思議。如善財童子。于功德云比丘所請修菩薩之行。功德云比丘唯教唸佛三昧之法。此即甚深之法也。散即一切眾生若行若坐。一切時處皆得唸佛。不妨諸務。乃至命終亦成其行。又修諸行往生西方。雖有聖言經文說少。唸佛得往生。其教極多。略申三五曉諸迷者。一如阿彌陀經。唯說念阿彌陀佛得生西方。六方恒河沙諸佛舒舌。共證唸佛行者並得往生。觀經下品上生．下品中生．下品下生三處經文。咸陳唯念阿彌陀佛往生凈土。又言。唸佛眾生攝取不捨。無量壽經又言。上中下輩行有淺深。皆唯一向專念阿彌陀佛。得生極樂。又四十八弘誓願。于唸佛門別發一愿言。乃至十念若不生者不取正覺。又般舟三昧大集賢護等經。教諸眾生七日七夜一心專念阿彌陀佛得見佛。已請問佛言。眾生行何法得生凈土。阿彌陀佛報言。欲生我國常念我名莫有休息。即生我國。又鼓音聲陀羅尼經。亦教眾生十日十夜念阿彌陀佛。得生佛國。又華嚴經說。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。又佔察經說。若欲往生十方
【現代漢語翻譯】 現代漢語譯本 廣行。唸佛也能往生凈土。而且唸佛法門，或深或淺，通於禪定也通於散心。大根器和小修行的人都能修行。禪定是從凡夫開始，最終達到十地菩薩的境界。修行唸佛三昧非常深奧微妙。《華嚴經》、《涅槃經》、《文殊經》、《般若經》、《大集經》、《賢護經》、《觀佛三昧經》都共同讚歎唸佛的不可思議。例如善財童子，在功德云比丘那裡請教如何修菩薩行，功德云比丘只教他念佛三昧的方法。這就是甚深的法門。散心念佛就是一切眾生，或行走或坐臥，一切時間地點都可以唸佛，不妨礙各種事務，乃至臨命終時也能成就念佛的功德。另外，通過修習各種善行往生西方凈土，雖然聖言經文對此描述較少，但關於唸佛得以往生的教導卻非常多。我略微闡述三五點，以開導那些迷惑的人。一是如《阿彌陀經》所說，只說念阿彌陀佛（Amitabha）就能往生西方極樂世界。六方如恒河沙數那麼多的諸佛都伸出舌頭，共同證明唸佛修行的人都能往生。二是《觀無量壽經》下品上生、下品中生、下品下生這三處經文，都說唯有念阿彌陀佛才能往生凈土。還說，唸佛的眾生，阿彌陀佛會攝取而不捨棄。三是《無量壽經》又說，上輩、中輩、下輩往生的人，他們的修行有深有淺，但都唯一心一意地專念阿彌陀佛，就能往生極樂世界。四是阿彌陀佛的四十八大弘誓願中，對於唸佛法門特別發了一個愿說，乃至臨終十念，如果不能往生，就不成佛。五是《般舟三昧經》、《大集經》、《賢護經》等經典，教導眾生七天七夜一心專念阿彌陀佛就能見到佛。有人請問佛說，眾生修什麼法才能往生凈土？阿彌陀佛回答說，想要往生我的國土，就要常常念我的名號，不要停息，就能往生我的國土。六是《鼓音聲陀羅尼經》也教導眾生十天十夜念阿彌陀佛，就能往生佛國。七是《華嚴經》說，修唸佛三昧必定能見到佛，命終之後就能往生到佛前。見到臨終的人，勸他念佛，並且展示佛的尊像讓他瞻仰敬拜。八是《占察善惡業報經》說，如果想要往生十方
【English Translation】 English version Practicing widely. Reciting the Buddha's name also leads to rebirth in the Pure Land. Moreover, the Dharma door of Buddha-name recitation can be profound or simple, encompassing both meditative concentration and scattered mind. Those of great capacity and those with little practice can all cultivate it. Meditative concentration begins with ordinary beings and culminates in the Ten Grounds of Bodhisattvas. The Samadhi of Buddha-name recitation is extremely profound and subtle. The Avatamsaka Sutra (Huayan), Nirvana Sutra (Nirvana), Manjushri Sutra (Wenshu), Prajna Sutra (Bore), Mahasamghata Sutra (Daji), Bhadrakalpika Sutra (Xianhu), and Contemplation on Buddha Samadhi Sutra (Guanfo Sanmei) all praise its inconceivable nature. For example, Sudhana (Shancai Tongzi), when seeking to cultivate the practices of a Bodhisattva from the Bhikshu Virtue Cloud (Gongde Yun Biqiu), was only taught the Dharma of Buddha-name recitation Samadhi by the Bhikshu Virtue Cloud. This is indeed a very profound Dharma. Scattered mind recitation means that all sentient beings, whether walking or sitting, can recite the Buddha's name at all times and in all places, without hindering their various affairs, and even at the moment of death, it can accomplish the practice. Furthermore, although there are few scriptural passages explicitly stating that cultivating various practices leads to rebirth in the Western Pure Land, there are numerous teachings on attaining rebirth through Buddha-name recitation. I will briefly explain three or five points to enlighten those who are confused. First, as the Amitabha Sutra (Amituo Jing) states, it only mentions that reciting the name of Amitabha Buddha (Amitabha) leads to rebirth in the Western Pure Land. Buddhas as numerous as the sands of the Ganges River in the six directions extend their tongues, jointly attesting that practitioners of Buddha-name recitation will all attain rebirth. Second, the passages in the Contemplation Sutra (Guan Wuliangshou Jing) describing the highest level of the lowest grade, the middle level of the lowest grade, and the lowest level of the lowest grade all state that only by reciting the name of Amitabha Buddha can one be reborn in the Pure Land. It also says that Amitabha Buddha will embrace and never abandon sentient beings who recite the Buddha's name. Third, the Infinite Life Sutra (Wuliangshou Jing) further states that those reborn in the upper, middle, and lower grades have varying depths of practice, but all single-mindedly and exclusively recite the name of Amitabha Buddha to attain rebirth in the Land of Ultimate Bliss. Fourth, among Amitabha Buddha's forty-eight great vows, a separate vow is made specifically for the Dharma door of Buddha-name recitation, stating that even with ten recitations at the moment of death, if one is not reborn, he will not attain perfect enlightenment. Fifth, the Pratyutpanna Samadhi Sutra (Banzhou Sanmei Jing), Mahasamghata Sutra (Daji Jing), Bhadrakalpika Sutra (Xianhu Jing), and other scriptures teach sentient beings that by single-mindedly reciting the name of Amitabha Buddha for seven days and seven nights, they will see the Buddha. Someone asked the Buddha, 'What Dharma should sentient beings practice to be reborn in the Pure Land?' Amitabha Buddha replied, 'If you wish to be born in my land, constantly recite my name without ceasing, and you will be born in my land.' Sixth, the Drum Sound Dharani Sutra (Gu Sheng Yin Tuoluoni Jing) also teaches sentient beings to recite the name of Amitabha Buddha for ten days and ten nights to be reborn in the Buddha's land. Seventh, the Avatamsaka Sutra (Huayan Jing) states that cultivating the Samadhi of Buddha-name recitation will surely lead to seeing the Buddha, and after death, one will be reborn before the Buddha. When seeing someone near death, encourage them to recite the Buddha's name, and show them the venerable image of the Buddha for them to gaze upon and venerate. Eighth, the Sutra on the Observation of Karma (Zhan Cha Shan'e Yebao Jing) says that if you wish to be reborn in the ten directions
佛國。當念彼國佛之名號。即得往生。如是等無量大乘經文。多說唸佛得生凈土。今勸唸佛。非是遮余所修妙行。只是唸佛之者。多經勸贊。若行若坐。乃至命終皆得行斯唸佛之行。將為穩便。故勸行也。
問曰。生彼凈土未入聖流。既是凡夫。具眾煩惱。如何不起諸不善業。若起者即與本願相違。言我土眾生無有不善之名。如何會釋也。
釋曰。生彼凡夫雖未得聖果。所有不善已不現行。然不善不行。自有多意。或緣聖道已起斷彼隨眠。或修聖道方便伏現行。或緣闕斯惡境。彼不得生。或以常遇善緣無由造罪。或緣諸勝資令過不生。或緣乘佛本願惡不得起。雖有惑種不得現行。故稱讚凈土經言。諸妙香華雖令見者身心適悅。而不增長有情貪著。又言。八功德水能令飲者增益種種殊勝善根。如香積佛飯施作佛事等。為此眾緣諸惡不起也。
問曰。經言。有四種業。一現報業。二生報業。三后報業。四不定業。前三是定業。定感報故。后一是不定業。或感不感報故。又有八種業。一報定時不定業。二時定報不定業。三時報俱定業。四時報俱不定業。第一第三是定業。第二第四是不定業。經說。五逆是生報業。即是時定報亦定業。如何觀經言五逆罪滅得生西方耶。
釋曰。此四種八種業。佛於九
【現代漢語翻譯】 現代漢語譯本：佛國。應當唸誦那個佛的名稱，就能往生。像這樣無量的大乘經文，多數都在說唸佛可以往生凈土。現在勸人唸佛，並不是要阻止其他修行妙行的人，只是唸佛的人，多經勸贊，無論是行走還是坐臥，乃至臨命終時，都可以進行這種唸佛的修行，認為這樣穩妥方便，所以才勸人修行唸佛。
問：往生到那個凈土，還沒有進入聖人的行列，既然還是凡夫，具備各種煩惱，怎麼能不起各種不善的業呢？如果起了不善的業，就與阿彌陀佛的本願相違背，本願說他的國土中的眾生沒有不善的名聲。這應該如何解釋呢？
答：往生到凈土的凡夫，雖然還沒有得到聖果，但是所有不善的業已經不會現行。然而不善的業不現行，自然有多種原因。或者因為修習聖道，已經開始斷除那些隨眠煩惱（煩惱的潛在狀態）。或者通過修習聖道的方便法門，來伏住現行的煩惱。或者因為缺少產生惡業的外部環境，所以惡業無法產生。或者因為經常遇到善的因緣，沒有機會造罪。或者因為各種殊勝的助緣，使得過去的惡業不再產生。或者因為乘著阿彌陀佛的本願力，惡業無法生起。雖然有惑業的種子，但是不能現行。所以《稱讚凈土經》說，各種美妙的香花，即使讓見到的人身心愉悅，也不會增長有情眾生的貪著。又說，八功德水能夠讓飲用的人增益各種殊勝的善根，就像香積佛用飯食來施作佛事等等。因為這些眾多的因緣，所以各種惡業不會生起。
問：經書上說，有四種業：一是現報業，二是生報業，三是后報業，四是不定業。前三種是定業，一定會感得果報。后一種是不定業，或者感得果報，或者不感得果報。又有八種業：一是報定時不定業，二是時定報不定業，三是時報俱定業，四是時報俱不定業。第一種和第三種是定業，第二種和第四種是不定業。經書上說，五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）是生報業，也就是時間確定，果報也確定的業。如何看待經書上說，犯了五逆罪的人，罪業可以消滅，從而往生西方凈土呢？
答：這四種和八種業，佛在九
【English Translation】 English version: The Buddha-land. One should recite the name of that Buddha, and then one will be reborn there. Like these countless Mahayana scriptures, most say that reciting the Buddha's name leads to rebirth in the Pure Land. Now, encouraging people to recite the Buddha's name is not to prevent others from cultivating other wonderful practices. It is just that those who recite the Buddha's name are often praised and encouraged. Whether walking or sitting, even until the end of life, one can practice this recitation of the Buddha's name, considering it to be safe and convenient, so it is encouraged.
Question: Being born in that Pure Land without entering the stream of the sages, being still an ordinary person with all kinds of afflictions, how can one not generate various unwholesome karmas? If unwholesome karmas arise, it would contradict the original vow of Amitabha Buddha, which states that in his land, beings have no name of unwholesomeness. How should this be explained?
Answer: Although the ordinary beings born in that Pure Land have not yet attained the fruit of sagehood, all unwholesome deeds will no longer manifest. However, unwholesome deeds not arising naturally have many reasons. Perhaps because of cultivating the holy path, one has already begun to sever those latent afflictions (anusaya). Or through the expedient methods of cultivating the holy path, one subdues the manifest afflictions. Or because of the lack of external conditions for generating evil deeds, those deeds cannot arise. Or because one constantly encounters good conditions, there is no opportunity to commit sins. Or because of various superior resources, past evil deeds no longer arise. Or because of relying on the original vow power of Amitabha Buddha, evil deeds cannot arise. Although there are seeds of delusion, they cannot manifest. Therefore, the 'Praising the Pure Land Sutra' says that various wonderful fragrant flowers, even if they delight the body and mind of those who see them, do not increase the greed of sentient beings. It also says that the water of the eight meritorious qualities can enable those who drink it to increase various superior roots of goodness, just like the Buddha of Fragrant Accumulations using food to perform Buddha-works, and so on. Because of these numerous conditions, various evil deeds do not arise.
Question: The scriptures say that there are four types of karma: first, immediately ripening karma; second, subsequently ripening karma; third, later ripening karma; and fourth, undetermined karma. The first three are determined karma, which will definitely bring about a result. The last one is undetermined karma, which may or may not bring about a result. There are also eight types of karma: first, karma with a determined time but undetermined result; second, karma with a determined result but undetermined time; third, karma with both determined time and result; and fourth, karma with both undetermined time and result. The first and third are determined karma, and the second and fourth are undetermined karma. The scriptures say that the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) are karma that ripens in the next life, which means the time is determined, and the result is also determined. How should we view the scriptures that say that those who commit the five heinous crimes can have their sins extinguished and be reborn in the Western Pure Land?
Answer: These four and eight types of karma, the Buddha in the nine
部不了教中。為諸不信業果凡夫。密意說言有定報對。于諸大乘了義教中。說一切業悉皆不定。如涅槃經第十九捲雲。耆婆為阿阇世王說懺悔法。罪得滅。又臣聞。佛說修一善心能破百種惡。如少毒藥能害眾生。少善亦爾。能破大惡。又三十一云。善男子有諸眾生。于業緣中心輕不信。為度彼故作如是說。善男子一切作業有輕有重。輕重二業復各有二。一決定。二不決定。又言。或有重業可得作輕。或有輕業可得作重。有智之人以智慧力。能合地獄極重之業現世輕受。愚癡之人現世輕業地獄重。受。阿阇世王懺悔罪已不入地獄。鴦崛摩羅得阿羅漢。瑜伽論說。未得解脫名決定業。已得解脫名不定業。如是等諸大乘經論。咸說五逆罪等。皆名不定業。悉得消滅。今觀經既是大乘經典。明念阿彌陀佛五逆罪滅。有何疑也。
問曰。如諸論中俱引契經。說有黑黑業．白白業．雜業．非黑白無異熟業。黑黑業者。欲界不善業也。白白業者。色無色界善業。雜業者。欲界善業也。非黑白無異熟業者。無漏業也。未知今造西方業者。四業之中何業攝耶。
釋曰。有說。四業之中是白白業雜業二業所攝。以黑黑業是于不善。此乃能感三途。豈能招凈土報。無漏之業不能感報。體雖清凈非異熟因。唯餘二業感凈土報。若未
【現代漢語翻譯】 現代漢語譯本：在不了義的教法中，爲了那些不相信業果的凡夫，佛以隱秘的方式說有固定的報應。但在諸大乘了義的教法中，說一切業都不是固定的。如《涅槃經》第十九卷所說，耆婆為阿阇世王（Ajatasattu，一位國王）說懺悔之法，罪業得以消滅。我又聽聞，佛說修習一個善心能破除百種惡業，就像少量毒藥能傷害眾生一樣，少量的善也能破除大的惡業。又《三十一》中說：『善男子，有些眾生，對於業緣內心輕視不信，爲了度化他們，才這樣說。善男子，一切作業有輕有重，輕重二業又各有兩種，一是決定，二是不決定。』又說：『或者有重業可以使其變輕，或者有輕業可以使其變重。有智慧的人以智慧的力量，能將地獄極重的業在現世輕輕地承受。愚癡的人將現世的輕業在地獄中重重地承受。』阿阇世王懺悔罪業后沒有墮入地獄，鴦崛摩羅（Angulimala，一位殺人狂魔，后被佛陀度化）證得阿羅漢果。瑜伽論說，未得解脫的稱為決定業，已得解脫的稱為不決定業。像這樣的大乘經論，都說五逆罪（matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha）等，都屬於不決定業，都可以消滅。現在觀此經既然是大乘經典，說明念阿彌陀佛（Amitabha，西方極樂世界的佛）可以滅除五逆罪，還有什麼可懷疑的呢？ 有人問：如諸論中都引用契經，說有黑黑業、白白業、雜業、非黑白無異熟業。黑黑業是指欲界的不善業。白白業是指色界和無色界的善業。雜業是指欲界的善業。非黑白無異熟業是指無漏業。不知道現在修造西方凈土的業，屬於四業中的哪一種呢？ 解釋說：有人說，四業之中屬於白白業和雜業兩種。因為黑黑業屬於不善業，會感召三惡道，怎麼能招感凈土的果報呢？無漏業不能感果報，雖然本體清凈但不是異熟因，只有剩餘的兩種業才能感得凈土的果報。如果未...
【English Translation】 English version: In teachings that are not definitive, for ordinary people who do not believe in the results of karma, the Buddha speaks in a concealed way about fixed retribution. However, in the definitive teachings of the Great Vehicle, it is said that all karma is not fixed. As stated in the nineteenth volume of the Nirvana Sutra, Jivaka (a physician) explained the method of repentance to King Ajatasattu (a king), and his sins were extinguished. I have also heard that the Buddha said that cultivating one good thought can destroy a hundred kinds of evil deeds, just as a small amount of poison can harm living beings, so too can a small amount of good destroy great evil. Furthermore, it says in Thirty-One: 'Good men, there are beings who lightly disbelieve in the causes and conditions of karma. For the sake of liberating them, it is said in this way. Good men, all actions have lightness and heaviness, and these two kinds of karma each have two types: one is definite, and the other is indefinite.' It also says: 'Or there is heavy karma that can be made light, or there is light karma that can be made heavy. A wise person, with the power of wisdom, can lightly receive in this life the extremely heavy karma of hell. A foolish person heavily receives in hell the light karma of this life.' King Ajatasattu did not fall into hell after repenting of his sins, and Angulimala (a serial killer who was later converted by the Buddha) attained Arhatship. The Yogacara-bhumi-sastra says that karma is called definite before liberation and indefinite after liberation. Thus, these Great Vehicle sutras and treatises all say that the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha), etc., are all called indefinite karma and can all be extinguished. Now, since this sutra is a Great Vehicle scripture, it clarifies that reciting Amitabha Buddha's (the Buddha of the Western Pure Land) name can extinguish the five heinous crimes. What doubt is there? Someone asks: As the treatises all quote from the sutras, saying that there is black-black karma, white-white karma, mixed karma, and non-black-white karma without different ripening. Black-black karma refers to the unwholesome karma of the desire realm. White-white karma refers to the wholesome karma of the form and formless realms. Mixed karma refers to the wholesome karma of the desire realm. Non-black-white karma without different ripening refers to the unconditioned karma. I do not know which of the four karmas the karma of cultivating the Western Pure Land belongs to? The explanation says: Some say that among the four karmas, it belongs to the white-white karma and the mixed karma. Because black-black karma belongs to unwholesome karma, it will attract the three evil paths. How can it attract the reward of the Pure Land? Unconditioned karma cannot attract reward. Although its essence is pure, it is not a cause of different ripening. Only the remaining two karmas can attract the reward of the Pure Land. If not yet...
得上界定。以欲界心修西方業者。此用雜業往生西方。若已伏欲惑。得上界凈心生西方者。此用白白業生於凈土也。有說。不然。此三種業並約穢土欲色二界善惡兩趣。以分其業。非約往生西方論其白白等善業。且雜業是欲界人天之業。能招雜報。雖受樂果亦招苦報。故欲界中受苦樂果。往生凈土無有眾苦。一向安樂。寧容雜業為凈土因。若唯白白業是凈土因者。如未生得四靜慮定。為因何業生於西方。故知凈土正因非前業攝。前之四業攝法。不盡于理何妨。又無色界業有文非四業攝。以此準知。四業攝業不盡也。
問曰。又大小乘論引契經。說有罪福不動三種業。未知三種業中。為用何種業而得往生極樂國也。
釋曰。有說。於三業中用福業及不動業生西方也。三福即是福業。十六觀若得上界定心。即不動業也。有說。非三業攝。以三業並據穢土業說不約凈土論也。故凈土業非三業也。
問曰。未知得生西方。有幾種勝益。勸諸眾生而往生也。
釋曰。按稱讚凈土經觀經及無量壽經四十八弘誓願中。略舉三十益。何者三十。一受用種種功德莊嚴清凈佛土益。二大乘法樂益。三親近供養無量壽佛益。四遊歷十方供養諸佛益。五于諸佛所聞法授記益。六福慧資糧疾圓滿益。七速證無上正等菩提
【現代漢語翻譯】 現代漢語譯本 必須加以界定。如果以欲界（Kāmadhātu，指眾生輪迴的慾望界）的心來修習往生西方的行業，這就是用雜業往生西方。如果已經降伏了欲界的迷惑，以色界和無色界（統稱上界）的清凈心往生西方，這就是用純粹的善業（白白業）生於凈土。有人說，不是這樣的。這三種業是針對穢土（不清凈的國土）欲界和色界的善惡兩類去向來劃分的，不是針對往生西方來討論其純粹的善業（白白業）等。而且雜業是欲界人天所造的業，能招感雜報，雖然會受到快樂的果報，也會招感痛苦的果報。所以在欲界中會受到苦樂交織的果報，而往生凈土則沒有各種痛苦，只有安樂。怎麼能容許雜業成為凈土的因呢？如果只有純粹的善業（白白業）才是凈土的因，那麼，如果還沒有生起四禪定（catu-dhyāna）的人，又是因為什麼業而生於西方呢？所以要知道凈土的正因不屬於前面所說的業。前面的四種業所包含的法，並不完全合理，又有什麼妨礙呢？而且還有無記業（avyākrta）的說法，不屬於四種業所包含的。由此可以推知，四種業所包含的業並不全面。
問：大小乘的論典都引用契經，說有罪業、福業、不動業三種業。不知道這三種業中，是用哪一種業才能往生極樂國呢？
答：有人說，在三種業中，用福業和不動業生西方。三福就是福業。如果修習十六觀，並且證得上界定心，那就是不動業。有人說，不屬於這三種業所包含的，因為這三種業是根據穢土的業來說的，不是針對凈土來討論的。所以凈土的業不屬於這三種業。
問：不知道往生西方，有哪幾種殊勝的利益，可以勸導眾生往生呢？
答：按照《稱讚凈土經》、《觀經》以及《無量壽經》四十八大愿中，大概列舉了三十種利益。是哪三十種呢？一是受用種種功德莊嚴的清凈佛土的利益；二是大乘佛法的快樂的利益；三是親近供養無量壽佛（Amitābha）的利益；四是遊歷十方供養諸佛的利益；五是在諸佛那裡聽聞佛法並得到授記的利益；六是福德和智慧的資糧迅速圓滿的利益；七是迅速證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的利益。
【English Translation】 English version It must be defined. If one cultivates the practices for rebirth in the West with a mind of the Desire Realm (Kāmadhātu, the realm of desire where beings transmigrate), this is using mixed karma to be reborn in the West. If one has already subdued the delusions of the Desire Realm and is reborn in the West with the pure mind of the Form Realm and Formless Realm (collectively known as the Upper Realms), this is using purely good karma (white karma) to be born in the Pure Land. Some say, it is not like this. These three types of karma are classified based on the good and evil destinies in the impure lands of the Desire and Form Realms, not based on the discussion of pure good karma (white karma) for rebirth in the West. Moreover, mixed karma is the karma created by humans and gods in the Desire Realm, which can bring mixed results. Although one may receive pleasant results, one will also receive painful results. Therefore, in the Desire Realm, one experiences a mixture of suffering and pleasure, while rebirth in the Pure Land is free from all suffering and only has bliss. How can mixed karma be the cause of the Pure Land? If only purely good karma (white karma) is the cause of the Pure Land, then what karma causes those who have not yet attained the four dhyānas (catu-dhyāna, four levels of meditative absorption) to be born in the West? Therefore, one should know that the direct cause of the Pure Land is not included in the aforementioned karma. What harm is there if the dharma included in the previous four types of karma is not completely reasonable? Furthermore, there is also the concept of neutral karma (avyākrta, neither good nor bad), which is not included in the four types of karma. From this, it can be inferred that the karma included in the four types of karma is not comprehensive.
Question: Both the Mahayana and Hinayana treatises quote sutras, saying that there are three types of karma: sinful karma, meritorious karma, and non-moving karma. I do not know which of these three types of karma is used to be reborn in the Land of Ultimate Bliss?
Answer: Some say that among the three types of karma, meritorious karma and non-moving karma are used to be born in the West. The three blessings are meritorious karma. If one cultivates the Sixteen Contemplations and attains the samadhi of the Upper Realms, that is non-moving karma. Some say that it is not included in these three types of karma, because these three types of karma are based on the karma of the impure lands, not based on the discussion of the Pure Land. Therefore, the karma of the Pure Land is not included in these three types of karma.
Question: I do not know what kind of excellent benefits there are in being born in the West, so that one can encourage sentient beings to be reborn there?
Answer: According to the Sutra of Praising the Pure Land, the Contemplation Sutra, and the Forty-Eight Great Vows in the Infinite Life Sutra, roughly thirty benefits are listed. What are the thirty? First, the benefit of enjoying the pure Buddha Land adorned with various merits; second, the benefit of the joy of the Great Vehicle Dharma; third, the benefit of being close to and making offerings to Amitābha (Amitābha, Buddha of Infinite Light and Life); fourth, the benefit of traveling to the ten directions to make offerings to all Buddhas; fifth, the benefit of hearing the Dharma and receiving predictions from the Buddhas; sixth, the benefit of quickly perfecting the resources of merit and wisdom; seventh, the benefit of quickly attaining Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).
益。八諸大士等同一集會益。九常無退轉益。十無量行愿唸唸增進益。十一鸚鵡舍利宣揚法音益。十二清風動樹如天眾樂益。十三摩尼水流宣說苦空益。十四諸樂音聲奏諸法音益。十五四十八弘誓願中永絕三塗益。十六真金色身益。十七形無美醜益。十八具足五通益。十九住正定聚益。二十無諸不善益。二十一壽命長遠益。二十二衣食自然益。二十三唯受眾樂益。二十四三十二相益。二十五無有寶女人益。二十六無有小乘益。二十七離諸八難益。二十八得三法忍益。二十九身有光明盡夜常光益。三十得那羅延力益。略舉三十之益。廣即無量無邊。是以勸生西方。若在娑婆。久流生死唯有三十之損。何曾有彼益耶。
問曰。彌勒所問經說修十種念方得往生。一於一切眾生常起慈心。二於一切眾生不毀其行。若有毀者終不往生。三於一切眾生深起悲心不殘害心。四發護法心不惜身命。五於一切法不生非謗。六于忍辱中生決定心深心。清凈不貪利養。七發一切種智心。日日常念無有休廢。八於一切眾生起尊重心。除憍慢心謙下言說。九於世談話不生味著心。近於覺道意深起種種善根因緣。十不生憒鬧散亂之心。正念觀佛除去諸想。準此經文十念自別。如何乃以十聲稱阿彌陀佛而得往生。豈不錯矣。
釋曰。往生
【現代漢語翻譯】 現代漢語譯本： 益處。八、諸大菩薩等同一益處。九、常無退轉益處。十、無量行愿唸唸增進益處。十一、鸚鵡、舍利宣揚佛法音聲的益處。十二、清風吹動樹木如同天眾奏樂的益處。十三、摩尼寶珠所化的流水宣說苦空之理的益處。十四、各種樂器音聲演奏諸佛法音的益處。十五、四十八大弘誓願中永遠斷絕三惡道的益處。十六、真金色身益處。十七、形貌沒有美醜的益處。十八、具足五神通的益處。十九、安住于正定聚的益處。二十、沒有各種不善的益處。二十一、壽命長遠的益處。二十二、衣食自然豐足的益處。二十三、唯獨享受快樂的益處。二十四、具足三十二相的益處。二十五、沒有寶女人的益處。二十六、沒有小乘佛法的益處。二十七、遠離各種八難的益處。二十八、得到三法忍的益處。二十九、身體有光明，夜晚也常放光的益處。三十、得到那羅延（Narayana）力的益處。以上簡略列舉三十種益處，如果廣說，則是無量無邊。因此勸人往生西方極樂世界。如果在娑婆世界，長久流轉生死，只有三十種損害，哪裡有這些益處呢？
問：彌勒菩薩所問經中說，修十種念才能得以往生：一、對於一切眾生常常生起慈悲心。二、對於一切眾生不毀壞他們的行為，如果有人毀壞他人行為，最終不能往生。三、對於一切眾生深深生起悲憫之心，沒有殘害之心。四、發起護持佛法之心，不吝惜身命。五、對於一切佛法不生起誹謗。六、在忍辱中生起決定之心和深刻之心，清凈而不貪圖利養。七、發起求一切種智（Sarvajnata）之心，每天都念誦，沒有停止廢棄。八、對於一切眾生生起尊重之心，去除驕慢之心，謙虛言語。九、對於世俗談話不生起貪戀執著之心，接近覺悟之道，內心深刻生起各種善根因緣。十、不生起喧鬧散亂之心，以正念觀想佛，除去各種妄想。按照這部經文，十念各有不同，為什麼只用十聲稱念阿彌陀佛（Amitabha）名號就能得以往生呢？豈不是錯了嗎？
答：往生……
【English Translation】 English version: Benefits. Eight, the great Bodhisattvas all receive the same benefits. Nine, the benefit of constant non-retrogression. Ten, the benefit of limitless vows and practices constantly increasing. Eleven, the benefit of parrots and Shariputra (Sariputra) proclaiming the Dharma sound. Twelve, the benefit of the breeze moving the trees like heavenly music. Thirteen, the benefit of Mani (Mani) water flowing and proclaiming the truth of suffering and emptiness. Fourteen, the benefit of various musical sounds playing the sounds of the Dharma. Fifteen, the benefit of eternally cutting off the three evil paths within the forty-eight great vows. Sixteen, the benefit of a true golden body. Seventeen, the benefit of having no beauty or ugliness in appearance. Eighteen, the benefit of possessing the five supernormal powers. Nineteen, the benefit of dwelling in the assembly of those assured of enlightenment. Twenty, the benefit of having no unwholesome qualities. Twenty-one, the benefit of long life. Twenty-two, the benefit of natural abundance of clothing and food. Twenty-three, the benefit of only experiencing joy. Twenty-four, the benefit of possessing the thirty-two marks. Twenty-five, the benefit of having no precious women. Twenty-six, the benefit of having no Hinayana (Hinayana). Twenty-seven, the benefit of being free from the eight difficulties. Twenty-eight, the benefit of obtaining the three kinds of forbearance. Twenty-nine, the benefit of having light emanating from the body, constantly shining at night. Thirty, the benefit of obtaining Narayana (Narayana) power. These are briefly listed thirty benefits; if described in detail, they are limitless and boundless. Therefore, I encourage rebirth in the Western Pure Land. If one remains in the Saha (Saha) world, constantly transmigrating in birth and death, there are only thirty kinds of harm; where are these benefits to be found?
Question: The Sutra Spoken by Maitreya (Maitreya) asks, saying that cultivating ten kinds of mindfulness is the way to attain rebirth: One, constantly generate loving-kindness towards all sentient beings. Two, do not destroy the conduct of all sentient beings; if someone destroys the conduct of others, they will ultimately not be reborn. Three, deeply generate compassion towards all sentient beings, without a harmful mind. Four, generate a mind to protect the Dharma, not sparing one's life. Five, do not generate slander towards any Dharma. Six, generate a resolute and profound mind in patience, being pure and not greedy for gain and offerings. Seven, generate the mind of seeking all-knowing wisdom (Sarvajnata), reciting it daily without ceasing or abandoning. Eight, generate respect towards all sentient beings, removing arrogance and speaking humbly. Nine, do not generate attachment to worldly conversations, drawing near to the path of enlightenment, deeply generating various roots of goodness and causes and conditions. Ten, do not generate a noisy and scattered mind, contemplating the Buddha with right mindfulness, removing all delusions. According to this sutra, the ten kinds of mindfulness are distinct from each other. Why is it that only reciting the name of Amitabha (Amitabha) Buddha ten times can lead to rebirth? Isn't this a mistake?
Answer: Rebirth...
西方行門非一。或有三福。或十六觀。或九品往生。所業各別俱悉得往生。凈土受生。彌勒所問經。自陳十種往生之法而亦得生。觀經自說下品下生臨命終時稱佛十念而得往生。各是聖教。互說往生凈土法門。皆成凈業。何因將彼為是。斥此言非。但自不解經。亦乃惑諸學者。譬如入流九品。縣尉後宮。或能精熟一經。或為進士之學。或為流外勛品。或為七色出身。或作十年品子。皆得入流。悉為丞尉。豈限一業作文林郎業。往生亦復如是。非唯一行生彼西方。故定散兩門備在觀經之說。三輩修福出自無量壽經。唯唸佛名。蓋是阿彌陀教。或持大乘妙典。或復孝養二親。世出世之善根。定非定之二業。只作兩持身口二善俱生凈土。豈局一門。子須廣讀眾經開生正信。何得唯觀一經。即作司南之論。將余聖教並非往生之因。何其惑也。又修因有萬輩。得果有多階。不可限以一因果無異類者也。
問曰。夫菩薩修行以利物為懷。大慈悲心念念常起。理須身游惡道。歷三途愍彼沉淪皆令離苦。今乃舍此穢方。愿生凈土。自求己樂不願利人。無始有緣父母兄弟六親眷屬朋友。往還皆悉系關三界牢獄。棄而不救。絕無悲愍。豈成大士之心。方為菩薩之行。今愿生凈土。非為善心。莫識所由。愿陳斯旨。
釋曰。夫發
【現代漢語翻譯】 現代漢語譯本： 往生西方的法門不止一種。有修三福的，有修十六觀的，有修九品往生的。他們所修的行業各不相同，但都能往生凈土。在《彌勒所問經》中，彌勒菩薩自己陳述了十種往生的方法，也都可以往生。在《觀經》中，自己說下品下生的人，臨命終時稱念佛號十聲，也能往生。這些都是聖人的教誨，互相闡述往生凈土的法門，都能成就凈業。為什麼要把那個說成是對的，把這個說成是錯的呢？這只是因為自己不理解經文，也迷惑了那些學習的人。譬如進入仕途有九品，如同縣尉的後宮，有的人精通一部經書，有的人通過進士考試，有的人是流外勛品，有的人是七色出身，有的人是做了十年品子，都能進入仕途，都能做丞尉。難道只限定於靠寫文章才能做文林郎這個行業嗎？往生也是這樣，不是隻有一種修行才能往生西方。所以定善和散善兩種法門都包含在《觀經》的說法中。三輩修福出自《無量壽經》。唯獨唸佛的名號，大概是阿彌陀佛的教導。或者持誦大乘妙典，或者孝養父母雙親，無論是世間的善根還是出世間的善根，無論是定業還是不定業，只要身口二業都行善，就能往生凈土，難道侷限於一種法門嗎？你應該廣泛閱讀各種經典，開啟正確的信心，怎麼能只看一部經，就作出像指南針一樣的論斷，認為其他的聖教都不是往生的原因呢？這多麼迷惑啊！而且修行的因有萬種，得到的果報也有多種階位，不能用一種因果來限制，認為沒有不同種類的果報。
有人問：菩薩修行以利益眾生為懷，大慈悲心念念不斷生起，按理說應該身處惡道，經歷三途，憐憫那些沉淪的眾生，讓他們都脫離苦難。現在卻捨棄這個污穢的世界，希望往生凈土，只為自己求快樂，不願利益他人。無始以來有緣分的父母兄弟六親眷屬朋友，往來都和三界的牢獄有關聯，卻拋棄他們不去救度，一點悲憫之心都沒有，怎麼能成就大士之心，成為菩薩的修行呢？現在希望往生凈土，不是善良的心，不知道是什麼原因。希望您能闡述這個道理。
回答說：發起
【English Translation】 English version: The practices for rebirth in the Western Pure Land are not singular. Some cultivate the Three Fortunes (Sanfu), some the Sixteen Contemplations (Shi Liuguan), and some the Nine Grades of Rebirth (Jiupin Wangsheng). Their respective practices differ, yet all can attain rebirth in the Pure Land. In the Maitreya Questions Sutra (Mile Suowen Jing) , Maitreya Bodhisattva himself describes ten methods for rebirth, and all can achieve it. The Contemplation Sutra (Guan Jing) itself states that those of the lowest grade of the lowest class (Xia Pin Xia Sheng), who recite the Buddha's name ten times at the moment of death, can also attain rebirth. These are all teachings of the sages, mutually explaining the methods for rebirth in the Pure Land, and all can accomplish pure karma. Why then should one be deemed correct and the other deemed incorrect? This is simply due to one's own lack of understanding of the sutras, and also misleading those who study them. For example, entering the bureaucracy has nine ranks, like the county magistrate's harem. Some may be proficient in one sutra, some may pass the imperial examination, some may be outside the regular ranks, some may have a seven-colored background, and some may have served for ten years. All can enter the bureaucracy and become officials. Is it limited to only those who write well and become literary officials? Rebirth is also like this; it is not only one practice that can lead to rebirth in the Western Pure Land. Therefore, both meditative and non-meditative practices are included in the Contemplation Sutra. The Three Grades of Cultivating Blessings (Sanbei Xiufu) come from the Infinite Life Sutra (Wuliangshou Jing). Solely reciting the Buddha's name is likely the teaching of Amitabha Buddha (Amita Fo). Or upholding the wonderful sutras of the Great Vehicle (Da Cheng), or practicing filial piety towards one's parents, whether worldly or transcendental roots of goodness, whether fixed or unfixed karma, as long as one's body and speech both perform good deeds, one can be reborn in the Pure Land. How can it be limited to one practice? You should widely read various sutras and open up genuine faith. How can you only look at one sutra and make a judgment like a compass, deeming other sacred teachings not to be causes for rebirth? How deluded! Moreover, there are myriad causes for cultivation, and the resulting fruits have multiple levels. One cannot limit it to one cause and effect, believing there are no different kinds of results.
Someone asks: Bodhisattvas cultivate with the intention of benefiting beings, constantly arising with great compassion. Logically, they should dwell in evil realms, experience the three paths of suffering (Santu), and have compassion for those who are sinking, enabling them all to escape suffering. Now, however, they abandon this defiled world, hoping to be reborn in the Pure Land, seeking only their own happiness and unwilling to benefit others. Parents, siblings, relatives, friends, and acquaintances with whom they have had karmic connections since beginningless time are all bound to the prisons of the three realms (Sanjie). Yet they abandon them without saving them, having no compassion at all. How can they accomplish the mind of a great being and become the practice of a Bodhisattva? Now, hoping to be reborn in the Pure Land is not a virtuous intention. I do not know the reason. I hope you can explain this principle.
The reply is: To generate
菩提心。修菩薩行。要須起大慈悲。憐愍含識。廣興濟度拔苦施安。然行有淺深。根有上下。若深學菩薩大悲增上。已得不退不畏己損。唯欲益他。並多在穢方廣行利物。少生凈土親承聖尊。或淺行菩薩大智增上猶有退轉。雖有悲愍苦惱眾生。隨遇惡緣退菩薩行。造眾惡業失菩提心。廣如菩薩本業瓔珞經說法才王子等。此即二利俱失。自他並損。為此愿生凈土離彼惡緣。親近聖尊恒聞正法。與諸菩薩俱會一處。歷事他方散華供養。復聞大乘真凈妙法。唸唸增進無有退轉。更無二乘闡提外道俎壞初學無上道心。雖復拔苦之心念念不舍。自利之行是利他行本。本若不固末亦不堅。是以先須愿生凈土長養菩薩菩提根牙令使堅牢。縱遇惡緣亦無退轉。方可離斯凈土還生娑婆。救攝無始沉淪有緣父母六親眷屬朋友知識法界含靈。此義于安樂集中。綽禪師已廣引。父母被溺將漂駛流。一子隨後入水即救。救之不得。遂被溺死。一子歸舍備辦船艘。直往深流救親困厄。此義亦爾。諸有智者以喻得解也。
問曰。凈土論云。大乘善根界等無譏嫌名。女人及根缺二乘種不生。彼界云何得有聲聞。而經中說有無量無邊聲聞弟子皆阿羅漢等耶。
釋曰。此有四釋。一釋云。二乘種不生者。依瑜伽師地論說。有五乘眾生。無始已來
【現代漢語翻譯】 現代漢語譯本：菩提心，修菩薩行，必須要生起廣大的慈悲心，憐憫一切有情眾生，廣泛地興辦救濟事業，拔除眾生的痛苦，給予他們安樂。然而，菩薩的修行有深淺之分，根器有利鈍之別。如果深入學習菩薩道，大悲心增長，已經達到不退轉的境界，不畏懼自身的損失，只想著利益他人，並且大多在充滿污穢的世間廣行利益眾生的事業，較少往生凈土親近諸佛。或者淺行的菩薩，大智慧增長緩慢，仍然會有退轉的可能。雖然也有悲憫受苦受難眾生的心，但遇到惡劣的因緣，就會退失菩薩的修行，造作各種惡業，失去菩提心。這種情況在《菩薩本業瓔珞經》中說法才王子等的故事裡有詳細的描述。這就是自利利他兩方面都失敗，自己和他人都會受到損害。因此，發願往生凈土，遠離那些惡劣的因緣，親近諸佛，經常聽聞正法，與諸位菩薩聚集在一起，到其他世界去散花供養，再次聽聞大乘真實清凈的妙法，唸唸增進，沒有退轉。更沒有二乘（聲聞乘和緣覺乘）、闡提（斷善根的人）、外道來破壞初學者的無上道心。即使拔除眾生痛苦的心念唸唸不捨，但自利的修行是利他修行的根本。根本如果不穩固，末節也不會堅固。因此，首先必須發愿往生凈土，長養菩薩的菩提根芽，使它堅固牢靠，即使遇到惡劣的因緣也不會退轉，才可以離開凈土，返回娑婆世界，救度無始以來沉淪的、與自己有緣的父母、六親眷屬、朋友、知識以及法界一切有情眾生。這個道理在《安樂集》中，綽禪師已經廣泛地引用了。父母被洪水淹沒，即將被湍急的河流沖走，一個兒子隨後跳入水中立即去救，但沒有救到，最終被淹死。另一個兒子回到家中，準備好船隻，直接前往深水區，救助父母脫離困境。道理也是這樣。各位有智慧的人可以通過這個比喻來理解。 問：凈土論中說，『大乘善根界等無譏嫌名，女人及根缺二乘種不生彼界』，那麼，極樂世界怎麼會有聲聞呢？而經中說有無量無邊的聲聞弟子，都是阿羅漢等等。 答：對此有四種解釋。第一種解釋是，『二乘種不生』，是依據《瑜伽師地論》所說，有五乘眾生，從無始以來。
【English Translation】 English version: Bodhicitta (the mind of enlightenment). To cultivate the Bodhisattva path, one must generate great compassion, have pity for all sentient beings, extensively engage in acts of salvation, relieving suffering and bestowing peace. However, the practice has depths and shallows, and the roots have superior and inferior qualities. If one deeply studies the Bodhisattva path, increasing great compassion, having already attained the state of non-retrogression, not fearing personal loss, only desiring to benefit others, and mostly engaging in benefiting beings in impure lands, one will be born less often in pure lands to personally attend to the Holy Ones. Or, a Bodhisattva with shallow practice, whose great wisdom increases slowly, may still regress. Although having compassion for suffering beings, upon encountering adverse conditions, they will regress from the Bodhisattva path, create various evil karmas, and lose Bodhicitta. This is described in detail in the Bodhisattva-bhumi Sutra (Bodhisattva Ground Sutra) in the story of Prince Dharma Talent and others. This is a loss of both self-benefit and benefiting others, harming both oneself and others. Therefore, one should vow to be born in the Pure Land, to be apart from those adverse conditions, to be close to the Holy Ones, constantly hearing the Dharma, gathering together with all the Bodhisattvas, visiting other worlds to scatter flowers as offerings, and again hearing the great vehicle's (Mahayana) true, pure, and wonderful Dharma, progressing in every moment without regression. Furthermore, there are no two vehicles (Śrāvakayāna and Pratyekabuddhayāna), icchantikas (those who have severed their roots of goodness), or heretics to destroy the initial aspiration for the unsurpassed path of beginners. Even though the mind of relieving suffering is never abandoned, the practice of self-benefit is the foundation of the practice of benefiting others. If the foundation is not firm, the branches will not be strong. Therefore, one must first vow to be born in the Pure Land, to nurture the Bodhisattva's roots of enlightenment, making them firm and strong, so that even when encountering adverse conditions, there will be no regression. Only then can one leave this Pure Land and return to the Saha world (this world), to save and gather the beginningless, sinking, and conditioned parents, six kinds of relatives, friends, acquaintances, and all sentient beings in the Dharma realm. This meaning is extensively quoted by Zen Master Zhuo in the Anle Ji (Collection of Passages on the Land of Peace and Bliss). 'Parents are drowned and about to be swept away by a swift current. One son immediately jumps into the water to save them, but fails and drowns. Another son returns home, prepares a boat, and goes directly to the deep waters to rescue his parents from their plight.' The meaning is the same. All wise people can understand this through the analogy. Question: The Pure Land Treatise says, 'The realm of great vehicle's (Mahayana) good roots is free from any name of reproach. Women, those with incomplete faculties, and those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not born there.' How then can there be Śrāvakas (hearers) in that realm? And the sutras say that there are countless Śrāvaka disciples, all of whom are Arhats (worthy ones), etc.? Answer: There are four explanations for this. The first explanation is that 'those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not born there' is based on the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), which says that there are five vehicles of beings, from beginningless time.
法爾成就五乘姓別。一菩薩乘。二緣覺乘。三聲聞乘。四人天乘。五不定乘。言二乘種不生者。是緣覺乘及人天乘。以緣覺乘定受緣覺之果多生無佛世界。不可生於凈土。以凈土有佛。又不信有十方凈土。人天乘唯是流轉生死凡夫。不可生凈土。以凈土眾生皆是當得無上菩提故。二釋。前義不然。若以二乘種不生。取緣覺乘人天乘者。即聲聞乘得生者。何故言大乘善根界。又言非但無三種體亦無三種名耶。今二乘種不生。不論人天乘。但於三乘之中除聲聞緣覺二乘。名二乘種不生也。
問曰。若聲聞緣覺乘種不生者。何故彼國有聲聞耶。
答。言無二乘者。無定姓二乘。彼土二乘並是不定姓聲聞。悉能迴心入大乘也。天親菩薩依瑜伽師地論造諸論。故攝論云。披閱決定藏以釋攝大乘。決定藏即是瑜伽師地中抉擇分也。今造凈土論。還依彼論之宗有五乘姓義。故言二乘種不生也。三依舊諸德釋此文言。聲聞有二種。一愚法。謂今生未能回小向大聲聞。二不愚法。謂已能回小向大聲聞。前者名二乘種。以不迴心向大不信有凈土。不願生也。后名非二乘種。雖修小行以信大乘愿生凈土也。四釋云。彼以迴心向大所修聖道斷惑。皆為趣無上菩提。不名二乘也。以成佛果必定須斷人法二執。正習雙亡。證人法二空。
【現代漢語翻譯】 現代漢語譯本：法爾成就五乘姓別（pañca-yāna gotra-vyavasthāna）。一、菩薩乘（Bodhisattva-yāna）。二、緣覺乘（Pratyekabuddha-yāna）。三、聲聞乘（Śrāvaka-yāna）。四、人天乘（Manuṣya-deva-yāna）。五、不定乘（Aniyata-yāna）。
所說的『二乘種不生』，指的是緣覺乘和人天乘。因為緣覺乘註定要證得緣覺的果位，多半會出生在沒有佛的世界，不可能往生到凈土，因為凈土有佛。而且他們也不相信有十方凈土。人天乘只是流轉生死的凡夫，不可能往生凈土，因為凈土的眾生都是應當證得無上菩提的。
第二種解釋是，前面的說法不對。如果以『二乘種不生』來理解為緣覺乘和人天乘，那麼聲聞乘就可以往生了嗎？為什麼又說『大乘善根界』，又說『非但無三種體，亦無三種名』呢？現在所說的『二乘種不生』，不包括人天乘，只是在三乘之中，除去聲聞和緣覺二乘，才叫做『二乘種不生』。
問：如果聲聞和緣覺乘的種子不能往生，為什麼那個佛國會有聲聞呢？
答：所說的『沒有二乘』，是指沒有固定宗姓的二乘。那個佛國的二乘都是不定宗姓的聲聞，全部都能迴心向大乘。天親菩薩（Vasubandhu）依據《瑜伽師地論》（Yogācārabhūmi-śāstra）造了許多論，所以《攝大乘論》（Mahāyānasaṃgraha）說：『披閱決定藏以釋攝大乘』。『決定藏』就是《瑜伽師地論》中的抉擇分。現在造《凈土論》，還是依據那部論的宗義，有五乘宗姓的說法，所以說『二乘種不生』。
第三種解釋是，依舊按照諸位大德的解釋，這段文字說，聲聞有兩種：一種是愚法，指的是今生未能回小向大的聲聞；另一種是不愚法，指的是已經能夠回小向大的聲聞。前者叫做二乘種，因為不迴心向大，不相信有凈土，不願往生。後者叫做非二乘種，雖然修行小乘的法門，但因為相信大乘，愿生凈土。
第四種解釋是，他們以迴心向大所修的聖道來斷除迷惑，都是爲了趣向無上菩提，不能叫做二乘。因為成就佛果必定要斷除人法二執（pudgala-dharma-graha），正習雙亡，證得人法二空（pudgala-dharma-śūnyatā）。
【English Translation】 English version: The five distinct gotras (pañca-yāna gotra-vyavasthāna) are naturally accomplished: 1. Bodhisattva-yāna (Bodhisattva Vehicle); 2. Pratyekabuddha-yāna (Pratyekabuddha Vehicle); 3. Śrāvaka-yāna (Śrāvaka Vehicle); 4. Manuṣya-deva-yāna (Human-Deva Vehicle); 5. Aniyata-yāna (Undetermined Vehicle).
The statement 'the two-vehicle gotra does not arise' refers to the Pratyekabuddha-yāna and the Manuṣya-deva-yāna. This is because the Pratyekabuddha-yāna is destined to attain the fruit of a Pratyekabuddha, and mostly born in worlds without Buddhas, making it impossible to be reborn in a Pure Land, as Pure Lands have Buddhas. Furthermore, they do not believe in the existence of Pure Lands in the ten directions. The Manuṣya-deva-yāna are merely ordinary beings transmigrating in samsara (saṃsāra), making it impossible to be reborn in a Pure Land, as all beings in Pure Lands are destined to attain Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed complete enlightenment).
A second explanation is that the previous interpretation is incorrect. If 'the two-vehicle gotra does not arise' is taken to mean the Pratyekabuddha-yāna and the Manuṣya-deva-yāna, then can the Śrāvaka-yāna be reborn? Why then is it said to be 'a realm of great vehicle roots,' and 'not only are there no three natures, but there are also no three names'? The current statement 'the two-vehicle gotra does not arise' does not include the Manuṣya-deva-yāna, but only excludes the Śrāvaka and Pratyekabuddha vehicles from the three vehicles, and this is what is meant by 'the two-vehicle gotra does not arise'.
Question: If the seeds of the Śrāvaka and Pratyekabuddha vehicles cannot arise, why are there Śrāvakas in that Buddha-land?
Answer: The statement 'there are no two vehicles' means there are no two vehicles with fixed gotras. The two vehicles in that land are all Śrāvakas with undetermined gotras, all of whom are capable of turning their minds towards the Mahāyāna (大乘, Great Vehicle). Vasubandhu Bodhisattva (天親菩薩) composed many treatises based on the Yogācārabhūmi-śāstra (瑜伽師地論). Therefore, the Mahāyānasaṃgraha (攝大乘論) says, 'Examine the Treasury of Determinations to explain the Mahāyānasaṃgraha.' The 'Treasury of Determinations' is the chapter on determination in the Yogācārabhūmi-śāstra. Now, in composing the Pure Land Treatise, it still relies on the doctrine of that treatise, which has the meaning of the five gotras, hence the statement 'the two-vehicle gotra does not arise'.
A third explanation is that, according to the interpretations of various virtuous ones, this passage states that there are two types of Śrāvakas: one is ignorant of the Dharma, referring to Śrāvakas in this life who have not been able to turn from the small to the great; the other is not ignorant of the Dharma, referring to Śrāvakas who have already been able to turn from the small to the great. The former is called the two-vehicle gotra, because they do not turn their minds towards the great, do not believe in the existence of Pure Lands, and do not wish to be reborn there. The latter is called the non-two-vehicle gotra, because although they practice the small vehicle's teachings, they believe in the Great Vehicle and wish to be reborn in the Pure Land.
A fourth explanation is that they use the holy path cultivated by turning their minds towards the great to sever delusions, all in order to proceed towards Anuttarā-samyak-saṃbodhi, and cannot be called two vehicles. Because the attainment of Buddhahood necessarily requires the severance of the two attachments to person and phenomena (pudgala-dharma-graha, 人法二執), with both the afflictions and their habitual tendencies extinguished, and the realization of the two emptinesses of person and phenomena (pudgala-dharma-śūnyatā, 人法二空).
究竟滿足方得名佛。彼為先是小乘。厭人執煩惱。為此先斷。取彼四果得名阿羅漢亦曰聲聞。然非小乘也。阿羅漢名非唯小果。以佛亦得名阿羅漢。如四分律云。佛度阿若憍陳如已言。三千大千世界有二阿羅漢。一是佛。二是阿若憍陳如。故阿羅漢名非唯小果之稱。聲聞之名亦通大乘。故法華經云。我等今者真是聲聞。以佛道聲令一切聞。此即菩薩聲聞也。我等今者真阿羅漢。于諸世間天人魔梵。普于其中應受供養。此即大乘菩薩。名雖與彼小果名同然。義有別。今凈土聲聞阿羅漢等。悉是趣求無上菩提之人。故非二乘種。亦非二乘名也。為已發大乘心。雖名聲聞即非小乘名也。如法華經說。彼阿難迴心向大。佛與受記名山海慧自在通王如來。至結集時取阿羅漢。豈是退大乘心。趣求小果。又維摩經云。迦葉言。我從是來不復勸人以聲聞辟支佛行。何因結集之日勸阿難取阿羅漢果。故知阿羅漢果非小乘果也。阿難從佛授記后所行之行。悉是趣佛。故知即是大乘菩薩行也。然直往之人先斷法執煩惱。修道人執煩惱至金剛心。方頓除即得成佛。從本已來直往菩薩先作意。唯欲斷除法執。故留惑。至惑盡具佛一切智。以法執煩惱微細難除障三菩提大果。望聲聞是白凈無記。望菩薩是有覆無記。菩薩偏厭。故攝論云。智障極盲
暗。謂真俗別執。是以偏先斷也。人執煩惱障于涅槃。聲聞之人深厭生死。唯求自利。不能修學佛一切智。故彼無心斷於法執煩惱。法執煩惱不障涅槃故。諸聲聞斷人執盡得般涅槃。今此聲聞在七方便中或七方便前位。中三品人為先求聲聞。深厭人執煩惱。以於此惑作意斷除。今生西方。雖復回心趣求佛果。為先厭人執煩惱。還依本習為說四諦。令具斷彼人執煩惱見修兩惑。斷彼惑時。必須見於四真諦理用無漏聖道斷此煩惱。斷見惑名曰預流。非住彼道名預流也。斷修惑已名阿羅漢。如阿羅漢無諸惑。故雖有此名只是菩薩之行。漸頓兩人俱行菩薩行。並趣求佛果。雖並得名菩薩。然迂迴人亦得名聲聞。以因聲悟道複本是小機。亦得名菩薩。以彼趣求大菩提故。菩薩之人以直往故。但名菩薩。不名聲聞。以本不是因聲悟道故。佛以二名簡彼漸頓二眾弟子。故言無量無邊聲聞弟子。皆阿羅漢。非是算數之所能知諸菩薩亦如是也。
問曰。眾香世界與極樂世界。俱是大乘清凈佛土。何因眾香世界無有聲聞辟支佛名。唯有清凈大菩薩眾。而極樂世界乃有無量無邊聲聞弟子。此聲聞眾豈非小乘耶。
釋曰。此二佛土雖俱是彼大乘之界。然其聖眾有通有局。眾香世界唯是趣大乘之人。於此娑婆修行八法。無瘡疣。生彼
凈土。唯聞頓教大乘。故經說。彼唯有清凈大菩薩眾。無二乘名也。極樂世界通彼回小向大聲聞。生彼凈土。通聞漸頓二種大乘會三歸一之教。發趣大心。行菩薩行。以先宿習斷人執惑。雖行菩薩道。然先斷其煩惱障種。故得名為聲聞阿羅漢。雖曰聲聞。以佛道聲令一切聞也。雖曰阿羅漢。于諸世間應受供養也。故俱並是大乘之界直往迂迴二眾別也。
問曰。如小乘四抉擇分善根中。燸不受邪教。頂不斷善根。忍不生惡趣。世第一法必入聖道。此即至於下品忍位。方得惡趣非擇滅也。菩薩為利生不受變易生死。猶自未得三惡趣非擇滅也。如何一生凈土極惡凡夫。一聲十聲稱念佛號。即得永絕三惡趣而不生也。
釋曰。抉擇分善根小乘位人。居在穢土退轉之處。燸頂二善根猶為退位。故至忍善根方得惡趣非擇滅也。然薩婆多宗亦許別義。于忍位前得惡趣非擇滅。然不決定。今生西方猶處殊勝。常睹聖眾。恒聞妙法。殊勝行愿唸唸增進。前前惡業漸漸消滅。後後善品唸唸增修。闕彼惡緣故得非擇滅。得不退轉。以願力故往諸惡趣。拯拔沉淪。願力受生。不由業往不落惡趣。其義不妨也。
釋凈土群疑論卷第五 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第六
【現代漢語翻譯】 現代漢語譯本：凈土（Pure Land）只聽聞頓教大乘（Sudden Teaching Mahayana）。所以經書上說，那裡只有清凈的大菩薩眾（Great Bodhisattvas），沒有二乘（Two Vehicles）的名字。極樂世界（Sukhavati）接納那些回小向大的聲聞（Sravakas），往生到凈土。他們普遍聽聞漸教（Gradual Teaching）和頓教兩種大乘，會歸於三乘歸一（Three Vehicles into One Vehicle）的教義，發起大心（Great Bodhicitta），行菩薩行（Bodhisattva practices）。因為先前的習氣斷除了人執之惑，雖然行菩薩道，但先斷除了他們的煩惱障種子，所以才得名為聲聞阿羅漢（Sravaka Arhats）。雖然稱為聲聞，但以佛道之聲令一切眾生聽聞。雖然稱為阿羅漢，于諸世間應受供養。所以都是大乘的境界，只是直往和迂迴兩類眾生的區別。 問：如果小乘（Hinayana）四抉擇分善根（Four Roots of Goodness leading to Certainty）中，燸位（Warmth stage）不受邪教，頂位（Peak stage）不斷善根，忍位（Forbearance stage）不生惡趣，世第一法位（Highest Mundane Dharma stage）必定入聖道。這就是說，到了下品忍位（Inferior Forbearance stage），才能得到惡趣非擇滅（non-selective cessation of evil destinies）。菩薩（Bodhisattvas）爲了利益眾生，不受變易生死（suffering of change），尚且還未得到三惡趣非擇滅。為什麼一生凈土的極惡凡夫，一聲十聲稱念佛號，就能永遠斷絕三惡趣而不墮入呢？ 答：抉擇分善根的小乘位人，居住在穢土（impure land），處於退轉之處。燸位和頂位兩種善根仍然會退轉，所以要到忍善根才能得到惡趣非擇滅。然而薩婆多宗（Sarvastivada school）也允許另一種解釋，即在忍位之前就能得到惡趣非擇滅，但並不確定。現在往生西方（Western Pure Land）的人，處於殊勝的環境，經常見到聖眾（holy assembly），恒常聽聞妙法（wonderful Dharma），殊勝的行愿唸唸增進，先前的惡業漸漸消滅，後來的善品唸唸修習，缺少了那些惡緣，所以能得到非擇滅，得到不退轉（non-retrogression）。因為願力（power of vows）的緣故，前往諸惡趣，拯救沉淪的眾生，以願力受生，不是由業力前往，所以不會墮入惡趣，這個道理沒有妨礙。 《釋凈土群疑論》卷第五 大正藏第 47 冊 No. 1960 《釋凈土群疑論》 《釋凈土群疑論》卷第六
【English Translation】 English version: In the Pure Land (Sukhavati), only the Sudden Teaching of Mahayana is heard. Therefore, the scriptures say that there are only pure Great Bodhisattvas there, and no names of the Two Vehicles (Sravakas and Pratyekabuddhas). The Land of Ultimate Bliss (Sukhavati) accepts those Sravakas who turn from the Hinayana to the Mahayana, and are reborn in the Pure Land. They universally hear both the Gradual and Sudden Teachings of the Mahayana, converging on the doctrine of the Three Vehicles into One Vehicle, generating Great Bodhicitta, and practicing Bodhisattva practices. Because their previous habits have severed the delusion of attachment to self, although they practice the Bodhisattva path, they first sever the seeds of their afflictive obscurations, and therefore are named Sravaka Arhats. Although called Sravakas, they use the voice of the Buddha's path to make all beings hear. Although called Arhats, they are worthy of receiving offerings in all worlds. Therefore, they are all within the realm of the Mahayana, only differing in whether they are direct or circuitous in their path. Question: If in the Hinayana's Four Roots of Goodness leading to Certainty, the Warmth stage does not accept heretical teachings, the Peak stage does not sever roots of goodness, the Forbearance stage does not give rise to evil destinies, and the Highest Mundane Dharma stage will certainly enter the path of the sages. This means that only at the Inferior Forbearance stage can one attain the non-selective cessation of evil destinies. Bodhisattvas, for the sake of benefiting sentient beings, do not avoid the suffering of change, and have not yet attained the non-selective cessation of the three evil destinies. Why is it that an extremely evil ordinary person who is born in the Pure Land, by reciting the Buddha's name once or ten times, can permanently cut off the three evil destinies and not fall into them? Answer: Those in the Hinayana stages of the Four Roots of Goodness leading to Certainty reside in an impure land and are in a state of regression. The Warmth and Peak stages are still subject to regression, so only at the Forbearance stage can one attain the non-selective cessation of evil destinies. However, the Sarvastivada school also allows for another interpretation, that one can attain the non-selective cessation of evil destinies before the Forbearance stage, but it is not certain. Now, those who are born in the Western Pure Land are in a superior environment, constantly seeing the holy assembly, and always hearing the wonderful Dharma. Their superior practices and vows increase moment by moment, their previous evil karma gradually disappears, and their subsequent good qualities are cultivated moment by moment. Lacking those evil conditions, they can attain non-selective cessation and achieve non-retrogression. Because of the power of their vows, they go to the evil destinies to rescue those who are sinking, and are born by the power of their vows, not going by the force of their karma, so they do not fall into the evil destinies. This principle is not contradictory. Shijingtutu Qunyilun, Volume 5 Taisho Tripitaka, Volume 47, No. 1960, Shijingtutu Qunyilun Shijingtutu Qunyilun, Volume 6
西都千福寺大德懷感撰
問曰。為一切眾生求生凈土悉得生耶。為亦有不得生耶。若悉得生眾生界無窮。何因極樂國土有終盡日。阿彌陀佛有涅槃時。又花聚菩薩及山海慧菩薩不應發願。若有一眾生生阿彌陀佛國未盡。若我先生者我終不取正覺。亦不得言眾生生盡我最後生也。若有不令生者。何因五逆十惡誹謗正法罪之極重而得往生。何有罪人更過此者不得生也。又經言亦令一切眾生得生凈土。不得生者。應非眾生。又大悲世尊慈心普遍。何因獨隔一數。而不令其生耶。無限大悲有不平等過也。
釋曰。此有二釋。一釋。一切眾生悉令得生。以佛大悲心無限量。等起慈心咸與利益。弘誓大愿不簡怨親。故一切有情無不生也。若爾前所設難復云何通。答。雖盡令生而眾生志願種種差別。或不信正法。或樂著小乘。或愛處穢方。或大悲拔苦住茲穢土。拯救含生。或樂往生佗余佛國修行供養。如是種種異行異心。不可並令俱生極樂。雖並得生無盡生者。譬如一切眾生皆有佛性。雖當成佛未必盡成。如也盡成眾生界盡。此亦如是。前義不妨。且觀一類樂生西方機緣略盡。菩薩發願如來滅度也。二釋。亦有不令生西方者。如經說言。應度者皆已度訖。又言。化緣既盡遷神涅槃。以此準知。約有緣說。不據一切眾
【現代漢語翻譯】 現代漢語譯本 西都千福寺大德懷感 撰 問：爲了一切眾生求生凈土，是否都能往生？還是也有不能往生的？如果都能往生，眾生界無窮無盡，為何極樂國土會有終結之日，阿彌陀佛會有涅槃之時？那麼花聚菩薩和山海慧菩薩就不應該發願：『如果有一個眾生往生到阿彌陀佛國還沒有結束，如果我先往生，我終究不取正覺。』也不能說眾生都往生盡了，我最後往生。如果有人不能往生，為何犯下五逆十惡、誹謗正法等罪孽極其深重的人卻能往生？還有什麼罪人比這更嚴重而不能往生呢？而且經書上說，也能讓一切眾生得生凈土，不能往生的人，難道不是眾生嗎？而且大悲世尊慈悲心普遍，為何唯獨隔絕一部分眾生，不讓他們往生呢？無限的大悲心豈不是有不平等之處？ 答：對此有兩種解釋。第一種解釋是，一切眾生都能往生。因為佛的大悲心沒有偏頗，平等地發起慈心，普遍給予利益。弘大的誓願不分怨親，所以一切有情眾生沒有不能往生的。如果這樣，前面提出的疑問又該如何解釋呢？回答：雖然都讓他們往生，但眾生的意願有種種差別。或者不相信正法，或者喜歡執著于小乘，或者喜愛身處污穢的地方，或者以大悲心拔除痛苦，安住于這污穢的世間，拯救有情眾生，或者喜歡往生到其他佛國修行供養。像這樣種種不同的行為和心念，不可能全部都讓他們一起往生極樂世界。雖然都能往生，但並非無盡的往生。譬如一切眾生皆有佛性，雖然應當成佛，未必都能成佛。如果都能成佛，眾生界就窮盡了。這裡也是如此，不妨礙前面的意思。且看一類喜歡往生西方的人，機緣稍微結束，菩薩發願，如來滅度。 第二種解釋是，也有不讓他們往生西方的人。如經書上說：『應該被度化的人都已經度化完畢。』又說：『教化因緣已經結束，遷神涅槃。』以此推斷，是就與佛有緣分的人來說的，不是指一切眾生。
【English Translation】 English version Written by the virtuous Huaigan of Qianfu Temple in the Western Capital Question: If all sentient beings seek rebirth in the Pure Land, will they all be reborn there? Or are there some who cannot be reborn? If all can be reborn, and the realm of sentient beings is infinite, why would the Land of Ultimate Bliss have an end, and why would Amitabha Buddha have a time of Nirvana? Then, Huaju Bodhisattva (Flower Gathering Bodhisattva) and Shanhaihui Bodhisattva (Mountain Sea Wisdom Bodhisattva) should not make the vow: 'If there is one sentient being who has not finished being reborn in Amitabha Buddha's land, if I am reborn first, I will never attain perfect enlightenment.' Nor can it be said that all sentient beings have been reborn, and I am the last to be reborn. If there are those who cannot be reborn, why can those who commit the five rebellious acts (matricide, patricide, killing an Arhat, injuring a Buddha, and causing schism in the Sangha), the ten evil deeds, and slander the Dharma, whose sins are extremely heavy, be reborn? What sinner is more serious than this who cannot be reborn? Moreover, the scriptures say that all sentient beings can be reborn in the Pure Land. Are those who cannot be reborn not sentient beings? Furthermore, the Great Compassionate World Honored One's compassion is universal, why does he exclusively exclude a portion of sentient beings and not allow them to be reborn? Isn't unlimited compassion unequal? Answer: There are two explanations for this. The first explanation is that all sentient beings can be reborn. Because the Buddha's great compassion has no bias, he equally arouses compassion and universally gives benefits. The great vows do not distinguish between enemies and relatives, so all sentient beings without exception can be reborn. If so, how should the previously raised questions be explained? Answer: Although all are allowed to be reborn, sentient beings' wishes have various differences. Some do not believe in the Dharma, some are attached to the Hinayana (Small Vehicle), some love to be in defiled places, or some use great compassion to remove suffering, dwell in this defiled world, and save sentient beings, or some like to be reborn in other Buddha lands to practice and make offerings. Like this, with various different actions and thoughts, it is impossible to make them all be reborn in the Land of Ultimate Bliss together. Although all can be reborn, it is not an endless rebirth. For example, all sentient beings have Buddha-nature, although they should become Buddhas, they may not all become Buddhas. If all could become Buddhas, the realm of sentient beings would be exhausted. This is also the case here, which does not hinder the previous meaning. Let us look at a class of people who like to be reborn in the West, whose karmic conditions are slightly exhausted, the Bodhisattva makes a vow, and the Tathagata (Thus Come One) passes into Nirvana. The second explanation is that there are also those who are not allowed to be reborn in the West. As the scriptures say: 'Those who should be saved have already been saved.' It also says: 'The karmic conditions for teaching have ended, and the spirit moves to Nirvana.' Based on this, it is said in terms of those who have a karmic connection with the Buddha, not referring to all sentient beings.
生總論。雖佛廣大心盡眾生界。然其受化唯度有緣。故往生有終盡之機。如來有滅度之日。菩薩致最後往。觀音成補處之位也。故此往生之徒。非遍一切者也。
問曰。既言凈土無女人。如何鼓音聲王陀羅尼經。說阿彌陀佛其國號曰清泰。聖王所住其城縱廣十千由旬。于中充滿剎利之種。父名月上轉輪聖王。其母名曰殊勝妙顏。子名月明。奉事弟子名無垢稱。智慧弟子名曰攬光。神足精勤名曰大化。魔王名曰無勝。提婆達多名曰寂意。若無女人如何有母耶。
釋曰。今為三釋。一釋云。佛有受用身變化身。觀經說者。是受用身。鼓音聲王經說者。是變化身也。又受用身中化分段生死諸位菩薩。現胎生身有父母等。化變易位現化生身便無父母。二釋云。此父母城邑等並是諸功德法。如維摩經說。智度菩薩母。方便以為父等。亦以諸功德作種種人名。說種種法。如文殊師利於覺城東遇善財童子。此覺城東還是功德名也。此亦如是。以諸功德為父母等名也。言國清泰者。此顯如來最清凈法界也。性凈曰清。體寬稱泰。萬德依止故言國也。其城縱廣十千由旬者。此顯如來大圓鏡智也。其智具含十智。能有十力。因十度成故名十千由旬也。于中充滿剎利種者。剎利種王種也。鏡智之中有於法王恒沙功德諸法種子。故
【現代漢語翻譯】 現代漢語譯本： 往生總論。即使佛陀的廣大心懷遍及所有眾生界，但其教化也只度化有緣之人。因此，往生西方凈土有終結之時，如來也有涅槃之日。菩薩最終也會到達最後階段，觀世音菩薩也將成就補處菩薩的地位。所以，往生凈土的人，並非遍及一切眾生。
有人問：既然說凈土沒有女人，為何《鼓音聲王陀羅尼經》中說阿彌陀佛的國名叫清泰（清凈安泰），聖王所居住的城池縱橫十千由旬（古印度長度單位），其中充滿剎利（國王種姓）之人，父親名叫月上轉輪聖王（擁有統治世界的輪寶的聖王），母親名叫殊勝妙顏（殊勝美妙的容顏），兒子名叫月明（月亮般明亮），侍奉的弟子名叫無垢稱（沒有污垢的稱讚），智慧弟子名叫攬光（攝取光明），神足精勤的弟子名叫大化（偉大的教化），魔王名叫無勝（沒有勝利），提婆達多（佛陀的堂兄弟，常與佛作對）名叫寂意（寂靜的心意）。如果沒有女人，怎麼會有母親呢？
解釋如下：現在有三種解釋。第一種解釋是：佛有受用身和變化身。《觀經》所說的是受用身，《鼓音聲王經》所說的是變化身。而且，受用身中化現分段生死諸位菩薩，示現胎生之身，有父母等；化現變易生死之位，則示現化生之身，便沒有父母。第二種解釋是：這些父母、城邑等都是諸功德法。如《維摩經》所說，智慧是菩薩的母親，方便是菩薩的父親等。也用諸功德來作為各種人名，宣說各種法。如文殊師利菩薩在覺城（覺悟之城）東邊遇到善財童子，這個覺城東邊還是功德的名稱。這裡也是如此，用諸功德作為父母等名稱。說國名清泰，這是顯示如來最清凈的法界。自性清凈叫做清，本體寬廣叫做泰，萬德依止，所以說是國。城池縱橫十千由旬，這是顯示如來大圓鏡智（如明鏡般能照見一切的大智慧）。這種智慧具含十智，能有十力，因十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）成就，所以名叫十千由旬。其中充滿剎利種，剎利種是王種。鏡智之中有法王恒河沙數功德諸法種子，所以說充滿剎利種。
【English Translation】 English version: General Discussion on Rebirth. Although the Buddha's vast mind encompasses all sentient beings, his teachings only benefit those with affinity. Therefore, there is an end to rebirth in the Pure Land, and the Tathagata has a day of Nirvana. Bodhisattvas eventually reach the final stage, and Avalokiteshvara (Guanyin) will attain the position of a successor Bodhisattva. Thus, those who are reborn in the Pure Land do not include all beings.
Question: Since it is said that there are no women in the Pure Land, why does the 'Drum Sound King Dharani Sutra' say that Amitabha Buddha's country is called Qingtai (Pure and Peaceful), and the city where the Holy King resides is ten thousand yojanas (ancient Indian unit of length) in length and width, filled with Kshatriyas (warrior caste), his father is called the Moon-Surpassing Wheel-Turning Holy King (a holy king who possesses the wheel of power to rule the world), his mother is called Excellent Wonderful Face, his son is called Moon Bright, the disciple who serves him is called Immaculate Praise, the wise disciple is called Embracing Light, the disciple diligent in supernatural powers is called Great Transformation, the demon king is called Unsurpassed, and Devadatta (Buddha's cousin, often opposed to the Buddha) is called Tranquil Mind. If there are no women, how can there be a mother?
Explanation: There are three explanations. The first explanation is: the Buddha has a Reward Body and a Transformation Body. What the 'Contemplation Sutra' speaks of is the Reward Body, and what the 'Drum Sound King Sutra' speaks of is the Transformation Body. Moreover, in the Reward Body, the Bodhisattvas who manifest in the stages of segmented birth and death appear in a womb-born body, having parents, etc.; those who manifest in the stage of transformative birth and death appear in a transformation body, without parents. The second explanation is: these parents, cities, etc., are all meritorious dharmas. As the 'Vimalakirti Sutra' says, wisdom is the mother of a Bodhisattva, and skillful means are the father, etc. Also, various meritorious deeds are used as names for various people, and various dharmas are expounded. For example, Manjushri Bodhisattva met Sudhana in the east of Awakening City (city of enlightenment), and this east of Awakening City is still a name for merit. It is the same here, using various meritorious deeds as names for parents, etc. Saying that the country is called Qingtai, this reveals the Tathagata's most pure Dharma realm. Self-nature purity is called Qing, and the vastness of the essence is called Tai. Because all virtues rely on it, it is called a country. The city is ten thousand yojanas in length and width, which reveals the Tathagata's Great Perfect Mirror Wisdom (great wisdom that can reflect everything like a bright mirror). This wisdom contains ten wisdoms and has ten powers, and is accomplished through the ten perfections (giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, knowledge), so it is called ten thousand yojanas. It is filled with Kshatriyas, and Kshatriyas are the royal caste. Within the Mirror Wisdom, there are seeds of Dharma of countless merits like the sands of the Ganges, so it is said to be filled with Kshatriyas.
言充滿剎利種也。父名月上者。此金剛三昧也。夫月以破闇為能。三昧除惑為用也。轉輪聖王者。夫金輪王尊諸粟散。金剛喻定勝餘三昧也。殊勝妙顏者。夫一身之中顏面第一。六度之內般若稱尊。般若殊勝為大師之母也。子名月明者。佛喻于日。光明第一菩薩功德名之曰子。次稱月明也。奉事弟子名無垢稱者。此顯如來平等性智。常觀鏡智名為奉事。不與惑俱號無垢稱。智慧弟子名攬光者。此顯如來妙觀察智。一切諸法無不明瞭。故曰攬光。神足弟子名大化者。此顯如來成所作智。起身語意種種變現。故名神足。此三智也居鏡智之後名弟。從鏡智而生曰子也。魔王名無勝者。此顯如來大悲功德也。佛以大悲憐愍含識。常在生死拔苦有情。魔樂生死。故曰魔王。此大悲超二乘之悲上。故名無勝也。提婆達多名曰寂意者。煩惱喧動惱亂行人喻于調達。如來觀諸煩惱即是涅槃。故提婆達多名為寂也。此乃約諸功德。以立父母等名。非是凈土之中阿彌陀佛別有胎生父母也。三釋云。如悲華經等說。諸佛成道于凈穢土。所現成道種種不同。或有菩薩。于彼國生修菩薩行。即于彼國成等正覺。世界不變。名號與劫亦無有異。或有菩薩。于彼國土生。即于彼國成等正覺。世界不變。名號與劫更別立稱。或有菩薩。于彼國生修菩薩行
【現代漢語翻譯】 現代漢語譯本 言充滿剎利種也。（剎利種：指貴族種姓）父親名為月上。（月上：比喻佛的金剛三昧）這指的是金剛三昧。月亮以破除黑暗為作用，三昧以去除迷惑為功用。轉輪聖王（轉輪聖王：擁有金輪的統治者）指的是金輪王比所有散落的諸王更為尊貴，金剛比喻的禪定勝過其他三昧。殊勝妙顏（殊勝妙顏：指最美好的容顏）指的是一身之中顏面最為重要，六度之中般若最為尊貴。般若殊勝，是諸佛之母。兒子名為月明。（月明：比喻菩薩的功德）佛陀比喻為太陽，光明第一，菩薩的功德稱之為兒子，其次稱為月明。奉事弟子名為無垢稱。（無垢稱：比喻清凈的智慧）這顯示如來的平等性智，常常觀照鏡智，稱為奉事，不與迷惑同在，號為無垢稱。智慧弟子名為攬光。（攬光：比喻能洞察一切的智慧）這顯示如來的妙觀察智，對於一切諸法沒有不明白的，所以說攬光。神足弟子名為大化。（大化：比喻神通變化）這顯示如來的成所作智，起身語意種種變現，所以名為神足。這三種智慧居於鏡智之後，稱為弟子。從鏡智而生，稱為兒子。魔王名為無勝。（無勝：比喻佛的大悲功德）這顯示如來的大悲功德。佛陀以大悲憐憫眾生，常在生死之中拔除有情的痛苦。魔喜歡生死，所以說是魔王。這種大悲超越二乘的悲憫，所以名為無勝。提婆達多名為寂意。（寂意：比喻煩惱的止息）煩惱喧囂擾亂修行之人，比喻為提婆達多。如來觀察諸煩惱即是涅槃，所以提婆達多名為寂意。這乃是依據各種功德，來建立父母等名稱，並非是凈土之中的阿彌陀佛另外有胎生的父母。三種解釋說，如《悲華經》等所說，諸佛在清凈或污穢的國土成道，所顯現的成道方式種種不同。或者有菩薩，在那樣的國土出生，修菩薩行，就在那個國土成就正等正覺，世界不變，名號與劫數也沒有差異。或者有菩薩，在那樣的國土出生，就在那個國土成就正等正覺，世界不變，名號與劫數另外建立稱呼。或者有菩薩，在那樣的國土出生，修菩薩行
【English Translation】 English version It is said to be full of Kshatriya lineage. (Kshatriya: refers to the warrior or noble caste) The father is named Moon-Above. (Moon-Above: a metaphor for the Buddha's Vajra Samadhi) This refers to the Vajra Samadhi. The moon's function is to dispel darkness, and the Samadhi's function is to remove delusion. The Chakravartin King (Chakravartin: a ruler with a golden wheel) refers to the golden-wheel king being more honorable than all scattered kings, and the Vajra-like concentration surpassing other Samadhis. The supremely wonderful countenance (supremely wonderful countenance: refers to the most beautiful face) refers to the face being the most important part of the body, and Prajna being the most honored among the Six Perfections. The supreme Prajna is the mother of all Buddhas. The son is named Moon-Brightness. (Moon-Brightness: a metaphor for the merits of a Bodhisattva) The Buddha is likened to the sun, the foremost in brightness, and the merits of a Bodhisattva are called the son, and secondly called Moon-Brightness. The attendant disciple is named Immaculate-Praise. (Immaculate-Praise: a metaphor for pure wisdom) This reveals the Tathagata's wisdom of equality, constantly contemplating the mirror-like wisdom, called attendance, not being with delusion, named Immaculate-Praise. The wisdom disciple is named Embracing-Light. (Embracing-Light: a metaphor for the wisdom that can perceive everything) This reveals the Tathagata's wonderful observing wisdom, being clear about all dharmas, hence called Embracing-Light. The disciple with supernatural powers is named Great-Transformation. (Great-Transformation: a metaphor for miraculous transformations) This reveals the Tathagata's wisdom of accomplishing what needs to be done, manifesting various transformations of body, speech, and mind, hence named supernatural powers. These three wisdoms reside after the mirror-like wisdom, called disciples. Born from the mirror-like wisdom, called the son. The demon king is named Unsurpassed. (Unsurpassed: a metaphor for the Buddha's great compassion) This reveals the Tathagata's great compassionate merit. The Buddha, with great compassion, pities sentient beings, constantly in birth and death, removing the suffering of sentient beings. Demons enjoy birth and death, hence called the demon king. This great compassion surpasses the compassion of the two vehicles, hence named Unsurpassed. Devadatta is named Tranquil-Intent. (Tranquil-Intent: a metaphor for the cessation of afflictions) Afflictions are noisy and disturb practitioners, likened to Devadatta. The Tathagata observes that all afflictions are Nirvana, hence Devadatta is named Tranquil-Intent. These are based on various merits to establish names such as parents, and it is not that Amitabha Buddha in the Pure Land has separate parents born from a womb. The three explanations say, as the Karunapundarika Sutra and others say, the Buddhas attain enlightenment in pure or impure lands, and the ways of attaining enlightenment that are manifested are all different. Or there are Bodhisattvas who are born in such lands, cultivate the Bodhisattva path, and attain complete and perfect enlightenment in that land, the world does not change, and the name and kalpa are not different. Or there are Bodhisattvas who are born in such lands and attain complete and perfect enlightenment in that land, the world does not change, and the name and kalpa are established separately. Or there are Bodhisattvas who are born in such lands and cultivate the Bodhisattva path.
。即于彼國成等正覺。當成佛時世界即變勝前世界。名號與劫悉皆改轉。如觀音授記經中具說。或有菩薩。於此世界生已。往他世界成等正覺。具如悲華經說。此並菩薩因中發願不同。故有如是差別。又如諸經中。或有菩薩。童子出家成等正覺。或有菩薩。納妻生子。棄捨五欲成等正覺。或有此世界生於中成道。有他世界生他世界成道。如法華經說。如龍女。於此娑婆世界畜生道生。后往南方無垢世界。舍彼女身即成男子。成等正覺。又花光如來是于胎生。于凈土中成等正覺。故經言。佛為王子時棄國舍世榮。于最末後身出家成佛道。以此準知。花光佛於他世界受于胎生。于凈土中成等正覺。若非胎生。寧為王子。棄國舍世榮也。今阿彌陀佛亦爾。于清泰國受彼胎生。于極樂國成等正覺也。
問曰。如舍利弗大目連等。所得五通不越三千大千世界。如何生彼凡夫。即能下至見聞神通等。超過百千萬億諸佛世界。以此準知。往生凈土者。皆是大根大行菩薩往生。非是凡夫所能生也。
釋曰。此義不定。不可以穢土聖人所得五通勝於凈土凡夫類也。只如北郁單越定報千年。何妨非想非非想天壽命八萬劫得有中夭之者。豈以天業報長。不許有中夭之壽。凈土亦爾。雖是凡夫。以受生業勝。或凈土報強乘佛本願。
【現代漢語翻譯】 現代漢語譯本：即在那樣的國土成就正等正覺。當成佛的時候，世界會變得比之前的世界更好。名號和劫數都會改變。如同《觀音授記經》中詳細敘述的那樣。或者有菩薩，在這個世界出生后，前往其他世界成就正等正覺，具體如《悲華經》所說。這些都是菩薩在因地發願不同，所以才有這樣的差別。又如各種經典中，有的菩薩，以童子的身份出家成就正等正覺；有的菩薩，娶妻生子，捨棄五欲成就正等正覺；有的在這個世界出生，在中間成道；有的在其他世界出生，在其他世界成道，如《法華經》所說。比如龍女，在這個娑婆世界（Saha world，指我們所居住的充滿煩惱的世界）的畜生道出生，後來前往南方無垢世界，捨棄她的女身，立即變成男子，成就正等正覺。又如花光如來，是在胎生中，于凈土中成就正等正覺。所以經書上說，佛作為王子的時候，拋棄國家和世俗的榮耀，在最後一生出家成佛道。以此推斷，花光佛在其他世界接受胎生，在凈土中成就正等正覺。如果不是胎生，怎麼會是王子，拋棄國家和世俗的榮耀呢？現在阿彌陀佛（Amitabha Buddha）也是這樣，在清泰國接受胎生，在極樂國（Sukhavati）成就正等正覺。 問：如同舍利弗（Sariputra）、大目連（Maha Maudgalyayana）等，所獲得的五神通不能超過三千大千世界（three thousand great thousand worlds）。為什麼往生到極樂凈土的凡夫，就能下至見聞神通等，超過百千萬億諸佛世界？以此推斷，往生凈土的人，都是大根大行的菩薩往生，不是凡夫所能往生的。 答：這個道理不一定。不可以穢土（impure land）聖人所獲得的五神通勝過凈土（pure land）凡夫。就好比北郁單越（Uttarakuru）的定業報應是千年，又怎麼妨礙非想非非想天（Neither-perception-nor-non-perception）的壽命是八萬劫，卻有中途夭折的人呢？難道因為天業報應長，就不允許有中途夭折的壽命嗎？凈土也是這樣，雖然是凡夫，因為接受往生的業力殊勝，或者凈土的果報強大，憑藉阿彌陀佛的本願力。
【English Translation】 English version: That is, in that country, he attains perfect enlightenment. When he becomes a Buddha, the world will become better than the previous world. The name and kalpa will all be changed. As described in detail in the Avalokiteśvara Prophecy Sutra. Or there are Bodhisattvas who, after being born in this world, go to other worlds to attain perfect enlightenment, as described in the Karunapundarika Sutra. These are all due to the different vows made by Bodhisattvas in their causal stages, hence such differences. Furthermore, as in various sutras, some Bodhisattvas renounce the world as young boys and attain perfect enlightenment; some Bodhisattvas marry and have children, abandoning the five desires and attaining perfect enlightenment; some are born in this world and attain enlightenment in the middle; some are born in other worlds and attain enlightenment in other worlds, as described in the Lotus Sutra. For example, the Dragon Girl, born in the animal realm of this Saha world (Saha world, referring to the world we live in, full of afflictions), later went to the southern Immaculate World, abandoned her female body, and immediately became a man, attaining perfect enlightenment. Furthermore, Tathagata Flower Light was born from the womb and attained perfect enlightenment in the Pure Land. Therefore, the sutra says, 'When the Buddha was a prince, he abandoned his country and worldly glory, and in his last life, he renounced the world and attained Buddhahood.' From this, we can infer that Buddha Flower Light received birth from the womb in another world and attained perfect enlightenment in the Pure Land. If he were not born from the womb, how could he be a prince, abandoning his country and worldly glory? Now, Amitabha Buddha (Amitabha Buddha) is also like this, receiving birth from the womb in Qingtai Country and attaining perfect enlightenment in the Land of Ultimate Bliss (Sukhavati). Question: Just as Sariputra (Sariputra), Maha Maudgalyayana (Maha Maudgalyayana), and others, the five supernatural powers they attained do not exceed the three thousand great thousand worlds (three thousand great thousand worlds). How can ordinary beings who are born in the Pure Land surpass hundreds of millions of Buddhas' worlds in terms of seeing, hearing, and supernatural powers? From this, we can infer that those who are born in the Pure Land are all Bodhisattvas with great roots and great practices, not ordinary beings who can be born there. Answer: This principle is not fixed. One cannot say that the five supernatural powers attained by the saints of the impure land (impure land) are superior to the ordinary beings of the pure land (pure land). Just as the fixed retribution of Uttarakuru (Uttarakuru) is a thousand years, how can it prevent those in the Realm of Neither Perception nor Non-Perception (Neither-perception-nor-non-perception) from having a lifespan of eighty thousand kalpas, yet some die prematurely? Just because the retribution of heavenly karma is long, does it mean that premature death is not allowed? The Pure Land is also like this. Although they are ordinary beings, because the karma of receiving birth is superior, or the retribution of the Pure Land is powerful, relying on the original vows of Amitabha Buddha.
或托聖威靈。或資生緣好。或獲大乘妙定。緣此得通。勝此方聖。何所怪也。又五趣中陰將求受生。所得業通超二乘修得神通。何妨凈土眾生得通勝於此聖也。故經說言。聲聞獨覺無漏善根。不如初心始業菩薩有漏善根。
問曰。未知往生西方眾生。為是分段生死。為是變易生死。
釋曰。彼土菩薩八地已上一向是于變易生死。七地已還初果已上。或是分段。或是變易。直往三賢及十信等。皆唯分段。然壽命無量無邊阿僧祇劫。三十二相。真金色身虛無之身無極之體。五通自在微妙難思也。
問曰。凈土之中既言無苦。未知三苦八苦之中。無何苦也。
釋曰。若依小乘婆娑等說。佛身猶有三苦具足。八苦之中猶有五苦。謂生苦．老苦．病苦．死苦．五取蘊苦。唯無三苦。謂愛別離苦．怨憎會苦．求不得苦。以如來身十五界是有漏。謂五根．五塵．五識。三界通有漏及無漏。謂意界．法界．意識界。以是有漏身故。有生等五苦。然斷貪瞋癡等諸煩惱結。無三苦也。以愛別離苦是愛結。怨憎會苦是恚結。求不得苦是貪結。佛雖愍諸釋種為琉璃王所誅。而非愛別離苦。調達出血。栴遮系盂。火坑毒飯眾怨來集。非怨憎會苦也。聚落乞食空缽而歸。遇饑饉世乞求不得。雖屬此事。非求不得苦也。大乘
之中。以佛世尊五蘊十二處十八界皆是無漏故。涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。又言。舍無常色獲得常色。受想行識亦復如是。維摩經言。佛身無漏。諸漏已盡。如是等諸大乘經減言。佛身唯是無漏。三苦八苦唯是有漏。故諸佛身無諸苦也。十地已還凡夫已上有二釋。一釋云。三苦之中有行苦壞苦。八苦之中有一苦。謂五取蘊苦。以十地已還由受有漏變易分段諸報身故。又於行苦。有漏遷流是行苦也。諸有漏樂生時樂。住時樂壞時苦。故有壞苦也。彼無逼迫身心憂苦。唯無苦苦也。初受彼身。雖名為生。非眾苦所依。又無胎藏逼迫。無生苦。命極長遠無量無邊阿僧祇劫。縱令凡夫還入變易生死。究竟成佛無死苦。舍彼命愿生穢土。救苦眾生。雖死非苦也。以心忻樂愿舍報修慈悲故。此五蘊報從惑所生體是有漏。即五取蘊苦也。凈佛國土四大安穩無病苦。形無衰損。無老苦。勝友恒集無愛別離苦。惡人不生。無怨憎會苦。資緣無乏。無求不得苦。二釋云。極樂世界八苦同前。三苦之中唯有行苦。由受分段變易報故。雖有樂受以唯清凈。常恒相續無有間斷。究竟永證寂滅之樂。雖有少息而不生苦。非壞苦也。故彼凈土言無苦也。無苦苦壞苦也。
問曰。既彼凈土雖無苦苦等。而猶有彼行苦等。如
【現代漢語翻譯】 現代漢語譯本：其中。因為佛世尊的五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）都是無漏的緣故。《涅槃經》說：『諸佛的老師，就是法啊。』因為法是永恒的，所以諸佛也是永恒的。』又說：『捨棄無常的色蘊，獲得常恒的色蘊。受、想、行、識也是這樣。』《維摩經》說：『佛身沒有煩惱，各種煩惱都已經斷盡。』像這樣的大乘經典都說，佛身唯有無漏，三苦（苦苦、壞苦、行苦）、八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五取蘊苦）唯有有漏。所以諸佛之身沒有各種痛苦。 十地菩薩以下，凡夫以上，有兩種解釋。一種解釋說，三苦之中有行苦和壞苦，八苦之中有一種苦，叫做五取蘊苦。因為十地菩薩以下仍然承受有漏的變易生死和分段生死的果報身。又說，有漏的遷流變化就是行苦。各種有漏的快樂，生起時快樂，持續時快樂，壞滅時痛苦，所以有壞苦。他們沒有逼迫的身心憂苦，唯獨沒有苦苦。最初承受那個身體，雖然名為生，卻不是眾苦所依。也沒有胎藏的逼迫，沒有生苦。壽命極其長遠，無量無邊阿僧祇劫。即使凡夫還進入變易生死，最終也能成佛，沒有死苦。捨棄那個壽命，願意往生到穢土，救度受苦的眾生，即使死亡也不是痛苦。因為內心歡喜，願意捨棄果報身，修習慈悲的緣故。這五蘊的果報是從迷惑所生，本體是有漏的，就是五取蘊苦。清凈的佛國土，四大安穩，沒有病苦。形體沒有衰損，沒有老苦。殊勝的朋友經常聚集在一起，沒有愛別離苦。惡人不出生，沒有怨憎會苦。資生之物沒有缺乏，沒有求不得苦。 第二種解釋說，極樂世界的八苦和前面一樣，三苦之中只有行苦。因為承受分段生死和變易生死的果報的緣故。雖然有快樂的感受，但唯有清凈，常恒相續，沒有間斷，最終永遠證得寂滅的快樂。雖然有少許的止息，卻不生起痛苦，不是壞苦。所以那個清凈的國土才說沒有苦。沒有苦苦和壞苦。 問：既然那個清凈的國土雖然沒有苦苦等，但仍然有行苦等，比如...
【English Translation】 English version: Among them. Because the Five Skandhas (form, feeling, perception, mental formations, consciousness), Twelve Entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and Eighteen Realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm) of the Buddha World Honored One are all without outflows (Asrava). The Nirvana Sutra says, 'The teacher of all Buddhas is the Dharma. Because the Dharma is eternal, so are the Buddhas.' It also says, 'Abandoning the impermanent form skandha, one obtains the permanent form skandha. Feeling, perception, mental formations, and consciousness are also like this.' The Vimalakirti Sutra says, 'The Buddha's body has no outflows. All outflows have been exhausted.' Such Great Vehicle Sutras all say that the Buddha's body is only without outflows, while the Three Sufferings (suffering of suffering, suffering of change, suffering of conditioning) and Eight Sufferings (birth, old age, sickness, death, separation from loved ones, encounter with the disliked, unfulfilled wishes, suffering of the five aggregates) are only with outflows. Therefore, the bodies of all Buddhas are without all sufferings. Below the Tenth Ground (Bhumi) and above ordinary beings, there are two explanations. One explanation says that among the Three Sufferings, there are the suffering of conditioning and the suffering of change, and among the Eight Sufferings, there is one suffering called the suffering of the five aggregates. This is because those below the Tenth Ground still receive the retribution bodies of conditioned change and segmented existence. Furthermore, the impermanent flow of outflows is the suffering of conditioning. All pleasures with outflows are pleasant when they arise, pleasant when they abide, and painful when they decay, so there is the suffering of change. They do not have the pressing mental and physical suffering, only lacking the suffering of suffering. Although initially receiving that body is called birth, it is not the basis of all sufferings. There is also no pressure of the womb, no suffering of birth. The lifespan is extremely long, immeasurable and boundless asamkhya kalpas. Even if ordinary beings still enter the conditioned change of existence, they will ultimately become Buddhas and have no suffering of death. Abandoning that lifespan, they are willing to be reborn in impure lands to save suffering beings, so even death is not suffering. This is because their minds are joyful and they are willing to abandon the retribution body to cultivate compassion. The retribution of these five aggregates arises from delusion, and its essence is with outflows, which is the suffering of the five aggregates. In the pure Buddha lands, the four elements are stable, and there is no suffering of sickness. The form does not decay, and there is no suffering of old age. Excellent friends constantly gather together, and there is no suffering of separation from loved ones. Evil people are not born, and there is no suffering of encountering the disliked. The necessities of life are not lacking, and there is no suffering of unfulfilled wishes. The second explanation says that the Eight Sufferings in the Land of Ultimate Bliss are the same as before, and among the Three Sufferings, there is only the suffering of conditioning. This is because they receive the retribution of segmented existence and conditioned change. Although there is the feeling of pleasure, it is only pure, constantly continuous, without interruption, and ultimately eternally realizing the bliss of Nirvana. Although there is a slight cessation, it does not give rise to suffering, and it is not the suffering of change. Therefore, that pure land is said to be without suffering. There is no suffering of suffering and suffering of change. Question: Since that pure land, although without the suffering of suffering, etc., still has the suffering of conditioning, etc., such as...
何得名為極樂也。
釋曰。三苦之中唯有一苦。八苦之內亦唯有一苦。既三中無二。八中闕七。唯雖有餘一不名有苦。如涅槃經言。如河少水亦名無水。如食少鹽亦名無鹽。又如毗曇言。大海一渧須彌一塵。不可說言有山海也。今此亦爾。縱有少苦。不妨得名為極樂也。又逼迫不安。在身在心名為憂苦。彼土俱無名為極樂也。
問曰。觀經言。分身化阿彌陀佛化觀世音大勢至。集極樂世界度苦眾生。彼土既云極樂。即應無苦眾生。何因乃言集極樂國度苦眾生耶。釋曰。今言度苦眾生者。為度自土苦眾生。為度他土苦眾生耶。
答。通度自他土苦眾生。
問曰。自土既無苦眾生。云何度自土苦眾生。他土雖有苦眾生。應須往彼度苦。何因乃集極樂。遠度他方苦耶。
答。自國眾生雖無苦。然有二種生死分段變易有漏有為行苦之苦。如來同集為說妙法。令速出離二種生死成就法身。故名度苦。他國眾生或宜身往親自救拔。故分身佛遍滿十方。如此土眾生凈土業成臨命終化佛來迎往彼。或宜歸還遠為利益。故集本國遙拯沉淪。或言度苦眾生。化佛集自土中化諸菩薩。令興大悲心。舍自土樂。遣生他方行大悲行教化十方有緣眾生。故言集極樂國度苦眾生。如經論言。八地菩薩由多寂證真如理。
【現代漢語翻譯】 現代漢語譯本 何以稱之為『極樂』呢？
解釋說：在三苦（苦苦、壞苦、行苦）之中，那裡只有一種苦；在八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）之內，也只有一種苦。既然三苦中缺少兩種，八苦中缺少七種，即使還有剩餘的一種，也不能稱之為有苦。如同《涅槃經》所說：『如同河裡只有少量的水，也可以稱為沒有水；如同食物里只有少量的鹽，也可以稱為沒有鹽。』又如同《毗曇》所說：『大海里只有一滴水，須彌山只有一粒塵土，不能說有大海和須彌山。』現在這裡也是這樣，縱然有少許的苦，也不妨礙它被稱為『極樂』。
又，逼迫不安，在身在心，稱為憂苦。那個國土完全沒有這些，所以稱為『極樂』。
有人問：在《觀經》中說，（阿彌陀佛）分身化現阿彌陀佛（Amitābha），化現觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta），聚集在極樂世界（Sukhāvatī）度化受苦的眾生。那個國土既然稱為『極樂』，就應該沒有受苦的眾生，為什麼又說聚集在極樂國土度化受苦的眾生呢？解釋說：現在所說的度化受苦眾生，是爲了度化自己國土的受苦眾生，還是爲了度化其他國土的受苦眾生呢？
回答：普遍度化自己國土和他國土的受苦眾生。
有人問：自己國土既然沒有受苦的眾生，怎麼說度化自己國土的受苦眾生呢？其他國土雖然有受苦的眾生，應該需要前往那裡去度化，為什麼卻聚集在極樂世界，遙遠地度化其他地方的苦難呢？
回答：自己國土的眾生雖然沒有苦，但還有兩種生死：分段生死和變易生死，以及有漏有為的行苦之苦。如來（Tathāgata）將他們聚集在一起，為他們宣說微妙的佛法，使他們迅速脫離這兩種生死，成就法身（Dharmakāya），所以稱為度苦。其他國土的眾生，或許適合親自前往救拔，所以分身佛（Nirmāṇakāya）遍滿十方。如同我們這個世界的眾生，凈土的業力成就，臨命終時化佛前來迎接，往生到那裡。或許適合迴歸本國，遙遠地利益他們，所以聚集在本國，遙遠地拯救沉淪的眾生。或者說度化受苦眾生，是化身佛聚集在自己的國土中，化現諸位菩薩（Bodhisattva），使他們興起大悲心，捨棄自己國土的安樂，派遣他們前往其他地方行大悲行，教化十方有緣的眾生，所以說聚集在極樂國土度化受苦眾生。如同經論所說，八地菩薩（Aṣṭamī-bhūmi）因為大多寂靜地證悟真如之理。
【English Translation】 English version How is it named 『Sukhāvatī』 (Extremely Blissful)?
Explanation: Among the three sufferings (suffering of suffering, suffering of change, suffering of pervasive conditioning), there is only one kind of suffering there; within the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering hated ones, unfulfilled desires, the blazing of the five aggregates), there is also only one kind of suffering. Since two are missing from the three sufferings, and seven are missing from the eight sufferings, even if there is one remaining, it cannot be called suffering. As the Nirvana Sutra says: 『Like a river with little water, it can also be called without water; like food with little salt, it can also be called without salt.』 Also, as the Abhidharma says: 『A single drop in the great ocean, a single speck of dust on Mount Sumeru (Sumeru), cannot be said to constitute the ocean and the mountain.』 It is the same here. Even if there is a little suffering, it does not prevent it from being called 『Extremely Blissful』.
Moreover, oppression and unease, whether in body or mind, are called suffering. That land completely lacks these, so it is called 『Extremely Blissful』.
Someone asks: In the Contemplation Sutra, it says that (Amitābha) manifests transformation bodies of Amitābha (Amitābha), manifests Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta), gathering in Sukhāvatī (Sukhāvatī) to liberate suffering beings. Since that land is called 『Extremely Blissful』, there should be no suffering beings. Why then does it say gathering in the Sukhāvatī land to liberate suffering beings? Explanation: Now, when it is said to liberate suffering beings, is it to liberate the suffering beings of one's own land, or to liberate the suffering beings of other lands?
Answer: Universally liberate the suffering beings of both one's own land and other lands.
Someone asks: Since one's own land has no suffering beings, how can it be said to liberate the suffering beings of one's own land? Although other lands have suffering beings, one should go there to liberate them. Why gather in Sukhāvatī to remotely liberate the suffering of other places?
Answer: Although the beings of one's own land have no suffering, they still have two kinds of birth and death: segmented birth and death and transformational birth and death, as well as the suffering of conditioned existence with outflows. The Tathāgata (Tathāgata) gathers them together to expound the wonderful Dharma, enabling them to quickly escape these two kinds of birth and death and attain the Dharmakāya (Dharmakāya), hence it is called liberating suffering. For the beings of other lands, it may be appropriate to personally go and rescue them, so the Nirmāṇakāya (Nirmāṇakāya) Buddhas pervade the ten directions. Just as the beings of this world, when their karma for the Pure Land is accomplished, a transformation Buddha comes to greet them at the end of their life, and they are reborn there. Or it may be appropriate to return to one's own land to remotely benefit them, so they gather in their own land to remotely save the sinking beings. Or it is said that liberating suffering beings is that the transformation Buddhas gather in their own land, manifesting various Bodhisattvas (Bodhisattva), causing them to arouse great compassion, abandon the happiness of their own land, and send them to other places to practice great compassion, teaching and transforming sentient beings in the ten directions who have affinities, hence it is said gathering in the Sukhāvatī land to liberate suffering beings. As the sutras and treatises say, the Bodhisattvas of the Eighth Ground (Aṣṭamī-bhūmi) mostly silently realize the principle of Suchness.
不肯出定教化眾生。諸佛摩頂。勸令出定教化眾生。即其義也。故維摩經言。此土菩薩于諸眾生大悲堅固。又言。是人乃能捨清凈土。而來樂此多怨害處。
問曰。阿彌陀經言。其國眾生無有眾苦。但受諸樂。未知八識之中幾有識種。而與樂受相應乎。
釋曰。八識之中。七八兩識一類相續。緣境微細難可了知。縱處阿鼻地獄極苦之處。縱生三禪極樂之處。而此兩識唯與舍受相應。乃至佛果大圓鏡智平等性智相應凈識。亦唯恒與舍受相應。以此準知。極樂世界此七八識恒與舍受相應也。餘六轉識與三受相應。謂喜樂舍。在意與喜樂受相應。在五識與樂受相應。舍受通與一切相應。以稱讚凈土經言無有一切身心憂苦。唯有無量清凈喜樂。是故名為極樂世界。以此準知。凈土六識之中但無憂苦無妨有舍。以諸喜樂心后。至歇減位多皆與彼舍受相應。又彼舍受體非逼迫。善業所感。故得與彼舍受相應。又彼眾生起未至定及與中間禪第四靜慮已上諸定。如何不許與舍受相應。以此準知。雖名極樂亦得與其舍受相應也。若謂不然。彼亦不得與喜相應。以彼土名極樂界故。雖土名極樂而得與喜相應。何妨名極樂亦與舍受相應也。
問曰。分段生死大智度論文等。言受蟲身肉身。大品經言。阿鞞跋致菩薩身中無八
【現代漢語翻譯】 現代漢語譯本 不肯出定教化眾生。諸佛摩頂（用手輕撫頭頂），勸令出定教化眾生，就是這個意思。所以《維摩詰經》說：『此土（娑婆世界）菩薩對於一切眾生的大悲心非常堅定。』又說：『這樣的人才能捨棄清凈的佛土，而來喜歡這個充滿怨恨和傷害的地方。』
問：阿彌陀經說：『那個國土的眾生沒有各種痛苦，只有各種快樂。』想知道八識之中有幾種識的種子，是與快樂的感受相應的呢？
答：在八識之中，第七識（末那識）和第八識（阿賴耶識）是同一種類，相續不斷，所緣的境界非常細微，難以瞭解。即使身處阿鼻地獄這樣極其痛苦的地方，即使生在三禪天這樣極其快樂的地方，這兩種識也只是與舍受（不苦不樂的感受）相應。乃至佛果的大圓鏡智和平等性智相應的清凈識，也總是與舍受相應。以此推斷，極樂世界的第七識和第八識也總是與舍受相應的。其餘六個轉識與三種感受相應，即喜受、樂受和舍受。意識與喜受和樂受相應，前五識與樂受相應，舍受則普遍與一切相應。因為《稱讚凈土經》說沒有一切身心的憂愁和痛苦，只有無量的清凈喜樂，所以叫做極樂世界。以此推斷，凈土的六識之中只是沒有憂愁和痛苦，不妨礙有舍受。因為各種喜樂的心情過後，到了歇息減退的時候，大多都與舍受相應。而且那裡的舍受本質上不是逼迫性的，而是善業所感，所以能夠與舍受相應。而且那裡的眾生髮起未至定以及中間禪和第四禪以上的各種禪定，怎麼能不允許與舍受相應呢？以此推斷，雖然名為極樂，也可以與舍受相應。如果說不是這樣，那麼那裡也不應該與喜受相應，因為那個國土名叫極樂界。雖然國土名叫極樂，卻可以與喜受相應，為什麼妨礙名叫極樂也與舍受相應呢？
問：分段生死，《大智度論》等說會承受蟲身肉身，《大品經》說阿鞞跋致（不退轉）菩薩身中沒有八...
【English Translation】 English version They are unwilling to leave Samadhi to teach and transform sentient beings. The Buddhas touch their heads, encouraging them to leave Samadhi to teach and transform sentient beings. This is the meaning. Therefore, the Vimalakirti Sutra says, 'The Bodhisattvas in this land (Sahā world) have great and firm compassion for all sentient beings.' It also says, 'These people are able to abandon the pure lands and come to enjoy this place full of resentment and harm.'
Question: The Amitabha Sutra says, 'The beings in that land have no suffering, but only enjoy all kinds of happiness.' I wonder how many seeds of consciousness in the eight consciousnesses are associated with the feeling of happiness?
Answer: Among the eight consciousnesses, the seventh consciousness (Manas) and the eighth consciousness (Ālaya) are of the same kind, continuously flowing, and the objects they perceive are very subtle and difficult to understand. Even if one is in the extremely painful place of Avici Hell, or born in the extremely joyful place of the Third Dhyana Heaven, these two consciousnesses are only associated with neutral feeling (neither pleasant nor unpleasant). Even the pure consciousness associated with the Great Perfect Mirror Wisdom and the Equality Wisdom of the Buddha fruit is always associated with neutral feeling. Based on this, we can infer that the seventh and eighth consciousnesses in the Pure Land of Ultimate Bliss are always associated with neutral feeling. The remaining six consciousnesses are associated with three kinds of feelings, namely joy, pleasure, and neutrality. The mind consciousness is associated with joy and pleasure, the five sense consciousnesses are associated with pleasure, and neutral feeling is universally associated with everything. Because the Sutra of Praising the Pure Land says that there is no physical or mental suffering, but only immeasurable pure joy and happiness, it is called the Land of Ultimate Bliss. Based on this, we can infer that among the six consciousnesses of the Pure Land, there is only no sorrow and suffering, and it does not hinder the presence of neutral feeling. Because after various feelings of joy and happiness, when they subside and diminish, they are mostly associated with neutral feeling. Moreover, the nature of that neutral feeling is not coercive, but is caused by good karma, so it can be associated with neutral feeling. Moreover, how can we not allow the beings there to be associated with neutral feeling when they arise in the Unborn Dhyana, the Intermediate Dhyana, and the various Dhyanas above the Fourth Dhyana? Based on this, we can infer that although it is called Ultimate Bliss, it can also be associated with neutral feeling. If it is said that it is not so, then it should not be associated with joy either, because that land is called the Realm of Ultimate Bliss. Although the land is called Ultimate Bliss, it can be associated with joy, so why does it hinder the name of Ultimate Bliss from also being associated with neutral feeling?
Question: Segmented birth and death, the Mahaprajnaparamita Sastra, etc., say that one will receive the body of an insect and a flesh body. The Mahaprajnaparamita Sutra says that the body of an Avaivartika (non-regressing) Bodhisattva does not have eight...
萬戶蟲。彼既有分段生死。故須有蟲身也。若有者。阿彌陀經言彼佛國土無三惡趣。復云何有八萬戶蟲。進退相違。如何解釋。
釋曰。凈土眾生雖受分段。而無有彼八萬戶蟲。大智度論及大品經。說是蟲身據穢土說。且就穢土。色界諸天雖是凡夫。身中尚無八萬戶蟲。及三災起壞劫時末先壞三惡趣。爾時人中所受。于身猶自無有八萬戶蟲。以三惡趣先已壞盡。何況凈土清凈妙色身。雖是分段。而無有是諸蟲身也。
問曰。何故稱讚凈土經說。西方去此世界過百千俱胝那庾多佛土。此即四遠之中。是于處遠。觀經乃言阿彌陀佛去此不遠。二文相違。請辨其義。
釋曰。案極樂之邦去此世界百千俱胝那庾多佛土。誠為處遠。今言不遠。自有別義聊陳十釋以會斯文。一佛力不遠。二方便不遠。三應現不遠。四自心不遠。五守護不遠。六有緣不遠。七本願不遠。八來迎不遠。九往生不遠。十不放逸不遠。一佛力者。經言。以佛力故當得見彼。二方便者。經言。有異方便令汝得見。三應現者。經言。阿彌陀佛住立空中。四自心者。經言。是心作佛是心是佛。五守護者。經言。常來至彼行人之所。六有緣者。經言。有緣眾生皆悉得見。七本願者。經言。宿願力故。有憶想者必得成就。八來迎者。經言。與諸化
【現代漢語翻譯】 現代漢語譯本 問：『萬戶蟲』（指寄生在人體內的眾多微生物）。既然凈土眾生還有分段生死（指眾生因善惡業所感，壽命長短不一，形體大小各異的生死現象），那麼他們就應該有蟲身存在。如果真的有，那麼《阿彌陀經》中說彼佛國土沒有三惡趣（地獄、餓鬼、畜生），又怎麼會有八萬戶蟲呢？這兩種說法前後矛盾，應該如何解釋？ 答：凈土的眾生雖然還有分段生死，但並沒有那所謂的八萬戶蟲。《大智度論》和《大品經》都說這種蟲身是針對穢土（不清凈的國土）而言的。而且就算在穢土，諸天（天界的眾生）雖然還是凡夫，但他們的身體中尚且沒有八萬戶蟲。並且在三災（火災、水災、風災）起壞劫（宇宙經歷成、住、壞、空的過程）時，最先壞滅的是三惡趣。那時人道眾生所受的身體中，也仍然沒有八萬戶蟲，因為三惡趣已經先壞滅了。更何況凈土清凈微妙的色身，雖然還有分段生死，但絕對不會有這些蟲身存在。 問：為什麼《稱讚凈土經》中說，西方極樂世界距離我們這個世界，要經過百千俱胝那庾多（形容極多的數量單位）佛土，這說明極樂世界在非常遙遠的地方。而《觀無量壽經》卻說阿彌陀佛距離我們不遠。這兩種說法相互矛盾，請解釋其中的含義。 答：按照經典所說，極樂世界距離我們這個世界，確實要經過百千俱胝那庾多佛土，確實非常遙遠。但現在說不遠，自有其他的含義。我這裡列舉十種解釋，來調和這兩種說法。一是佛力不遠，二是方便不遠，三是應現不遠，四是自心不遠，五是守護不遠，六是有緣不遠，七是本願不遠，八是來迎不遠，九是往生不遠，十是不放逸不遠。一是佛力不遠。《經》中說：『以佛力故，當得見彼』（依靠佛的力量，應當能夠見到極樂世界）。二是方便不遠。《經》中說：『有異方便，令汝得見』（有特別的方法，讓你能夠見到極樂世界）。三是應現不遠。《經》中說：『阿彌陀佛住立空中』（阿彌陀佛會顯現在空中）。四是自心不遠。《經》中說：『是心作佛，是心是佛』（是你的心創造了佛，你的心就是佛）。五是守護不遠。《經》中說：『常來至彼行人之所』（佛會經常來到修行人所在的地方）。六是有緣不遠。《經》中說：『有緣眾生，皆悉得見』（有緣分的眾生，都能夠見到佛）。七是本願不遠。《經》中說：『宿願力故，有憶想者必得成就』（因為過去世的願力，只要憶念阿彌陀佛，必定能夠成就往生）。八是來迎不遠。《經》中說：『與諸化
【English Translation】 English version Question: 'Myriad-household insects' (referring to the numerous microorganisms residing in the human body). Since beings in the Pure Land still experience segmented birth and death (referring to the varying lifespans and forms of beings due to their good and bad karma), shouldn't they have insect bodies? If they do, then the Amitabha Sutra states that there are no three evil realms (hell, hungry ghosts, animals) in that Buddha-land. How can there be myriad-household insects? These two statements contradict each other. How should this be explained? Answer: Although beings in the Pure Land still experience segmented birth and death, they do not have the so-called myriad-household insects. The Mahaprajnaparamita Sutra and the Larger Prajnaparamita Sutra both state that these insect bodies are spoken of in relation to the impure lands. Moreover, even in the impure lands, the devas (beings in the heavenly realms), although still ordinary beings, do not have myriad-household insects in their bodies. And when the three calamities (fire, water, wind) arise during the kalpa of destruction (the universe undergoing the process of formation, existence, destruction, and emptiness), the three evil realms are the first to be destroyed. At that time, even the bodies of beings in the human realm do not have myriad-household insects, because the three evil realms have already been destroyed. How much more so in the Pure Land, where the bodies are pure and subtle, although still subject to segmented birth and death, there are definitely no such insect bodies. Question: Why does the Sutra on Praising the Pure Land say that the Western Pure Land is beyond hundreds of thousands of kotis of nayutas (describing extremely large units of quantity) of Buddha-lands from this world, indicating that the Pure Land is in a very distant place? However, the Contemplation Sutra says that Amitabha Buddha is not far from us. These two statements contradict each other. Please explain their meaning. Answer: According to the scriptures, the Land of Ultimate Bliss is indeed beyond hundreds of thousands of kotis of nayutas of Buddha-lands from this world, which is indeed very far. But saying it is not far has other meanings. Here, I will list ten explanations to reconcile these two statements. First, the Buddha's power is not far; second, skillful means are not far; third, manifestation is not far; fourth, the mind itself is not far; fifth, protection is not far; sixth, those with affinity are not far; seventh, the fundamental vow is not far; eighth, welcoming is not far; ninth, rebirth is not far; and tenth, non-negligence is not far. First, the Buddha's power is not far. The Sutra says: 'By the power of the Buddha, one should be able to see that land' (relying on the power of the Buddha, one should be able to see the Pure Land). Second, skillful means are not far. The Sutra says: 'There are different skillful means to enable you to see' (there are special methods to allow you to see the Pure Land). Third, manifestation is not far. The Sutra says: 'Amitabha Buddha stands in the air' (Amitabha Buddha will manifest in the air). Fourth, the mind itself is not far. The Sutra says: 'It is the mind that makes the Buddha, it is the mind that is the Buddha' (it is your mind that creates the Buddha, your mind is the Buddha). Fifth, protection is not far. The Sutra says: 'Always comes to the place of the practitioner' (the Buddha will often come to the place where practitioners are). Sixth, those with affinity are not far. The Sutra says: 'Sentient beings with affinity can all see' (sentient beings with affinity can all see the Buddha). Seventh, the fundamental vow is not far. The Sutra says: 'Because of the power of past vows, those who remember and think of Amitabha will surely achieve rebirth' (because of the vows of past lives, as long as you remember Amitabha Buddha, you will surely achieve rebirth). Eighth, welcoming is not far. The Sutra says: 'With all the transformed
佛來迎行人。九往生者。經言。如彈指頃即生彼國。十不放逸者。如涅槃經第三十卷云。夫放逸者。雖得近佛及佛弟子。猶名為遠。今但能專心不行放逸。即名近佛。不名遠也。以具斯十義名不遠也。
問曰。觀經言。是心作佛。是心是佛。諸佛正遍知海從心想生。云何是心即能作佛也。
釋曰。案唯識之理。心外無別法。萬法萬相皆是自心。故起信論言。心生諸法生。心滅諸法滅。維摩經言。隨其心凈即佛土凈。又言。心垢故眾生垢。心凈故眾生凈。故知萬法皆心變現。當用此心觀彼佛時。阿彌陀佛為本性相。眾生觀心緣彼如來。不能心外見佛真相。當觀心變作影像相。是影像相名曰相分。能觀之心是于見分。見相兩分皆不離於自證分。見分之力能現相分。故名是心作佛也。此相分即是自證分心。無別有體。故名是心是佛。欲觀如來一切功德。皆用自心所變影像。故名諸佛正遍知海從心想生也。或由心想修種種行。為萬德因名正遍知海從心想生。故賢護經第二初言。菩薩亦爾。一心善思見諸如來。見已即住。住已問義。解釋歡喜即能思惟。今此佛者從何所來。而我是身復從何出。觀彼如來竟無來處及以去處。我身亦爾。本無出處。豈有轉還。彼復應作如是思惟。今此三界唯心。是心有佛。何以故。隨彼
【現代漢語翻譯】 現代漢語譯本 佛來迎接修行之人。九、往生之人。《佛經》上說：『如彈指一瞬間，就能往生到西方極樂世界。』十、不放逸之人。如《涅槃經》第三十卷所說：『如果放縱懈怠，即使能接近佛和佛的弟子，也仍然算是遠離。』現在只要能夠專心不放逸，就叫做接近佛，不叫做遠離了。因為具備這十種意義，所以稱作不遠離。
有人問：『《觀經》上說：『是心作佛，是心是佛。諸佛的正遍知海從心想生。』為什麼這個心就能成佛呢？』
解釋說：按照唯識宗的道理，心外沒有別的法。萬法萬相都是自己的心。所以《起信論》說：『心生則諸法生，心滅則諸法滅。』《維摩經》說：『隨著心清凈，佛土也就清凈。』又說：『心污濁所以眾生污濁，心清凈所以眾生清凈。』所以知道萬法都是心變現出來的。當用這個心觀想阿彌陀佛（Amitabha）的時候，阿彌陀佛是本性之相。眾生觀心，以如來（Tathagata）為所緣。不能在心外見到佛的真實相貌。應當觀想心變現出影像之相。這個影像之相叫做相分。能觀的心是見分。見分和相分都不離開自證分。見分的力量能夠顯現相分，所以叫做『是心作佛』。這個相分就是自證分的心，沒有別的本體，所以叫做『是心是佛』。想要觀想如來的一切功德，都用自己的心所變現的影像，所以叫做『諸佛正遍知海從心想生』。或者由於心想而修種種行，作為萬德之因，叫做『正遍知海從心想生』。所以《賢護經》第二捲開頭說：『菩薩也是這樣，一心善於思惟，見到諸如來。見到之後就安住，安住之後就問義，解釋之後就歡喜，就能思惟。現在這位佛從哪裡來？而我的身體又從哪裡產生？觀彼如來，竟然沒有來處和去處。我的身體也是這樣，本來沒有出處，哪裡有轉還？』他們應當這樣思惟：『現在這三界（Trailokya）唯有心，心中有佛。』為什麼呢？隨彼
【English Translation】 English version The Buddha comes to welcome practitioners. Nine, those who are reborn in the Pure Land. The Sutra says: 'In the time it takes to snap one's fingers, one is reborn in that land.' Ten, those who are not heedless. As the thirtieth volume of the Nirvana Sutra says: 'Those who are heedless, even if they are close to the Buddha and the Buddha's disciples, are still considered far away.' Now, if one can concentrate and not be heedless, it is called being close to the Buddha, not far away. Because one possesses these ten meanings, one is called not far away.
Someone asks: 'The Contemplation Sutra says: 'It is the mind that makes the Buddha, it is the mind that is the Buddha. The ocean of perfect and complete knowledge of all Buddhas arises from the mind's thoughts.' Why is it that this mind can become a Buddha?'
The explanation is: According to the principles of the Vijnanavada (Yogacara) school, there is no separate dharma (phenomena) outside the mind. All dharmas and all appearances are one's own mind. Therefore, the Awakening of Faith in the Mahayana says: 'When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease.' The Vimalakirti Sutra says: 'According to the purity of the mind, the Buddha land is pure.' It also says: 'Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure.' Therefore, know that all dharmas are transformations of the mind. When using this mind to contemplate Amitabha (Amitabha) Buddha, Amitabha Buddha is the aspect of inherent nature. Sentient beings contemplate the mind, taking the Tathagata (Tathagata) as the object of contemplation. One cannot see the true form of the Buddha outside the mind. One should contemplate the mind transforming into an image. This image is called the 'image-aspect' (相分, xiang fen). The mind that is able to contemplate is the 'seeing-aspect' (見分, jian fen). The seeing-aspect and the image-aspect do not depart from the 'self-awareness-aspect' (自證分, zi zheng fen). The power of the seeing-aspect is able to manifest the image-aspect, therefore it is called 'it is the mind that makes the Buddha.' This image-aspect is the mind of the self-awareness-aspect, and has no separate substance, therefore it is called 'it is the mind that is the Buddha.' If one wishes to contemplate all the merits of the Tathagata, one uses the image transformed by one's own mind, therefore it is called 'the ocean of perfect and complete knowledge of all Buddhas arises from the mind's thoughts.' Or, due to the mind's thoughts, one cultivates various practices, as the cause of myriad virtues, it is called 'the ocean of perfect and complete knowledge arises from the mind's thoughts.' Therefore, the beginning of the second volume of the Bhadrakalpika Sutra says: 'Bodhisattvas are also like this, with one mind skillfully contemplating, seeing all the Tathagatas. After seeing them, they abide; after abiding, they ask about the meaning; after explaining, they rejoice, and are able to contemplate. Where does this Buddha come from? And where does my body arise from? Contemplating that Tathagata, there is actually no place of coming or going. My body is also like this, originally without a place of arising, where is there turning back?' They should think like this: 'Now, in this Three Realms (Trailokya), there is only the mind, and in the mind there is the Buddha.' Why is that? According to that
心念還自見心。今我從心見佛。我心作佛。我心是佛。我心是如來。我心是我身。我心見佛。心不知心。心不見心。華嚴亦言。心如工畫師。畫種種五陰。一切世間中無法而不造。如心佛亦爾。如佛眾生然。心佛及眾生此三無差別。心有垢位名曰眾生。心純凈時名曰為佛。即其義也。
問曰。觀經言。若見眉間白毫者。八萬四千相自然當見。云何得見無見頂相。
釋曰。有釋者言。此無見頂相既名無見頂。實不可見。然言見八萬四千相者。此實除無見頂相。但見餘八萬三千九百九十九相。以少從多。總名為見。其實不見斯一相也。不爾名義遂即相違。如須彌被焚唯一塵在。大海將竭唯一渧在。不可說言有山海在。此亦如是總觀諸相。皆悉周遍。唯此一相不可觀見。不可說言不觀諸相。有釋言。此相雖復不同諸相。多分不見。名無見頂相。佛威神力加被眾生。于觀行中還復得見。然他受用身變化身等。從首至足皆為物現。令得瞻仰利益有情。他既不見。即無利益。何得名為他受用身。即應此之一相非他受用。為顯此相殊勝第一令物尊重。多不得見故。名無見頂相。復為眾生現斯眾相。令他受用尊重修者。何妨得見。如釋迦佛為剃除發上令見頂。彼佛亦然。不可執文以取其義。即令一切眾生觀見此相。
【現代漢語翻譯】 現代漢語譯本：心念反過來也能看見自己的心。現在我從自己的心來觀見佛。我的心創造了佛，我的心就是佛。我的心就是如來（Tathagata，佛的稱號之一）。我的心就是我的身。我的心能見到佛。心不能認知心，心也不能看見心。《華嚴經》（Avatamsaka Sutra）也說：『心就像一個工巧的畫師，描繪種種五蘊（Skandha，構成個體存在的五種要素）。在一切世間中，沒有什麼是心不能創造的。』如同心和佛的關係一樣，如同佛和眾生的關係一樣，心、佛和眾生這三者是沒有差別的。心有染污的時候，就叫做眾生；心純凈的時候，就叫做佛。這就是其中的含義。
有人問：在《觀經》（Visualization Sutra）中說，如果能見到佛眉間的白毫相，那麼八萬四千種相自然就能見到。為什麼卻說不能見到無見頂相（Usnisa，佛頂上的肉髻）呢？
解釋說：有一種解釋認為，這個無見頂相既然名為『無見頂』，實際上是不可見的。然而說到見到八萬四千種相，實際上是排除了無見頂相，只見到其餘的八萬三千九百九十九種相。因為數量少而依附於數量多，所以總稱為見到。其實是沒有見到這一個相的。不然的話，名義就會互相矛盾。如同須彌山（Mount Sumeru，佛教宇宙觀中的聖山）被焚燒后只剩下一粒塵埃，大海將要枯竭時只剩下一滴水，不能說還有山和海存在。這裡也是這樣，總觀所有的相，都全部周遍，只有這一個相不可觀見，但也不能說沒有觀見其他的相。另一種解釋認為，這個相雖然和其它的相不同，大部分情況下是見不到的，所以叫做無見頂相。佛以威神之力加持眾生，在觀行中還是能夠見到。然而佛的化身等，從頭到腳都是爲了利益眾生而顯現的，使他們能夠瞻仰並利益有情。如果他人不能見到，就沒有利益，怎麼能稱之為他受用身（Sambhogakaya，報身）呢？因此，這一個相不是他受用身。爲了彰顯這個相殊勝第一，使眾生尊重，所以多數情況下不得見，故名無見頂相。又爲了眾生顯現這個相，使他人受用並尊重修行者，又有什麼妨礙可以得見呢？如同釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）為剃除頭髮而顯現頂相一樣，其他的佛也是這樣。不能拘泥於文字而執取其義，從而令一切眾生都能觀見到這個相。
【English Translation】 English version: The mind can also see itself. Now I observe the Buddha from my own mind. My mind creates the Buddha; my mind is the Buddha. My mind is the Tathagata (one of the titles of the Buddha). My mind is my body. My mind can see the Buddha. The mind does not know the mind; the mind does not see the mind. The Avatamsaka Sutra (Flower Garland Sutra) also says: 'The mind is like a skillful painter, painting all kinds of Skandhas (the five aggregates that constitute individual existence). In all the worlds, there is nothing that the mind cannot create.' Just like the relationship between the mind and the Buddha, just like the relationship between the Buddha and sentient beings, the mind, the Buddha, and sentient beings are not different. When the mind is defiled, it is called sentient beings; when the mind is pure, it is called the Buddha. That is the meaning.
Someone asks: In the Visualization Sutra, it says that if one can see the white hair between the Buddha's eyebrows, then the eighty-four thousand characteristics will naturally be seen. Why is it said that one cannot see the Usnisa (the protuberance on the crown of the Buddha's head)?
The explanation says: One explanation is that since this Usnisa is called 'invisible crown,' it is actually invisible. However, when it is said that eighty-four thousand characteristics are seen, it actually excludes the Usnisa and only sees the remaining eighty-three thousand nine hundred and ninety-nine characteristics. Because the smaller number is attached to the larger number, it is generally called seeing. In fact, this one characteristic is not seen. Otherwise, the name and meaning would contradict each other. Just as when Mount Sumeru (the sacred mountain in Buddhist cosmology) is burned, only one grain of dust remains, and when the ocean is about to dry up, only one drop of water remains, one cannot say that there are still mountains and oceans. It is the same here, observing all the characteristics in general, all are completely pervasive, only this one characteristic cannot be observed, but one cannot say that the other characteristics are not observed. Another explanation is that although this characteristic is different from other characteristics, it is mostly unseen, so it is called the Usnisa. The Buddha, with the power of his divine strength, blesses sentient beings, and they can still see it in their practice. However, the Buddha's transformation body, etc., from head to toe, are all manifested for the benefit of sentient beings, so that they can look up to them and benefit sentient beings. If others cannot see it, there is no benefit, how can it be called the Sambhogakaya (Enjoyment Body)? Therefore, this one characteristic is not the Sambhogakaya. In order to show that this characteristic is supremely excellent and to make sentient beings respect it, it is mostly unseen, hence the name Usnisa. Furthermore, for the sake of sentient beings, this characteristic is manifested, so that others can enjoy it and respect the practitioners, what obstacle is there to seeing it? Just as Sakyamuni Buddha (the founder of Buddhism) manifested the crown of his head to be seen when he shaved his hair, other Buddhas are also like this. One cannot be attached to the words and grasp their meaning, thereby enabling all sentient beings to see this characteristic.
問曰。如觀經第九觀中。本欲觀阿彌陀佛身相光明。計作觀成。只合觀見阿彌陀佛。何因見阿彌陀佛。乃更得見十方諸佛耶。
釋曰。此有三義。得見十方諸佛。一由諸佛功德悉皆同等。皆有自利利他化益平等。故觀一佛即見十方諸佛。故文殊般若說一行三昧云。能於一佛唸唸相續。即是念中能見過去未來現在諸佛。何以故。念一佛功德無量無邊。亦與無量諸佛功德無二。不思議佛法等無分別。皆乘一如成最正覺。悉具無量功德辯才。二釋。以見一佛得唸佛三昧除障滅罪故。能通見十方佛也。三釋。阿彌陀佛光明遍照十方世界。因光得見十方佛也。般舟三昧經說。跋陀和菩薩請釋迦牟尼佛言。未來眾生云何得見十方諸佛。佛教令念阿彌陀佛。即見十方一切諸佛。以此佛特與娑婆眾生有緣。先於此佛專心稱念。三昧易成。除障滅罪。光明遍照見十方佛也。
問曰。觀經言。作此觀者生諸佛前。何因觀阿彌陀佛愿生西方。只應言生阿彌陀佛前。而乃說言生諸佛前也。
釋曰。此有四釋。一釋言。作此第九真身觀時。非直見阿彌陀佛。亦見十方一切諸佛。是故非直生極樂國。亦得隨愿通生諸佛國。故言生諸佛前。二釋云。雖見十方諸佛。然作此觀。本擬往生西方。如何通生諸佛國也。而言諸佛前者。以
【現代漢語翻譯】 現代漢語譯本： 問：在《觀經》第九觀中，本來想要觀想阿彌陀佛（Amitabha Buddha，無量光佛）的身相光明，如果觀想成功，理應只見到阿彌陀佛。為什麼見到阿彌陀佛的同時，還能見到十方諸佛呢？ 答：這有三種解釋，可以見到十方諸佛。第一，因為諸佛的功德完全相同，都具有自利利他、化益平等的特性。所以觀想一佛，就能見到十方諸佛。因此，《文殊般若經》中說的一行三昧提到：『如果能對一佛唸唸相續，就是在念佛的過程中能見到過去、未來、現在的一切諸佛。』為什麼呢？因爲念一佛的功德無量無邊，也與無量諸佛的功德沒有差別。不可思議的佛法平等而沒有分別，都憑藉唯一的真如而成就最正覺，完全具備無量的功德和辯才。第二種解釋，因為見到一佛，就能得到唸佛三昧，消除業障，滅除罪過，所以能夠通達見到十方諸佛。第三種解釋，阿彌陀佛的光明遍照十方世界，因為佛光而得見十方諸佛。《般舟三昧經》中說，跋陀和菩薩（Bhadra-kapila，賢劫）請問釋迦牟尼佛（Sakyamuni Buddha，能仁寂默）說：『未來的眾生如何才能見到十方諸佛？』佛陀教導他們念阿彌陀佛，就能見到十方一切諸佛。因為這尊佛特別與娑婆世界的眾生有緣，先對這尊佛專心稱念，三昧容易成就，消除業障，滅除罪過，光明遍照，就能見到十方諸佛。 問：《觀經》說：『修習這種觀想的人，將往生到諸佛面前。』為什麼觀想阿彌陀佛，發願往生西方極樂世界，卻應該說往生到阿彌陀佛面前，反而說往生到諸佛面前呢？ 答：這有四種解釋。第一種解釋說，修習這第九真身觀時，不僅能見到阿彌陀佛，也能見到十方一切諸佛。因此，不僅能往生極樂世界，也能隨愿往生到諸佛的國土。所以說往生到諸佛面前。第二種解釋說，雖然見到十方諸佛，然而修習這種觀想，本來打算往生西方極樂世界，如何能通往生到諸佛的國土呢？之所以說往生到諸佛面前，是因為
【English Translation】 English version: Question: In the ninth contemplation of the Visualization Sutra, the original intention is to visualize the physical characteristics and light of Amitabha Buddha (Amitabha Buddha, Buddha of Immeasurable Light). If the visualization is successful, one should only see Amitabha Buddha. Why is it that upon seeing Amitabha Buddha, one can also see Buddhas of the ten directions? Answer: There are three explanations for seeing the Buddhas of the ten directions. First, because the merits and virtues of all Buddhas are completely equal, they all possess the qualities of self-benefit, benefiting others, and equally transforming beings. Therefore, visualizing one Buddha is equivalent to seeing the Buddhas of the ten directions. Thus, the One-Practice Samadhi mentioned in the Manjushri Prajna Sutra states: 'If one can continuously contemplate one Buddha, one can see all Buddhas of the past, future, and present in that contemplation.' Why? Because the merits and virtues of contemplating one Buddha are immeasurable and boundless, and are no different from the merits and virtues of countless Buddhas. The inconceivable Dharma of the Buddhas is equal and without distinction, all attaining perfect enlightenment through the One Suchness, fully possessing immeasurable merits, virtues, and eloquence. The second explanation is that by seeing one Buddha, one attains the Buddha-Recollection Samadhi, eliminating obstacles and eradicating sins, thus enabling one to see the Buddhas of the ten directions. The third explanation is that the light of Amitabha Buddha shines universally throughout the ten directions, and through this light, one can see the Buddhas of the ten directions. The Pratyutpanna Samadhi Sutra states that Bhadra-kapila Bodhisattva (Bhadra-kapila, Virtuous Aeon) asked Sakyamuni Buddha (Sakyamuni Buddha, the Sage of the Sakyas): 'How can future beings see the Buddhas of the ten directions?' The Buddha taught them to recite Amitabha Buddha, and they would see all the Buddhas of the ten directions. This Buddha has a special affinity with the beings of the Saha world. By focusing on reciting this Buddha, Samadhi is easily attained, obstacles are eliminated, sins are eradicated, and the light shines universally, enabling one to see the Buddhas of the ten directions. Question: The Visualization Sutra states: 'Those who practice this contemplation will be born before the Buddhas.' Why, when visualizing Amitabha Buddha and vowing to be reborn in the Western Pure Land, should one say 'born before Amitabha Buddha' but instead say 'born before the Buddhas'? Answer: There are four explanations for this. The first explanation is that when practicing this ninth contemplation of the True Body, one not only sees Amitabha Buddha but also sees all the Buddhas of the ten directions. Therefore, one can not only be reborn in the Land of Ultimate Bliss but also be reborn in the Buddha-lands of all Buddhas according to one's vows. That is why it is said 'born before the Buddhas.' The second explanation is that although one sees the Buddhas of the ten directions, the original intention of practicing this contemplation is to be reborn in the Western Pure Land. How can one be reborn in the Buddha-lands of all Buddhas? The reason for saying 'born before the Buddhas' is that
此觀勝。行者得生西方之時。非直見阿彌陀佛。即見十方一切諸佛。故言生諸佛前。三釋言。此阿彌陀佛雖是一身。國中化佛其數無量。行者初生之時化佛雲集。皆來摩頂。為其說法。化佛非一。故言生諸佛前。四釋言。阿彌陀佛雖現一身。而此一身多佛同變。相雖是一。其體實多。以多諸佛於一眾生皆悉有緣。並悉共變。阿彌陀佛同在一處。猶如多盞燈光光各別不相障礙似同一光。佛身亦爾。諸一一佛各變一身。雖似一身其實多身。雖生一佛前即名生諸佛前也。
問曰。法華經言。假使滿世間皆如舍利弗。盡思共度量。不能測佛智。斯即凡夫二乘無能測佛之智。又論文說。地度人度根度諸他心智不得相緣。如何觀經言。若見佛身即見佛心。佛心者慈悲心是。有經言。獼猴獻蜜亦知佛心。又有經言。大目犍連以他心智觀佛心。念阿難為侍者。猶如日出東方照于西壁。前經言不能測佛智。后經說能觀佛心。二經既殊。若為通釋也。
釋曰。薩婆多部釋此義言。佛有二種心。一曾得心。二未曾得心。佛若起未曾得心。舍利弗等盡思度量不能得知。若起曾得心。乃至獼猴等亦知佛心。解深密經佛自釋言。佛見分心十地菩薩等所不能知。起相分心一切凡夫悉皆知也。今言亦見佛心者。是見相分心也。經言佛心者大
【現代漢語翻譯】 現代漢語譯本：此為觀想殊勝之處。修行者往生西方極樂世界時，不僅能見到阿彌陀佛（Amitabha Buddha），還能見到十方一切諸佛。所以說『生諸佛前』。第三種解釋是，阿彌陀佛雖然示現一身，但在極樂國土中，化佛的數量是無量的。修行者初生彼國時，化佛雲集，都來摩頂，為其說法。化佛並非只有一個，所以說『生諸佛前』。第四種解釋是，阿彌陀佛雖然顯現一身，但這一身是多佛共同變化而成。相貌雖然是一個，但其體性實則是多個。因為多位佛與一個眾生都有因緣，所以共同變化。阿彌陀佛同在一處，猶如多盞燈，光光各別，互不障礙，看似同一道光。佛身也是如此，每一位佛各變一身，雖然看似一身，其實是多身。雖然往生到一位佛前，也名為往生到諸佛前。
有人問：『《法華經》（Lotus Sutra）中說，假使整個世間都充滿像舍利弗（Sariputra）這樣的人，竭盡思慮共同度量，也不能測知佛的智慧。這說明凡夫和二乘聖者都無法測知佛的智慧。而且經文還說，地度、人度、根度等各種他心智都不能互相緣及。為何《觀經》（Contemplation Sutra）中說，如果見到佛身，就能見到佛心。佛心就是慈悲心。有經中說，獼猴獻蜜也能知道佛心。又有經中說，大目犍連（Mahamaudgalyayana）用他心智觀察佛心，想到阿難（Ananda）作為侍者，就像太陽從東方升起照亮西墻。之前的經文說不能測知佛智，後面的經文卻說能觀察佛心。這兩部經文既然不同，應該如何解釋呢？』
解釋說：薩婆多部（Sarvastivada）解釋此義說，佛有兩種心，一是曾得心，二是未曾得心。佛如果生起未曾得心，舍利弗等人竭盡思慮也不能得知。如果生起曾得心，乃至獼猴等也能知道佛心。《解深密經》（Samdhinirmocana Sutra）中，佛自己解釋說，佛的見分心，十地菩薩等都不能知。生起的相分心，一切凡夫都能知道。現在說也能見到佛心，是見到相分心。經中所說的佛心，是大慈悲心。
【English Translation】 English version: This is the excellence of this contemplation. When a practitioner is reborn in the Western Pure Land, they not only see Amitabha Buddha (Amitabha Buddha), but also see all the Buddhas of the ten directions. Therefore, it is said 'born before all the Buddhas.' The third explanation is that although Amitabha Buddha manifests as one body, the number of manifested Buddhas in the Pure Land is immeasurable. When a practitioner is first born there, the manifested Buddhas gather, all come to pat their heads, and preach the Dharma for them. The manifested Buddhas are not just one, so it is said 'born before all the Buddhas.' The fourth explanation is that although Amitabha Buddha appears as one body, this body is a transformation shared by many Buddhas. Although the appearance is one, its essence is actually many. Because many Buddhas have affinities with one sentient being, they all transform together. Amitabha Buddha is in the same place, like many lamps, each with its own light, not obstructing each other, appearing as the same light. The Buddha's body is also like this, each Buddha transforms into one body, although it seems like one body, it is actually many bodies. Although reborn before one Buddha, it is also called reborn before all the Buddhas.
Someone asks: 'The Lotus Sutra (Lotus Sutra) says that even if the entire world were filled with people like Sariputra (Sariputra), and they all pondered and measured together, they could not fathom the wisdom of the Buddha. This means that ordinary people and those of the Two Vehicles cannot fathom the wisdom of the Buddha. Moreover, the text also says that the wisdom of the earth, the wisdom of humans, the wisdom of roots, and other minds cannot be mutually connected. Why does the Contemplation Sutra (Contemplation Sutra) say that if you see the Buddha's body, you can see the Buddha's mind. The Buddha's mind is the mind of compassion. Some sutras say that even a monkey offering honey can know the Buddha's mind. Other sutras say that Maha Maudgalyayana (Mahamaudgalyayana) used his mind-reading abilities to observe the Buddha's mind, thinking of Ananda (Ananda) as his attendant, like the sun rising in the east and illuminating the west wall. The previous sutras say that the Buddha's wisdom cannot be fathomed, but the later sutras say that the Buddha's mind can be observed. Since these two sutras are different, how should they be explained?'
The explanation is: The Sarvastivada (Sarvastivada) school explains this meaning by saying that the Buddha has two kinds of minds, one is the mind that has been attained, and the other is the mind that has not been attained. If the Buddha arises with a mind that has not been attained, Sariputra and others cannot know it even if they ponder it exhaustively. If the Buddha arises with a mind that has been attained, even monkeys and others can know the Buddha's mind. In the Samdhinirmocana Sutra (Samdhinirmocana Sutra), the Buddha himself explains that the Buddha's seeing-aspect mind cannot be known even by the Bodhisattvas of the Ten Grounds. The appearing-aspect mind that arises can be known by all ordinary people. Now, saying that one can also see the Buddha's mind means seeing the appearing-aspect mind. The Buddha's mind mentioned in the sutra is the great compassionate mind.
慈悲是也。然佛有緣理內證智心。有緣事外觀眾生心。如緣理內證智心。是自證分心。佛佛相知。十地不測。緣事外觀眾生見分心。亦佛佛相知十地不測。緣理及事外觀眾生相分心。如來加被。乃至獼猴亦知佛心也。
問曰。九品生人依何位地。以分九品。
釋曰。粗分九品有於二家。細分九品乃有多說。言二家者。一釋。此之九品並是十信菩薩。約住約退。造善造惡。升降不同分成九品。初三品人是十信不退住本位人。行有淺深。成上三品。中三品人退大乘心發小乘意。退大乘行修小乘業。行有淺深成中三品。下三品人退大乘心起生死心。退大乘行造生死罪。罪有重輕成下三品。二釋言。發大菩提心修行菩薩行。行有淺深成上三品。發小菩提心修行聲聞行。行有淺深成中三品。不發大小二乘心。不修大小二乘行。唯起生死心。唯造生死罪。造罪有重輕。成下三品。此即粗分九品也。細分九品者。且上品三人諸師取捨有多同異。一師言。上品上生四五六地菩薩。上品中生初二三地菩薩。上品下生地前三十心菩薩。一師言。上品上生十回向。上品中生十行。上品下生十住。一師言。上品上生地前三十心。上品中生十住末心。上品下生十信初心。一師云。上品上生十行十回向。上品中生十住。上品下生十信。
【現代漢語翻譯】 現代漢語譯本：慈悲是這樣的。然而，佛有緣于真理的內在證悟智慧之心，也有緣於事相的外在觀察眾生之心。比如緣于真理的內在證悟智慧之心，這是自證分心，佛與佛之間互相瞭解，十地菩薩也無法測度。緣於事相的外在觀察眾生的見分心，也是佛與佛之間互相瞭解，十地菩薩也無法測度。緣于真理以及事相的外在觀察眾生的相分心，如來（Tathagata）加以護佑，甚至連獼猴也能知曉佛的心意。
問：九品往生的人是依據什麼位地來劃分九品的？
答：粗略地劃分九品，有兩家的說法。細緻地劃分九品，則有多種說法。所說的兩家，第一種解釋是：這九品都是十信位的菩薩，根據安住或退轉，造善或造惡，上升或下降的不同，分成九品。上三品的人是十信位中不退轉、安住于本位的人，修行有深淺，成就上三品。中三品的人退失大乘之心，發起小乘之意，退失大乘之行，修習小乘之業，修行有深淺，成就中三品。下三品的人退失大乘之心，生起生死之心，退失大乘之行，造作生死之罪，罪業有輕重，成就下三品。第二種解釋是：發起大菩提心，修行菩薩行，修行有深淺，成就上三品。發起小菩提心，修行聲聞行，修行有深淺，成就中三品。不發起大小乘之心，不修習大小乘之行，只是生起生死之心，只是造作生死之罪，造罪有輕重，成就下三品。這便是粗略地劃分九品。
細緻地劃分九品，以上品三人為例，諸位法師的取捨有相同也有不同。一位法師說：上品上生是四地、五地、六地的菩薩，上品中生是初地、二地、三地的菩薩，上品下生是登地前的三十心位的菩薩。一位法師說：上品上生是十回向位的菩薩，上品中生是十行位的菩薩，上品下生是十住位的菩薩。一位法師說：上品上生是登地前的三十心位的菩薩，上品中生是十住位末心位的菩薩，上品下生是十信位初心的菩薩。一位法師說：上品上生是十行位、十回向位的菩薩，上品中生是十住位的菩薩，上品下生是十信位的菩薩。
【English Translation】 English version: Compassion is such. However, the Buddha has a mind that is connected to the inner realization of wisdom regarding the truth, and also a mind that is connected to the external observation of sentient beings regarding phenomena. For example, the mind connected to the inner realization of wisdom regarding the truth is the self-realization aspect of the mind. Buddhas understand each other, and the Bodhisattvas of the Ten Grounds cannot fathom it. The mind connected to the external observation of sentient beings regarding phenomena, which is the seeing aspect of the mind, is also understood by Buddhas and unfathomable to the Bodhisattvas of the Ten Grounds. The mind connected to the external observation of sentient beings regarding phenomena, which is the appearance aspect of the mind, is blessed by the Tathagata (如來), and even monkeys can understand the Buddha's mind.
Question: Based on what positions and grounds are the nine grades of people reborn in the Pure Land classified?
Answer: Roughly dividing into nine grades, there are two schools of thought. Dividing finely into nine grades, there are many different explanations. The two schools of thought are: First explanation: These nine grades are all Bodhisattvas of the Ten Faiths (十信), based on whether they abide or regress, create good or evil, ascend or descend, they are divided into nine grades. The people of the upper three grades are those who do not regress in the Ten Faiths and abide in their original position. Their practice has varying depths, achieving the upper three grades. The people of the middle three grades regress from the Mahayana (大乘) mind and generate the Hinayana (小乘) intention, regress from the Mahayana practice and cultivate the Hinayana karma. Their practice has varying depths, achieving the middle three grades. The people of the lower three grades regress from the Mahayana mind and generate the mind of birth and death, regress from the Mahayana practice and create the sins of birth and death. Their sins have varying degrees of severity, achieving the lower three grades. Second explanation: Those who generate the great Bodhi mind and practice the Bodhisattva path, their practice has varying depths, achieving the upper three grades. Those who generate the small Bodhi mind and practice the Sravaka (聲聞) path, their practice has varying depths, achieving the middle three grades. Those who do not generate the minds of the Great or Small Vehicles, and do not cultivate the practices of the Great or Small Vehicles, but only generate the mind of birth and death, and only create the sins of birth and death, their sins have varying degrees of severity, achieving the lower three grades. This is the rough division into nine grades.
For the fine division into nine grades, taking the three people of the upper grade as an example, the choices of the various masters have similarities and differences. One master says: The upper level of the upper grade are Bodhisattvas of the fourth, fifth, and sixth grounds; the middle level of the upper grade are Bodhisattvas of the first, second, and third grounds; the lower level of the upper grade are Bodhisattvas of the thirty minds before reaching the grounds. One master says: The upper level of the upper grade are those of the Ten Dedications (十回向); the middle level of the upper grade are those of the Ten Practices (十行); the lower level of the upper grade are those of the Ten Abidings (十住). One master says: The upper level of the upper grade are those of the thirty minds before reaching the grounds; the middle level of the upper grade are those of the last mind of the Ten Abidings; the lower level of the upper grade are those of the initial mind of the Ten Faiths. One master says: The upper level of the upper grade are those of the Ten Practices and Ten Dedications; the middle level of the upper grade are those of the Ten Abidings; the lower level of the upper grade are those of the Ten Faiths.
一師云。上品上生十住初心。上品中生十信后位。上品下生十信初位。一師云。上品上生取十信及十信前能發三心能修三行。悉名上品上生。上品中生。上品下生。唯取十信已前發菩提心修善凡夫。起行淺深以分二品。所以諸師判此三品高下不同者。以無生法忍經論判位或下或上。仁王般若說。無生法忍在七八九地。諸論之中說。無生法忍在於初地。或在忍位。菩薩本業瓔珞經說。無生法忍在十住位。華嚴經說無生法忍在十信位。占察經說。無生法忍在十信前凡夫位。故諸師各據一位得無生法忍。分上三品高下不同也。中三品中一師云。中品上生是三果人。中品中生是七方便人。中品下生人是種解脫分善根人。一師云。中品上生忍位人。中品中生頂位人。中品下生𤏙位人。一師云。中品上生𤏙頂忍位人。中品中生前三解脫分善根人。中品下生曾種解脫分善根人。一師云。中三品人並是種解脫分善根人。只由持戒得有淺深及不持戒人但行世善。以分三品。不約位地上下分成三品也。下三品人只由遇緣造罪多少輕重不同。分成下三品。無別位地也。無生忍有六位。一聞慧。在十信前。二生勝解。在十信后。三思慧。在十住后。四修慧。在𤏙后。五證得。在初地。六相續。在八地。此在因中佛果圓滿。
問曰。未知往
【現代漢語翻譯】 現代漢語譯本： 一位法師說：『上品上生對應十住位的初心，上品中生對應十信位的后位，上品下生對應十信位的初位。』另一位法師說：『上品上生是指在十信位以及十信位之前，能夠發起至誠心、深心、迴向發願心這三種心，能夠修持欣慕、讚歎、禮拜這三種行的人。上品中生、上品下生，只是指在十信位之前，發起菩提心修習善行的凡夫，根據他們起行的深淺來區分這兩品。』 之所以各位法師對這三品的判別高低不同，是因為《無生法忍經論》對果位的判別或高或低。《仁王般若經》說，無生法忍在七地、八地、九地。《諸論》中說，無生法忍在初地，或者在忍位。《菩薩本業瓔珞經》說，無生法忍在十住位。《華嚴經》說，無生法忍在十信位。《占察經》說，無生法忍在十信位之前的凡夫位。所以各位法師各自根據一個果位得到無生法忍，來區分上三品的高低不同。 中三品中，一位法師說：『中品上生是三果阿羅漢，中品中生是七方便人，中品下生是種了解脫分善根的人。』另一位法師說：『中品上生是忍位的人，中品中生是頂位的人，中品下生是暖位的人。』又一位法師說：『中品上生是暖、頂、忍位的人，中品中生是前三解脫分善根的人，中品下生是曾經種了解脫分善根的人。』還有一位法師說：『中三品的人都是種了解脫分善根的人，只是因為持戒的深淺以及不持戒但行世間善事，來區分這三品，不根據果位的高低來分成三品。』 下三品的人只是因為遇到不同的因緣，造作罪業的多少輕重不同，分成下三品，沒有其他的果位差別。無生忍有六個階段：一是聞慧，在十信位之前；二是生勝解，在十信位之後；三是思慧，在十住位之後；四是修慧，在暖位之後；五是證得，在初地；六是相續，在八地。這是在因地中，佛果圓滿的體現。 問：不知道往
【English Translation】 English version: One teacher says: 'The highest level of the highest grade corresponds to the initial mind of the Ten Dwellings (Shi Zhu), the middle level of the highest grade corresponds to the later stage of the Ten Faiths (Shi Xin), and the lowest level of the highest grade corresponds to the initial stage of the Ten Faiths.' Another teacher says: 'The highest level of the highest grade refers to those who, in the Ten Faiths and before the Ten Faiths, can generate the Three Minds (San Xin) of sincerity, deep mind, and dedication of merit with aspiration, and can cultivate the Three Practices (San Xing) of admiration, praise, and worship. The middle level and the lowest level of the highest grade only refer to ordinary people who, before the Ten Faiths, generate the Bodhi mind and cultivate good deeds, and these two levels are distinguished according to the depth of their practice.' The reason why the masters' judgments on the height of these three levels differ is that the 'Treatise on the Non-Origination Dharma-Endurance' judges the positions as either low or high. The 'Benevolent King Prajna Sutra' says that the Non-Origination Dharma-Endurance (Wu Sheng Fa Ren) is in the seventh, eighth, and ninth grounds (Di). Among the treatises, it is said that the Non-Origination Dharma-Endurance is in the first ground, or in the position of endurance (Ren Wei). The 'Bodhisattva's Original Vows Garland Sutra' says that the Non-Origination Dharma-Endurance is in the Ten Dwellings. The 'Avatamsaka Sutra' says that the Non-Origination Dharma-Endurance is in the Ten Faiths. The 'Divination Sutra' says that the Non-Origination Dharma-Endurance is in the position of ordinary people before the Ten Faiths. Therefore, each master relies on a position to attain the Non-Origination Dharma-Endurance, and the height of the upper three levels is different. Among the middle three levels, one teacher says: 'The highest level of the middle grade is the Arhat of the Three Fruits (San Guo), the middle level of the middle grade is the person of the Seven Expedients (Qi Fang Bian), and the lowest level of the middle grade is the person who has planted the roots of liberation (Jie Tuo Fen Shan Gen).' Another teacher says: 'The highest level of the middle grade is the person in the position of endurance (Ren Wei), the middle level of the middle grade is the person in the position of summit (Ding Wei), and the lowest level of the middle grade is the person in the position of warmth (Nuan Wei).' Yet another teacher says: 'The highest level of the middle grade is the person in the positions of warmth, summit, and endurance, the middle level of the middle grade is the person who has the first three roots of liberation, and the lowest level of the middle grade is the person who has once planted the roots of liberation.' Still another teacher says: 'The people of the middle three levels are all people who have planted the roots of liberation, and these three levels are distinguished only by the depth of upholding precepts and those who do not uphold precepts but perform worldly good deeds, and the three levels are not divided according to the height of the positions.' The people of the lower three levels are divided into the lower three levels only because of the different conditions they encounter and the different amounts and severity of the sins they commit, and there is no other difference in position. There are six stages of Non-Origination Endurance: first, hearing wisdom (Wen Hui), before the Ten Faiths; second, generating superior understanding (Sheng Sheng Jie), after the Ten Faiths; third, thinking wisdom (Si Hui), after the Ten Dwellings; fourth, cultivating wisdom (Xiu Hui), after the warmth position; fifth, attaining realization (Zheng De), in the first ground; sixth, continuing (Xiang Xu), in the eighth ground. This is the manifestation of the complete fruition of Buddhahood in the causal stage. Question: I do not know where to go
生皆得不退。何故上品中生言。經七日應時即于阿耨多羅三藐三菩提得不退轉。
釋曰。此上品中生人。十信五心已前人。十信第六心名不退心。生經七日得彼第六不退之心。故名于菩提得不退轉。初往生時即名不退者。此約處不退說。此兩經文各據一義。不相違也。
問曰。何因九品往生皆于阿彌陀佛乘其本願。來迎行人生佛國土。唯中品下生不言聖眾來迎。有何意也。
釋曰。準依四十八大誓願。若不來迎不取正覺。又下品三生猶得聖來。準上準下。必應聖迎。然不述者或是翻譯者脫。或是略而不述。有釋。中品三人佛以大慈大悲。臨終之時而來迎接。非是本願故。中品下生者。佛不來迎。非是經文脫也。以四十八弘誓願中說。設我得作佛。十方眾生髮菩提心。修諸功德。至心發願。欲生我國。臨命終時假令不與大眾現其人前者。不取正覺。此愿中既言。發菩提心修諸功德。不與大眾現其人前者。不取正覺。此發菩提心言。是發無上大菩提心。此中品等三人猶未發無上菩提心。但是修諸功德愿欲生者。雖得往生佛不來迎。不違本願。以不發菩提心。非是當於大誓願也。藥師經中。說八菩薩示其道路令生西方。此即佛不來迎。佛若來迎佛自引去得去西方。何須藥師琉璃光佛遣八菩薩示其道路也。
【現代漢語翻譯】 現代漢語譯本： 問：所有往生者都能證得不退轉的境界。為什麼上品中生卻說，要經過七日才能于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得不退轉？
答：此上品中生之人，是十信五心之前的修行者。十信中的第六心名為不退心。往生后經過七日，得到這第六不退之心，所以說于菩提得不退轉。初往生時即名為不退者，這是就所處的環境不退轉而言。這兩段經文各自依據一個角度來闡述，並不矛盾。
問：為什麼九品往生都記載阿彌陀佛（Amitabha）乘著他的本願前來迎接修行者往生佛國，唯獨中品下生沒有提到聖眾前來迎接，這是什麼原因？
答：依據四十八大誓願，如果不來迎接，阿彌陀佛就不成正覺。而且下品三生尚且有聖眾前來迎接，以上品和下品來推斷，必定應該有聖眾迎接。然而經文中沒有記載，或許是翻譯者遺漏，或許是省略不提。有一種解釋是，中品的三種往生者，佛以大慈大悲之心，在臨終之時前來迎接，並非是依據本願。所以中品下生之人，佛不來迎接，並非是經文遺漏。因為四十八弘誓願中說：『假設我成佛時，十方眾生髮菩提心，修習各種功德，至誠發願，想要往生我的國土，臨命終時，如果我不與大眾顯現在此人面前，我就不成正覺。』此愿中既然說，發菩提心，修習各種功德，不與大眾顯現在此人面前，就不成正覺。這裡所說的發菩提心，是發無上大菩提心。而中品等三種往生者，尚未發起無上菩提心，只是修習各種功德，願望往生，雖然能夠往生，佛卻不來迎接，這並不違背本願。因為他們沒有發起菩提心，不屬於四十八大誓願所攝。藥師經中說，八位菩薩指示道路，令其往生西方。這就是佛不來迎接的情況。如果佛來迎接，佛自己引導就能往生西方，何須藥師琉璃光佛（Bhaisajya-guru-vaidurya-prabha-rajaya）派遣八位菩薩指示道路呢？
【English Translation】 English version: Question: All who are reborn attain non-retrogression. Why does the middle level of the upper grade say that after seven days, one immediately attains non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment)?
Answer: These individuals in the middle level of the upper grade are practitioners before the ten faiths and five minds. The sixth mind in the ten faiths is called the non-retrogressive mind. After being reborn for seven days, they attain this sixth non-retrogressive mind, hence the saying that they attain non-retrogression in Bodhi. Those who are named as non-retrogressive at the time of their initial rebirth are spoken of in terms of non-retrogression in their environment. These two passages of scripture each rely on one meaning and do not contradict each other.
Question: Why is it that in the nine grades of rebirth, Amitabha (Infinite Light Buddha) comes to greet practitioners and bring them to the Buddha-land according to his original vows, but only in the lower level of the middle grade is there no mention of the assembly of sages coming to greet them? What is the meaning of this?
Answer: According to the forty-eight great vows, if he does not come to greet them, he will not attain perfect enlightenment. Moreover, even the three levels of the lower grade have sages coming to greet them. Judging from the upper and lower grades, there must be sages coming to greet them. However, the reason it is not mentioned in the scripture is either that the translator omitted it, or it was simply left out. One explanation is that the three types of rebirth in the middle grade are greeted by the Buddha with great compassion at the time of their death, but this is not according to his original vows. Therefore, in the lower level of the middle grade, the Buddha does not come to greet them, and this is not an omission in the scripture. Because in the forty-eight great vows, it says: 'If, when I attain Buddhahood, sentient beings in the ten directions arouse the Bodhi-mind, cultivate various merits, and sincerely vow to be reborn in my land, if at the time of their death I do not appear before them with the great assembly, may I not attain perfect enlightenment.' Since this vow says, 'arouse the Bodhi-mind, cultivate various merits, and do not appear before them with the great assembly, may I not attain perfect enlightenment,' the arousing of the Bodhi-mind here refers to arousing the unsurpassed great Bodhi-mind. The three types of rebirth in the middle grade have not yet aroused the unsurpassed Bodhi-mind, but are only cultivating various merits and wishing to be reborn. Although they can be reborn, the Buddha does not come to greet them, and this does not violate the original vows. Because they have not aroused the Bodhi-mind, they are not included in the great vows. In the Medicine Buddha Sutra, it says that eight Bodhisattvas show them the way, causing them to be reborn in the Western Pure Land. This is a case where the Buddha does not come to greet them. If the Buddha were to come to greet them, the Buddha himself would lead them to the Western Pure Land. Why would Bhaisajya-guru-vaidurya-prabha-rajaya (Medicine Buddha) need to send eight Bodhisattvas to show them the way?
故知無佛所以佛不來迎者。亦是不違本誓願。以彼人先雖修道。以非專心決定故。不是至心發願欲生彼國故。藥師經言而未定者。若是至心發願。即非不定之人也。又彼經所明之行。當此中品三人。非當本願也。又菩薩處胎經說。眾生作西方業。多分不得生於西方。生於懈慢國中者。此非是專修西方之業至心發願之人。以行業不專發願不至。不當本願。故不來迎。佛若來迎即是西方凈土業成。豈容佛迎而生懈慢國也。為無量壽經說。三輩人皆發無上菩提之心悉得佛迎。縱令不見猶當夢見而得往生也。
問曰。何故觀經說下品上生。至心稱佛。滅五十億劫生死之罪。下品中生聞佛功德。下品下生稱彼佛名。俱滅八十億劫生死之罪。何為同念一佛。功德不殊。滅彼罪愆少多有異也。
釋曰。此有二意。一釋言。一念佛功德齊理應滅罪無別。但以三品罪人惡業有其多少。下品上生罪少。唯有五十億劫之罪。障生西方。下二品人罪漸多。故有八十億劫等罪。為彼罪有階降。說滅多少不同。非是念佛功德殊令其滅罪差別。譬如壯士有力能負八斗之米。有人唯有五斗。遣彼壯士持行。非壯者不能多擎。只是米元五斗。此義亦爾。下品上生唯有五十億劫之罪。佛隨彼罪多少。言滅五十億劫。下品中生罪重前品。三十億劫
【現代漢語翻譯】 現代漢語譯本 因此可知，沒有佛來迎接的原因，也是因為不違背阿彌陀佛的本誓願。因為那些人先前雖然修行，但因為不是專心決定，也不是至心發願想要往生極樂世界。正如《藥師經》所說『而未定者』，如果是至心發願，就不是未決定的人了。而且《藥師經》所闡明的修行，對應的是此處的下品三人，而不是對應阿彌陀佛的本願。此外，《菩薩處胎經》說，眾生修作往生西方的行業，大部分不能往生西方，而是往生懈慢國中，這些人不是專修西方之業、至心發願的人。因為行業不專，發願不至誠，不符合阿彌陀佛的本願，所以佛不來迎接。如果佛來迎接，就意味著往生西方凈土的行業已經成就，怎麼可能佛來迎接卻往生懈慢國呢？《無量壽經》說，三輩往生的人都發無上菩提之心，全部都能得到佛的迎接，即使沒有親眼見到，也應當在夢中見到而得以往生。
問：為什麼《觀經》說下品上生的人，至心稱念佛名，能滅五十億劫生死之罪；下品中生的人，聽聞佛的功德；下品下生的人，稱念阿彌陀佛（Amitabha）的名號，都能滅八十億劫生死之罪。為什麼同樣是念同一尊佛，功德卻不相同，所滅的罪業多少也有差異呢？
答：這有兩種解釋。一種解釋是：唸佛的功德在理上應該是一樣的，滅罪沒有差別。但是因為下品三類罪人的惡業有其多少，下品上生的人罪業較少，只有五十億劫的罪業，障礙往生西方。下品中生和下品下生的人罪業逐漸增多，所以有八十億劫等的罪業。因為罪業有階梯性的增減，所以說滅罪的多少不同，而不是念佛的功德不同導致滅罪的差別。譬如一個壯士有力量能背八斗米，有個人只有五斗米，讓那個壯士來背，不是壯士不能背更多，只是米原本只有五斗。這個道理也是一樣。下品上生的人只有五十億劫的罪業，佛隨著他們罪業的多少，說滅五十億劫。下品中生的人罪業比前一品重三十億劫。
【English Translation】 English version Therefore, we know the reason why the Buddha does not come to greet them is also because it does not violate Amitabha Buddha's (無量壽佛) original vows. This is because although those people cultivated the path before, it was not with focused determination, nor was it with a sincere vow to be born in the Land of Ultimate Bliss (西方凈土). As the Bhaisajyaguru Sutra (藥師經) says, 'those who are undecided,' if they sincerely make a vow, they are not undecided people. Moreover, the practices explained in that sutra correspond to the three types of people in the Lower Grade here, not to Amitabha Buddha's original vows. Furthermore, the Bodhisattva Embryo Sutra (菩薩處胎經) says that most sentient beings who perform actions for rebirth in the West do not attain rebirth in the West, but are born in lands of sloth and arrogance. These are not people who exclusively cultivate the actions for the West and sincerely make vows. Because their actions are not focused and their vows are not sincere, they do not align with Amitabha Buddha's original vows, so the Buddha does not come to greet them. If the Buddha were to come to greet them, it would mean that the actions for rebirth in the Western Pure Land have been accomplished. How could it be that the Buddha greets them, yet they are born in lands of sloth and arrogance? The Infinite Life Sutra (無量壽經) says that all three grades of people who aspire to unsurpassed Bodhi Mind (無上菩提之心) will be greeted by the Buddha, and even if they do not see him in person, they should see him in a dream and attain rebirth.
Question: Why does the Contemplation Sutra (觀經) say that those born in the Upper Level of the Lower Grade, who sincerely recite the Buddha's name, can eradicate the sins of fifty billion kalpas (劫) of birth and death; those born in the Middle Level of the Lower Grade, who hear the Buddha's merits; and those born in the Lower Level of the Lower Grade, who recite the name of Amitabha Buddha (阿彌陀佛), can all eradicate the sins of eighty billion kalpas of birth and death? Why is it that the merits of reciting the name of the same Buddha are not the same, and the amount of sins eradicated differs?
Answer: There are two explanations for this. One explanation is: the merit of reciting the Buddha's name should be the same in principle, and there is no difference in eradicating sins. However, because the evil karma of the three types of people in the Lower Grade varies, those born in the Upper Level of the Lower Grade have less sin, only the sin of fifty billion kalpas, which obstructs rebirth in the West. The sins of those born in the Middle and Lower Levels of the Lower Grade gradually increase, so there are sins of eighty billion kalpas, etc. Because the sins have a gradual increase, it is said that the amount of sins eradicated differs, but it is not that the merit of reciting the Buddha's name differs, causing the difference in eradicating sins. For example, a strong man has the strength to carry eight dou (斗) of rice, while someone else only has five dou of rice. If that strong man is asked to carry it, it is not that the strong man cannot carry more, but that there are only five dou of rice to begin with. This principle is the same. Those born in the Upper Level of the Lower Grade only have the sin of fifty billion kalpas, so the Buddha speaks of eradicating fifty billion kalpas according to the amount of their sin. The sin of those born in the Middle Level of the Lower Grade is thirty billion kalpas heavier than the previous level.
隨其罪障。言滅八十億劫。下品下生其罪最重。故令具足十念稱阿彌陀佛。于唸唸中滅八十億劫生死之罪。故此三品說滅罪殊。非是念佛功德有差別也。二釋言。唸佛名號雖復不殊。由唸佛心至誠差別。故令滅罪多少不同。下品上生罪業輕薄。死無惡相。怖心不極。雖至誠唸佛但能滅彼五十億劫生死之罪。下品中生地獄猛火一時俱至。罪人忙怖唸佛至誠。由心徹到滅除八十億劫重罪。問。若然者下品下生忙怖最重。應言唸佛更滅多億。何故同前八十億劫。答。行者命終時其氣力虛。微盡力至誠。只至於此力有分齊。豈能多耶。以罪既多障生凈土。令具十念。滅罪方同始得往生清凈佛土。譬如神劍能斬大木。如其多用力入木即深。如不多用力斬木便淺。非劍有利鈍。蓋人力之強弱不同。此亦如是。佛之功德雖復無差別。然其念者至誠有異。故令滅罪多少不同也。
問曰。何因聞十二部經首題名字。只滅千劫重罪。唸佛一聲乃滅五十億劫重罪。般若云。聞經不逆。勝供養八百四千萬億那由他諸佛也。
釋曰。彼經供養佛是好時。然供養佛是有相心。供養功德少。持經是惡時。作無相心。持經功德多也。今此聞經唸佛同是惡時。悉但有相。然與阿彌陀佛宿舊緣熟。惡世稱佛生信極難。佛能弘經。是以稱佛滅罪多
【現代漢語翻譯】 現代漢語譯本 隨其罪障（隨著罪業的阻礙）。言滅八十億劫（說可以消除八十億劫的罪業）。下品下生（九品往生最下等）其罪最重（罪業最為深重）。故令具足十念稱阿彌陀佛（因此讓他具足十念，稱念阿彌陀佛的名號）。于唸唸中滅八十億劫生死之罪（在每一個念頭中，都能消除八十億劫的生死重罪）。故此三品說滅罪殊（所以這三種品位所說的消除罪業的程度不同）。非是念佛功德有差別也（並不是唸佛的功德有差別）。 二釋言（第二種解釋說）。唸佛名號雖復不殊（唸佛的名號雖然沒有差別）。由唸佛心至誠差別（由於唸佛的心是否至誠有差別）。故令滅罪多少不同（所以導致消除的罪業多少不同）。下品上生（九品往生中，下品中的上品）罪業輕薄（罪業比較輕微）。死無惡相（臨終時沒有惡相）。怖心不極（恐懼心不強烈）。雖至誠唸佛（即使至誠唸佛）。但能滅彼五十億劫生死之罪（也只能消除五十億劫的生死之罪）。 下品中生（九品往生中，下品中的中品）地獄猛火一時俱至（地獄的猛火一時全部到來）。罪人忙怖唸佛至誠（罪人驚慌恐懼，唸佛非常至誠）。由心徹到（由於心徹底地投入）。滅除八十億劫重罪（消除了八十億劫的重罪）。問（提問）。若然者（如果這樣）。下品下生（九品往生中，下品中的下品）忙怖最重（驚慌恐懼最為嚴重）。應言唸佛更滅多億（應該說唸佛可以消除更多億劫的罪業）。何故同前八十億劫（為什麼和前面一樣，還是八十億劫）？ 答（回答）。行者命終時（修行人在臨命終時）。其氣力虛微（他的氣力已經虛弱）。盡力至誠（盡力至誠地念佛）。只至於此（也只能做到這樣）。力有分齊（力量是有極限的）。豈能多耶（怎麼可能更多呢）？以罪既多障生凈土（因為罪業深重，會阻礙往生凈土）。令具十念（所以讓他具足十念）。滅罪方同（消除罪業的程度才相同）。始得往生清凈佛土（才能往生到清凈的佛土）。 譬如神劍能斬大木（譬如一把神劍能夠斬斷大木）。如其多用力入木即深（如果多用力量，劍入木就深）。如不多用力斬木便淺（如果不多用力量，斬木就淺）。非劍有利鈍（不是劍有利或者鈍）。蓋人力之強弱不同（而是人的力量強弱不同）。此亦如是（這個道理也是一樣）。佛之功德雖復無差別（佛的功德雖然沒有差別）。然其念者至誠有異（但是念佛的人至誠程度不同）。故令滅罪多少不同也（所以導致消除罪業的多少不同）。 問曰（提問）。何因聞十二部經（什麼原因聽聞十二部經）首題名字（僅僅是經文的題目）。只滅千劫重罪（只能消除千劫的重罪）。唸佛一聲乃滅五十億劫重罪（唸一聲佛號卻能消除五十億劫的重罪）？般若（《般若經》）云（說）。聞經不逆（聽聞佛經而不違背）。勝供養八百四千萬億那由他諸佛也（勝過供養八百四千萬億那由他那麼多的佛）。 釋曰（解釋說）。彼經供養佛是好時（聽經供養佛是在好的時候）。然供養佛是有相心（然而供養佛是有相的心）。供養功德少（供養的功德少）。持經是惡時（持經是在惡劣的時候）。作無相心（以無相的心來持經）。持經功德多也（持經的功德多）。今此聞經唸佛同是惡時（現在聽經和唸佛都是在惡劣的時候）。悉但有相（都是有相）。然與阿彌陀佛宿舊緣熟（然而與阿彌陀佛過去世的因緣深厚）。惡世稱佛生信極難（在惡世稱念佛號，生起信心非常困難）。佛能弘經（佛能夠弘揚佛經）。是以稱佛滅罪多（因此稱念佛號消除的罪業多）。
【English Translation】 English version Depending on the weight of their sins. It is said that eighty billion kalpas (aeons) of sins can be eradicated. Those born in the lowest level of the lowest grade (of the nine grades of rebirth) have the heaviest sins. Therefore, they are instructed to complete ten recitations of Amitabha Buddha's (the Buddha of Infinite Light) name. In each recitation, eighty billion kalpas of sins of birth and death are eradicated. Thus, the eradication of sins differs among these three grades. It is not that the merit of reciting the Buddha's name is different. The second explanation says: Although the name of the Buddha recited is not different, the sincerity of the mind reciting the Buddha is different. Therefore, the amount of sins eradicated differs. Those born in the highest level of the lowest grade have lighter sins. They do not have evil signs at the time of death. Their fear is not extreme. Although they recite the Buddha's name sincerely, they can only eradicate fifty billion kalpas of sins of birth and death. Those born in the middle level of the lowest grade experience the fierce fires of hell all at once. The sinners are busy and fearful, and their recitation of the Buddha's name is very sincere. Because their minds are completely focused, they eradicate eighty billion kalpas of heavy sins. Question: If that is the case, then those born in the lowest level of the lowest grade have the greatest fear. It should be said that reciting the Buddha's name eradicates even more billions of kalpas of sins. Why is it the same as before, eighty billion kalpas? Answer: When a practitioner is dying, their energy is weak. They try their best to be sincere. They can only do so much. Their strength has limits. How can they do more? Because their sins are heavy, they obstruct rebirth in the Pure Land. Therefore, they are instructed to complete ten recitations. Only then is the eradication of sins the same, and they can be reborn in the pure Buddha land. It is like a divine sword that can cut down a large tree. If more force is used, the sword goes deeper into the wood. If less force is used, the cut is shallower. It is not that the sword is sharp or dull, but that the strength of the person is different. This is also the case here. Although the merit of the Buddha is not different, the sincerity of those who recite is different. Therefore, the amount of sins eradicated differs. Question: Why is it that hearing the titles of the twelve divisions of scriptures only eradicates a thousand kalpas of heavy sins, while reciting the Buddha's name once eradicates fifty billion kalpas of heavy sins? The Prajna (Perfection of Wisdom) Sutra says: 'Hearing the scriptures without opposition is superior to making offerings to eight hundred forty million nayutas (a large number) of Buddhas.' Explanation: Making offerings to the Buddha in those scriptures is done at a good time. However, making offerings to the Buddha is done with a mind of form (with attachment). The merit of making offerings is small. Upholding the scriptures is done at a bad time, with a mind of no form (without attachment). The merit of upholding the scriptures is great. Now, both hearing the scriptures and reciting the Buddha's name are done at a bad time, and both are with form. However, the karmic connection with Amitabha Buddha is deep. In an evil age, it is extremely difficult to generate faith by reciting the Buddha's name. The Buddha is able to propagate the scriptures. Therefore, reciting the Buddha's name eradicates more sins.
彼聞經也。
問曰。下品下生人罪雖多下品中生。五逆謗法何因。下品中生但聞佛功德。即得往生。下品下生乃須具足十念。稱阿彌陀佛方生凈土耶。
釋曰。有二釋。一言。計五逆等愆。只合六劫受罪。然有九八十億劫罪者。以此人造茲重罪。長養過去諸餘業。皆令有力。能招九八十億劫生死之報。如一念瞋心現前。能燒一切善法。能障百千法門也。此亦如是。造此重罪。能增過去惡業。皆有力勢。能感惡報。障生凈土也。二釋。此五逆罪唯感五劫受苦。然謗法罪經說受苦劫數長遠。如大品經及佛藏經說。謗法人墮此阿鼻地獄。此間劫壞更生他方地獄中。如是展轉經無數劫。故須十聲稱佛滅八十億劫重罪得生凈土也。
問曰。何意往生法門非唯一法。垂終之日偏令唸佛。不教余善。有何義耶。
釋曰。命終之人偏教唸佛。以此七義勝。不教余法。七義者何。一勝。二少。三易。四滅。五緣。六迎。七生。一言勝者。一切凡聖若人若法。無過於佛。最尊勝。二障斷盡。萬德周圓。自覺覺他覺行窮滿。悲愍眾生。過逾一子。是諸有情大歸依處。為洲為渚。是救是歸。故須至誠稱念佛。二少者。諸修善中唯此唸佛言辭最少。余諸法門悉皆多也。臨終之日命在斯頃豈能更修余多法也。三易者。于諸
【現代漢語翻譯】 現代漢語譯本 他聽聞佛經。
問：下品下生的人罪業雖然比下品中生的人多，但五逆（弒父、弒母、弒阿羅漢、破和合僧、出佛身血）和謗法（誹謗佛法）之罪，為何下品中生的人僅僅聽聞佛的功德，就能往生凈土，而下品下生的人卻必須具足十念，稱念阿彌陀佛（Amitabha）才能往生凈土呢？
答：對此有兩種解釋。第一種解釋是，計算五逆等罪過，只應承受六劫的罪報。然而，有些人有九十八十億劫的罪業，這是因為這個人造下如此重罪，增長了過去世的各種惡業，使它們都變得有力，能夠招感九十八十億劫生死輪迴的果報。就像一念嗔心現前，能燒燬一切善法，能障礙百千法門一樣。這種情況也是如此，造下這種重罪，能增長過去世的惡業，使它們都具有力量，能夠感召惡報，障礙往生凈土。第二種解釋是，五逆之罪僅僅感得五劫的苦報，然而謗法之罪，佛經上說承受苦報的劫數非常長遠。如《大品經》（Mahaprajnaparamita Sutra）和《佛藏經》（Buddha Pitaka Sutra）所說，謗法之人墮入阿鼻地獄（Avici Hell），此間劫數壞滅后，又轉生到其他方位的地獄中。就這樣輾轉經歷無數劫。所以必須以十聲稱念佛名，滅除八十億劫的重罪，才能得生凈土。
問：為什麼往生法門並非只有一種方法，而在臨終之時偏偏教人唸佛，不教人修習其他善行呢？這有什麼意義呢？
答：臨命終時偏教人唸佛，是因爲念佛有七種殊勝之處，所以不教人修習其他法門。這七種殊勝之處是什麼呢？一是勝，二是少，三是易，四是滅，五是緣，六是迎，七是生。所謂『勝』，是指一切凡夫、聖人，一切人、一切法，沒有能勝過佛的，佛是最尊最勝的。二是指佛的障礙斷盡，萬德周全圓滿，自覺、覺他，覺行達到究竟圓滿。佛悲憫眾生，勝過愛護自己的獨子。佛是所有有情眾生最大的歸依之處，是眾生的洲渚，是救護，是歸宿。所以必須至誠懇切地稱念佛名。所謂『少』，是指在各種修行善法中，唯有唸佛的言辭最少。其他各種法門都很多。臨終之時，生命危在旦夕，哪裡還能修習其他眾多的法門呢？所謂『易』，是指在各種修行中，
【English Translation】 English version He heard the sutra.
Question: Although the sins of those born in the lowest grade of the lowest class are more than those born in the middle grade of the lowest class, why is it that those born in the middle grade of the lowest class can be reborn in the Pure Land simply by hearing the merits of the Buddha, while those born in the lowest grade of the lowest class must have ten recitations, chanting Amitabha (Amitabha) Buddha, to be reborn in the Pure Land?
Answer: There are two explanations for this. The first explanation is that calculating the sins of the five heinous crimes (matricide, patricide, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), one should only suffer the consequences for six kalpas. However, some people have sins of ninety-eighty billion kalpas, because they have committed such grave sins, increasing the various evil karmas of the past, making them all powerful, capable of attracting the retribution of ninety-eighty billion kalpas of birth and death. Just as a moment of anger arises, it can burn all good dharmas and obstruct hundreds of thousands of dharma doors. This situation is also the same; committing this grave sin can increase the evil karma of the past, making them all powerful, capable of attracting evil retribution, obstructing rebirth in the Pure Land. The second explanation is that the sins of the five heinous crimes only result in suffering for five kalpas, but the sutras say that the suffering from the sin of slandering the Dharma lasts for a very long time. As the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) and the Buddha Pitaka Sutra (Buddha Pitaka Sutra) say, those who slander the Dharma fall into Avici Hell (Avici Hell). After the kalpa is destroyed here, they are reborn in other hells. In this way, they transmigrate through countless kalpas. Therefore, one must recite the Buddha's name ten times to extinguish the heavy sins of eighty billion kalpas in order to be reborn in the Pure Land.
Question: Why is it that the Dharma door of rebirth is not just one method, but at the time of death, people are taught to recite the Buddha's name, and not to cultivate other good deeds? What is the meaning of this?
Answer: The reason why people are taught to recite the Buddha's name at the time of death is because reciting the Buddha has seven superiorities, so people are not taught to cultivate other Dharma doors. What are these seven superiorities? First, superiority; second, few; third, easy; fourth, extinction; fifth, affinity; sixth, welcome; seventh, birth. 'Superiority' means that among all ordinary people, saints, all people, and all dharmas, none can surpass the Buddha. The Buddha is the most honored and supreme. Second, it means that the Buddha's obstacles are completely cut off, and all virtues are complete and perfect. He is self-aware, makes others aware, and his awareness and practice reach ultimate perfection. The Buddha's compassion for sentient beings surpasses the love for one's own only child. The Buddha is the greatest refuge for all sentient beings, the island for sentient beings, the savior, and the refuge. Therefore, one must sincerely and earnestly recite the Buddha's name. 'Few' means that among all kinds of good deeds, only reciting the Buddha's name has the fewest words. All other Dharma doors have many. At the time of death, life is hanging by a thread, how can one cultivate other numerous Dharma doors? 'Easy' means that among all kinds of practices,
修行法門之中。唯此唸佛最易修習。將終之際百苦纏身。氣力衰微。萬事俱舍。勸令唸佛猶恐不成。更說余門。誠難習學。簡斯易法。教彼令修也。四滅者。此專唸佛言約易修。一念至誠即能滅八十億劫生死重愆。永絕娑婆三途苦報也。五緣者。阿彌陀佛曠遠劫已來。共眾生結緣極重。有于供養見聞隨喜同行等緣。乘此宿因一心稱念。尋聲則救永絕五燒也。六迎者。以唸佛罪垢滅除。阿彌陀佛乘本誓願。與諸聖眾親自來迎。余法不然。故須唸佛也。七生者。如彼愿言乃至十念若不生者不取正覺也。以斯七義勝諸法門。故勸眾生。終時念佛也。
問曰。一念十念阿彌陀佛得生西方。為是唯用此唸佛而得往生。為更藉余法門方得生耶。若唯取此念者。未解此念。經雖說言即是具足無上功德。如何一念即成無上功德也。
釋曰。功德無量。豈要須藉長時多修方成無量也。自有長時多修而是少福。自有少時少修而是多福。其義如何。如金剛般若言。初日分中日分後日分。各各以恒河沙等身命佈施。如是無量百千萬億劫以身佈施。若復有人聞此經典。信心不逆其福勝彼等。無量百千萬億劫時長也。舍恒河沙等身修多也。一一皆害其命苦多也。雖復具有三多。而其福少。若復有人身少也。聞此經典時少也。信心不逆行
【現代漢語翻譯】 現代漢語譯本：在所有修行法門中，唯有唸佛最為容易修習。臨終之際，百般痛苦纏繞身心，氣力衰弱，萬事都要捨棄。勸人唸佛，尚且恐怕不能做到，更何況是說其他的法門，實在難以學習。所以選擇這種簡易的方法，教導他們修行。所謂的『四滅』，是指專心念佛，言語簡要，容易修習。只要一念至誠，就能滅除八十億劫生死重罪，永遠斷絕娑婆世界三途的苦報。所謂的『五緣』，是指阿彌陀佛（Amitabha）在曠遠劫以來，與眾生結下的緣分極其深厚，有供養、見聞、隨喜、同行等等因緣。憑藉這些宿世的因緣，一心稱念佛名，佛陀循聲救度，永遠斷絕五種煎熬。所謂的『六迎』，是指因爲念佛能夠滅除罪業垢染，阿彌陀佛憑藉其根本誓願，與諸位聖眾親自前來迎接。其他的法門則不是這樣，所以必須唸佛。所謂的『七生』，就像阿彌陀佛的願力所說，乃至十念，如果不能往生，就不成正覺。憑藉這七種勝過其他法門的意義，所以勸導眾生，在臨終時念佛。
有人問：唸一聲或十聲阿彌陀佛（Amitabha）就能往生西方極樂世界，是僅僅憑藉這唸佛就能往生，還是需要藉助其他的法門才能往生呢？如果僅僅是憑藉這唸佛就能往生，那麼我還不理解這唸佛的含義。經典雖然說唸佛即是具足無上功德，但如何能一念就成就無上功德呢？
解釋說：功德無量，難道一定要經過長時間的修行才能成就無量嗎？有長時間修行但福報很少的，也有短時間修行但福報很多的。這是什麼道理呢？就像《金剛般若經》（Vajra Prajna Sutra）所說，在初日分、中日分、後日分，各自以恒河沙（Ganges river sands）等數量的身體性命佈施，這樣經過無量百千萬億劫的時間以身體佈施。如果有人聽聞這部經典，信心不退，他的福報勝過前者。無量百千萬億劫，時間長久啊！捨棄恒河沙等數量的身體，佈施的數量多啊！每一個身體都遭受傷害，痛苦多啊！雖然具備這三種『多』，但他的福報卻很少。如果有人身體少，聽聞這部經典的時間少，信心不退，行為少。
【English Translation】 English version: Among all the practices, only reciting the Buddha's name is the easiest to cultivate. When approaching the end of life, one is beset by hundreds of sufferings, physical strength declines, and all things must be relinquished. Even encouraging someone to recite the Buddha's name may not succeed, let alone speaking of other practices, which are truly difficult to learn. Therefore, choose this easy method and teach them to cultivate it. The 'Four Extinctions' refer to focusing on reciting the Buddha's name, using concise language, and being easy to practice. With just one sincere thought, one can extinguish the heavy sins of eighty billion kalpas of birth and death, and forever cut off the suffering retribution of the three evil paths in the Saha world. The 'Five Connections' refer to Amitabha Buddha (Amitabha) having formed extremely deep connections with sentient beings since distant kalpas, including connections of offering, seeing, hearing, rejoicing, and practicing together. Relying on these past causes, wholeheartedly reciting the Buddha's name, the Buddha will rescue them upon hearing their voice, forever cutting off the five burning afflictions. The 'Six Welcomings' refer to the fact that because reciting the Buddha's name can extinguish sinful defilements, Amitabha Buddha, relying on his fundamental vows, will personally come to welcome them with all the holy beings. Other practices are not like this, so one must recite the Buddha's name. The 'Seven Births' are as stated in Amitabha Buddha's (Amitabha) vow: even with ten recitations, if one is not born in the Pure Land, he will not attain perfect enlightenment. Because of these seven meanings that surpass all other practices, we encourage sentient beings to recite the Buddha's name at the time of death.
Someone asks: Reciting Amitabha Buddha's (Amitabha) name once or ten times allows one to be reborn in the Western Pure Land. Is it solely through this recitation that one can be reborn, or is it necessary to rely on other practices to achieve rebirth? If it is solely through this recitation, then I do not understand the meaning of this recitation. Although the scriptures say that reciting the Buddha's name is complete with unsurpassed merit, how can one thought achieve unsurpassed merit?
The explanation is: Merit is immeasurable, so why must one engage in lengthy and extensive cultivation to achieve immeasurable merit? There are those who cultivate for a long time but have little merit, and there are those who cultivate for a short time but have much merit. What is the reason for this? As the Vajra Prajna Sutra (Vajra Prajna Sutra) says, in the early, middle, and late periods of the day, each time giving away bodies and lives equal to the sands of the Ganges River (Ganges river sands) in number, thus giving away bodies for countless hundreds of thousands of millions of kalpas. If someone hears this scripture and their faith does not waver, their merit surpasses the former. Countless hundreds of thousands of millions of kalpas is a long time! Giving away bodies equal to the sands of the Ganges River is a large number! Each body suffers harm, which is much suffering! Although one possesses these three 'muchs', their merit is little. If someone has few bodies, hears this scripture for a short time, and their faith does not waver, their actions are few.
少也。而得功德過逾前福。此是上聖校量。非是下凡測度。豈不信也。今此一念唸佛即是具無上功德。亦是大師真語。何得懷疑也。又以一念唸佛即過百千萬億劫修道故。成功德多也。如法華經說。若復有人。受持六十二億恒河沙菩薩名字。復盡形供養飲食衣服臥具醫藥。于意云何是善男子善女人功德多不無盡意言。甚多。世尊佛言。若有人受持觀世音菩薩名號。乃至一時禮拜供養。是二人福正等無異。若受持六十二億恒河沙菩薩名號。復供養四事。計用時即已經百千萬億劫。始爾暫時稱觀世音菩薩名號。供養一種。此多時功德同於少時之福。十輪經說。若人于百大劫。至心念觀世音菩薩等。不如一食頃念地藏菩薩。若百大劫念觀世音菩薩。況前校量。即當過百千萬億不可說恒河沙菩薩名號供養也。若多劫中念地藏菩薩。不如一聲至心念阿彌陀佛。功德無量無邊也。如是將佛比地藏菩薩。將地藏菩薩比觀世音菩薩。將觀世音菩薩比余菩薩六十二億恒河沙等挍量。即當唸佛一聲功德勝無量阿僧祇恒河沙數菩薩名號供養四事。此即一念唸佛即過念余菩薩。一阿僧祇二阿僧祇劫修道。如何唸佛而功德少耶。可須以此校量知多功德也。
問曰。若以此校量實成無量功德。深合仰信。歡喜稱念定得往生。而法華經言。若人
【現代漢語翻譯】 現代漢語譯本 少啊。但是所獲得的功德超過了之前的福報。這是上聖的衡量，不是下凡之人可以測度的。難道還不相信嗎？現在這一念唸佛就是具足無上功德。也是大師的真實之語。為何還要懷疑呢？又因為一念唸佛就超過百千萬億劫的修道，所以功德多啊。如《法華經》所說：『如果有人，受持六十二億恒河沙菩薩（菩薩：梵語bodhi-sattva的音譯，指發菩提心，立誓要度一切眾生脫離苦海的人）的名字，又盡形壽供養飲食、衣服、臥具、醫藥。你認為這位善男子、善女人的功德多不多？』無盡意菩薩（觀世音菩薩的其中一個化身）說：『非常多。』佛說：『如果有人受持觀世音菩薩（觀世音菩薩：佛教中慈悲的象徵，是阿彌陀佛的左脅侍）的名號，乃至一時禮拜供養。這兩個人的福報完全相等沒有差別。』如果受持六十二億恒河沙菩薩的名字，又供養四事（飲食、衣服、臥具、醫藥），計算所用的時間就已經經過百千萬億劫。才如此暫時稱念觀世音菩薩的名號，供養一種。這長時間的功德等同於短時間的福報。《十輪經》說：『如果有人于百大劫，至心念觀世音菩薩等，不如一食頃念地藏菩薩（地藏菩薩：佛教中以『地獄不空，誓不成佛』的大愿而著稱的菩薩）。』如果百大劫念觀世音菩薩，何況之前的校量，就應當超過百千萬億不可說恒河沙菩薩名號的供養了。如果在多劫中念地藏菩薩，不如一聲至心念阿彌陀佛（阿彌陀佛：西方極樂世界的教主），功德無量無邊啊。』如此將佛比地藏菩薩，將地藏菩薩比觀世音菩薩，將觀世音菩薩比其餘菩薩六十二億恒河沙等來比較衡量，就應當唸佛一聲的功德勝過無量阿僧祇（阿僧祇：梵語，意為無數）恒河沙數菩薩名號供養四事。這就是一念唸佛就超過念其餘菩薩一阿僧祇二阿僧祇劫修道。怎麼能說唸佛而功德少呢？應該以此校量得知功德多啊。
問：如果以此校量確實成就無量功德，非常值得仰信。歡喜稱念必定能夠往生。但是《法華經》說，如果有人
【English Translation】 English version It is little. But the merit obtained exceeds the previous blessings. This is the measurement of the supreme sages, not something that ordinary mortals can fathom. How can you not believe it? Now, this single thought of reciting the Buddha's name is complete with unsurpassed merit. It is also the true word of the great master. Why should there be any doubt? Moreover, because one thought of reciting the Buddha's name surpasses hundreds of thousands of trillions of kalpas (kalpa: an aeon, a long period of time) of cultivation, the merit is great. As the Lotus Sutra says: 'If there is someone who upholds the names of sixty-two billion Ganges sand-like Bodhisattvas (Bodhisattva: a being who is on the path to Buddhahood), and also offers them food, clothing, bedding, and medicine throughout their lives. What do you think, is the merit of this good man or good woman great or not?' Infinite Intent Bodhisattva (one of the manifestations of Avalokiteśvara) said: 'Very great.' The Buddha said: 'If someone upholds the name of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva: the embodiment of compassion in Buddhism, the left attendant of Amitābha Buddha), and even bows and makes offerings for a moment. The merit of these two people is exactly equal without any difference.' If one upholds the names of sixty-two billion Ganges sand-like Bodhisattvas, and also offers the four requisites (food, clothing, bedding, and medicine), calculating the time spent, it would have already passed hundreds of thousands of trillions of kalpas. Only then would they temporarily recite the name of Avalokiteśvara Bodhisattva, offering one kind of offering. The merit of this long period of time is equal to the blessings of a short period of time. The Ten Wheels Sutra says: 'If someone sincerely recites the name of Avalokiteśvara Bodhisattva, etc., for hundreds of great kalpas, it is not as good as reciting the name of Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva: a Bodhisattva known for his great vow 'I will not become a Buddha until hell is empty') for the time it takes to eat a meal.' If one recites the name of Avalokiteśvara Bodhisattva for hundreds of great kalpas, how much more so than the previous comparison, it should surpass the offering of hundreds of thousands of trillions of unspeakable Ganges sand-like Bodhisattva names. If one recites the name of Ksitigarbha Bodhisattva for many kalpas, it is not as good as reciting the name of Amitābha Buddha (Amitābha Buddha: the Buddha of the Western Pure Land) once with a sincere heart, the merit is immeasurable and boundless.' Thus, comparing the Buddha to Ksitigarbha Bodhisattva, comparing Ksitigarbha Bodhisattva to Avalokiteśvara Bodhisattva, comparing Avalokiteśvara Bodhisattva to the remaining Bodhisattvas, sixty-two billion Ganges sand-like, etc., to compare and measure, it should be that the merit of reciting the Buddha's name once surpasses the offering of immeasurable asamkhya (asamkhya: countless) Ganges sand-like Bodhisattva names with the four requisites. This is that one thought of reciting the Buddha's name surpasses cultivating the path for one asamkhya, two asamkhya kalpas of reciting the names of other Bodhisattvas. How can it be said that reciting the Buddha's name has little merit? One should use this comparison to know that the merit is great.
Question: If this comparison truly achieves immeasurable merit, it is very worthy of admiration and belief. Joyfully reciting the name will surely lead to rebirth in the Pure Land. But the Lotus Sutra says, if someone
散亂心入于塔廟中。一稱南無佛皆已成佛道。若一聲稱佛。即得往生西方。亦一聲唸佛即得成於佛道。若得成者。即應十方世界無一凡夫。悉能稱佛皆成佛也。若一聲稱佛未得成佛。但是成佛遠因。更須漸漸積功德具足大悲心。萬行周圓三祇劫滿方成佛果者。此臨終一念十念何必即得往生。亦須漸漸熏修具足諸波羅蜜方得往生凈土。
釋曰。此不成例。佛無九品差殊。悉須萬德齊備。必假長時長劫方始道成正覺。法華經為對聲聞之人。作如此說。但能發無上菩提之心。乃至散亂唸佛。終是佛果之因。后能廣修諸度。即得成等正覺。聲聞縱多修道。不趣無上菩提。為此不能成無上果也。彼經為對聲聞會二歸一。故作是說。不例觀經等往生義也。一聲十聲唸佛功德。雖得往生凈土。還是凡夫。眾生往生九品不同。許其行有多少。還是凡夫所攝。何妨一念即生佛土。若無九品差別。為因皆須一種。必須具修萬行方成十方世雄。故不可為例也。
釋凈土群疑論卷第六 大正藏第 47 冊 No. 1960 釋凈土群疑論
釋凈土群疑論卷第七
西都千福寺大德懷感撰
問曰。念阿彌陀佛所得功德無量無邊。上來具引經文。及校量顯勝成。如妙釋信受奉行。然未知。念余佛名功德亦無量不
【現代漢語翻譯】 現代漢語譯本 散亂心進入塔廟中，一聲稱念'南無佛'（皈依佛），都已種下成佛的因。如果一聲稱念佛名，就能往生西方極樂世界。一聲唸佛就能成就佛道。如果一聲稱佛就能立即成佛，那麼十方世界就不應該有一個凡夫，因為所有人都能夠稱念佛名而成就佛果了。如果一聲稱佛不能立即成佛，而只是成佛的遙遠原因，還需要漸漸積累功德，具足大悲心，圓滿萬行，經歷三大阿僧祇劫才能成就佛果，那麼臨終一念或十唸佛名，又怎麼能立即往生呢？也需要漸漸熏修，具足各種波羅蜜（到達彼岸的方法）才能往生凈土。
解釋說：這不能作為類比。佛的果位沒有九品差別，必須萬德具備，必須經過漫長的時間和劫數才能成就正覺。'法華經'是爲了對聲聞乘（小乘）的人說的，才這樣說。只要能發起無上菩提心（覺悟之心），乃至散亂地念佛，最終都是成佛的因。之後能夠廣泛修習各種度（波羅蜜），就能成就等正覺。聲聞乘即使修習很多道，如果不趨向無上菩提，因此不能成就無上果。那部經是爲了對聲聞會說二歸一，所以這樣說，不能類比'觀經'等往生的意義。一聲或十聲唸佛的功德，雖然可以往生凈土，但還是凡夫。眾生往生有九品不同，允許他們的修行有多少差別，但還是屬於凡夫所攝。一念之間就能往生佛土又有什麼妨礙呢？如果沒有九品差別，作為原因就必須是一種，必須具足修習萬行才能成就十方世界的雄偉。所以不能作為類比。
《釋凈土群疑論》卷第六 大正藏第 47 冊 No. 1960 《釋凈土群疑論》
《釋凈土群疑論》卷第七
西都千福寺大德懷感 撰
問：念阿彌陀佛（無量光佛）所得到的功德無量無邊，上面已經詳細引用經文，以及校量顯勝成就，如妙釋信受奉行。然而還不知道，念其他佛的名號，功德是否也無量呢？
【English Translation】 English version With a scattered mind, entering a stupa or temple, even a single utterance of 'Namo Buddha' (Homage to the Buddha) plants the seed for Buddhahood. If one recites the Buddha's name once, one can be reborn in the Western Pure Land. Even a single recitation of the Buddha's name leads to the attainment of Buddhahood. If a single recitation of the Buddha's name were to immediately result in Buddhahood, then there would not be a single ordinary being in the ten directions, as all would be able to recite the Buddha's name and attain Buddhahood. If a single recitation of the Buddha's name does not immediately result in Buddhahood, but is merely a distant cause for Buddhahood, and one must gradually accumulate merit, possess great compassion, perfect myriad practices, and fulfill three great asamkhya kalpas (incalculable eons) to attain the fruit of Buddhahood, then how can a single thought or ten recitations at the time of death immediately lead to rebirth? One must also gradually cultivate and perfect the various paramitas (perfections) to be reborn in the Pure Land.
Explanation: This is not a valid analogy. The Buddha's attainment does not have nine grades of difference; one must be complete with myriad virtues. It necessarily requires a long time and many kalpas to achieve enlightenment. The 'Lotus Sutra' speaks in this way to those of the Sravaka Vehicle (the Vehicle of Hearers). As long as one generates the unsurpassed Bodhi mind (mind of enlightenment), even a scattered recitation of the Buddha's name is ultimately a cause for Buddhahood. Later, if one can extensively cultivate the various perfections (paramitas), one can attain perfect enlightenment. Even if Sravakas cultivate many paths, if they do not aspire to unsurpassed Bodhi, they cannot attain the unsurpassed fruit. That sutra speaks of the convergence of the two vehicles into one, and therefore speaks in that way; it cannot be compared to the meaning of rebirth in the 'Contemplation Sutra' and others. Although the merit of reciting the Buddha's name once or ten times can lead to rebirth in the Pure Land, one is still an ordinary being. The rebirth of sentient beings has nine different grades, allowing for differences in the amount of their practice, but they are still included within the category of ordinary beings. What harm is there in being reborn in the Buddha-land in a single thought? If there were no nine grades of difference, then the cause would have to be the same; one must fully cultivate myriad practices to become the World-Honored One in the ten directions. Therefore, it cannot be used as an analogy.
'Commentary on Doubts Concerning the Pure Land,' Volume 6 Taisho Tripitaka, Volume 47, No. 1960, 'Commentary on Doubts Concerning the Pure Land'
'Commentary on Doubts Concerning the Pure Land,' Volume 7
Written by Great Master Huaigan of Qianfu Temple in the Western Capital
Question: The merit obtained from reciting the name of Amitabha Buddha (Buddha of Immeasurable Light) is immeasurable and boundless. The sutra passages have been quoted in detail above, and the comparison has shown its superior accomplishment, which is received, believed, and practiced like a wonderful explanation. However, it is not yet known whether the merit of reciting the names of other Buddhas is also immeasurable?
。
釋曰。此有二義。一釋云。念一切佛悉得無量功德。無有差別。以諸如來悉具無邊功德。悉斷一切人法障。盡功德圓滿。為此無有念有勝劣功德不同。若爾何故如來於諸經中。偏贊念阿彌陀佛功德無量耶。答。其實功德悉皆一種。但以淺識凡夫不能遍念。是以如來偏贊一佛之功德。令其至心攝念。其至心功德即多。此是如來密意方便也。猶如受大戒于僧眾中。悉是清凈堪為戒師。無有勝劣。隨其受者標心一師以為和上。發其戒緣即勝餘者。此亦如是。專心一佛功德即多。由心專至也。又有釋云。諸佛如來雖復功德悉皆平等無有勝劣。然以眾生於其佛所久昔已來結緣差別。如攝論唯識等咸云。眾生由法爾力。屬師不同。或多屬一。或一屬多。若屬此佛此佛能度。不屬余佛余佛不度。屬此佛者。至心稱念功德即多。即來救拔。其不屬者。念功不多。亦不來救。
問曰。如無量壽經言。小行菩薩及修習少福德者。皆當得生極樂世界。阿彌陀經言。不可以少善根福德因緣得生彼國。二經相違如何會釋。
釋曰。各有一意。所據不同。不相違也。無量壽經言少者。言數少也。阿彌陀經言多用也。彼人唯念阿彌陀佛。更不修餘六波羅蜜諸道品法。長時長劫難行苦行。唯有唸佛功德。無餘修道之福。故名少也
【現代漢語翻譯】 現代漢語譯本：
釋義：這有兩種解釋。第一種解釋是，唸誦一切佛的名號都能獲得無量的功德，沒有差別。因為諸位如來都具備無邊的功德，斷除了一切人法二障，功德圓滿。因此，唸誦任何佛的名號，其功德都沒有高下之分。如果這樣，為什麼如來在許多經典中，特別讚歎唸誦阿彌陀佛的功德無量呢？回答是：實際上，所有佛的功德都是一樣的。但是因為淺薄的凡夫不能普遍地念誦所有佛的名號，所以如來特別讚歎一佛的功德，使他們能夠至誠專心地念誦。這種至誠的功德就很大。這是如來的秘密方便。就像受大戒時，僧眾中的每一位比丘都是清凈的，都可以作為戒師，沒有高下之分。但是，隨著受戒者標定一心，以一位戒師作為和尚，發起戒緣，那麼這位和尚就勝過其他戒師。這個道理也是一樣。專心念誦一位佛的名號，功德就很大，因為心專一至誠。還有一種解釋是，諸佛如來雖然功德平等，沒有高下之分，但是眾生與諸佛結緣的時間長短不同。如《攝大乘論》、《唯識論》等都說，眾生由於法爾之力，歸屬的老師不同。或者多數人歸屬於一位老師，或者一個人歸屬於多位老師。如果歸屬於這位佛，這位佛就能度化他；如果不歸屬於其他佛，其他佛就不能度化他。歸屬於這位佛的人，至誠稱念他的名號，功德就很大，佛就會來救拔他；不歸屬於這位佛的人，唸誦的功德不多，佛也不會來救拔他。 問：如《無量壽經》說，小行菩薩以及修習少量福德的人，都應當能夠往生極樂世界。《阿彌陀經》說，不可以憑藉少量的善根福德因緣往生那個國度。這兩部經相互矛盾，應該如何解釋？ 釋義：各有各的用意，所依據的方面不同，並不矛盾。《無量壽經》所說的『少』，是指數量少。《阿彌陀經》所說的『少』，是指功用少。那些人只念誦阿彌陀佛的名號，不再修習其餘的六波羅蜜、諸道品法，長時間長劫地進行難行苦行，只有唸佛的功德，沒有其餘修道的福德，所以稱為『少』。
【English Translation】 English version:
Explanation: There are two interpretations here. The first explanation is that reciting the names of all Buddhas can obtain immeasurable merit, without any difference. Because all Tathagatas possess boundless merit, have cut off all two kinds of obstructions (the obstructions of afflictions and the obstructions to knowledge), and have perfected their merit. Therefore, reciting the name of any Buddha does not result in superior or inferior merit. If so, why does the Tathagata, in many sutras, particularly praise the merit of reciting Amitabha Buddha's (Amitabha - Infinite Light) name as immeasurable? The answer is: In reality, the merit of all Buddhas is the same. However, because shallow-minded ordinary people cannot universally recite the names of all Buddhas, the Tathagata particularly praises the merit of one Buddha, so that they can recite with utmost sincerity and concentration. This sincere merit is then very great. This is the Tathagata's secret expedient. It is like when receiving the great precepts, every bhikshu (monk) in the Sangha (community) is pure and can serve as a precept master, without any superiority or inferiority. However, as the receiver of the precepts focuses their mind and takes one master as their preceptor, initiating the karmic connection of the precepts, then this preceptor surpasses the others. This principle is also the same. Concentrating on reciting the name of one Buddha results in great merit, because the mind is focused and sincere. Another explanation is that although the merit of all Buddhas and Tathagatas is equal, without any superiority or inferiority, the length of time that sentient beings have formed karmic connections with each Buddha differs. As the Mahāyānasaṃgraha (Compendium of the Mahayana) and Vijñaptimātratā (Consciousness-Only) and other texts say, sentient beings, due to the power of Dharma-nature, belong to different teachers. Either many people belong to one teacher, or one person belongs to many teachers. If one belongs to this Buddha, this Buddha can liberate them; if one does not belong to other Buddhas, other Buddhas cannot liberate them. Those who belong to this Buddha, sincerely reciting their name, will gain great merit, and the Buddha will come to rescue them; those who do not belong to this Buddha, their recitation will not have much merit, and the Buddha will not come to rescue them. Question: As the Infinite Life Sutra says, Bodhisattvas (Bodhisattva - Enlightenment Being) who practice minor deeds and those who cultivate little merit should all be able to be reborn in the Land of Ultimate Bliss (Sukhavati). The Amitabha Sutra says that one cannot be reborn in that land with only a small amount of good roots, merit, and karmic conditions. These two sutras contradict each other. How should they be explained? Explanation: Each has its own intention, and they are based on different aspects, so they are not contradictory. The 'little' mentioned in the Infinite Life Sutra refers to a small quantity. The 'little' mentioned in the Amitabha Sutra refers to little utility. Those people only recite the name of Amitabha Buddha and do not cultivate the other six paramitas (perfections) or the various practices of the path, enduring difficult and arduous practices for a long time, only having the merit of reciting the Buddha's name, without the merit of cultivating other paths, so it is called 'little'.
。此念阿彌陀佛。一聲已上即是無量無邊殊勝功德。故名多也。故無量壽經下捲雲。十方恒沙諸佛如來。皆共讚歎無量壽佛威神功德不可思議。諸有眾生。聞其名號。信心歡喜。乃至一念即得往生。住不退轉。又言。其有得聞彼佛名號。歡喜踴躍乃至一念。當知此人為得大利。即是具足無上功德。稱讚凈土經言。得聞如是無量壽佛無量無邊不可思議功德名號。以此等經文證知。即是多功德也。故約數約用。名少名多。不相違也。如一摩尼珠亦名為少亦名為多。言少者。此珠唯一。其量不大。愚人不別將為少。故輕而不取。亦名為大。此一寶珠價越三千大千世界。識者所重。故言多也。唸佛亦如是。名多名少。據義不同也。
問曰。如上所釋。念阿彌陀佛。以種種義挍量。顯勝功德甚多。深生信敬。不敢誹謗。然此所得功德甚多。為由無所得心作無相。念阿彌陀佛真實法身。功德多耶。為但以有所得心作有相。念報化等身。功德亦多耶。
釋曰。俱悉多也。法身離相萬德真體。能以無所得心。體真唸佛理。然功德不可思議。如淺學之人。未能作其無相之念。但以有所得心。觀如來清凈色身殊勝相好恒沙萬德。至誠稱念亦獲無邊殊勝功德。如下輩三人。生來造惡垂終稱念彼佛名號。豈能作彼無相念耶。信知有
【現代漢語翻譯】 現代漢語譯本：如此唸誦阿彌陀佛（Amitabha）的名號，一聲唸誦就已包含了無量無邊的殊勝功德，所以稱為『多』。因此，《無量壽經》（Larger Sutra of Immeasurable Life）下卷說：『十方如恒河沙數般的諸佛如來，都共同讚歎無量壽佛（Amitabha）的威神功德不可思議。諸有眾生，聽聞他的名號，信心歡喜，乃至一念，就能得到往生，住于不退轉的境界。』又說：『如果有眾生聽聞到那尊佛的名號，歡喜踴躍乃至一念，應當知道這個人獲得了大利益，就是具足了無上的功德。』《稱讚凈土經》（Amitabha Sutra）說：『聽聞到如此無量壽佛（Amitabha）無量無邊不可思議功德的名號。』用這些經文來證明，這就是多功德。所以從數量和作用上來說，稱為『少』或『多』，並不矛盾。例如一顆摩尼寶珠，也可以稱為『少』也可以稱為『多』。說它『少』，是因為這顆珠子只有一顆，它的體積不大，愚昧的人不認識，認為它少，所以輕視而不取。也可以稱為『大』，因為這一顆寶珠的價值超過三千大千世界，識貨的人看重它，所以說它『多』。唸佛也是這樣，稱為『多』或『少』，根據意義不同而不同。 問：如上面所解釋的，唸誦阿彌陀佛（Amitabha）的名號，用種種道理來衡量，顯示出殊勝的功德非常多，我深深地生起信心和敬意，不敢誹謗。然而，這樣所得的功德非常多，是因為用無所得的心，作無相觀，念阿彌陀佛（Amitabha）真實的法身（Dharmakaya），功德多呢？還是僅僅用有所得的心，作有相觀，念報身（Sambhogakaya）化身（Nirmanakaya）等身，功德也多呢？ 答：都很多。法身（Dharmakaya）遠離一切相，是萬德的真實本體，能夠用無所得的心，體悟真實的唸佛之理，那麼功德不可思議。如果淺學之人，不能作無相的唸誦，但用有所得的心，觀想如來清凈的色身，殊勝的相好，恒河沙數般的萬德，至誠地稱念，也能獲得無邊殊勝的功德。如下輩三人，生來造惡，臨終時稱念那尊佛的名號，難道能作無相的唸誦嗎？相信是有
【English Translation】 English version: Reciting the name of Amitabha (Amitabha), even a single recitation encompasses immeasurable and boundless sublime merits, hence it is called 'much'. Therefore, the lower volume of the Larger Sutra of Immeasurable Life states: 'The Buddhas and Tathagatas in the ten directions, as numerous as the sands of the Ganges, all jointly praise the majestic and virtuous merits of Amitabha Buddha as inconceivable. All sentient beings who hear his name, with faith and joy, even with a single thought, will attain rebirth and dwell in the state of non-retrogression.' It also says: 'If there are sentient beings who hear the name of that Buddha, rejoice and leap with joy, even with a single thought, know that this person has obtained great benefit, which is to be fully endowed with unsurpassed merit.' The Amitabha Sutra says: 'Hearing the name of such Immeasurable Life Buddha (Amitabha) with immeasurable, boundless, and inconceivable merits.' Using these sutra passages to prove, this is much merit. Therefore, in terms of quantity and function, calling it 'little' or 'much' is not contradictory. For example, a Mani jewel can also be called 'little' or 'much'. Saying it is 'little' is because this jewel is only one, its size is not large, and ignorant people do not recognize it, thinking it is little, so they despise it and do not take it. It can also be called 'great' because the value of this one jewel exceeds three thousand great chiliocosms, and those who know its value value it, so it is said to be 'much'. Reciting the Buddha's name is also like this, called 'much' or 'little', depending on the meaning. Question: As explained above, reciting the name of Amitabha (Amitabha), using various reasons to measure, shows that the sublime merits are very many, and I deeply generate faith and reverence, and dare not slander. However, the merit obtained in this way is very much, is it because with a mind of non-attainment, contemplating without form, reciting the true Dharmakaya (Dharmakaya) of Amitabha (Amitabha), is the merit more? Or is it just with a mind of attainment, contemplating with form, reciting the Sambhogakaya (Sambhogakaya) and Nirmanakaya (Nirmanakaya) bodies, is the merit also much? Answer: Both are much. The Dharmakaya (Dharmakaya) is far from all forms, it is the true essence of ten thousand virtues, and being able to use a mind of non-attainment to realize the true principle of reciting the Buddha's name, then the merit is inconceivable. If a person with shallow learning cannot perform formless recitation, but uses a mind of attainment to visualize the pure body of the Tathagata, the sublime marks and characteristics, the ten thousand virtues as numerous as the sands of the Ganges, and sincerely recites, they can also obtain boundless and sublime merits. For example, the three types of people in the lower grades, who have created evil since birth, recite the name of that Buddha at the time of death, how can they perform formless recitation? Believe that there is
相心念亦獲無邊勝福也。又欲斷二障。必修無相之念。今植彼因亦修有相念佛。又真佛權佛理事不同。無相有相修因亦別。理無違也。
問曰。若作諸法實相觀。能滅微細罪障。勝於唸佛滅粗業者。何不命終之際教觀實相。而乃勸令稱佛名號耶。
釋曰。誠如所責。然以四義不可教其作實相也。一人惡。二法深。三苦逼。四時促。人惡者。此人生來未曾修善。但令唸佛猶恐未閑。況能解了諸法實相。法深者。二空真如法性平等。理致幽遠。卒作難成。不可教也。苦逼者。平生學人常修此觀。苦惱所逼猶作不成。況乎此人生來未曾修習。眾苦纏繞始教令修。理不可也。時促者。平生之日為其廣說諸法實相。多歲尋思。猶不能曉。況茲少選。方始習。求必定不成。徒唐設教。善知時事名大法師。大聖宜知學必不得。故不教彼令觀實相。深顯佛智善逗物機。以此四緣不教實相也。
問曰。若人一生已來修行三福及十六觀。或臨命終時遇善知識。一聲十聲稱佛名號。罪根消滅。令得往生。此人或時命猶不斷。更經多日方始壽終。為復更須唸佛方生凈土。為不得唸佛亦往生耶。
釋曰。得往生也。但以其人行業已成罪垢消滅。縱延多日亦得往生。然有二種。一者修福之後多日未死。其人更不造重罪。時
【現代漢語翻譯】 現代漢語譯本：相信心中所念也能獲得無邊的殊勝福報。而且想要斷除二障（煩惱障和所知障），必須修習無相的念。現在種下那個因，也修習有相的唸佛。而且真佛和權佛，理和事不同，無相和有相的修因也不同，道理上沒有違背。
有人問：如果修習諸法實相觀，能夠滅除微細的罪障，勝過唸佛滅除粗重的業障，為什麼臨命終的時候不教他觀實相，而是勸他稱念佛的名號呢？
回答說：確實像你所責問的。但是因為四個原因，不可以教他修習實相。第一，這個人根器惡劣；第二，佛法深奧；第三，被痛苦逼迫；第四，時間緊迫。根器惡劣是指，這個人一生以來沒有修習善法，只是讓他念佛恐怕還不熟悉，何況能夠理解諸法實相。佛法深奧是指，二空（人空和法空）真如法性平等，道理深遠幽微，倉促之間難以成就，所以不可以教他。被痛苦逼迫是指，平時學習的人經常修習這種觀想，被苦惱所逼迫尚且不能成就，何況這個人一生以來沒有修習，被眾多的痛苦纏繞，才開始教他修習，道理上是不可以的。時間緊迫是指，平時用很多時間為他廣泛地解說諸法實相，多年思考，尚且不能明白，何況現在這麼短的時間，才開始學習，求得必定成就，徒勞地設定教法。善於瞭解時機的人才稱得上是大法師。大聖應該知道學習必定不能成功，所以不教他觀實相。這深刻地顯示了佛的智慧，善於啓發眾生的根機。因為這四個緣故，不教他實相。
有人問：如果有人一生以來修行三福（孝養父母，奉事師長，慈心不殺修十善業；受持三歸，具足眾戒，不犯威儀；發菩提心，深信因果，讀誦大乘，勸進行者）以及十六觀，或者臨命終的時候遇到善知識，一聲十聲稱念佛的名號，罪根消滅，得以往生。這個人或者壽命還沒有斷絕，又經過多天才壽終，是還需要念佛才能往生凈土，還是不念佛也能往生呢？
回答說：可以往生。只是因為這個人行業已經成就，罪垢已經消滅，即使延長多日也能往生。然而有兩種情況。一種是修福之後多日未死，這個人不再造作嚴重的罪業，這時
【English Translation】 English version: Believing in the mind's thoughts also obtains boundless excellent blessings. Moreover, to sever the two obscurations (the obscuration of afflictions and the obscuration of knowledge), one must cultivate the thought of no-form (Wu Xiang). Now planting that cause, one also cultivates the thought of Buddha with form (You Xiang). Furthermore, the True Buddha and the Provisional Buddha, principle and phenomena are different, the causes of cultivation with no-form and with form are also different, there is no contradiction in principle.
Someone asks: If one cultivates the contemplation of the true nature of all dharmas (Zhu Fa Shi Xiang Guan), which can extinguish subtle sinful obstacles, surpassing the recitation of Buddha's name in extinguishing gross karma, why not teach the contemplation of true nature at the time of death, but instead encourage the recitation of the Buddha's name?
The answer is: Indeed, as you have questioned. However, due to four reasons, it is not possible to teach them to cultivate true nature. First, the person is evil; second, the Dharma is profound; third, suffering is pressing; fourth, time is short. 'The person is evil' means that this person has never cultivated goodness in their life, and even just having them recite the Buddha's name is feared to be unfamiliar, let alone understanding the true nature of all dharmas. 'The Dharma is profound' means that the two emptinesses (emptiness of self and emptiness of phenomena), true thusness (Zhen Ru), and the equality of Dharma-nature are profound and subtle in principle, and difficult to achieve in a hurry, so it cannot be taught. 'Suffering is pressing' means that practitioners who study regularly often cultivate this contemplation, but are still unable to achieve it when pressed by suffering, let alone this person who has never cultivated it in their life, and is only taught to cultivate it when surrounded by numerous sufferings, which is unreasonable. 'Time is short' means that in ordinary times, one extensively explains the true nature of all dharmas to them, and after many years of contemplation, they are still unable to understand, let alone now, in such a short time, just beginning to learn, seeking certain achievement will be futile. One who knows the times well is called a great Dharma master. The Great Sage should know that learning will certainly not succeed, so he does not teach them to contemplate true nature. This profoundly reveals the Buddha's wisdom, skillfully inspiring the faculties of beings. Because of these four reasons, true nature is not taught.
Someone asks: If a person has cultivated the three blessings (filial piety towards parents, serving teachers and elders, and compassionately refraining from killing and cultivating the ten good deeds; upholding the three refuges, fully observing the precepts, and not violating the rules of conduct; generating the Bodhi mind, deeply believing in cause and effect, reciting the Mahayana scriptures, and encouraging practitioners) and the sixteen contemplations throughout their life, or encounters a good teacher at the time of death, and recites the Buddha's name once or ten times, their roots of sin are extinguished, and they are able to be reborn in the Pure Land. If this person's life has not yet ended, and they live for several more days before their life ends, do they still need to recite the Buddha's name in order to be reborn in the Pure Land, or can they be reborn even without reciting the Buddha's name?
The answer is: They can be reborn. It is just because this person's karma has already been accomplished, and their sinful defilements have been extinguished, that even if they live for many more days, they can still be reborn. However, there are two situations. One is that after cultivating blessings, they do not die for many days, and this person does not create any more serious sins, at this time
起諸無記心。此心不能招善惡報。故乘前唸佛即得往生。二者其人唸佛之後。或多時不死。更興惡念起不善業。此人多恐不生凈土。經言。一念瞋心障百千法門。又言。瞋恚之害破諸善法。劫功德賊無過瞋恚。其人雖有已前觀行唸佛等善。皆為瞋恚所損。不得往生。況餘罪業障諸善行。如經說言。終時造業最先受報。死若心重者先受。輕重若等先者前受。此人為後有罪多。恐不得生也。
問曰。如觀佛三昧海經說。佛告阿難。若有眾生。殺父害母。罵辱六親。作是罪者。命終之時銅狗張口。化十八車狀如金車。寶蓋在上。一切火焰化為玉女。罪人遙見心生歡喜。我欲往中。風刀解時寒急失聲。寧得好火在車上坐。然火自爆。作是念已即便命終。揮攉之間已坐金車。顧瞻玉女。皆捉鐵斧。斬截其身。又言。復有眾生。犯四重禁。虛食信施。誹謗邪見不識因果。斷學般若。毀十方佛。偷僧祇物。淫妷無道。逼略凈戒諸比丘尼姊妹親戚。不知慚愧。毀辱所親。造眾惡事。此人罪報臨命終時。風刀解身。偃坐不定。如被杖楚撻。其心荒越發癡狂想。見己室宅男女大小。一切皆是不凈之物。屎尿臭處盈流於外。爾時罪人即作是語。云何此處無好城廓及好山林使吾遊戲。乃處如此不凈物間。作是語已。獄卒羅剎以大鐵叉。擎
【現代漢語翻譯】 現代漢語譯本 生起種種無記心（既非善亦非惡的心念）。這種心念不能招致善報或惡報。所以憑藉之前的唸佛功德就能往生。第二種情況是，那個人唸佛之後，或者過了很久沒有去世，又生起惡念，造作不善的業。這個人大多會擔心自己不能往生凈土。《經》中說：『一念嗔心，能障礙百千法門。』又說：『嗔恚的危害，能破壞各種善法。』劫奪功德的盜賊，沒有比嗔恚更厲害的了。這個人雖然有之前的觀行、唸佛等善行，都會被嗔恚所損害，不能往生。更何況其他的罪業會障礙各種善行。如經中所說：『臨終時造的業，最先受到報應。』臨死時如果心念的善惡份量很重，就先受報；如果輕重相等，就先受之前的業報。這個人因為後來造的罪業很多，恐怕不能往生。
問：如《觀佛三昧海經》所說，佛告訴阿難：『如果有眾生，殺父害母，謾罵侮辱六親，造作這些罪業的人，臨命終時，銅狗張開大口，化現出十八輛車，形狀像金車，寶蓋在上面，一切火焰都化為玉女。罪人遠遠看見，心中生起歡喜，想要前往其中。風刀解體時，寒冷得厲害，失聲叫喊，寧願得到好火在車上坐著。然後火焰自爆。這樣想之後，就立刻命終。揮動之間已經坐在金車上，回頭看那些玉女，都拿著鐵斧，斬截他的身體。』又說：『又有一些眾生，觸犯四重禁（比丘戒律中的四種根本重罪），虛假地接受信徒的供養，誹謗邪見，不認識因果，斷絕學習般若（智慧），譭謗十方諸佛，偷盜僧眾的財物，淫亂放蕩沒有節制，逼迫玷污持守清凈戒律的比丘尼、姐妹、親戚，不知羞愧，毀辱親人，造作各種惡事。』這種人罪報現前，臨命終時，風刀解體，仰臥坐立不定，好像被棍杖鞭打，心中荒亂，生起癡狂的想法，看見自己的住宅、男女老小，一切都是不乾淨的東西，屎尿臭氣充滿流淌在外面。這時罪人就說：『為什麼這裡沒有好的城廓和好的山林讓我遊玩，卻處在如此不乾淨的東西之間？』說完這些話，獄卒羅剎用大鐵叉，擎
【English Translation】 English version Arising from non-specified mind (neither good nor evil thoughts). This mind cannot bring about good or bad retribution. Therefore, relying on the previous recitation of Buddha's name, one can be reborn in the Pure Land. The second case is that after reciting Buddha's name, the person does not die for a long time, and then generates evil thoughts and creates unwholesome karma. This person is mostly afraid that they will not be reborn in the Pure Land. The Sutra says: 'A single thought of anger can obstruct hundreds of thousands of Dharma doors.' It also says: 'The harm of anger can destroy all good dharmas.' The thief who robs merit is none greater than anger. Although this person has previous good deeds such as contemplation and recitation of Buddha's name, they will all be damaged by anger and will not be reborn. Moreover, other sins will obstruct all good deeds. As the Sutra says: 'The karma created at the time of death will be the first to be received.' If the mind is heavy with good or evil at the time of death, it will be received first; if the weight is equal, the previous karma will be received first. This person has created many sins later, and I am afraid they will not be reborn.
Question: As the Contemplation of the Buddha Samadhi Sea Sutra says, the Buddha told Ananda: 'If there are sentient beings who kill their father and mother, curse and insult their six relatives, and commit these sins, at the time of their death, a copper dog will open its mouth, and eighteen vehicles will appear, shaped like golden vehicles, with jeweled canopies on top, and all the flames will transform into jade maidens. The sinner sees them from afar and feels joy in their heart, wanting to go among them. When the wind-knife dismembers the body, it is extremely cold, and they cry out, preferring to have a good fire to sit on in the vehicle. Then the flames explode. After thinking this, they immediately die. In a flash, they are already sitting on the golden vehicle, looking back at the jade maidens, who are all holding iron axes, chopping off their bodies.' It also says: 'Furthermore, there are some sentient beings who violate the four major precepts (the four fundamental grave offenses in the Bhikkhu precepts), falsely accept offerings from believers, slander heretical views, do not recognize cause and effect, cut off the study of Prajna (wisdom), slander the Buddhas of the ten directions, steal the property of the Sangha, engage in unrestrained and immoral sexual conduct, and force and defile Bhikkhunis, sisters, and relatives who uphold pure precepts, without shame, and defame their relatives, committing all kinds of evil deeds.' When the retribution of this person manifests, at the time of death, the wind-knife dismembers the body, and they cannot sit or lie still, as if being beaten with sticks and whips, their mind is desolate, and they have crazy thoughts, seeing their houses, men, women, and children, all as unclean things, with excrement and urine flowing outside. At this time, the sinner says: 'Why are there no good cities and good mountains here for me to play in, but instead I am in such unclean things?' After saying these words, the prison guard Rakshasa uses a large iron fork to lift
阿毗地獄及諸刀山。化作寶樹及清涼池。火焰化作金葉蓮花。諸鐵嘴蟲化為鳧雁。地獄痛聲如詠歌音。罪人聞已如此好處吾當游中。念已尋時坐火蓮華。寧知今日蓮華來迎非是此火花也。
釋曰。以四義故知非火車。一以行。二以相。三以語。四以佛。此四義異火花。一以行者。觀佛三昧經說。罪人造罪。犯四重禁。乃至毀辱所親。不生悔過。不遇善友教令唸佛。故所見花是地獄相。今此下品等三人。雖復生來造罪。終時遇善知識至心念佛。以唸佛故滅多劫罪。成勝功德。感得寶池中花來迎。豈同前花也。二相者。彼經說。風刀解身。偃臥不定。如被楚撻。其心荒越發狂癡想。見己室宅男女大小。一切皆是不凈之物。屎尿臭處盈流於外。今此唸佛身心安穩。惡想都滅。唯見聖眾。聞有異香。故不類也。三語者。彼經中說。地獄痛聲如詠歌音。罪人聞已。如此好處吾當游中。觀經中贊言。善男子汝稱佛名。故諸罪消滅。我來迎汝。彼是詠歌之音。此陳滅罪之語。二音既別。故不同也。四佛者。彼經一切火焰化為玉女。罪人遙見心生歡喜。我欲往中。坐金車已顧瞻玉女。皆捉鐵斧斬截其身。觀經言。爾時彼佛即遣化佛化觀世音化大勢至。至行者前。以此四義準知。蓮花來迎不同觀佛三昧海經說也。
問曰。九
【現代漢語翻譯】 現代漢語譯本：阿鼻地獄（Avici Hell，佛教中最底層的地獄）以及各種刀山，都化作寶樹和清涼的池水。火焰化作金色的蓮花。鐵嘴蟲化為野鴨和大雁。地獄的痛苦叫聲，聽起來像是詠唱的歌聲。罪人聽到後心想，『這裡如此美好，我應當去遊玩一番。』 這樣想著，隨即就坐到了火蓮花上。哪裡知道今天這蓮花是來迎接他的，而不是地獄的火焰呢？
釋迦牟尼解釋說：通過四種方式可以知道這不是地獄的火車。第一是執行方式，第二是外貌，第三是語言，第四是佛。這四種方式都與地獄的火車不同。第一是執行方式。《觀佛三昧經》（Contemplation on the Buddha Samadhi Sutra）中說，罪人造下罪孽，觸犯四重禁戒，甚至侮辱自己的親人，不生悔改之心，又沒有遇到善友教導他念佛，所以他所見到的花是地獄的景象。現在這下品（lower grade）的三個人，雖然生前造了罪，臨終時遇到了善知識，至誠唸佛，因爲念佛的緣故，消滅了多劫的罪業，成就了殊勝的功德，感得寶池中的蓮花來迎接他，怎麼會和之前的地獄之花一樣呢？第二是外貌。那部經中說，風刀解體，身體搖擺不定，就像是被鞭打一樣。他的內心荒涼空虛，發狂癡想，看到自己的住宅、男女老少，一切都是不乾淨的東西，糞便尿液的臭氣盈溢流淌在外。現在這些唸佛的人身心安穩，惡念都消滅了，只看到聖眾，聞到奇異的香氣，所以不一樣。第三是語言。那部經中說，地獄的痛苦叫聲聽起來像是詠唱的歌聲，罪人聽到後心想：『這裡如此美好，我應當去遊玩一番。』 《觀經》（Contemplation Sutra）中讚歎說：『善男子，你稱念佛的名號，所以各種罪業都消滅了，我來迎接你。』 那是詠唱的聲音，這是陳述消滅罪業的話語，兩種聲音既然不同，所以不一樣。第四是佛。那部經中說，一切火焰化為玉女，罪人遠遠地看到，心中生起歡喜，心想：『我想要到她們那裡去。』 坐上金車後顧盼玉女，玉女們都拿著鐵斧砍斷他的身體。《觀經》中說：『那時，彼佛（that Buddha）就派遣化佛、化觀世音（Avalokiteśvara，代表慈悲的菩薩）、化大勢至（Mahāsthāmaprāpta，代表力量的菩薩），來到修行者面前。』 根據這四種方式來衡量，蓮花來迎接與《觀佛三昧海經》（Contemplation on the Buddha Samadhi Sea Sutra）所說的不同。
有人問：九
【English Translation】 English version: Avici Hell (the deepest hell in Buddhism) and all the knife mountains are transformed into jeweled trees and cool, clear ponds. Flames are transformed into golden lotus flowers. Iron-beaked insects are transformed into ducks and geese. The painful cries of hell sound like chanted songs. When sinners hear this, they think, 'This place is so wonderful, I should go and play there.' Thinking this, they immediately sit on the fire lotus. Little do they know that today this lotus is coming to greet them, and is not the fire of hell.
Shakyamuni explained: There are four ways to know that this is not the fire-chariot of hell. First, by its mode of operation; second, by its appearance; third, by its language; and fourth, by the Buddha. These four ways are different from the fire-chariot of hell. First, by its mode of operation. The Contemplation on the Buddha Samadhi Sutra says that sinners commit sins, violate the four major precepts, and even insult their relatives, without repentance, and do not encounter good friends to teach them to recite the Buddha's name, so the flower they see is a vision of hell. Now, these three people of the lower grade, although they committed sins in their lifetime, encountered a good teacher at the time of death and sincerely recited the Buddha's name. Because of reciting the Buddha's name, they extinguished the sins of many kalpas and achieved supreme merit, and were rewarded with the lotus flower in the jeweled pond coming to greet them. How could it be the same as the previous flower of hell? Second, by its appearance. That sutra says that the wind-knife dismembers the body, and the body sways and is unstable, as if being whipped. Their hearts are desolate and empty, and they have mad and delusional thoughts, seeing their houses, men, women, old and young, all as unclean things, with the stench of feces and urine overflowing outside. Now, these people who recite the Buddha's name are at peace in body and mind, and their evil thoughts are all extinguished, seeing only the holy assembly and smelling strange fragrances, so it is not the same. Third, by its language. That sutra says that the painful cries of hell sound like chanted songs, and when sinners hear this, they think, 'This place is so wonderful, I should go and play there.' The Contemplation Sutra praises, 'Good man, because you recite the name of the Buddha, all your sins are extinguished, and I have come to greet you.' That is the sound of chanting, and this is the statement of extinguishing sins. Since the two sounds are different, they are not the same. Fourth, by the Buddha. That sutra says that all the flames are transformed into jade maidens, and when sinners see them from afar, joy arises in their hearts, thinking, 'I want to go to them.' After getting into the golden chariot, they look around at the jade maidens, who all take iron axes and chop off their bodies. The Contemplation Sutra says, 'At that time, that Buddha (that Buddha) sent a transformation Buddha, a transformation Avalokiteśvara (the Bodhisattva representing compassion), and a transformation Mahāsthāmaprāpta (the Bodhisattva representing power), to come before the practitioner.' Judging by these four ways, the lotus flower coming to greet is different from what is said in the Contemplation on the Buddha Samadhi Sea Sutra.
Someone asks: Nine
品生人行有優劣。聖迎多少花開早晚。珍臺寶華悉有差降。何因上品下生與下品下生。一種金花遂無優劣也。
釋曰。此有三義。一釋云。此非往人花也。此或是佛來迎佛所乘花也。其人障重不感見佛。但見佛座猶不分明。猶如日輪曚昽似觀也。二釋。此人障重不感佛迎。但得金蓮引生凈土。故觀經說住其人前。若是坐花。經何不說坐寶花也。三釋。此是坐花。雖同是金華。大小勝劣。莊嚴粗妙自分二品蓮異。何妨亦有差殊也。
問曰。下品中生六劫花開。下品下生十二劫華開。為取此方日月歲數積以成劫。為取凈土日月歲數以成劫耶。
釋曰。凈土諸師亦有釋言。取此方日月歲數。積成於劫。何以得知。釋迦如來此方成道。說經為此娑婆有情。于彼華開之時。令此眾生得解。故知只用此劫。明彼華開也。今釋。不然。用彼方日月歲數。以成於劫。顯彼華開時節分齊。何以得知。此有三義。一例。二教。三理而得知也。例者。如四天王天等六慾諸天壽命長短。皆約彼天日月而說。只如四天王天壽命五百歲。彼天日夜。取此人中五十年。為四天王天一日一夜。如是日夜三十日為一月。十二月為一年。如是彼天壽命五百歲。若取閻浮提日月計。當一萬八千年為一月。二億一萬六千年為一年。如是彼天壽
【現代漢語翻譯】 現代漢語譯本： 眾生往生時，品位有優劣之分。聖眾前來迎接，蓮花開放的時間有早晚之別。珍貴的蓮臺寶座，也都有差別和等級。為什麼上品往生和下品往生，同一種金蓮花卻又沒有優劣之分呢？ 解釋說：這裡有三種解釋。第一種解釋是，這並非往生者自己乘坐的蓮花，這或許是佛來迎接時所乘坐的蓮花。因為這個人業障深重，無法感知佛的到來，只能看到佛的座位，而且還不清晰，就像在朦朧中觀看太陽一樣。第二種解釋是，這個人業障深重，無法感應到佛來迎接，只能得到金蓮花引導往生凈土。所以《觀經》說蓮花停留在他的面前。如果是乘坐的蓮花，經中為什麼不說乘坐寶蓮花呢？第三種解釋是，這確實是乘坐的蓮花，雖然同樣是金蓮花，但大小、殊勝程度、莊嚴程度、精細程度都有差別，自然就分成了兩種品級的蓮花，為什麼不能有差別呢？ 問：下品中生需要六劫蓮花開放，下品下生需要十二劫蓮花開放。這個劫，是用此方世界的日月年歲來積累計算，還是用凈土世界的日月年歲來計算呢？ 解釋說：凈土的各位法師也有解釋說，是用此方世界的日月年歲來積累計算成劫。怎麼知道的呢？釋迦如來在此方世界成道，所說的經典是爲了娑婆世界的眾生。在蓮花開放的時候，讓此方世界的眾生得到解脫。所以知道只用此方世界的劫數，來說明蓮花開放的時間。現在我解釋，不是這樣的。是用彼方世界的日月年歲來計算成劫，來顯示蓮花開放的時間和界限。怎麼知道的呢？這裡有三種理由：一、類比；二、教證；三、理證。類比，比如四天王天等六慾天的壽命長短，都是用他們天上的日月來計算的。比如四天王天的壽命是五百歲，他們的一天一夜，相當於我們人間的五十年。這樣日夜三十天為一月，十二月為一年。這樣他們天上的壽命五百歲，如果用閻浮提的日月來計算，相當於一萬八千年為一月，二億一千六百萬年為一年。這樣他們天上的壽命。
【English Translation】 English version: When sentient beings are reborn, their grades are different. When the saints come to welcome them, the lotus flowers bloom at different times. The precious lotus platforms and thrones also have differences and ranks. Why is it that in the upper-grade rebirth and the lower-grade rebirth, the same kind of golden lotus flower has no difference in quality? The explanation says: There are three explanations here. The first explanation is that this is not the lotus flower that the reborn person rides on. This may be the lotus flower that the Buddha rides on when he comes to welcome. Because this person has heavy karma, he cannot perceive the arrival of the Buddha, but can only see the Buddha's seat, and it is still unclear, like watching the sun in a haze. The second explanation is that this person has heavy karma and cannot sense the Buddha's welcome, but can only get the golden lotus flower to guide him to be reborn in the Pure Land. Therefore, the 'Contemplation Sutra' says that the lotus flower stays in front of him. If it is a lotus flower to ride on, why doesn't the sutra say to ride on a precious lotus flower? The third explanation is that this is indeed a lotus flower to ride on. Although it is the same golden lotus flower, there are differences in size, superiority, solemnity, and fineness. Naturally, it is divided into two grades of lotus flowers. Why can't there be differences? Question: The lower-grade middle rebirth requires six kalpas for the lotus flower to bloom, and the lower-grade lower rebirth requires twelve kalpas for the lotus flower to bloom. Is this kalpa calculated by accumulating the days, months, and years of this world, or by calculating the days, months, and years of the Pure Land? The explanation says: The masters of the Pure Land also explain that the kalpa is calculated by accumulating the days, months, and years of this world. How do we know this? Shakyamuni Buddha attained enlightenment in this world, and the sutras he spoke were for the sentient beings of the Saha world. When the lotus flower blooms, let the sentient beings of this world be liberated. Therefore, we know that only the kalpas of this world are used to explain the time when the lotus flower blooms. Now I explain that it is not like this. The kalpa is calculated by using the days, months, and years of that world to show the time and limits of the lotus flower's blooming. How do we know this? There are three reasons here: 1. Analogy; 2. Scriptural proof; 3. Logical proof. Analogy, for example, the length of life of the Four Heavenly Kings and the other six desire heavens are all calculated using the days and months of their heavens. For example, the lifespan of the Four Heavenly Kings is five hundred years. One day and night in their heaven is equivalent to fifty years in our human world. Thirty days and nights are one month, and twelve months are one year. Thus, their lifespan of five hundred years is equivalent to 18,000 years per month and 216 million years per year if calculated using the days and months of Jambudvipa.
命五百歲。算閻浮提年。其數極多也。已上五天命漸漸增。日漸漸長年皆增下天一倍。故知彼天取其年命。還用彼天日夜。以日計月。以月計年。以年計命。故知凈土以日計月。以月計年。以年計劫。不用此方日月劫也。二教者。如上品中生言。此紫金臺如大寶花。經宿即開。故知花開經宿者。用彼方晝夜。夜即華合。晝即華開。斯即半劫為晝。為華開之時。半劫為夜。為花合之分。顯彼上品中生之人華開時分。取彼經宿大寶花開之時也。上品中生一宿華開既然。上品下生一日一夜蓮華乃開。故知還用彼方日夜也。不然者。寧容凈土大寶華開取此之晝日而華開也。若彼大寶華開自取彼方日夜。上品中生華開同彼時節。上品下生一日一夜華開。翻乃同於此方日月。上品中生華開。乃晚上品下生之者。分華遲速義乃乖違。理必不然。故知取彼日月也。日月既爾。劫亦可知。三由理者。若日月華開乃用彼方日月。若經劫華開乃用此方劫數者。即中品中生七日華開。若望此方計當七劫。下品中生六劫方開。若望彼方計當六日。寧容中品華開之日遲于下品六劫華開耶。又下品上生經七七日。蓮華方開亦遲下品中生四十二劫也。以此道理進退推徴。故知彼劫不用此方劫也。
問曰。彼既經劫蓮花方開。為由有罪障。故華開遲
【現代漢語翻譯】 現代漢語譯本 壽命為五百歲。計算閻浮提（Jambudvipa，我們所居住的這個世界）的年份，其數量極其眾多。以上五層天的壽命逐漸增加，白天也逐漸變長，年份都比下一層天增加一倍。因此可知，那些天以他們自己的日夜來計算年份和壽命。用日計算月，用月計算年，用年計算壽命。所以知道凈土（Pure Land）用日計算月，用月計算年，用年計算劫（kalpa，極長的時間單位），不用我們這個世界的日月劫數。二、教義方面，如上品中生的人所說，『這紫金臺像大寶花一樣，過一夜就開放。』因此可知，『花開經宿』是用那個世界的晝夜。夜晚花就合攏，白天花就開放。這就是半劫為白天，是花開放的時候；半劫為夜晚，是花合攏的時候。顯示上品中生的人，花開的時間，是取那個世界過一夜大寶花開放的時候。上品中生的人過一夜花開既然如此，上品下生的人一天一夜蓮花才開放。因此可知還是用那個世界的日夜。不然的話，怎麼能允許凈土的大寶花開放，卻取我們這個世界的白天呢？如果大寶花開放是取他們自己的日夜，上品中生的人花開和他們同時，上品下生的人一天一夜花開，反而和我們這個世界的日月相同，上品中生的人花開，比上品下生的人慢，花開的遲速在道理上就矛盾了，這肯定是不對的。所以知道是取那個世界的日月。日月既然如此，劫數也可以知道了。三、從道理上說，如果日月花開是用那個世界的日月，如果經過劫數花開是用我們這個世界的劫數，那麼中品中生的人七日花開，如果用我們這個世界計算，就相當於七劫。下品中生的人六劫才開放，如果用那個世界計算，就相當於六日。怎麼能允許中品花開的日子比下品六劫花開還要慢呢？又下品上生的人經過七七日，蓮花才開放，也比下品中生的人四十二劫還要慢。用這些道理反覆推敲，所以知道那個世界的劫數不用我們這個世界的劫數。
問：他們既然經過劫數蓮花才開放，是因為有罪障，所以花開得慢嗎？
【English Translation】 English version The lifespan is five hundred years. Calculating the years of Jambudvipa (the world we live in), the number is extremely large. The lifespans of the five heavens above gradually increase, and the days gradually lengthen, with each heaven's years doubling that of the heaven below. Therefore, it is known that those heavens use their own days and nights to calculate years and lifespans. They use days to calculate months, months to calculate years, and years to calculate lifespans. Thus, it is known that the Pure Land uses days to calculate months, months to calculate years, and years to calculate kalpas (extremely long units of time), not the days, months, and kalpas of this world. Secondly, regarding the teachings, as the person born in the upper grade of the middle level says, 'This purple-gold platform is like a great treasure flower, opening after one night.' Therefore, it is known that 'flower opening after one night' uses the days and nights of that world. At night, the flower closes; during the day, the flower opens. This means half a kalpa is daytime, the time when the flower opens; half a kalpa is nighttime, the time when the flower closes. It shows that the time of flower opening for those born in the upper grade of the middle level is taken from the time when the great treasure flower opens after one night in that world. Since the flower of those born in the upper grade of the middle level opens after one night, the lotus flower of those born in the upper grade of the lower level opens only after one day and one night. Therefore, it is known that they still use the days and nights of that world. Otherwise, how could the great treasure flower of the Pure Land be allowed to open, yet take the daytime of our world? If the opening of the great treasure flower takes their own days and nights, and the flower opening of those born in the upper grade of the middle level is at the same time as them, and the flower opening of those born in the upper grade of the lower level after one day and one night is the same as the days and months of our world, then the flower opening of those born in the upper grade of the middle level is slower than those born in the upper grade of the lower level, and the speed of flower opening would be contradictory in principle, which is certainly not right. Therefore, it is known that it takes the days and months of that world. Since the days and months are like this, the kalpas can also be known. Thirdly, from the perspective of reason, if the opening of the days, months, and flowers uses the days and months of that world, and if the flower opening after kalpas uses the kalpas of our world, then the flower opening of those born in the middle grade of the middle level after seven days would be equivalent to seven kalpas if calculated using our world. Those born in the lower grade of the middle level only open after six kalpas, which would be equivalent to six days if calculated using that world. How could the days of flower opening for those in the middle grade be slower than the six kalpas of flower opening for those in the lower grade? Furthermore, those born in the upper grade of the lower level only have their lotus flowers open after seven times seven days, which is also slower than the forty-two kalpas of those born in the middle grade of the lower level. By repeatedly examining these principles, it is known that the kalpas of that world do not use the kalpas of our world.
Question: Since they only have their lotus flowers open after kalpas, is it because they have sinful obstacles that the flowers open slowly?
晚。為由勝功德。故多劫在彼花中耶。
釋曰。準依下品下生。經十二大劫蓮華方開。觀世音大勢至以大悲音聲。為其廣說諸法實相除滅罪法。以此準知。彼亦有罪障。由斯罪障故經劫華開。不然者。何因九品行業不同。華開早晚各有差降也。
問曰。若彼有罪障華開遲晚者。何由此業障不感苦報耶。
釋曰。雖有罪種。以其前生髮菩提心。至心稱念阿彌陀佛諸罪消滅。縱有微細業種。不能為異熟因牽生苦果。唯以其業種極羸劣。故知唸佛功德損其勢用。又以唸佛功德之力。感得凈土殊勝之身。于彼身上。苦果無由而得現起。又以佛本願力不得現行。但有餘障障其蓮華。不得速啟。故無量壽經云。由疑彼佛不思議智。生彼胎宮。無有眾苦。但五百歲中胎宮掩閉。此亦如是。障花開也。雖障花開花中無苦。而此罪種但有障華開力。無招苦報之功。猶如殺生之業等流果中。能障人天長命之報也。
問曰。觀經言。下品下生十聲唸佛。于唸唸中滅八十億劫生死之罪。罪既滅除。何故華開已后觀世音菩薩為說實相除滅罪法耶。若有罪可除者。何因不障生凈土。而得往生耶。
釋曰。此有微細障未盡。故經說除也。然罪障微劣唸佛善強。乘佛威神不妨得生凈土。以彼罪人造眾重罪。業勢力能感惡
【現代漢語翻譯】 現代漢語譯本 問：為什麼（往生者）因為勝過功德的緣故，要在蓮花中待上許多劫呢？
答：依據《觀無量壽經》下品下生所述，要經過十二大劫蓮花才會開放。觀世音（Avalokitesvara）菩薩、大勢至（Mahasthamaprapta）菩薩以大悲音聲，為他廣說諸法實相，消除罪業。由此可以推知，這個人也有罪業障礙，因為這些罪業障礙，所以要經過許多劫蓮花才能開放。不然的話，為什麼九品往生者的行業不同，蓮花開放的早晚各有差別呢？
問：如果他有罪業障礙，蓮花開放遲緩，為什麼這些業障沒有讓他感受到痛苦的果報呢？
答：雖然有罪業的種子，因為他前生髮了菩提心（Bodhi-citta），至誠懇切地稱念阿彌陀佛（Amitabha）名號，諸罪消滅。縱然有微細的業種，也不能作為異熟因，牽引產生痛苦的果報。只是因為這些業種極其微弱，所以知道唸佛的功德減損了它的勢力作用。又因爲念佛功德的力量，感得凈土殊勝的身體，在這個身體上，痛苦的果報沒有辦法顯現出來。又因為阿彌陀佛的本願力，使得苦報不得現行，只是有剩餘的業障，障礙他的蓮花不能快速開放。所以《無量壽經》說，因為懷疑阿彌陀佛不可思議的智慧，所以往生到凈土的胎宮中，沒有眾多的痛苦，只是在五百歲中胎宮被封閉。這裡的情況也是這樣，是業障障礙了蓮花開放。雖然障礙了蓮花開放，在蓮花中卻沒有痛苦。而這些罪業的種子，只有障礙蓮花開放的力量，沒有招致痛苦果報的功用，猶如殺生之業在等流果中，能夠障礙人天長壽的果報一樣。
問：《觀無量壽經》說，下品下生的人十聲唸佛，在每一聲唸佛中，都能滅除八十億劫生死之罪。罪業既然滅除了，為什麼蓮花開放以後，觀世音菩薩還要為他說實相，消除罪業呢？如果還有罪業可以消除，為什麼這些罪業沒有障礙他往生凈土，而能夠往生呢？
答：這是因為還有微細的業障沒有完全消除，所以經中說要消除。然而罪業障礙微弱，唸佛的善根強大，憑藉阿彌陀佛的威神之力，不妨礙他得以往生凈土。因為這個罪人造作了許多重罪，業力能夠感得惡果。
【English Translation】 English version Question: Why does (the reborn one) stay in the lotus for many kalpas (aeons) because of surpassing meritorious virtues?
Answer: According to the description of the Lower Grade of the Lowest Level in the Contemplation Sutra, it takes twelve great kalpas for the lotus to bloom. Avalokitesvara (Guanshiyin) Bodhisattva and Mahasthamaprapta (Dashizhi) Bodhisattva use their voices of great compassion to extensively explain the true nature of all dharmas and eliminate karmic offenses for him. From this, it can be inferred that this person also has karmic obstacles. Because of these karmic obstacles, it takes many kalpas for the lotus to bloom. Otherwise, why would the practices of the nine grades of rebirth be different, and the timing of the lotus blooming vary?
Question: If he has karmic obstacles and the lotus blooms late, why doesn't this karmic obstacle cause him to experience painful retribution?
Answer: Although there are seeds of karmic offenses, because he generated Bodhi-citta (the mind of enlightenment) in his previous life and sincerely recited the name of Amitabha (Amituofo) Buddha, all offenses are eliminated. Even if there are subtle seeds of karma, they cannot serve as the cause of vipaka (result of karma) to lead to painful retribution. It is only because these seeds of karma are extremely weak that we know the merit of reciting the Buddha's name diminishes their power. Moreover, because of the power of the merit of reciting the Buddha's name, he attains a sublime body in the Pure Land. On this body, painful retribution cannot manifest. Furthermore, because of Amitabha Buddha's original vows, painful retribution is prevented from manifesting. There are only remaining obstacles that prevent his lotus from blooming quickly. Therefore, the Infinite Life Sutra says that because of doubting Amitabha Buddha's inconceivable wisdom, one is born in the womb palace of the Pure Land, without many sufferings, but the womb palace is closed for five hundred years. The situation here is similar; it is the karmic obstacles that prevent the lotus from blooming. Although the lotus is prevented from blooming, there is no suffering in the lotus. And these seeds of karmic offenses only have the power to prevent the lotus from blooming, without the function of causing painful retribution, just like the karma of killing living beings in the is equivalent to the result, which can prevent people and gods from having long lives.
Question: The Contemplation Sutra says that a person in the Lower Grade of the Lowest Level recites the Buddha's name ten times, and in each recitation, he can eliminate the sins of eighty billion kalpas of birth and death. Since the sins have been eliminated, why does Avalokitesvara Bodhisattva still explain the true nature and eliminate karmic offenses for him after the lotus blooms? If there are still sins to be eliminated, why didn't these sins prevent him from being reborn in the Pure Land, and he was able to be reborn?
Answer: This is because there are still subtle karmic obstacles that have not been completely eliminated, so the sutra says to eliminate them. However, the karmic obstacles are weak, and the roots of goodness from reciting the Buddha's name are strong. Relying on the power of Amitabha Buddha's majestic spirit, it does not prevent him from being reborn in the Pure Land. Because this sinner committed many serious sins, the power of karma can cause evil results.
道。受苦無窮。然由唸佛功德善根。消彼重殃感果勢力。不能牽引惡趣受生。然唸佛行粗細障猶在。故華開已后遇彼二尊為說甚深諸法實相。其人方能觀法身佛。境智微細始能除彼微細業障罪種功能。故言為說諸法實相除滅罪也。
問曰。何故無量壽經上卷四十八弘誓願。云乃至十念皆得往生唯除五逆。壽經下卷即言乃至一念皆得往生。何因同是一教。前後兩文言一言十。遂有差別。
釋曰。此無別也。文雖有異而義本同。愿中乃至十念。此即以少至多。下言乃至一念。斯即以多至少。參差互舉。本無妨難。法藏比丘以少至多。而發願言。臨終之者。忽遇勝緣方勸稱佛往生凈土。或得稱佛一聲。已從後世。或得稱佛兩口即就命終。或更得稱三四五六乃至七八及與九十。隨少隨多皆生凈土。然此人生來不造五逆誹謗正法。隨念多少悉得往生。如造五逆。誹謗正法。忽遇勝緣教令唸佛。要滿十口始得往生。一聲九聲遂便不往。故言乃至十念。除逆謗人。此乃約數言除。非是畢竟除也。久學讀已解此愿言。初學乍披多迷斯旨。乃為異釋。莫會宗途。大聖釋迦預知後代惑斯聖典浪起推求。故言乃至一念。而愿斯教若能多念有重罪者皆生。乃至一念亦生。即除于逆謗。上下互說顯教分明。欲令未來於教開悟也。
【現代漢語翻譯】 現代漢語譯本 道。遭受無盡的痛苦。然而由於唸佛的功德和善根，消除了那些沉重的災禍感果的勢力，不能牽引到惡趣受生。然而唸佛行持中粗重的和細微的業障仍然存在。所以蓮華開放以後，遇到阿彌陀佛和觀世音菩薩為他說甚深的諸法實相。這個人才能觀法身佛。境智微細才能消除那些細微的業障罪種的功能。所以說為他說諸法實相，是爲了除滅罪業。
問：為什麼《無量壽經》（Larger Sutra of Immeasurable Life）上卷四十八大愿中說，『乃至十念』都能往生，唯獨排除五逆（matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha）。而《無量壽經》下卷卻說『乃至一念』都能往生。為什麼同樣是一部經典，前後兩處的說法一個說『十』，一個說『一』，會有這樣的差別呢？
答：這沒有什麼區別。文字上雖然有差異，但意義本質上是相同的。愿文中說『乃至十念』，這是以少及多。下文說『乃至一念』，這是以多至少。參差交錯地舉例，本來就沒有妨礙和矛盾。法藏比丘（Dharmakara Bodhisattva）以少及多而發願說，臨終的人，忽然遇到殊勝的因緣，才勸他稱念佛名往生凈土。或者稱念佛名一聲，就已經從後世（指惡道）脫離。或者稱念佛名兩聲就命終了。或者再稱念三四五六乃至七八以及九十聲。隨念多少都能往生凈土。然而這個人本來就沒有造作五逆、誹謗正法。隨念多少都能往生。如果造作了五逆、誹謗正法，忽然遇到殊勝的因緣教令唸佛，要念滿十聲才能往生。一聲九聲就不能往生。所以說『乃至十念』，是排除逆謗之人。這只是就數量而言的排除，不是畢竟排除。長久學習的人讀了就能理解這個愿文。初學乍一接觸，多會迷惑這個宗旨，而作不同的解釋，不能領會宗門的途徑。大聖釋迦牟尼（Sakyamuni）預知後代的人會迷惑這部經典，胡亂地推求，所以說『乃至一念』，而愿這個教法如果能多念，有重罪的人都能往生，乃至一念也能往生，就是爲了排除五逆誹謗之人。上下互相說明，顯教分明，想要讓未來的人對教義開悟啊。
【English Translation】 English version The path. Suffering is endless. However, due to the merit and good roots of reciting the Buddha's name, the power of those heavy calamities and their karmic consequences is eliminated, preventing rebirth in evil realms. However, the gross and subtle obstacles in the practice of reciting the Buddha's name still remain. Therefore, after the lotus flower opens, upon encountering Amitabha Buddha and Avalokitesvara Bodhisattva, they explain the profound true nature of all dharmas. Only then can that person contemplate the Dharmakaya Buddha. Only with subtle wisdom and understanding can the functions of those subtle karmic obstacles and seeds of sin be eliminated. Therefore, it is said that explaining the true nature of all dharmas is to eliminate sins.
Question: Why does the upper volume of the Larger Sutra of Immeasurable Life, in its forty-eight great vows, say that 'even ten recitations' can lead to rebirth in the Pure Land, except for the five heinous offenses (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha)? Yet the lower volume of the Sutra says that 'even one recitation' can lead to rebirth. Why, in the same scripture, do these two passages differ, one saying 'ten' and the other 'one'?
Answer: There is no difference. Although the wording is different, the meaning is essentially the same. The vow stating 'even ten recitations' refers to progressing from few to many. The passage stating 'even one recitation' refers to progressing from many to few. These are examples given in a varied and complementary manner, and there is no contradiction. Dharmakara Bodhisattva made the vow progressing from few to many, saying that a person on their deathbed, upon suddenly encountering auspicious conditions, is encouraged to recite the Buddha's name to be reborn in the Pure Land. Or they may recite the Buddha's name once and be liberated from future lives (referring to evil paths). Or they may recite the Buddha's name twice and then die. Or they may recite three, four, five, six, up to seven, eight, and even nine or ten times. Regardless of the number of recitations, they can be reborn in the Pure Land. However, this person must not have committed the five heinous offenses or slandered the true Dharma. Regardless of the number of recitations, they can be reborn. If they have committed the five heinous offenses or slandered the true Dharma, and suddenly encounter auspicious conditions that lead them to recite the Buddha's name, they must complete ten recitations to be reborn. One or nine recitations will not suffice. Therefore, it is said 'even ten recitations,' excluding those who commit heinous offenses and slander. This exclusion is only in terms of the number of recitations, not an absolute exclusion. Those who have studied for a long time can understand this vow. Those who are new to it may be confused by its meaning and offer different interpretations, failing to grasp the essence of the teachings. The great sage Sakyamuni, foreseeing that future generations would be confused by this scripture and engage in wild speculation, said 'even one recitation,' and vowed that if one can recite more, those with heavy sins can be reborn, and even one recitation can lead to rebirth, thus excluding those who commit heinous offenses and slander. The upper and lower volumes explain each other, making the teachings clear, desiring to enlighten future generations to the teachings.
問曰。未知唸佛滅八十億劫重罪。得生西方。為滅種子。為滅上心。若滅種子。種子滅除要須聖道。見人法空方能滅種。唸佛功德雖復無邊。此是聞思等善心。如何同於聖道。能滅種子罪業。若滅上心。罪福兩業不得俱起。起罪業時不得唸佛。正念佛時不得造罪。善惡不併。無二上心。如何唸佛能滅上心罪也。
釋曰。非滅種子。非滅上心。上心之罪剎那自滅。不須唸佛方始滅除。又善惡不俱。唸佛之時罪已先滅。或時未起。正造罪時念佛已滅。唸佛不可滅其上心罪也。唯滅種子唸唸相續能感三途惡報功能。若不念佛。此罪種子有勢力。能感當果惡趣之報。由唸佛力。令其種子感果功能勢力衰微不能招報。故名罪滅。雖有種子在本識中相續而起。無感報勢力。猶如羸瘦病人。雖身復有在於床上。無有起動執作功能。罪亦如是。無有勢力能感當來惡趣之報。故名滅也。此滅種子勢力。非滅種子之體。故六種轉依中。名損力益能轉。
問曰。此唸佛力能滅種子感果功能。未知此種子力能已滅。后遇惡緣能令此種子。更有勢力能感惡趣報不。
釋曰。有亦不廢。如諸菩薩修諸善法。厭伏對治煩惱種子。勢力衰微不能現起。后還有力能起現行。現行煩惱熏習力故。令煩惱種子轉有勢力。亦如二無心定厭
【現代漢語翻譯】 現代漢語譯本 問：我不知道唸佛能否消滅八十億劫的深重罪業，從而往生西方極樂世界。這是消滅罪業的種子，還是消滅當下的心念？如果是消滅種子，那麼消滅種子必須依靠聖道，只有證悟人法皆空才能滅除種子。唸佛的功德雖然無邊，但這只是聞法、思考等善心，如何能等同於聖道，從而消滅罪業的種子呢？如果是消滅當下的心念，那麼罪業和福業不能同時生起。生起罪業的時候就不能唸佛，正在念佛的時候就不能造罪。善惡不能並存，沒有兩種心念同時存在。如何唸佛能消滅當下的罪業呢？ 答：不是消滅種子，也不是消滅當下的心念。當下的罪業心念，在剎那間自然消滅，不需要念佛才能消滅。而且善惡不能同時存在，唸佛的時候罪業已經先消滅，或者還沒有生起。正在造罪的時候，唸佛的功德已經消滅了罪業。唸佛不能消滅當下的罪業心念，只能消滅唸唸相續、能夠感召三途惡報的功能。如果不念佛，這種罪業的種子具有勢力，能夠感召未來的惡趣果報。由於唸佛的力量，使得罪業種子感果的功能勢力衰微，不能招感惡報，所以稱為罪滅。雖然罪業的種子仍然在本識（alaya-vijñana）中相續生起，但是沒有感果的勢力，就像一個虛弱的病人，雖然身體還在床上，但是沒有起身活動、從事勞作的功能。罪業也是如此，沒有勢力能夠感召未來的惡趣果報，所以稱為滅。這裡所說的滅，是滅除種子的勢力，而不是滅除種子的本體。所以在六種轉依中，稱為損力益能轉。 問：這種唸佛的力量能夠消滅種子感果的功能，那麼，如果這種種子的力量已經被消滅，後來遇到惡緣，是否能夠使這種種子重新具有勢力，從而感召惡趣的果報呢？ 答：這種情況也是存在的。例如，諸位菩薩修習各種善法，通過厭離和對治來降伏煩惱的種子，使其勢力衰微，不能現起。但是，後來仍然有可能重新具有力量，從而生起現行。由於現行煩惱的熏習力量，使得煩惱的種子重新具有勢力。也像二無心定（two types of mindlessness）的厭伏一樣。
【English Translation】 English version Question: I don't know whether reciting Buddha's name can extinguish the heavy sins of eighty billion kalpas (aeons) and enable rebirth in the Western Pure Land. Is it extinguishing the seeds of sin or extinguishing the present mind? If it is extinguishing the seeds, then extinguishing the seeds requires the Holy Path. Only by realizing the emptiness of persons and dharmas can the seeds be extinguished. Although the merit of reciting Buddha's name is boundless, it is only a good mind of hearing and thinking. How can it be equal to the Holy Path and extinguish the seeds of sinful karma? If it is extinguishing the present mind, then sinful karma and meritorious karma cannot arise simultaneously. When sinful karma arises, one cannot recite Buddha's name. When one is reciting Buddha's name, one cannot commit sins. Good and evil cannot coexist, and there is no dual mind. How can reciting Buddha's name extinguish the present sinful mind? Answer: It is not extinguishing the seeds, nor is it extinguishing the present mind. The sin of the present mind is extinguished naturally in an instant, and it does not require reciting Buddha's name to extinguish it. Moreover, good and evil cannot coexist. When reciting Buddha's name, the sin has already been extinguished first, or it has not yet arisen. When one is committing sins, the merit of reciting Buddha's name has already extinguished the sin. Reciting Buddha's name cannot extinguish the present sinful mind, but it can only extinguish the function of the seeds that continue from moment to moment and can cause the evil retribution of the three evil paths. If one does not recite Buddha's name, these seeds of sin have the power to cause the future retribution of evil realms. Due to the power of reciting Buddha's name, the function and power of the seeds of sin to cause retribution are weakened, and they cannot cause evil retribution, so it is called the extinction of sin. Although the seeds of sin still arise continuously in the alaya-vijñana (store consciousness), they do not have the power to cause retribution, just like a weak and thin patient, although the body is still in bed, it does not have the function of getting up, moving, and working. Sin is also like this, without the power to cause the future retribution of evil realms, so it is called extinction. This extinction is the extinction of the power of the seeds, not the extinction of the substance of the seeds. Therefore, in the six kinds of transformation and reliance, it is called the transformation of diminishing power and increasing ability. Question: This power of reciting Buddha's name can extinguish the function of the seeds to cause retribution. I don't know if the power of these seeds has already been extinguished, can encountering evil conditions later cause these seeds to have power again, so as to cause the retribution of evil realms? Answer: This situation also exists. For example, all Bodhisattvas cultivate various good dharmas, and subdue the seeds of afflictions through aversion and counteraction, so that their power is weakened and cannot manifest. However, later it is still possible to regain power and arise in the present. Due to the force of the perfuming of present afflictions, the seeds of afflictions regain power. It is also like the aversion of the two types of mindlessness (two types of mindlessness).
於六識令不現行。出其定已心還能起。惡業亦爾。由唸佛等力。令無感報種子功能。後退不修善。更造惡業。亦令舊業更生感果功能相續。若復從此長遇勝緣。惡法漸微。善法漸盛。能入聖道遂體永滅。
問曰。惡業種子既由唸佛。滅除種上感惡趣功能。令不能招三惡趣果。未知唸佛等善。能招善趣凈土功能。由造重罪。亦令唸佛善業種子感凈土果。其功能滅不。
釋曰。以善翻惡義亦應有。如一念瞋心能障百千法門。如遺教經言。瞋恚之害即破諸善法。又言。劫功德賊無過瞋恚。故知惡亦能滅善。非滅善滅善種感果功能。故知又善惡相違更互相滅。如一生修善能感善趣。垂終失念起諸惡業。遂滅生來一切善品。垂此後惡即落三塗。如有生來具諸不善五逆十惡。無罪不造。臨終唸佛具足十聲。滅眾重罪得生凈土。以此準知。觀諸行者至命終日。當須用心勿起惡念喪諸善品。專心念佛往生凈土。經有誠教。可不信哉。
問曰。今學凈土業者。既行唸佛三昧。未知此法定有何教。今諸方道俗多生疑惑。將無聖教偽行佛法。誘引凡愚大增誹謗。請陳至教以除疑網。
釋曰。諸大乘經說此三昧其文極眾。如華嚴經數處皆說唸佛三昧。其文極廣。故涅槃經．觀佛三昧海．賢護．般舟三昧．觀經．鼓音聲
【現代漢語翻譯】 現代漢語譯本：使六識不再現行。從禪定中出來后，心念仍然會生起，惡業也是如此。通過唸佛等善行的力量，使惡業種子失去感受果報的功能。之後如果退轉不再修習善法，反而造作惡業，也會使舊的惡業重新產生感受果報的功能並持續下去。如果之後長期遇到殊勝的因緣，惡法逐漸減弱，善法逐漸增強，能夠進入聖道，最終徹底滅除惡業。
問：惡業的種子既然可以通過唸佛來滅除，使其失去感生惡趣果報的功能，從而不能招感三惡趣的果報。那麼，唸佛等善行所能招感的善趣凈土的功能，是否也會因為造作重罪，而使唸佛善業的種子失去感生凈土果報的功能呢？
答：以善可以轉化惡的道理來看，這種情況也應該存在。就像一念嗔恨心能夠障礙百千法門一樣。如《遺教經》所說：『嗔恚的危害，就是破壞一切善法。』又說：『劫奪功德的盜賊，沒有超過嗔恚的。』所以知道惡也能滅除善。這裡說的滅善，不是滅除善的種子感生果報的功能。所以知道善惡相互違背，會互相滅除。就像一生修善能夠感生善趣，臨終時失去正念，生起各種惡業，就會滅除一生所修的一切善品，死後立即墮入三惡道。如果有人一生造作各種不善，犯下五逆十惡，無惡不作，臨終時念佛，具足十聲，就能滅除各種重罪，得以往生凈土。以此類推，觀察修行人直到臨命終時，應當用心，不要生起惡念而喪失各種善品，專心念佛，往生凈土。《經》中有誠實的教誨，怎麼能不相信呢？
問：現在學習凈土法門的人，既然修習唸佛三昧（Samadhi of Buddha Recitation），不知道這個法門有什麼經典依據。現在各地的僧俗人士大多心生疑惑，擔心是沒有聖教依據的偽法，用來誘導凡夫愚人，反而增加誹謗。請陳述至高的教誨，以消除疑惑。
答：諸部大乘經典中，關於唸佛三昧的記載非常多。如《華嚴經》（Avatamsaka Sutra）多處都說到唸佛三昧，其文義非常廣博。還有《涅槃經》（Nirvana Sutra）、《觀佛三昧海經》（Sutra on the Samadhi Ocean of Visualizing the Buddha）、《賢護經》（Bhadrakalpika Sutra）、《般舟三昧經》（Pratyutpanna Samadhi Sutra）、《觀經》（Visualization Sutra）、《鼓音聲經》（Drum Sound Sutra）等。
【English Translation】 English version: Causing the six consciousnesses to cease functioning. Even after emerging from Samadhi (定), thoughts can still arise, and the same applies to evil karma. Through the power of reciting the Buddha's name and other virtuous acts, the seeds of evil karma lose their ability to produce retribution. If one regresses and ceases to cultivate goodness, instead creating evil karma, it will also cause the old karma to regenerate its function of producing consequences and continue. If, from this point, one encounters superior conditions for a long time, evil dharmas will gradually diminish, and good dharmas will gradually flourish, enabling one to enter the holy path and ultimately eradicate evil karma completely.
Question: Since the seeds of evil karma can be eliminated through reciting the Buddha's name, causing them to lose their function of producing the retribution of evil realms, thereby preventing the attraction of the fruits of the three evil realms, how about the function of good realms and Pure Lands that can be attracted by good deeds such as reciting the Buddha's name? Will the seeds of good karma from reciting the Buddha's name lose their function of producing the fruits of Pure Land due to committing serious sins?
Answer: Based on the principle that good can transform evil, this situation should also exist. Just as a single thought of anger can obstruct hundreds of thousands of Dharma gates. As the 'Sutra of the Bequeathed Teachings' (遺教經) says: 'The harm of anger is the destruction of all good dharmas.' It also says: 'There is no thief who robs merit greater than anger.' Therefore, it is known that evil can also destroy good. The destruction of good here does not mean the destruction of the function of good seeds to produce retribution. Therefore, it is known that good and evil are mutually opposed and can destroy each other. Just as cultivating goodness throughout one's life can attract good realms, losing mindfulness at the end of life and generating various evil karmas will destroy all the good qualities cultivated throughout one's life, and one will immediately fall into the three evil paths after death. If someone has committed all kinds of unwholesome deeds throughout their life, committing the five rebellious acts (五逆) and the ten evil acts (十惡), without refraining from any sin, reciting the Buddha's name at the end of life, completing ten recitations, can eliminate all heavy sins and attain rebirth in the Pure Land. By analogy, observing practitioners until the day of their death, they should be mindful, not generate evil thoughts that would lose all good qualities, and wholeheartedly recite the Buddha's name to be reborn in the Pure Land. The Sutras contain sincere teachings, how can one not believe them?
Question: Now that those who study the Pure Land Dharma are practicing the Samadhi of Buddha Recitation (唸佛三昧), I do not know what scriptural basis this Dharma has. Now, many monks and laypeople in various places have doubts, worrying that it is a false Dharma without scriptural basis, used to lure ordinary and foolish people, which instead increases slander. Please present the supreme teachings to dispel doubts.
Answer: The Mahayana Sutras (大乘經) contain numerous records of the Samadhi of Buddha Recitation. For example, the Avatamsaka Sutra (華嚴經) mentions the Samadhi of Buddha Recitation in many places, and its meaning is very broad. There are also the Nirvana Sutra (涅槃經), the Sutra on the Samadhi Ocean of Visualizing the Buddha (觀佛三昧海經), the Bhadrakalpika Sutra (賢護經), the Pratyutpanna Samadhi Sutra (般舟三昧經), the Visualization Sutra (觀經), and the Drum Sound Sutra (鼓音聲經), etc.
王．大集月藏分．地藏十輪經．占察經．文殊般若．花首經．大智度論等說。如花首經名一相三昧。文殊般若名一行三昧。觀佛三昧海經名觀佛三昧。賢護經名思惟諸佛現前三昧。花首經言。如是菩薩于如來相及法界相。常如是觀。如是行。不離是緣。是時佛像即現在前。而為說法。文殊般若言。隨佛方所。端身正向不取相貌。繫心一佛專稱名字。唸唸無休息。即是念中能見過去現在未來三世諸佛。何以故。念一佛功德無量無邊。即與無量諸佛功德無二。是名一行三昧。涅槃經言。若人但能至心常修唸佛三昧者。十方諸佛恒見此人。如現目前。觀佛三昧海經及賢護經最廣明是念佛三昧。不可具說。勸諸行者。披尋聖教自當得知也。
問曰。唸佛三昧修學之者。為是菩薩行中修道次第。為非次第而修學耶。
釋曰。此正是菩薩修道次第。何以知然。如華嚴經四十五說。時文殊師利如象王回。觀善財童子。作如是言。善哉善哉。善男子。乃能發阿耨多羅三藐三菩提心。求善知識。如是等種種讚歎。略為說法。即令往覓功德云比丘請學菩薩行。其功德云比丘。即教善財唸佛三昧。故知第一善知識是文殊師利。觀發菩提之心。第二善知識功德云比丘。即教唸佛三昧。如是展轉經百一十城。求善知識。一一善知識皆
【現代漢語翻譯】 現代漢語譯本： 王，《大集月藏分》、《地藏十輪經》、《占察經》、《文殊般若》、《花首經》、《大智度論》等都提到了唸佛三昧。例如，《花首經》中稱之為一相三昧，《文殊般若》中稱之為一行三昧，《觀佛三昧海經》中稱之為觀佛三昧，《賢護經》中稱之為思惟諸佛現前三昧。《花首經》說：『如此菩薩對於如來相及法界相，常常這樣觀察，這樣修行，不離開這個因緣，這時佛像就會立即顯現在眼前，並且為之說法。』《文殊般若》說：『隨著佛所在的方向，端正身姿面向，不執取相貌，一心專注於一尊佛，專心稱念佛的名字，唸唸不休息，這樣在念佛之中就能見到過去、現在、未來三世諸佛。為什麼呢？因爲念一尊佛的功德無量無邊，就與無量諸佛的功德沒有差別，這叫做一行三昧。』《涅槃經》說：『如果有人能夠至誠懇切地常常修習唸佛三昧，十方諸佛會常常看見這個人，就像在眼前一樣。』《觀佛三昧海經》和《賢護經》最詳細地闡明了唸佛三昧，無法一一詳述，勸請各位修行者，披閱尋讀這些聖教，自然就會明白。 問：修學唸佛三昧的人，這是菩薩行中修道次第的一部分嗎？還是不屬於次第而修學的呢？ 答：這正是菩薩修道的次第。為什麼知道是這樣呢？如《華嚴經》第四十五卷所說，當時文殊師利（Manjusri，智慧的象徵）像象王一樣回首，觀看善財童子（Sudhana，求法者），這樣說道：『善哉善哉！善男子，你竟然能夠發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），尋求善知識。』如此等等種種讚歎，簡略地為他說法，就讓他去拜訪功德云比丘（Gun মেঘa Bhiksu）請教學習菩薩行。這位功德云比丘，就教導善財童子唸佛三昧。所以知道第一位善知識是文殊師利，觀察發起菩提之心，第二位善知識是功德云比丘，就教導唸佛三昧。就這樣輾轉經過一百一十座城，尋求善知識，每一位善知識都……
【English Translation】 English version: King, the 'Great Collection of Monthly Store Division', 'Earth Store Ten Wheels Sutra' (Ksitigarbha-dasacakra Sutra, a sutra focusing on the bodhisattva Ksitigarbha), 'Divination Sutra' (占察經), 'Manjusri's Prajna' (Manjusri Prajna Sutra, a sutra focusing on the wisdom of Manjusri), 'Flower Garland Sutra' (Avatamsaka Sutra, also known as Flower Adornment Sutra), 'Great Perfection of Wisdom Treatise' (Mahaprajnaparamita Sastra, a commentary on the Prajnaparamita Sutra) and others all mention Buddha-Recollection Samadhi (唸佛三昧). For example, in the 'Flower Garland Sutra', it is called One-Aspect Samadhi (一相三昧); in 'Manjusri's Prajna', it is called One-Practice Samadhi (一行三昧); in the 'Contemplation of Buddha Samadhi Ocean Sutra' (觀佛三昧海經), it is called Contemplation of Buddha Samadhi; in the 'Bhadrakalpika Sutra' (賢護經), it is called Samadhi of Thinking of All Buddhas Appearing Before One. The 'Flower Garland Sutra' says: 'Thus, a Bodhisattva constantly observes the Tathagata's (如來) form and the Dharma Realm's (法界) form in this way, practices in this way, and does not depart from this condition. At this time, the Buddha's image will immediately appear before him and expound the Dharma.' 'Manjusri's Prajna' says: 'Following the direction where the Buddha is, straighten your body and face towards it, do not grasp at appearances, focus your mind on one Buddha, and single-mindedly recite the Buddha's name without ceasing. In this recollection, you can see the Buddhas of the past, present, and future. Why? Because the merit of recollecting one Buddha is immeasurable and boundless, and it is no different from the merit of immeasurable Buddhas. This is called One-Practice Samadhi.' The 'Nirvana Sutra' (涅槃經) says: 'If a person can sincerely and constantly cultivate Buddha-Recollection Samadhi, all the Buddhas of the ten directions will always see this person as if he were right before their eyes.' The 'Contemplation of Buddha Samadhi Ocean Sutra' and the 'Bhadrakalpika Sutra' most extensively explain Buddha-Recollection Samadhi, which cannot be fully described here. I urge all practitioners to read and study these sacred teachings, and they will naturally understand. Question: For those who study Buddha-Recollection Samadhi, is this part of the sequential stages of practice in the Bodhisattva path, or is it practiced without regard to sequence? Answer: This is precisely a stage in the Bodhisattva's path of practice. How do we know this? As the forty-fifth chapter of the 'Avatamsaka Sutra' says, at that time, Manjusri (Manjusri, symbol of wisdom), like an elephant king turning his head, looked at Sudhana (Sudhana, a seeker of Dharma) and said: 'Excellent, excellent! Good man, you are able to generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment) and seek good teachers.' After praising him in various ways and briefly explaining the Dharma to him, he then sent him to seek out the Bhiksu Gun মেঘa (Gun মেঘa Bhiksu) to request instruction in the Bodhisattva practices. This Bhiksu Gun মেঘa then taught Sudhana Buddha-Recollection Samadhi. Therefore, we know that the first good teacher was Manjusri, who observed the generation of the Bodhi mind, and the second good teacher was Bhiksu Gun মেঘa, who taught Buddha-Recollection Samadhi. In this way, he traveled through one hundred and ten cities, seeking good teachers, and each good teacher...
教一法門。乘一法門。后得一法門。悉是菩薩修學次第。故知發菩提心為萬行之首。此學唸佛三昧為萬行之次。以此準知。唸佛三昧正是初發心菩薩修學次第也。
問曰。此唸佛三昧未知。聖凡持戒破戒等為何人得也。
釋曰。此三昧者。通聖及凡持戒破戒。皆可學也。如華嚴經言。功德云比丘此即是聖人大菩薩。得唸佛三昧也。如賢護經言。若有比丘比丘尼優婆塞優婆夷。清凈持戒具足諸行。以此準知。持戒之人正是合修唸佛三昧。斯即戒根清凈三昧現在。破戒之人難成三昧。準觀佛三昧海經言。此觀佛三昧是一切眾生犯罪者藥。破戒者護。若破戒之人不得此三昧者。何名護也。又下經言。如來今者。為未來世五苦眾生犯戒比丘不善惡人五逆誹謗。為如是等說除罪法。阿難白佛言。佛滅度后此等愚人。無怙無歸依處。佛告阿難。佛滅度后濁惡世中諸眾生等。欲除罪咎。乃至當勤修習觀佛三昧。故知破戒五逆等惡人。悉可學得是三昧也。
問曰。唸佛三昧所見之佛。三身之中為見何身也。
釋曰通論唸佛。三身俱念。得無相念佛三昧。念法身佛。得有相念佛三昧。念報化身佛。然準依華嚴經．賢護．般舟．觀佛三昧海．觀經．鼓音聲王．文殊般若等。多明觀佛色身。名唸佛三昧。又準賢護經
【現代漢語翻譯】 現代漢語譯本 教導一種法門，依循一種法門，最終證得一種法門，這些都是菩薩修學的次第。因此可知，發起菩提心是萬行之首，而修學唸佛三昧是萬行之次。由此可以推知，唸佛三昧正是初發心菩薩修學的次第。
問：這個唸佛三昧，不知聖人、凡人、持戒者、破戒者等，哪些人可以獲得？
答：這個三昧，通於聖人及凡人，持戒者和破戒者，都可以修學。如《華嚴經》所說：『功德云比丘，這便是聖人大菩薩，得到唸佛三昧。』如《賢護經》所說：『若有比丘、比丘尼、優婆塞、優婆夷，清凈持戒，具足諸行。』由此可以推知，持戒之人正是適合修習唸佛三昧，這便是戒根清凈，三昧現前。破戒之人難以成就三昧。依據《觀佛三昧海經》所說：『此觀佛三昧是一切眾生犯罪者的良藥，破戒者的守護。』如果破戒之人不能得到此三昧，又怎能說是守護呢？又下文經中說：『如來現在，為未來世五濁惡世的眾生，犯戒的比丘，不善的惡人，五逆之徒，誹謗正法者，為這些人宣說除罪之法。』阿難問佛說：『佛滅度后，這些愚癡之人，沒有依靠，沒有歸宿之處。』佛告訴阿難：『佛滅度后，在濁惡世中的眾生等，想要消除罪過，乃至應當勤奮修習觀佛三昧。』所以可知，破戒、五逆等惡人，都可以修學並獲得這個三昧。
問：唸佛三昧所見到的佛，在佛的三身之中，見到的是哪一身？
答：總的來說，唸佛時，三身都念。證得無相念佛三昧，是念法身佛。證得有相念佛三昧，是念報身佛和化身佛。然而，依據《華嚴經》(Avatamsaka Sutra)、《賢護經》(Bhadrakalpika Sutra)、《般舟三昧經》(Pratyutpanna Samadhi Sutra)、《觀佛三昧海經》(Buddha Contemplation Samadhi Sea Sutra)、《觀經》(Amitayurdhyana Sutra)、《鼓音聲王經》(Drum Sound King Sutra)、《文殊般若經》(Manjushri Prajna Sutra)等經典，大多說明觀佛的色身，名爲念佛三昧。又依據《賢護經》(Bhadrakalpika Sutra)
【English Translation】 English version Teaching one Dharma gate, following one Dharma gate, and ultimately attaining one Dharma gate—these are all the sequential stages of a Bodhisattva's practice. Therefore, it is known that generating the Bodhicitta (the mind of enlightenment) is the foremost of all practices, and cultivating the Samadhi (state of meditative consciousness) of Buddha Recitation is the next. From this, it can be inferred that the Samadhi of Buddha Recitation is precisely the sequential stage of practice for a Bodhisattva who has just generated the Bodhicitta.
Question: Regarding this Samadhi of Buddha Recitation, it is not known which people can attain it—saints, ordinary beings, those who uphold the precepts, or those who break the precepts?
Answer: This Samadhi is accessible to both saints and ordinary beings, and both those who uphold the precepts and those who break the precepts can cultivate it. As the Avatamsaka Sutra (Flower Garland Sutra) says, 'Virtue Cloud Bhikshu (monk), this is a great Bodhisattva, a saint, who has attained the Samadhi of Buddha Recitation.' As the Bhadrakalpika Sutra (Sutra of the Fortunate Aeon) says, 'If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who purely uphold the precepts and fully possess all practices...' From this, it can be inferred that those who uphold the precepts are precisely suited to cultivate the Samadhi of Buddha Recitation; this is when the root of precepts is pure, and the Samadhi is present. It is difficult for those who break the precepts to achieve Samadhi. According to the Buddha Contemplation Samadhi Sea Sutra, 'This Buddha Contemplation Samadhi is the medicine for all sentient beings who commit offenses, and the protection for those who break the precepts.' If those who break the precepts cannot attain this Samadhi, how can it be called protection? Furthermore, the sutra below says, 'The Tathagata (Buddha), now, for the sake of sentient beings in the future degenerate age of the five defilements, for Bhikshus who break the precepts, for unkind evil people, for those who commit the five rebellious acts, and for those who slander the Dharma, proclaims the Dharma of eliminating offenses for these people.' Ananda asked the Buddha, 'After the Buddha's Parinirvana (death), these foolish people will have no reliance and no place to return to.' The Buddha told Ananda, 'After the Buddha's Parinirvana, sentient beings in the degenerate age, if they wish to eliminate offenses, should diligently cultivate the Buddha Contemplation Samadhi.' Therefore, it is known that evil people who break the precepts, commit the five rebellious acts, and so on, can all cultivate and attain this Samadhi.
Question: The Buddha seen in the Samadhi of Buddha Recitation, which of the three bodies of the Buddha is seen?
Answer: Generally speaking, when reciting the Buddha's name, all three bodies are recited. Attaining the formless Samadhi of Buddha Recitation is reciting the Dharmakaya Buddha (Dharma Body). Attaining the Samadhi of Buddha Recitation with form is reciting the Sambhogakaya Buddha (Enjoyment Body) and the Nirmanakaya Buddha (Transformation Body). However, according to the Avatamsaka Sutra (Flower Garland Sutra), Bhadrakalpika Sutra (Sutra of the Fortunate Aeon), Pratyutpanna Samadhi Sutra (Sutra of the Samadhi of Direct Encounter with the Buddhas of the Present), Buddha Contemplation Samadhi Sea Sutra, Amitayurdhyana Sutra (Contemplation Sutra), Drum Sound King Sutra, Manjushri Prajna Sutra, and other scriptures, most explain that contemplating the physical body of the Buddha is called the Samadhi of Buddha Recitation. Also, according to the Bhadrakalpika Sutra (Sutra of the Fortunate Aeon)
第一卷。念阿彌陀佛。既得見已。阿彌陀佛為其廣說諸法實相。謂一切法本來不壞。亦無壞者。以不壞色乃至不壞識等。如是乃至不念彼如來。亦不得彼如來。彼作如是念如來已。如是次第得空三昧。善男子。是名正念諸佛現前三昧也。以此準知。前見阿彌陀佛色身。即是觀報化色身唸佛三昧也。后得空三昧。即是觀法身唸佛三昧也。又即以此義。諸修觀者。從粗至細。先作色身觀。後作法身觀。修學次第也。
問曰。何因得唸佛三昧者。所得境界各各不同。或見凈土不得見佛。或得見佛不見凈土。或見凈土得見佛。或見佛及土。並見種種眾生業相一生已來所造善惡。于唸佛三昧中悉皆得見。此所見相為真為偽。復如何見。請陳其教。
釋曰。一切行道之人無簡道俗。所修業行若不依聖教而修學者並非佛弟子。是魔眷屬。何但誑惑百姓。亦是王法罪人。現在生中。即是為求名利。偽行佛法。誑誘愚夫。于當來生。墮於十方無間地獄。自損損他。毀滅佛法。如有聖教。依之修學。此即自利利人。功德殊勝。此生他生永得解脫也。謹按華嚴經第六十卷。或看第四十五。善財童子于文殊師利所。發菩提心。文殊師利告善財言。善男子。於此南方有一國土。名曰可樂。其國有山。名曰和合。于彼山中有一比丘。名
【現代漢語翻譯】 現代漢語譯本：第一卷。唸誦阿彌陀佛（Amitabha Buddha，無量光佛），即可得見阿彌陀佛。阿彌陀佛會為其廣說諸法實相，即一切法本來不壞，也沒有什麼會使其壞滅。以不壞的色（rupa，物質）乃至不壞的識（vijnana，意識）等等為例。這樣，乃至不念彼如來，也無法得見彼如來。如果這樣念如來，就能次第獲得空三昧（sunyata-samadhi，空性禪定）。善男子，這叫做正念諸佛現前三昧。由此可以推知，之前所見的阿彌陀佛色身，就是觀報化色身唸佛三昧。之後得到的空三昧，就是觀法身唸佛三昧。又因此義，所有修習觀想的人，從粗到細，先作色身觀，後作法身觀，這是修學的次第。 問：什麼原因導致唸佛三昧所得的境界各不相同？有人只見凈土（Buddha-ksetra，佛國凈土）而不得見佛，有人得見佛卻不見凈土，有人既見凈土又得見佛，還有人既見佛及凈土，又見到種種眾生業相，一生以來所造的善惡，在念佛三昧中都能見到。這些所見之相是真是假？又是如何見到的？請您開示。 釋：一切修行之人，無論出家在家，所修的業行如果不依據聖教（Buddha-sasana，佛教教法）而修學，就不是佛弟子，而是魔的眷屬。這不僅是迷惑百姓，也是觸犯王法的罪人。現在這一生，他們是爲了追求名利，虛偽地修行佛法，欺騙愚昧之人。在未來世，會墮入十方無間地獄。這是既損害自己又損害他人，毀滅佛法。如果依據聖教修行，這就是自利利人，功德殊勝，此生他生都能得到解脫。謹按《華嚴經》第六十卷，或者看第四十五卷，善財童子（Sudhana，求道者）在文殊師利（Manjusri，智慧的象徵）處發菩提心。文殊師利告訴善財說：『善男子，在南方有一個國土，名叫可樂。那個國家有一座山，名叫和合。在那座山中有一位比丘，名叫……』
【English Translation】 English version: Volume 1. If one recites Amitabha Buddha (Amitabha Buddha, Buddha of Immeasurable Light), one will be able to see Amitabha Buddha. Amitabha Buddha will extensively explain the true nature of all dharmas (phenomena) to them, that is, all dharmas are originally indestructible, and there is nothing that can destroy them. Take the indestructible rupa (form, matter) and even the indestructible vijnana (consciousness) as examples. In this way, even if one does not contemplate that Tathagata (Buddha), one will not be able to see that Tathagata. If one contemplates the Tathagata in this way, one can gradually attain sunyata-samadhi (emptiness-samadhi). Good man, this is called the Samadhi of Right Mindfulness of the Buddhas Appearing Before One. From this, it can be inferred that the Amitabha Buddha's rupa-kaya (form body) seen earlier is the Samadhi of contemplating the Reward and Manifestation Form Body through Buddha Recitation. The sunyata-samadhi attained later is the Samadhi of contemplating the Dharma-kaya (Dharma body) through Buddha Recitation. Moreover, according to this meaning, all those who practice contemplation, from coarse to fine, first perform the contemplation of the rupa-kaya, and then perform the contemplation of the Dharma-kaya. This is the order of practice. Question: What causes the different states attained in the Samadhi of Buddha Recitation? Some only see the Buddha-ksetra (Buddha-field, Pure Land) but do not see the Buddha, some see the Buddha but do not see the Pure Land, some see both the Pure Land and the Buddha, and some see both the Buddha and the Pure Land, and also see the karmic appearances of various beings, the good and evil deeds committed throughout their lives, all of which can be seen in the Samadhi of Buddha Recitation. Are these appearances true or false? And how are they seen? Please explain. Answer: All practitioners, whether monastic or lay, if their practice does not rely on the Buddha-sasana (Buddhist teachings), are not disciples of the Buddha, but belong to the retinue of Mara (demon). This is not only deceiving the people, but also a crime against the law of the king. In this present life, they seek fame and profit, falsely practice the Buddha-dharma, and deceive the ignorant. In future lives, they will fall into the Avici Hell (uninterrupted hell) in the ten directions. This is harming both oneself and others, and destroying the Buddha-dharma. If one practices according to the Holy Teachings, this is benefiting both oneself and others, and the merit is supreme. One can attain liberation in this life and future lives. According to the sixtieth volume of the Avatamsaka Sutra, or the forty-fifth volume, Sudhana (seeker of truth) aroused the Bodhicitta (mind of enlightenment) in the presence of Manjusri (symbol of wisdom). Manjusri told Sudhana: 'Good man, in the south there is a country called Delightful. In that country there is a mountain called Harmony. In that mountain there is a Bhiksu (monk) named...'
功德云。汝詣彼問。云何菩薩行等。善財童子向可樂國。登和合山。見功德云比丘。問菩薩行。功德云比丘為說唸佛三昧法門。略說二十五種言。得凈心念佛三昧門。得嚴凈剎唸佛三昧門。起一切佛剎。無能壞者。得凈業唸佛三昧門。見一切諸業。如鏡中像。得圓滿普照唸佛三昧門。悉能睹見一切諸佛及其眷屬嚴凈佛剎。今日眾生雖言得唸佛三昧。以根行淺。未能具足得一切唸佛三昧。有得一者。有得二三者。故所見境界寬狹不同。有見種種業相者。此即是其唸佛三昧也。既有聖教。即行無虛偽。若有毀呰。便是謗法人。請尋聖教。以除疑惑也。
問曰。唸佛三昧所得境界。或見諸佛菩薩無邊聖眾。或見諸佛凈土種種莊嚴。既有聖教分明。不敢更生疑惑。然今時道俗。或男或女。生年已來未曾聽習。于諸聖教一句不知。復未長時修行佛法。或童男或童女。百事無知。暫入道場至心稱佛。即言得見諸佛聖眾。事同劇戲。法不應然。寧容唸佛三昧。高僧碩學精勤修習猶恐不成。斯輩幼童無知俗士。並能獲證三昧定耶。將非此法是虛假矣。
釋曰。今時道俗咸生此疑。準教驗時。得何所怪。且如世尊在日及佛滅度后優婆鞠多所度弟子。獲得道果。無量億千。或一坐聞經得法眼凈。或因剃髮聖道現前。或得掃忘帚
【現代漢語翻譯】 現代漢語譯本：功德云（Gunayuna，比丘名）說：『你應該去向他請教，關於菩薩的修行等等。』善財童子（Sudhana）前往可樂國（Kalahaka），登上和合山（Samyoga），拜見功德云比丘，請教關於菩薩的修行。功德云比丘為他講述了唸佛三昧（Buddhanusmrti-samadhi）的法門，簡略地說了二十五種，例如：得到凈心念佛三昧門，得到嚴凈剎唸佛三昧門（能發起一切佛剎，沒有能破壞的），得到凈業唸佛三昧門（能見到一切諸業，如同鏡中的影像），得到圓滿普照唸佛三昧門（完全能夠看見一切諸佛以及他們的眷屬和莊嚴清凈的佛剎）。現今的眾生雖然說得到了唸佛三昧，但因為根基和修行淺薄，不能完全得到一切唸佛三昧。有人得到一種，有人得到兩三種，所以見到的境界寬窄不同。有人見到種種業相，這就是他們的唸佛三昧。既然有聖教的依據，修行就沒有虛假。如果有人譭謗，那就是誹謗佛法的人。請尋找聖教，來消除疑惑。』
有人問道：『唸佛三昧所得到的境界，或者見到諸佛菩薩無邊的聖眾，或者見到諸佛凈土種種的莊嚴。既然有聖教分明地記載，我不敢再生疑惑。然而現在的僧人和俗人，或者男人或者女人，從出生以來沒有聽聞學習過，對於各種聖教一句也不懂，又沒有長時間地修行佛法。或者童男或者童女，什麼都不知道，暫時進入道場至誠地稱念佛號，就說見到了諸佛聖眾，這事如同演戲一般，佛法不應該是這樣的。難道唸佛三昧，是高僧大德精勤修習都恐怕不能成就的，這些幼童無知的俗人，都能獲得證得三昧的禪定嗎？莫非這種法是虛假的吧？』
釋迦牟尼佛回答說：『現在的僧人和俗人都產生這樣的疑問，按照聖教來驗證，有什麼奇怪的呢？比如世尊在世的時候以及佛滅度后，優婆鞠多（Upagupta）所度化的弟子，獲得道果的，有無量億千。或者一坐下來聽經就得到法眼凈（Dharmacaksu-visuddhi），或者因為剃髮而聖道現前，或者得到掃帚。』
【English Translation】 English version: Gunayuna said, 'You should go and ask him about the practices of Bodhisattvas, and so on.' Sudhana went to Kalahaka, ascended Mount Samyoga, and met the Bhikshu Gunayuna, asking about the practices of Bodhisattvas. Bhikshu Gunayuna spoke to him about the Dharma gate of Buddhanusmrti-samadhi (the samadhi of mindfulness of the Buddha), briefly mentioning twenty-five kinds, such as: obtaining the gate of pure-mind Buddhanusmrti-samadhi, obtaining the gate of pure and adorned Buddha-field Buddhanusmrti-samadhi (able to arise all Buddha-fields, with nothing able to destroy them), obtaining the gate of pure karma Buddhanusmrti-samadhi (able to see all karmas, like images in a mirror), obtaining the gate of perfect and universally illuminating Buddhanusmrti-samadhi (completely able to see all Buddhas and their retinues and adorned pure Buddha-fields). Present-day sentient beings, although they say they have obtained Buddhanusmrti-samadhi, because their roots and practices are shallow, they cannot fully obtain all Buddhanusmrti-samadhis. Some obtain one, some obtain two or three, so the realms they see differ in breadth. Some see various karma appearances; this is their Buddhanusmrti-samadhi. Since there is the basis of holy teachings, the practice is not false. If someone slanders, that is slandering the Dharma. Please seek the holy teachings to dispel doubts.'
Someone asked: 'The realms obtained by Buddhanusmrti-samadhi, either seeing the boundless holy assembly of Buddhas and Bodhisattvas, or seeing the various adornments of the pure lands of the Buddhas. Since there are clear records in the holy teachings, I dare not generate further doubts. However, present-day monastics and laypeople, whether men or women, have never heard or studied since birth, and do not understand a single sentence of the various holy teachings, nor have they practiced the Buddha-dharma for a long time. Or young boys or young girls, knowing nothing, temporarily enter the Dharma hall and sincerely recite the Buddha's name, and then say they have seen the holy assembly of Buddhas. This matter is like a theatrical performance; the Dharma should not be like this. Could it be that Buddhanusmrti-samadhi, which even great monks and scholars fear they cannot achieve through diligent practice, can be attained by these ignorant laypeople and young children? Could it be that this Dharma is false?'
Sakyamuni Buddha replied: 'Present-day monastics and laypeople all generate such doubts. Verifying according to the holy teachings, what is strange about that? For example, during the time when the World-Honored One was in the world and after the Buddha's Parinirvana, the disciples converted by Upagupta who obtained the fruit of the Path were countless billions. Some obtained Dharmacaksu-visuddhi (purity of the Dharma eye) upon sitting down and hearing the sutras, some had the holy path manifest before them because of shaving their heads, or obtained a broom.'
獲阿羅漢果。或七歲沙彌是俱解脫。或以鞠打頭證四向果。或避走令聽得須陀洹。事同劇戲。已超三界。斷彼難斷見修二惑。證彼難證四沙門果。豈可不信斯教法哉。皆由宿種解脫分善。過去已曾修習此道。今生暫爾聞法思惟。隨遇少緣即能得道。按此賢護經言。后五百歲后一百年中。此三昧典以佛神力廣行流佈。皆令讀誦如說修行。修行即是得王三昧也。且入佛法種種根機。如思惟教義假興問答。解漸頓之玄宗演半滿之真教。即須聰明智慧詞辯縱橫。非斯上人。難弘妙旨。如也一心不亂。真心直行無多思慮。一心念佛即見世尊。不惜身命。俗間士女或是幼童。聞善知識教令唸佛。即便信受。如教專念。不多思惟。心易得定。如多想慮三昧難成。故入道場。名僧大德廣閑經論。三昧不成。少解經文。速得斯定。自古今大德習禪之侶。欲學定者。皆令莫聽。良為思義之徒心多散亂矣。此何怪也。斯何惑哉。然其所見有真有偽。應善思惟勘符佛教。
問曰。華嚴經言。凈業唸佛三昧門。見一切眾生業如鏡中像。未知所見業相。或其人久死諸趣受生。三昧境中仍現斯相。為實為假。事真難解。為是本質來現境中。為是自心假變現乎。業者是思。如何得見。其義幽隱。請陳厥旨。
釋曰。三昧境相實難可解。非但
【現代漢語翻譯】 現代漢語譯本 獲得阿羅漢果位。或者七歲的沙彌是俱解脫者。或者因為被鞠打頭部而證得四向果。或者因為躲避而聽聞到須陀洹果。這些事情如同遊戲一般，卻已經超越了三界，斷除了難以斷除的見惑和修惑，證得了難以證得的四沙門果。怎麼能不相信這樣的教法呢？這都是由於過去種下了趨向解脫的善根，過去已經修習過這種道路，今生稍微聽聞佛法並加以思惟，隨隨便便遇到一些因緣就能得道。按照《賢護經》所說，在後五百歲的后一百年中，這部三昧經典會以佛的神力廣泛流傳，讓人們都讀誦並按照經中所說修行，修行就是得到王三昧。而且進入佛法的種種根機，就像思惟教義，假設提問和回答，解釋漸悟和頓悟的玄妙宗旨，闡述半教和滿教的真實教義，就需要聰明智慧和縱橫的辯才，不是這種上等根器的人，難以弘揚精妙的宗旨。如果一心不亂，真心直行，沒有太多思慮，一心念佛就能見到世尊。不惜惜身命，世俗間的士女或者幼童，聽到善知識教導他們唸佛，就立即相信並接受，按照教導專心念佛，不多加思惟，心就容易安定。如果想得太多，三昧就難以成就。所以進入道場，那些名僧大德雖然廣泛通曉經論，卻難以成就三昧，而那些稍微瞭解經文的人，卻能迅速得到這種禪定。自古以來，那些習禪的人，想要學習禪定，都讓他們不要聽經，是因為那些思索義理的人，心容易散亂。這有什麼奇怪的呢？這有什麼疑惑的呢？然而他們所見到的景像有真有假，應該好好思惟，對照佛教的經典。
問：華嚴經說，『凈業唸佛三昧門』能見到一切眾生的業力，如同鏡子中的影像。不知道所見到的業相，或者那個人已經死去很久，在各個趣道中受生，在三昧的境界中仍然顯現出這個形象，是真實的還是虛假的？這件事實在難以理解。是本質顯現在境界中，還是自心虛假變現出來的呢？業是思，怎麼能被看見呢？其中的含義幽深隱晦，請您闡述其中的要旨。
答：三昧的境界和景象實在難以理解，不僅僅是...
【English Translation】 English version Attaining the Arhat fruit. Or a seven-year-old Shramanera (novice monk) being a 'both-ways liberated' one (俱解脫, 俱俱解脫 refers to one who is liberated from both afflictions of views and afflictions of practice). Or attaining the four stages of sainthood (四向果, four fruits of Stream-enterer, Once-returner, Non-returner, and Arhat) by being hit on the head with a ball. Or attaining the Srotapanna (須陀洹, Stream-enterer) fruit by running away and hearing the Dharma. These matters are like theatrical plays, yet they have already transcended the Three Realms, severed the difficult-to-sever afflictions of views and practice, and attained the difficult-to-attain four Samana fruits (四沙門果, four fruits of Stream-enterer, Once-returner, Non-returner, and Arhat). How can one not believe in such teachings? All of this is due to the good seeds of liberation planted in the past. Having cultivated this path in the past, in this life, merely hearing the Dharma and contemplating it, one can attain the Way upon encountering even slight conditions. According to the Bhadrakalpika Sutra (賢護經), in the last hundred years of the latter five hundred years, this Samadhi scripture will be widely circulated through the Buddha's divine power, causing all to recite and practice as taught. Practicing is attaining the King Samadhi. Moreover, entering the Buddha Dharma with various capacities, such as contemplating the teachings, posing questions and answers, explaining the profound principles of gradual and sudden enlightenment, and expounding the true teachings of partial and complete doctrines, requires intelligence, wisdom, and eloquence. It is difficult for those who are not of superior capacity to propagate the subtle meaning. If one is single-mindedly undistracted, with a true and straightforward mind, without much deliberation, and single-mindedly recites the Buddha's name, one will see the World Honored One. Not cherishing one's life, worldly men and women, or even young children, upon hearing the instructions of a virtuous teacher to recite the Buddha's name, immediately believe and accept it, and single-mindedly recite as taught, without much contemplation, the mind is easily stabilized. If one thinks too much, Samadhi is difficult to achieve. Therefore, entering the monastery, those famous monks and great virtues, although widely versed in scriptures and treatises, cannot achieve Samadhi, while those who understand the scriptures slightly can quickly attain this concentration. Since ancient times, those who practice Chan (禪, Zen/Meditation) and desire to learn concentration are told not to listen to scriptures, because those who contemplate the meaning have scattered minds. What is so strange about this? What is so perplexing about this? However, what they see may be true or false, and one should carefully contemplate and verify it against the Buddhist scriptures.
Question: The Avatamsaka Sutra (華嚴經) says that the 'Pure Karma Mindfulness of Buddha Samadhi Gate' can see the karma of all sentient beings as images in a mirror. I do not know whether the karma images seen, or if the person has died long ago and is reborn in various realms, and the image still appears in the Samadhi state, is it real or false? This matter is truly difficult to understand. Is it the essence appearing in the realm, or is it a false transformation of one's own mind? Karma is thought, how can it be seen? Its meaning is profound and obscure, please explain its essence.
Answer: The realm and images of Samadhi are truly difficult to understand, not only...
此義。諸法亦然。且宿住隨念通緣過去境。如是五蘊當心現前。如是之相為是何相。故知過去五蘊是本性相。隨念通力緣彼過去。自心變現相分五蘊。忽似彼相而現於前。名所緣緣。此法亦爾。或死生通力緣未來境死此生彼。彼諸五蘊相自心相分。托彼眾生造業起報相續次第。而現在前一無差錯。此等眾生所造諸業。為彼本性相。為增上緣。為所緣緣。令死生智通見如是相。此亦如是。隨自他思業曾所發身語所造善惡串習功能。於三昧中現眾影像。托彼業種。現罪福相。或是如來大悲之力。於三昧中為現此相。令其修斷。深須仰信。不可致疑。三昧境界諸佛境界業力境界。皆不可思議。非諸凡愚所測量也。
問曰。有得唸佛三昧見彼西方凈土勝相。雖未身死。已見其身在於凈土。或見往生蓮華相迎。未審。此境為實為虛。
釋曰。此非虛也。且如第十二普觀之中。當起自心生於西方。于蓮華中結跏趺坐。作蓮華合想開想。如是等豈是謬耶。此三昧中見身往生。亦復如是。又須達長者。傾布黃金。買祇陀園。奉為如來。起立精舍。共舍利弗。各執繩頭安置伽藍。建興堂宇。于虛空中。六慾天宮一時相現。時舍利弗。指示須達。須達不解。問舍利弗。聖者答言。此是長者施園功德所感天宮。當生其處。先現其
【現代漢語翻譯】 現代漢語譯本：這個道理，一切諸法也是如此。而且，宿住隨念通（S宿住隨念通：一種神通，能夠回憶起過去世的經歷）緣於過去之境。當五蘊（S五蘊：構成個體存在的五種要素，即色、受、想、行、識）在心中顯現時，這樣的相是什麼相呢？由此可知，過去的五蘊是本性相。隨念通的力量緣于那過去的五蘊，是自心變現的相分五蘊，忽然好像那個相一樣顯現在眼前，這叫做所緣緣（S所緣緣：產生結果的四種條件之一，指作為認識對象的條件）。這個法也是這樣。或者，死生通（S死生通：一種神通，能夠知曉眾生死去和出生的過程）的力量緣于未來之境，死在這裡，生在那裡，那些五蘊之相是自心相分，依託那些眾生造業起報的相續次第，而現在眼前，沒有一絲差錯。這些眾生所造的諸業，是他們的本性相，還是增上緣（S增上緣：產生結果的四種條件之一，指通過增強其他條件來促進結果產生的條件），還是所緣緣，令死生智通（S死生智通：具有知曉眾生死生之事的智慧）見到這樣的相？這也是這樣，隨著自己或他人的思業，曾經所發的身語所造的善惡串習功能，在三昧（S三昧：一種精神集中和冥想的狀態）中顯現各種影像，依託那些業種，顯現罪福之相。或者是因為如來（S如來：佛的稱號之一）的大悲之力，在三昧中為他們顯現這樣的相，讓他們修行斷除。這需要深深地仰信，不可產生懷疑。三昧的境界、諸佛的境界、業力的境界，都是不可思議的，不是那些凡夫愚人所能測量的。 有人問：『有人得到唸佛三昧（S唸佛三昧：通過唸誦佛號而達到的精神集中狀態），見到西方凈土（S西方凈土：阿彌陀佛所居住的清凈世界）殊勝的景象，雖然還沒有身死，就已經看到自己的身體在凈土之中，或者看到往生時蓮花來迎接。』不知道，這種境界是真實的還是虛假的？ 回答說：『這不是虛假的。比如在第十二普觀（S普觀：全面觀察）之中，應當發起自心生於西方，在蓮花之中結跏趺坐（S結跏趺坐：一種佛教坐姿），作蓮花合攏和開放的觀想，像這樣等等，難道是錯誤的嗎？』這在三昧中見到身體往生，也是如此。還有須達長者（S須達長者：一位慷慨的佛教施主），傾盡所有佈施黃金，買下祇陀園（S祇陀園：佛教寺院的所在地），奉獻給如來，建造精舍，與舍利弗（S舍利弗：佛陀的十大弟子之一）一起，各執繩頭安置伽藍（S伽藍：寺院），建興堂宇，在虛空中，六慾天宮（S六慾天宮：佛教宇宙觀中的六個天界）一時顯現。當時舍利弗指示須達，須達不理解，問舍利弗，舍利弗回答說：『這是長者施園的功德所感應的天宮，你將來會生在那裡，先顯現出來讓你看到。』
【English Translation】 English version: This principle applies to all dharmas (Sdharmas: teachings or laws). Moreover, the Supernatural Power of Remembering Past Lives (S Supernatural Power of Remembering Past Lives: a type of supernatural power that allows one to recall past lives) is connected to past realms. When the Five Aggregates (S Five Aggregates: the five elements that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) manifest in the mind, what kind of appearance is that? From this, we know that the past Five Aggregates are the nature-essence appearance. The power of the Supernatural Power of Remembering relies on those past Five Aggregates, which are the appearance-division Five Aggregates transformed by one's own mind, suddenly appearing before one as if they were that appearance. This is called the Object-Condition (S Object-Condition: one of the four conditions for the arising of a result, referring to the condition that serves as the object of cognition). This dharma is also like this. Or, the Supernatural Power of Death and Rebirth (S Supernatural Power of Death and Rebirth: a type of supernatural power that allows one to know the process of beings' death and rebirth) is connected to future realms, dying here and being born there. The appearance of those Five Aggregates is the appearance-division of one's own mind, relying on the continuous sequence of those beings' karma and its resulting retribution, appearing before one without any error. Are the various karmas created by these beings their nature-essence appearance, or the Dominant Condition (S Dominant Condition: one of the four conditions for the arising of a result, referring to the condition that promotes the arising of the result by enhancing other conditions), or the Object-Condition, causing the Wisdom-Power of Death and Rebirth (S Wisdom-Power of Death and Rebirth: the wisdom of knowing the matters of beings' death and rebirth) to see such an appearance? This is also like this, following the functions of good and evil habitual practices created by one's own or others' thoughts and actions, once generated by body and speech, various images appear in Samadhi (S Samadhi: a state of mental concentration and meditation), relying on those karma seeds, manifesting the appearances of sin and merit. Or, it is due to the power of the Great Compassion of the Tathagata (S Tathagata: one of the titles of the Buddha), manifesting this appearance in Samadhi for them to cultivate and eliminate. This requires deep faith and should not be doubted. The realm of Samadhi, the realm of the Buddhas, and the realm of karmic power are all inconceivable and cannot be measured by ordinary fools. Someone asked: 'Some people attain the Samadhi of Buddha Recitation (S Samadhi of Buddha Recitation: a state of mental concentration achieved through reciting the Buddha's name) and see the sublime appearance of the Western Pure Land (S Western Pure Land: the pure land where Amitabha Buddha resides). Although they have not yet died, they have already seen their bodies in the Pure Land, or they see lotuses coming to welcome them at the time of rebirth.' I wonder, is this realm real or illusory? The answer is: 'It is not illusory. For example, in the twelfth Universal Contemplation (S Universal Contemplation: comprehensive observation), one should generate the thought of being born in the West, sitting in the lotus in the lotus posture (S lotus posture: a Buddhist sitting posture), contemplating the lotus closing and opening, and so on. Are these wrong? Seeing the body being reborn in this Samadhi is also like this. Furthermore, the Elder Sudatta (S Elder Sudatta: a generous Buddhist benefactor) exhausted his wealth to donate gold, bought the Jetavana Garden (S Jetavana Garden: the location of a Buddhist monastery), and offered it to the Tathagata, building a monastery. Together with Sariputra (S Sariputra: one of the Buddha's ten great disciples), they each held the end of a rope to establish the Sangharama (S Sangharama: a monastery), building halls and houses. In the empty sky, the palaces of the Six Desire Heavens (S Six Desire Heavens: the six heavens in the Buddhist cosmology) appeared at once. At that time, Sariputra pointed it out to Sudatta, but Sudatta did not understand. He asked Sariputra, and Sariputra replied: 'This is the heavenly palace that is the result of the merit of the Elder's donation of the garden. You will be born there in the future, and it is appearing in advance for you to see.'
相。遣長者知。須達白言。我唯一身死受一報。六天並至。遣生何所。舍利弗言。下三天中。福德劣弱。上二天處。放逸極多。唯兜率天。雖多勝樂。心生知足。補處生中。長者可願生彼天處。須達是時。即依其愿。五天宮相。一時並滅。唯兜率宮。湛然而住。故隨所造善惡業緣。當生先熟。臨命終時。多此相現。信知。行因克果。果相現前。凈土華臺。隨品先現。斯類必爾。何須疑哉。因果相符。深須仰信之。
問曰。得此唸佛三昧者。以何得知得此三昧。頗有聖教能證知也。
釋曰。觀經有文也。經言。但當憶想令心眼見。見此事者。即見十方一切諸佛。以見諸佛故。名唸佛三昧。此為證也。行者平生。雖種種修道。今入道場。學此三昧。逐得見佛。若不得三昧。寧容見耶。今既得見。即知。得是三昧。故經說言。以見佛故名唸佛三昧也。如人患目不見眾色。大醫師善能療眼。乃以金錍抉其眼瞙。示以手指。彼言不見。故知療眼其瞙未除。后更為抉。復示其指。彼言是指針。師即知其眼得愈。若無眼者。將何見指。以此見指。驗彼盲眼。得除翳目。眼根清凈。此亦如是若不得其唸佛三昧。如何得見諸佛凈土。及佛凈色身種種眾相也。以此準知。是得唸佛三昧也。其人常修此行。三昧不失。常見諸佛種
【現代漢語翻譯】 現代漢語譯本：
（須達（Sudatta），即給孤獨長者）的宮殿景象消失了。告訴給孤獨長者這件事。須達回答說：『我只有一身，死後承受一次果報。如果六慾天都來迎接我，我該往生何處？』舍利弗（Sariputta）說：『下三天的福德淺薄，上二天的享樂放縱太過。只有兜率天（Tusita Heaven），雖然勝妙快樂很多，但眾生心生知足，而且是彌勒菩薩的補處（awaiting Buddhahood）。長者可以發願往生彼處。』須達當時就依從這個願望，五天的宮殿景像一時全部消失，只有兜率天的宮殿，清凈地顯現著。所以，隨著所造的善惡業緣，當生的果報會先成熟。臨命終時，多半會顯現這些景象。由此可以確信，種什麼因，得什麼果。果報的景象會先顯現。凈土的蓮花臺，也會隨著品位的高低而先顯現。這類事情必然如此，何須懷疑呢？因果相符，實在需要深信不疑。
有人問：『得到這種唸佛三昧（Buddha-Recollection Samadhi）的人，要如何得知自己得到了這種三昧？是否有聖教經典可以證明呢？』
回答說：《觀經》（Visualization Sutra）中有經文。經中說：『只要憶想觀佛，令心眼得見。見到這件事的人，就見到了十方一切諸佛。因為見到諸佛的緣故，所以叫做唸佛三昧。』這就是證明。修行人在平時，雖然種種修道，現在進入道場，學習這種三昧，就能得見佛。如果不得三昧，怎麼可能見到佛呢？現在既然得見，就知道是得到了這種三昧。所以經中說，因為見到佛的緣故，所以叫做唸佛三昧。就像人患了眼病，看不見各種顏色。大醫師善於治療眼病，就用金針撥開他的眼翳，給他看手指。他說看不見。就知道治療眼睛，眼翳還沒有去除。後來又給他撥開眼翳，再給他看手指。他說這是指甲。醫師就知道他的眼睛痊癒了。如果沒有眼睛的人，怎麼能看見手指呢？用看見手指這件事，來驗證那個盲人的眼睛，已經除去了眼翳，眼根清凈了。這個道理也是一樣，如果不得唸佛三昧，怎麼能得見諸佛凈土，以及佛的清凈色身和種種莊嚴相好呢？用這個來推斷，就是得到了唸佛三昧。這個人常常修習這種法門，三昧就不會失去，常常能見到諸佛。
【English Translation】 English version:
The palace appearances of (Sudatta, meaning Anathapindika) vanished. Inform the elder Sudatta. Sudatta replied, 'I have only one body, and I receive one retribution after death. If all six desire heavens come to receive me, where should I be reborn?' Sariputta said, 'The merits in the lower three heavens are inferior and weak, and the pleasures in the upper two heavens are too excessive. Only Tusita Heaven, although it has many wonderful pleasures, beings are content, and it is the place where Maitreya Bodhisattva awaits Buddhahood (awaiting Buddhahood). The elder may wish to be reborn in that heaven.' Sudatta then followed this wish, and the palace appearances of the five heavens all vanished at once, leaving only the palace of Tusita Heaven, serenely present. Therefore, according to the good and evil karmic conditions created, the retribution to be born will mature first. At the time of death, these appearances will often manifest. From this, it can be believed that planting a cause will result in a corresponding effect. The appearance of the fruit will manifest first. The lotus platform in the Pure Land will also manifest first according to the level of attainment. Such things are certain, so why doubt them? Cause and effect correspond, and deep faith is needed.
Someone asked, 'How does one know if they have attained this Buddha-Recollection Samadhi (Buddha-Recollection Samadhi)? Is there any sacred teaching that can prove it?'
The answer is: 'There is a passage in the Visualization Sutra (Visualization Sutra). The sutra says, 'Just contemplate and visualize the Buddha, so that the mind's eye can see. One who sees this, sees all the Buddhas in the ten directions. Because of seeing the Buddhas, it is called Buddha-Recollection Samadhi.' This is the proof. Although practitioners cultivate various paths in ordinary times, now entering the practice place and learning this samadhi, they will be able to see the Buddha. If one does not attain samadhi, how can one see the Buddha? Now that one has seen the Buddha, it is known that one has attained this samadhi. Therefore, the sutra says that because of seeing the Buddha, it is called Buddha-Recollection Samadhi. It is like a person suffering from eye disease who cannot see various colors. A great physician is skilled at treating eye diseases and uses a golden needle to remove the cataract from their eye, showing them a finger. They say they cannot see it. It is known that the treatment of the eye has not yet removed the cataract. Later, the cataract is removed again, and the finger is shown again. They say it is a fingernail. The physician knows that their eye has been healed. If one has no eyes, how can one see a finger? Using the seeing of the finger to verify that the blind person's eyes have had the cataract removed, and the eye roots are clear. This principle is also the same. If one does not attain the Buddha-Recollection Samadhi, how can one see the Pure Lands of the Buddhas, as well as the pure form bodies and various majestic appearances of the Buddhas? Using this to infer, one has attained the Buddha-Recollection Samadhi. If that person constantly cultivates this practice, the samadhi will not be lost, and they will often see the Buddhas.'
種聖眾。如久不習。馳散五塵。失此三昧。即不見諸佛菩薩聖眾。以此準知。前所得者是三昧也。多是聞思相應。三昧名非必修慧也。
問曰。修唸佛三昧。有何利益獲何勝果。請出聖教勵諸學徒。舉益勸修令成勝業。
釋曰。斯益也無量無邊。備在花嚴賢護經等。廣陳其益。豈茲能述。然略舉三五以相顯示。一見聖眾。二聞正法。三滅重罪。四生凈土。五諸定根本。六當成佛。一見聖眾者。如賢護經第一卷說。善男子善女人。端坐繫念。專心想彼阿彌陀佛。如是相好。如是威儀。如是大眾。如是說法。如聞繫念。一心相續。次第不亂。或經一日一夜如是。或至七日七夜。必睹阿彌陀如來。若晝時不見。或睡夢中必當見也。二聞正法者。以見阿彌陀佛。世尊為說甚深妙法。謂一切法。本來不壞。亦無壞者。如不壞色。乃至不壞識等諸陰。聞如是等大乘言教。三滅重罪者。觀佛三昧海經言。此三昧。是一切眾生犯戒者藥。破戒者護。失道者導。盲瞑者眼。愚癡者慧。黑闇者燈。煩惱賊中。是勇猛將。又下經言。如來今者。為未來世五苦眾生。犯戒比丘。不善惡人。五逆誹謗。行十六種惡律儀者。為如是等。說除罪法。四生凈土者。華嚴經言。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
【現代漢語翻譯】 現代漢語譯本 聚集聖眾。如果長期不練習，心識就會奔向五塵（色、聲、香、味、觸）而散亂，失去這種三昧（專注的狀態）。這樣就見不到諸佛菩薩聖眾。由此可以推知，之前所獲得的（體驗）是三昧。大多是與聞法、思考相應的。三昧的名稱不一定是指通過修行獲得的智慧。
問：修習唸佛三昧，有什麼利益？能獲得什麼殊勝的果報？請引出聖教（佛的教誨）來勉勵學人，舉出利益來勸勉修行，使之成就殊勝的功業。
答：這種利益是無量無邊的，詳細記載在《華嚴經》、《賢護經》等經典中，廣泛地陳述了它的利益，哪裡是我能述說得完的呢？然而，略舉三五條來相互顯示。一、得見聖眾。二、得聞正法。三、能滅重罪。四、得生凈土。五、是各種禪定的根本。六、將來能夠成佛。一、得見聖眾，如《賢護經》第一卷所說：『善男子、善女人，端正地坐著，繫念（專注于）一處，專心想念那阿彌陀佛（Amitabha Buddha），（觀想）他的相好光明，他的威儀舉止，他的大眾圍繞，他如何說法。如是聞法系念，一心相續不斷，次第不亂。或者經過一日一夜如此，或者直到七日七夜。必定能見到阿彌陀如來。如果白天見不到，或者在睡夢中必定會見到。』二、得聞正法，因為見到阿彌陀佛世尊，（阿彌陀佛）會為（修行者）宣說甚深微妙的佛法，即一切法，本來不生不滅，也沒有任何東西會壞滅。例如不壞的色（rūpa），乃至不壞的識（vijñāna）等諸陰（skandha）。聽聞到這樣的大乘言教。三、能滅重罪，觀佛三昧海經說：『此三昧，是一切眾生犯戒者的良藥，是破戒者的守護，是迷失道路者的嚮導，是盲人的眼睛，是愚癡者的智慧，是黑暗中的明燈，在煩惱賊中，是勇猛的將領。』又下經說：『如來現在，爲了未來世受五苦的眾生，犯戒的比丘（bhikkhu），不善的惡人，犯五逆罪、誹謗正法的人，行十六種惡律儀的人，為這些人，宣說消除罪業的方法。』四、得生凈土，華嚴經說：『唸佛三昧必定能見到佛，命終之後往生到佛的面前。見到臨終之人勸唸佛，又展示佛的尊像，令（其）
【English Translation】 English version Gathering the holy assembly. If one does not practice for a long time, the mind will rush towards the five dusts (form, sound, smell, taste, touch) and become scattered, losing this samadhi (state of concentration). Then one will not see the Buddhas, Bodhisattvas, and holy assembly. From this, it can be inferred that what was previously obtained (experienced) is samadhi. Mostly, it is corresponding to hearing and thinking about the Dharma. The name of samadhi does not necessarily refer to wisdom obtained through practice.
Question: What are the benefits of practicing the Buddha Recitation Samadhi? What supreme fruit can be obtained? Please bring forth the holy teachings (Buddha's teachings) to encourage students, and cite the benefits to encourage practice, so that they can achieve supreme accomplishments.
Answer: These benefits are immeasurable and boundless, and are recorded in detail in the Avatamsaka Sutra, the Bhadrakalpika Sutra, and other scriptures, which extensively state its benefits. How can I possibly describe them all? However, I will briefly mention three or five to show each other. First, seeing the holy assembly. Second, hearing the true Dharma. Third, eradicating heavy sins. Fourth, being born in the Pure Land. Fifth, it is the root of all samadhis. Sixth, one will be able to become a Buddha in the future. First, seeing the holy assembly, as the first volume of the Bhadrakalpika Sutra says: 'Good men and good women, sit upright, focus their minds, and concentrate on thinking of that Amitabha Buddha, (visualizing) his auspicious marks and radiance, his dignified demeanor, his surrounding assembly, and how he preaches the Dharma. Thus, hearing the Dharma and focusing the mind, continuously and uninterruptedly, in proper order. Or after one day and one night like this, or up to seven days and seven nights. One will surely see Amitabha Tathagata. If one does not see him during the day, one will surely see him in a dream.' Second, hearing the true Dharma, because one sees Amitabha Buddha, the World Honored One, (Amitabha Buddha) will preach the profound and wonderful Dharma to (the practitioner), that is, all dharmas are originally unborn and undying, and nothing will be destroyed. For example, the indestructible form (rupa), and even the indestructible consciousness (vijnana) and other skandhas. Hearing such Mahayana teachings. Third, eradicating heavy sins, the Sutra on the Ocean of Samadhi of Visualizing the Buddha says: 'This samadhi is the medicine for all sentient beings who violate precepts, the protection for those who break precepts, the guide for those who have lost their way, the eyes for the blind, the wisdom for the foolish, the lamp in the darkness, and in the midst of the thieves of afflictions, it is a courageous general.' Furthermore, the following sutra says: 'The Tathagata now, for the sentient beings of the future world who suffer the five sufferings, the Bhikkhus who violate precepts, the evil people who are not good, those who commit the five rebellious acts, those who slander the Dharma, those who practice the sixteen kinds of evil precepts, for these people, preaches the method of eliminating sins.' Fourth, being born in the Pure Land, the Avatamsaka Sutra says: 'The Buddha Recitation Samadhi will surely see the Buddha, and after the end of life, one will be reborn in front of the Buddha. Seeing the dying person, encourage them to recite the Buddha, and show them the revered image of the Buddha, so that (they)
瞻敬。又觀經言。行此三昧者。現身得見無量壽佛及二大士。觀音勢至而為勝友當坐道場。生諸佛家。五諸定根本者。觀佛三昧海經說。諸大三昧始出生處。六當成佛者。賢護經說。彼于當來必得成佛。號曰善覺如來。又賢護菩薩。以一百二十問問世尊。菩薩具足成就何等三昧。而能得彼大功德聚。如是一百二十問。乃至問。云何當得一剎那時間行即能遍至一切諸佛前。即復云何當得住此佛剎遍見一切十方諸佛。聽聞正法供養眾僧。非但未得出世六通。而實未得世間五通。而亦未舍此世界身。亦無生彼諸佛國土。唯住此土。見余世界諸佛世尊。悉聞諸佛所宣正法。一切聽受。如說修行。譬如今時聖者阿難。於世尊前親聞法已。皆悉受持。佛告賢護。有三昧名曰思惟諸佛現前三昧。若有菩薩。具足修習如是三昧。當得成就如上所問諸功德等。賢護當知。更有無量無邊勝上功德。說不可盡。故知。此三昧所獲勝利。卒陳難盡。
問曰。若如此說。得此三昧獲益無窮。今時學者所得三昧。豈得如前諸功德不。
釋曰。三昧雖同。淺深斯異。深即上窮聖果獲益。如賢護經文一百二十之問。悉皆得斯勝利。故經言。又菩薩修習如是三昧。當得成就如今所問。今諸學者。未得具足修習如是三昧。亦得隨分獲諸勝德。譬
【現代漢語翻譯】 現代漢語譯本 瞻敬。又看《觀經》所說，修行這種三昧的人，現世就能得見無量壽佛（Amitabha，阿彌陀佛）及觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）二位大士，併成為殊勝的朋友，當可安坐于菩提道場，得生於諸佛之家。五、作為各種禪定的根本：《觀佛三昧海經》說，各種大的三昧最初都是從這裡產生的。六、當可成佛：《賢護經》說，那個人將來必定能夠成佛，佛號為善覺如來（Suprabuddha-tathāgata）。 另外，賢護菩薩（Bhadrapāla）以一百二十個問題請問世尊，菩薩圓滿成就什麼樣的三昧，才能夠獲得那些大的功德聚集？像這樣的一百二十個問題，乃至問到：『如何才能在一剎那的時間裡，行動就能遍及一切諸佛面前？又如何才能安住於此佛剎，遍見一切十方諸佛，聽聞正法，供養眾僧？』這不僅僅是沒有得到出世間的六神通，而且實際上也沒有得到世間的五神通，而且也沒有捨棄這個世界的身體，也沒有往生到那些諸佛的國土，只是安住於此土，就能見到其他世界的諸佛世尊，完全聽聞諸佛所宣說的正法，一切都聽受，如所說的那樣修行。譬如現在聖者阿難（Ānanda），在世尊面前親自聽聞佛法之後，全都接受並奉持。 佛告訴賢護：『有一種三昧，名叫思惟諸佛現前三昧。如果菩薩具足修習這樣的三昧，就能夠成就如上面所問的各種功德等等。』賢護應當知道，還有無量無邊殊勝的功德，說也說不盡。所以知道，這種三昧所獲得的勝利，最終是難以陳述完畢的。 問：如果像這樣說，得到這種三昧獲得的利益無窮無盡，那麼現在修學的人所得到的三昧，難道能夠像前面所說的各種功德一樣嗎？ 答：三昧雖然相同，但有深淺的差異。深的三昧就能達到最高的聖果，獲得利益，就像《賢護經》經文一百二十個問題所說的那樣，全部都能得到這種勝利。所以經文說：『又菩薩修習這樣的三昧，就能夠成就如現在所問的。』現在修學的人，沒有能夠具足修習這樣的三昧，也能隨分隨力地獲得各種殊勝的功德。譬如...
【English Translation】 English version Reverence. Furthermore, the Sutra of Visualization states that those who practice this Samadhi will, in their present life, see Amitabha (Amitāyus, the Buddha of Immeasurable Life) and the two great beings, Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength), becoming excellent friends, and will sit in the Bodhi-mandala, being born into the families of all Buddhas. Fifth, as the root of all Samadhis: The Sutra of the Ocean of Samadhi of Visualizing the Buddha states that all great Samadhis initially arise from this place. Sixth, one will become a Buddha: The Bhadrapāla Sutra states that in the future, that person will surely attain Buddhahood, with the name Suprabuddha-tathāgata (the Well-Awakened Thus Come One). Moreover, Bhadrapāla (Virtuous Protector) Bodhisattva asked the World-Honored One with one hundred and twenty questions, 'What kind of Samadhi does a Bodhisattva perfectly accomplish to obtain those great accumulations of merit?' Like these one hundred and twenty questions, even asking: 'How can one, in an instant of time, travel to the presence of all Buddhas? And how can one abide in this Buddha-land, seeing all Buddhas in the ten directions, hearing the Dharma, and making offerings to the Sangha?' This is not only without obtaining the six supernormal powers of transcendence, but also without actually obtaining the five mundane supernormal powers, and without abandoning the body of this world, nor being reborn in those Buddha-lands, but only abiding in this land, one can see the Buddhas and World-Honored Ones of other worlds, fully hear the Dharma proclaimed by all Buddhas, receive and uphold everything, and practice as taught. For example, the venerable Ānanda (Joy), having personally heard the Dharma from the World-Honored One, accepted and upheld it all.' The Buddha told Bhadrapāla: 'There is a Samadhi called the Samadhi of Contemplating All Buddhas Appearing Before One. If a Bodhisattva fully cultivates such a Samadhi, they will achieve all the merits and virtues mentioned above.' Bhadrapāla, you should know that there are countless, boundless, supreme merits and virtues that cannot be fully described. Therefore, know that the victories obtained by this Samadhi are ultimately difficult to fully enumerate. Question: If it is as said, that obtaining this Samadhi yields infinite benefits, then can the Samadhi obtained by practitioners today be like the aforementioned merits and virtues? Answer: Although the Samadhis are the same, their depth varies. A deep Samadhi can reach the highest sacred fruit and obtain benefits, as stated in the Bhadrapāla Sutra with its one hundred and twenty questions, all of which can obtain this victory. Therefore, the Sutra states: 'Furthermore, a Bodhisattva who cultivates such a Samadhi will achieve what is now asked.' Practitioners today, not having fully cultivated such a Samadhi, can also obtain various excellent virtues according to their capacity. For example...
如諸龍皆能興雲致雨。大龍降雨沾滿大千。小龍興云不周數里。咸滋草木並潤根莖。廣狹有殊。皆名降澤。三昧亦爾。勝劣差別。並能見佛。俱生佛家矣。
問曰。於此唸佛三昧。雖未能習學。見他作者。生信隨喜。得何功德。不信譭謗。獲何罪報。請陳損益。曉諸未聞。
釋曰。今當爲子廣引聖教。備陳信謗所得損益。如賢護經第五卷隨喜功德品說。隨喜三昧人。譬如有人定壽百歲。身輕勇猛。行駿若風飛。是人生便即能行一世界。周旋十方。窮極地際。至滿百年。常行不絕。若有善男子善女人。起信敬心。于彼風行壯人所經世界。盛滿珍寶。持用奉獻十方諸佛。其所獲福。雖曰極多。然尚不如修此三昧功德少分。何以故。賢護由彼菩薩摩訶薩修此三昧。具足如上四大隨喜。迴向阿耨多羅三藐三菩提。為求多聞成正覺故。賢護以是因緣。持此施福。望前隨喜所獲功德。百分不及一。千分不及一。百千萬分不及一。億百千分不及一。乃至算數譬喻。所不能及。其生信隨喜福既無邊。不信起謗罪亦無量也。如大品經法華經及佛藏經等。廣說謗法之罪也。
問曰。未知修此三昧之者。皆須嚴飾道場。安置尊像。澡浴清凈。著新凈衣。日唯一食。不顧形命。專心念佛。此義可然。何因處在闇中。閉諸光隙
【現代漢語翻譯】 現代漢語譯本 諸如龍類都能興云降雨。大龍降雨能夠遍及整個大千世界（maha-sahasra-lokadhatu，三千大千世界）。小龍興云則只能覆蓋幾里範圍。它們都能滋養草木，潤澤根莖。雖然廣狹有所不同，但都可以稱為降澤。三昧（samadhi，定）也是如此，有殊勝和低劣的差別，但都能使人見到佛，一同生在佛的家中。
問：對於這唸佛三昧（Buddhanusmrti-samadhi，憶念佛陀的禪定），即使我不能學習修習，但看到他人修習時，生起信心並隨喜讚歎，能獲得什麼功德？如果不相信而加以譭謗，會得到什麼罪報？請詳細說明其中的得失，讓那些未曾聽聞的人瞭解。
答：我現在將為你廣泛引用聖教，詳細陳述信與謗所帶來的得失。如《賢護經》第五卷《隨喜功德品》所說，隨喜修習三昧的人，譬如有一個人，壽命註定為一百歲，身輕勇猛，行走迅速如風。這個人一生下來就能行走一個世界，周遊十方，窮盡大地邊際，直到滿一百年，不停歇地行走。如果有個善男子、善女人，生起信心和敬意，對於這個風行壯人所經過的世界，盛滿珍寶，用來奉獻給十方諸佛，他所獲得的福報，雖然說非常多，但仍然不如修習此三昧功德的少分。為什麼呢？賢護，因為那位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修習此三昧，具足如上的四大隨喜，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），爲了尋求多聞而成就正覺的緣故。賢護，因為這個因緣，用這佈施的福報，與前面的隨喜所獲得的功德相比，百分之一不及，千分之一不及，百千萬分之一不及，億百千分之一不及，乃至用算數譬喻都無法比及。生起信心隨喜的福報既然無邊，不信而起譭謗的罪過也同樣無量。如《大品經》、《法華經》以及《佛藏經》等，都廣泛地說明了譭謗佛法的罪過。
問：我不知道修習此三昧的人，是否都需要嚴飾道場，安置佛像，沐浴清凈，穿上新的乾淨衣服，每天只吃一餐，不顧惜自己的生命，專心念佛。這個道理還可以理解，但為什麼要在黑暗中，封閉所有的光線呢？
【English Translation】 English version Just as all dragons are capable of raising clouds and causing rain. A great dragon's rain can saturate the entire maha-sahasra-lokadhatu (great trichiliocosm). A small dragon's cloud formation may only cover a few miles. Both nourish vegetation and moisten roots. Though vastness varies, all are called 'bestowing moisture'. Samadhi (concentration) is also like this, with differences in superiority and inferiority, yet all can see the Buddha and be born into the Buddha's family.
Question: Regarding this Buddhanusmrti-samadhi (Buddha-recollection concentration), even if I cannot learn and practice it, if I see others practicing it and generate faith and rejoice in their merit, what merit will I obtain? If I disbelieve and slander it, what karmic retribution will I incur? Please explain the benefits and detriments in detail, so that those who have not heard of it may understand.
Answer: Now I will widely cite the sacred teachings for you, and fully explain the benefits and detriments of faith and slander. As the fifth volume of the 'Bhadrakalpika Sutra', 'Chapter on the Merit of Rejoicing', says: 'Rejoicing in a person practicing samadhi is like this: Suppose there is a person destined to live a hundred years, with a light and vigorous body, walking swiftly like the wind. This person, from birth, can travel through one world, circling the ten directions, reaching the ends of the earth, and continuing without stopping for a full hundred years. If there is a virtuous man or virtuous woman who generates faith and reverence, and fills the world traversed by this wind-swift strong man with treasures, and uses them to offer to the Buddhas of the ten directions, the merit they obtain, though said to be extremely great, is still not equal to even a small fraction of the merit of practicing this samadhi.' Why? Bhadrakalpika, because that Bodhisattva-mahasattva (great Bodhisattva) practices this samadhi, fully possessing the above four great rejoicings, and dedicates it to anuttara-samyak-sambodhi (unexcelled perfect enlightenment), for the sake of seeking vast learning and attaining perfect enlightenment. Bhadrakalpika, because of this cause, comparing the merit of this offering with the merit obtained from the aforementioned rejoicing, it is not equal to one percent, not equal to one thousandth, not equal to one hundred-thousandth, not equal to one hundred-thousand-millionth, not even comparable by calculation or analogy. Since the merit of generating faith and rejoicing is boundless, the sin of disbelieving and slandering is also immeasurable. As the 'Mahaprajnaparamita Sutra', the 'Lotus Sutra', and the 'Buddha Treasury Sutra', etc., extensively explain the sins of slandering the Dharma.
Question: I do not know if those who practice this samadhi all need to elaborately decorate the altar, place venerable images, bathe and purify themselves, wear new and clean clothes, eat only one meal a day, disregard their own lives, and concentrate wholeheartedly on Buddha-recollection. This principle is understandable, but why must they be in darkness, closing off all light?
。勵聲大念。斯何教哉。此見諸徒。咸生疑怪。請陳斯術。有何教哉。
釋曰。稽其聖典。亦無至教。但修行之人。將斯闇室。絕諸視聽。心舍諸緣。初學之儔。約斯注想。易得三昧。不爾難成。凡是世間。欲思難事。未得解了。亂想難成。或掩室獨居。或閉目絕視。因茲恬靜。思事得成此亦如斯。亂心難住。唸佛三昧。無由現前。故為其闇室。行斯三昧。不學之輩。於此生疑。曾修習者。深將為要。如處堂內。正念佛時。有少隙光。照斯闇室。心便緣此。浪起思惟。如絕斯明。一心不亂。此乃學者所知。非是浪為斯法。又如調鷹之法。縫目飼氈。令其無所瞻視。損於肥健之力。方始絕彼飛游往來調伏。將以遊獵。縱任隨人。三昧亦爾。初學之輩。馳心五欲攀緣六塵。若不約斯闇室。無由得成三昧。後學成就。隨處遊行。不簡明闇。常能見佛。詎勞闇室而行唸佛也。故觀經言。是人苦逼。不遑唸佛。善友教令。可稱阿彌陀佛。如是至心。令聲不絕。豈非苦惱所逼念想難成。令聲不絕至心便得。今此出聲學唸佛定。亦復如是。令聲不絕。遂得三昧。見佛聖眾。皎然常在目前。故大集日藏分經言。大念見大佛。小念見小佛。大念者大聲稱佛也。小念者小聲稱佛也。斯即聖教。有何惑哉。現見即今諸修學者。唯須勵聲
【現代漢語翻譯】 現代漢語譯本：於是（他）大聲唸誦。『這是什麼教法呢？』這些學徒們都感到疑惑奇怪，『請問這種方法，有什麼教義呢？』
（釋迦摩尼）解釋說：『查閱聖典，也沒有這種至高的教法。但這是一種修行的方法，將自己置於黑暗的房間里，隔絕一切視聽，心中捨棄一切外緣。對於初學者來說，通過這種方式專注于念想，容易進入三昧（Samadhi，禪定），否則難以成就。凡是世間，想要思考困難的事情，在沒有得到解決之前，雜亂的思緒難以平息。或者把自己關在房間里，或者閉上眼睛隔絕視覺，因為這樣可以保持恬靜，思考事情容易成功。』這（闇室唸佛）也是如此，散亂的心難以安定，唸佛三昧（Buddha-Samadhi，唸佛禪定）無法顯現。所以才要利用黑暗的房間，來進行這種三昧。不學習的人，對此會產生疑惑；曾經修習過的人，會認為這非常重要。就像在堂屋內，正念佛的時候，如果有一點點光亮，照進這黑暗的房間，心就會被光亮所牽引，產生各種思緒。如果隔絕了這些光亮，就能一心不亂。』這是修行者所知道的，不是隨便設立這種方法。
『又如調馴老鷹的方法，縫住它的眼睛，用氈子餵養它，讓它看不到任何東西，削弱它肥壯的力量，才能斷絕它飛翔遊蕩，從而調伏它，以便用來狩獵，讓它隨意聽從人的指揮。三昧也是如此，初學者，心馳神往於五欲（five desires），攀緣六塵（six sense objects）。如果不利用黑暗的房間，就無法成就三昧。後來的學習者，成就之後，隨處都可以修行，不分明暗，常常能夠見到佛。哪裡還需要在黑暗的房間里唸佛呢？』所以《觀經》（Visualization Sutra）說：『這個人被痛苦逼迫，沒有空閑唸佛。善友教導他，可以稱念阿彌陀佛（Amitabha）。像這樣至誠懇切，讓聲音不停止。』難道不是因為被痛苦所逼迫，念想難以成就，讓聲音不停止，至誠懇切就能成功嗎？現在這種出聲學習唸佛禪定的方法，也是如此。讓聲音不停止，就能獲得三昧，見到佛和聖眾，清晰地常在眼前。』所以《大集日藏分經》（Mahasamaya Sutra, Day Store Division）說：『大念見大佛，小念見小佛。』大念就是大聲稱念佛號，小念就是小聲稱念佛號。這就是聖教，有什麼疑惑呢？現在所見到的這些修行學習者，只需要大聲唸誦（即可）。
【English Translation】 English version: Then (he) loudly recited. 'What is this teaching?' These disciples all felt doubtful and strange, 'Please explain this method, what teachings does it contain?'
(Shakyamuni) explained: 'Examining the scriptures, there is no such supreme teaching. But this is a method of practice, placing oneself in a dark room, isolating all sights and sounds, and abandoning all external connections in the heart. For beginners, focusing on contemplation in this way makes it easier to enter Samadhi (禪定), otherwise it is difficult to achieve. In the world, when one wants to think about difficult things, before they are resolved, chaotic thoughts are difficult to calm down. Either lock yourself in a room, or close your eyes to isolate vision, because this can maintain tranquility, and thinking about things is easier to succeed.' This (dark room Buddha-name recitation) is also the same, a scattered mind is difficult to settle, and Buddha-Samadhi (唸佛禪定) cannot manifest. That's why it is necessary to use a dark room to practice this Samadhi. Those who do not study this will have doubts; those who have practiced it will consider it very important. Just like in a hall, when one is righteously mindful of the Buddha, if there is a little light shining into this dark room, the mind will be drawn by the light, and various thoughts will arise. If these lights are cut off, one can be single-minded and undisturbed.' This is what practitioners know, it is not just setting up this method casually.
'It's like the method of taming a hawk, sewing up its eyes, feeding it with felt, so that it cannot see anything, weakening its strong power, in order to cut off its flying and wandering, thereby taming it, so that it can be used for hunting, allowing it to obey people's commands at will. Samadhi is also like this, beginners, their minds are fascinated by the five desires (五欲), clinging to the six sense objects (六塵). If you don't use a dark room, you cannot achieve Samadhi. Later learners, after achieving it, can practice anywhere, regardless of light or darkness, and can often see the Buddha. Where is the need to recite the Buddha's name in a dark room?' Therefore, the Visualization Sutra (觀經) says: 'This person is forced by suffering and has no time to recite the Buddha's name. A good friend teaches him that he can recite Amitabha (阿彌陀佛). Like this, with utmost sincerity, let the sound not stop.' Isn't it because being forced by suffering, contemplation is difficult to achieve, letting the sound not stop, and utmost sincerity can succeed? Now this method of learning to recite the Buddha's name aloud in Samadhi is also like this. Letting the sound not stop, one can attain Samadhi, see the Buddha and the holy assembly, clearly and constantly before one's eyes.' Therefore, the Mahasamaya Sutra, Day Store Division (大集日藏分經) says: 'Loud recitation sees the Great Buddha, soft recitation sees the Small Buddha.' Loud recitation is loudly chanting the Buddha's name, soft recitation is softly chanting the Buddha's name. This is the holy teaching, what doubts are there? Now these practitioners and learners that are seen, only need to recite loudly (即可).
唸佛。三昧易成。小聲稱佛。遂多馳散。此乃學者所知。非外人之曉矣。子若不信。請試學為。無得不修但生疑惑矣。
問曰。經言。五體投地。求哀懺悔。未知懺悔之徒。或多自撲。未知有何聖教。若以五體投地即為自撲者。將恐此釋埋未可然。此五體言。何妨只是五輪著地。頭面禮佛也。
釋曰。如觀佛三昧海經第三說。佛于座起。令諸四眾觀佛色身。釋子眾中。五百釋子。見佛色身。猶如灰人。比丘眾中一千人。見佛色身。如赤土人。優婆塞眾中有十六人。見佛色身。如黑象腳。優婆夷眾中二十四人。見佛色身。猶如聚墨。比丘尼眾中。有比丘尼。見佛色身。如白銀色。優婆夷眾中。有優婆夷。見佛色身。如藍染青色。如是四眾。觀佛色身。所見不同。不得見佛真金色身。發露悔過。懺悔諸罪。五體投地。如大山崩。自拔頭髮。舉身投地。婉轉自撲。鼻中血出。懺罪消滅。心眼得開。見佛色身。端嚴微妙。如須彌山光顯大海。此豈不是懺悔經文自撲之法。無教輒為。誠如所責。經言正作。其何怪哉。
釋凈土群疑論卷第七
建長二年(庚戌)季夏日 愿主比丘往成
【現代漢語翻譯】 現代漢語譯本 唸佛時，三昧容易成就。小聲唸佛，思緒容易散亂。這是修行人知道的，不是外行人能明白的。如果你不相信，請嘗試學習修行，不要不修行卻只是產生疑惑。
問：經書上說，『五體投地，求哀懺悔』。不知道懺悔的人，常常自己撲倒。不知道有什麼聖教依據？如果認為五體投地就是自己撲倒，恐怕這種解釋未必妥當。這個『五體』，為什麼不能只是理解為五輪著地，頭面禮佛呢？
答：如《觀佛三昧海經》第三卷所說，佛從座位上起來，讓四眾弟子觀看佛的色身。釋迦牟尼佛的弟子中，五百個弟子看見佛的色身，好像灰人。比丘眾中一千人，看見佛的色身，好像紅土人。優婆塞（Upasaka，男居士）眾中有十六人，看見佛的色身，好像黑象的腳。優婆夷（Upasika，女居士）眾中有二十四人，看見佛的色身，好像聚集的墨。比丘尼眾中，有比丘尼，看見佛的色身，好像白銀色。優婆夷眾中，有優婆夷，看見佛的色身，好像靛藍染成的青色。像這樣，四眾弟子觀看佛的色身，所見不同，不能看見佛真正的金色身，於是發露悔過，懺悔各種罪業，五體投地，好像大山崩塌，自己拔掉頭髮，舉身投地，婉轉自撲，鼻中流血，懺悔罪業得以消滅，心眼得以打開，看見佛的色身，端莊嚴妙，好像須彌山（Sumeru，佛教中的聖山）光明顯耀于大海。這難道不是懺悔經文里自己撲倒的方法嗎？沒有教義依據就擅自行動，確實如你所責備的。經書上說要正確地去做，有什麼可奇怪的呢？
《釋凈土群疑論》卷第七
建長二年（庚戌）季夏日 愿主比丘往成
【English Translation】 English version When reciting the Buddha's name, Samadhi (concentration) is easily attained. Reciting the Buddha's name in a low voice often leads to scattered thoughts. This is known by practitioners, but not understood by outsiders. If you do not believe it, please try to learn and practice. Do not just generate doubts without practice.
Question: The scriptures say, 'Prostrate with the five limbs, begging for repentance.' I don't know why those who repent often throw themselves down. I wonder what the sacred teachings are based on? If one thinks that prostrating with the five limbs is the same as throwing oneself down, I am afraid this interpretation may not be appropriate. Why can't the 'five limbs' simply be understood as the five wheels (five points: two knees, two hands, and forehead) touching the ground, and bowing the head to the Buddha?
Answer: As stated in the third volume of the 'Contemplation on the Buddha Samadhi Sea Sutra', the Buddha rose from his seat and asked the fourfold assembly to observe the Buddha's Rupakaya (form body). Among Shakyamuni Buddha's disciples, five hundred disciples saw the Buddha's Rupakaya as if it were a person made of ash. Among the Bhikshu (monk) assembly, one thousand people saw the Buddha's Rupakaya as if it were a person made of red clay. Among the Upasaka (male lay devotee) assembly, sixteen people saw the Buddha's Rupakaya as if it were the feet of a black elephant. Among the Upasika (female lay devotee) assembly, twenty-four people saw the Buddha's Rupakaya as if it were a mass of gathered ink. Among the Bhikshuni (nun) assembly, there was a Bhikshuni who saw the Buddha's Rupakaya as if it were the color of white silver. Among the Upasika assembly, there was an Upasika who saw the Buddha's Rupakaya as if it were the blue color of indigo dye. In this way, the fourfold assembly observed the Buddha's Rupakaya, and what they saw was different. They could not see the Buddha's true golden body, so they revealed their remorse and repented of their various sins, prostrating with the five limbs, as if a great mountain collapsed, pulling out their own hair, throwing their bodies to the ground, writhing and throwing themselves down, blood flowing from their noses, so that their sins of repentance could be eliminated, and their mind's eye could be opened, and they could see the Buddha's Rupakaya, dignified and subtle, like Mount Sumeru (the sacred mountain in Buddhism) shining brightly in the great sea. Isn't this the method of throwing oneself down in the repentance scriptures? To act without the basis of teachings is indeed as you have criticized. The scriptures say to do it correctly, what is so strange about that?
Collected Doubts on Pure Land, Volume 7
Summer day of the second year of Kencho (Gengxu) - Written by the monk Gyozei