T47n1961_凈土十疑論

大正藏第 47 冊 No. 1961 凈土十疑論

No. 1961

凈土十疑論序

宋、無為子楊杰述

愛不重不生娑婆，念不一不生極樂。娑婆，穢土也；極樂，凈土也。娑婆之壽有量；彼土之壽則無量矣。娑婆備諸苦；彼土則安養無苦矣。娑婆隨業轉輪生死；彼土一往則永證無生法忍，若愿度生，則任意自在，不為諸業轉矣。其凈穢、壽量、苦樂、生死，如是差別，而眾生冥然不知，可不哀哉？

阿彌陀佛，凈土攝受之主也；釋迦如來，指導凈土之師也。觀音、勢至，助佛揚化者也。是以如來一代教典，處處叮嚀，勸往生也。

阿彌陀佛與觀音、勢至，乘大愿船，泛生死海，不著此岸、不留彼岸、不止中流，唯以濟度為佛事。是故《阿彌陀經》云：「若有善男子、善女人，聞說阿彌陀佛，執持名號，若一日乃至七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時，心不顛倒，即得往生極樂國土。」又經云：「十方眾生，聞我名號，憶念我國，植諸德本，至心迴向，欲生我國，不果遂者，不取正覺。」所以祇洹精舍無常院，令病者面西，作往生凈土想。蓋彌陀光明遍照法界唸佛眾生，攝取不捨。聖、凡一體，機、感相應。諸佛心內眾生，塵塵

【現代漢語翻譯】現代漢語譯本《凈土十疑論序》宋朝無為子楊杰著若不是深重的愛戀，就不會出生在娑婆世界；若不是一心不亂的唸佛，就不會往生到極樂世界。娑婆（Saha，意為堪忍）是污穢的國土；極樂（Sukhavati，意為安樂）是清凈的國土。娑婆世界的壽命是有限的；極樂世界的壽命則是無限的。娑婆世界充滿各種痛苦；極樂世界則是安養沒有痛苦的。娑婆世界隨著業力流轉生死；極樂世界一旦往生就能永遠證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟），如果願意度化眾生，就能任意自在，不被各種業力所牽引。這種清凈與污穢、壽命長短、痛苦與快樂、生死輪迴的差別如此巨大，而眾生卻懵然不知，難道不令人悲哀嗎？阿彌陀佛（Amitabha Buddha，意為無量光佛或無量壽佛），是凈土攝受眾生的主導者；釋迦如來（Sakyamuni Buddha，佛教的創始人）是指導眾生往生凈土的導師。觀音（Avalokitesvara，意為觀世音菩薩）、勢至（Mahasthamaprapta，意為大勢至菩薩），是幫助佛陀弘揚教化的助手。因此，如來一代的教典中，處處叮嚀，勸導眾生往生凈土。阿彌陀佛與觀音、勢至，乘坐大愿之船，泛遊生死之海，不執著於此岸（指娑婆世界）、不滯留于彼岸（指涅槃）、也不停在中流，唯一以救度眾生為佛事。《阿彌陀經》中說：『如果有善男子、善女人，聽聞阿彌陀佛的名號，執持名號，若一日乃至七日，一心不亂。這人臨命終時，阿彌陀佛與諸聖眾就會顯現在他面前，這人在臨終時，心不顛倒，就能往生到極樂國土。』經中又說：『十方眾生，聽聞我的名號，憶念我的國土，種植各種功德根本，至誠懇切地迴向，想要往生我的國土，如果不能如願，我就不成佛。』所以祇洹精舍（Jetavana Vihara，佛教早期重要的寺院）的無常院，讓病人面向西方，作往生凈土的觀想。因為彌陀的光明遍照法界唸佛的眾生，攝取他們而不捨棄。聖人與凡人成為一體，佛的垂念與眾生的感應相互契合。諸佛心中的眾生，如同微塵一樣眾多

【English Translation】 English version The Preface to the Ten Doubts about Pure Land Composed by Yang Jie, Wuwei Zi of the Song Dynasty If love is not profound, one will not be born in Saha; if mindfulness is not focused, one will not be born in Sukhavati. Saha (Saha, meaning 'able to be endured') is a defiled land; Sukhavati (Sukhavati, meaning 'land of bliss') is a pure land. The lifespan in Saha is limited; the lifespan in that land is limitless. Saha is filled with all kinds of suffering; that land is peaceful and without suffering. Saha revolves in the cycle of birth and death according to karma; once born in that land, one will eternally attain Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound realization of the non-arising and non-ceasing of all dharmas). If one wishes to liberate beings, one can be free and at ease, not driven by various karmas. Such differences in purity and defilement, lifespan, suffering and happiness, birth and death, are so great, yet sentient beings are ignorant of them. Is this not lamentable? Amitabha Buddha (Amitabha Buddha, meaning 'Buddha of Immeasurable Light' or 'Buddha of Immeasurable Life') is the master who receives beings in the Pure Land; Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) is the teacher who guides beings to be reborn in the Pure Land. Avalokitesvara (Avalokitesvara, meaning 'the Bodhisattva who perceives the sounds of the world') and Mahasthamaprapta (Mahasthamaprapta, meaning 'the Bodhisattva of Great Strength') are assistants who help the Buddha propagate the teachings. Therefore, in the teachings of the Thus Come One throughout his life, he repeatedly urged beings to be reborn in the Pure Land. Amitabha Buddha, along with Avalokitesvara and Mahasthamaprapta, ride the great ship of vows, sailing the sea of birth and death, not clinging to this shore (referring to the Saha world), not staying on the other shore (referring to Nirvana), and not stopping in the middle stream, only taking the salvation of beings as their Buddha-work. Therefore, the 'Amitabha Sutra' says: 'If there are good men and good women who hear the name of Amitabha Buddha, hold onto the name, for one day to seven days, with one-pointedness of mind. When this person is about to die, Amitabha Buddha and all the holy assembly will appear before them. When this person dies, their mind will not be confused, and they will be reborn in the Land of Ultimate Bliss.' The sutra also says: 'Sentient beings of the ten directions, hearing my name, remembering my land, planting various roots of virtue, sincerely dedicating their merit, desiring to be born in my land, if they do not achieve it, I will not attain perfect enlightenment.' Therefore, in the Impermanence Hall of Jetavana Vihara (Jetavana Vihara, an important early Buddhist monastery), the sick are made to face the West, contemplating rebirth in the Pure Land. Because the light of Amitabha shines throughout the Dharma Realm, embracing and not abandoning sentient beings who recite the Buddha's name. The holy and the ordinary become one, the Buddha's compassion and the beings' response resonate with each other. The sentient beings within the hearts of all Buddhas are as numerous as dust motes.

極樂；眾生心中凈土，唸唸彌陀。

吾以是觀之，智慧者易生，能斷疑故；禪定者易生，不散亂故；持戒者易生，遠諸染故；佈施者易生，不我有故；忍辱者易生，不瞋恚故；精進者易生，不退轉故；不造善、不作惡者易生，念能一故；諸惡已作、業報已現者易生，實慚懼故。雖有眾善，若無誠信心、無深心、無迴向發願心者，則不得上上品生矣。

噫！彌陀甚易持，凈土甚易往，眾生不能持、不能往，佛如眾生何？夫造惡業入苦趣，念彌陀生極樂，二者皆佛言也。世人憂墮地獄，而疑往生者，不亦惑哉？

晉慧遠法師，與當時高士劉遺民等，結白蓮社于廬山，蓋致精誠於此爾。其後七百年，僧、俗修持，獲感應者非一，咸見於凈土傳記，豈誣也哉？

然贊輔彌陀教觀者，其書山積。唯天臺智者大師《凈土十疑論》最為首冠，援引聖言，開決群惑，萬年闇室，日至而頓有餘光；千里水程，舟具而不勞自力，非法藏後身不能至於是也。

杰頃于都下嘗獲斯文，讀示所知，無不生信，自遭酷罰，感寤益深，將廣其傳，因為序引(熙寧九年仲秋述)。

凈土十疑論

隋、天臺智者大師說

第一疑

問曰：「諸佛、菩薩以大悲為業，若欲救度眾生，只應愿生三界，于

【現代漢語翻譯】現代漢語譯本：極樂（Sukhavati）：眾生心中清凈的國土，唸唸不離阿彌陀佛（Amitabha）。我認為，有智慧的人容易往生，因為他們能斷除疑惑；有禪定的人容易往生，因為他們不會散亂；持戒的人容易往生，因為他們遠離各種染污；佈施的人容易往生，因為他們沒有『我』的執著；忍辱的人容易往生，因為他們不生瞋恨；精進的人容易往生，因為他們不退轉；不造善也不作惡的人容易往生，因為他們的念頭能夠專一；已經造作各種惡業，並且惡報已經顯現的人容易往生，因為他們真正感到慚愧和恐懼。即使有各種善行，如果沒有真誠的信心、沒有深刻的心、沒有迴向發願的心，那麼就不能以上上品往生了。唉！阿彌陀佛非常容易唸誦，凈土非常容易往生，眾生不能唸誦、不能往生，佛和眾生有什麼區別呢？造作惡業而墮入苦難的境地，唸誦阿彌陀佛而往生極樂世界，這兩者都是佛說的話啊。世人擔憂墮入地獄，卻懷疑往生極樂世界，這不是太迷惑了嗎？晉朝的慧遠法師，與當時的高士劉遺民等人，在廬山結成白蓮社，大概就是把精誠放在這裡吧。在那之後的七百年，僧人和俗人修行，獲得感應的不是一個，都記載在凈土傳記中，難道是虛假的嗎？然而贊助和輔助阿彌陀佛教義的書籍堆積如山。只有天臺智者大師的《凈土十疑論》最為首要，引用聖人的話語，開解眾人的疑惑，如同萬年黑暗的房間，太陽一到就立刻有了剩餘的光芒；如同千里水路，船隻具備了就不需要自己費力，不是法藏菩薩（Dharmakara）的後身不能達到這樣的境界。我曾經在都城獲得這篇文章，讀給所認識的人看，沒有不產生信心的，自從遭受酷刑，感悟更加深刻，將要廣泛傳播它，因此寫了這篇序言（熙寧九年仲秋述）。《凈土十疑論》隋朝、天臺智者大師說第一疑問：諸佛、菩薩以大悲心為事業，如果想要救度眾生，只應該發願往生三界（Trailokya），于

【English Translation】 English version: Sukhavati (the Land of Bliss): A pure land in the hearts of sentient beings, constantly mindful of Amitabha (Immeasurable Light). In my view, those with wisdom are easily reborn, because they can sever doubts; those with meditative concentration are easily reborn, because they are not scattered; those who uphold precepts are easily reborn, because they stay away from all defilements; those who give generously are easily reborn, because they have no attachment to 'self'; those who are patient are easily reborn, because they do not generate anger; those who are diligent are easily reborn, because they do not regress; those who neither create good nor do evil are easily reborn, because their minds can be focused; those who have already committed various evils and whose karmic retribution has already manifested are easily reborn, because they truly feel shame and fear. Even with various good deeds, if there is no sincere faith, no profound mind, and no mind of dedicating merit and making vows, then one cannot be reborn in the highest of the highest grades. Alas! Amitabha is very easy to recite, and the Pure Land is very easy to reach, but sentient beings cannot recite or reach it. What difference is there between the Buddha and sentient beings? Creating evil karma and falling into suffering realms, reciting Amitabha and being reborn in the Land of Bliss—both of these are the words of the Buddha. People worry about falling into hell, yet doubt rebirth in the Land of Bliss. Isn't this too deluded? The Dharma Master Huiyuan of the Jin Dynasty, along with the eminent scholars Liu Yimin and others, formed the White Lotus Society on Mount Lu, probably placing their utmost sincerity here. In the seven hundred years after that, monks and laypeople cultivated and received responses, not just one, all recorded in the Pure Land biographies. Could they be false? However, books that praise and support the teachings of Amitabha are piled up like mountains. Only the 'Ten Doubts about the Pure Land' by the Great Master Zhiyi of the Tiantai school is the most important, quoting the words of the sages, opening up and resolving the doubts of the masses, like a dark room of ten thousand years, with the arrival of the sun, there is immediately remaining light; like a thousand-mile water journey, with the boat prepared, one does not need to exert oneself. Only the reincarnation of Dharmakara Bodhisattva could achieve this. I once obtained this text in the capital and read it to those I knew, and none did not generate faith. Since suffering severe punishment, my understanding has deepened, and I will widely propagate it, therefore I wrote this preface (written in the mid-autumn of the ninth year of Xining). 'Ten Doubts about the Pure Land' Said by the Great Master Zhiyi of the Tiantai school, Sui Dynasty First Doubt Question: All Buddhas and Bodhisattvas take great compassion as their work. If they want to save sentient beings, they should only vow to be born in the Three Realms (Trailokya), in

五濁三塗中救苦眾生。因何求生凈土自安其身，舍離眾生則是無大慈悲，專為自利，障菩提道。」

答曰：「菩薩有二種：一者、久修行菩薩道，得無生忍者，實當所責；二者、未得已還，及初發心凡夫。凡夫菩薩者，要須常不離佛，忍力成就方堪處三界內，于惡世中救苦眾生。故《智度論》云：『具縛凡夫，有大悲心願生惡世，救苦眾生者，無有是處。』何以故？惡世界煩惱強，自無忍力，心隨境轉，聲、色所縛，自墮三塗，焉能救眾生？假令得生人中，聖道難得，或因施、戒、修福，得生人中，得作國王、大臣，富貴自在。縱遇善知識，不肯信用，貪迷放逸，廣造眾罪，乘此惡業，一入三塗，經無量劫，從地獄出，受貧賤身；若不逢善知識，還墮地獄。如此輪迴，至於今日，人人皆如是，此名難行道也。故《維摩經》云：『自疾不能救，而能救諸疾人？』又《智度論》云：『譬如二人各有親眷，為水所溺，一人情急，直入水救，為無方便力故，彼此俱沒；一人有方便，往取船筏，乘之救接，悉皆得脫水溺之難。』新發意菩薩，亦復如是。如是，未得忍力，不能救眾生。為此常須近佛，得無生忍已，方能救眾生，如得船者。又論云：『譬如嬰兒不得離母，若也離母，或墮坑井，渴乳而死；又如鳥子翅羽未成，

【現代漢語翻譯】現代漢語譯本在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）三塗（指地獄、餓鬼、畜生三惡道）中救度受苦的眾生。為何卻要尋求往生凈土以求自身安穩，捨棄救度眾生，這豈不是沒有大慈悲心，專門爲了自己利益，障礙菩提道呢？』

回答說：『菩薩有兩種：一種是久遠修行菩薩道，已經證得無生法忍（指對一切法不生不滅的真理安住不動）的菩薩，確實應該受到這樣的責備；另一種是尚未證得無生法忍，以及剛剛發菩提心的凡夫。凡夫菩薩，必須要常常不離開佛，等到忍辱的力量成就，才能夠處身於三界之內，在惡劣的世道中救度受苦的眾生。所以《大智度論》說：『被煩惱束縛的凡夫，懷著大悲心願望生於惡世，去救度受苦的眾生，這是不可能的。』為什麼呢？因為惡劣的世界煩惱強盛，自身沒有忍辱的力量，心隨外境而轉，被聲色所束縛，自己都會墮入三惡道，又怎麼能救度眾生呢？即使能夠投生為人，也很難證得聖道，或許因為佈施、持戒、修福，得以投生為人，能夠做國王、大臣，享受富貴自在。即使遇到善知識，也不肯相信和聽從，貪戀迷惑，放縱自己，廣泛造作各種罪業，憑藉這些惡業，一旦墮入三惡道，要經過無量劫的時間，從地獄出來，也只能承受貧賤的身體；如果不能遇到善知識，還會再次墮入地獄。如此輪迴，直到今天，人人都是這樣，這叫做難行道啊。所以《維摩詰經》說：『自己有病都不能救，又怎麼能救治其他有病的人呢？』又《大智度論》說：『譬如兩個人各有親眷，被水淹沒，一個人情急，直接跳入水中救人，因為沒有方便的力量，結果彼此都淹死了；另一個人有方便，去取來船筏，乘坐船筏去救接，全部都脫離了被水淹沒的災難。』新發意的菩薩，也是這樣。這樣，沒有得到忍辱的力量，是不能救度眾生的。因此，常常需要親近佛，得到無生法忍之後，才能救度眾生，就像得到船筏的人一樣。又論中說：『譬如嬰兒不能離開母親，如果離開了母親，可能會掉入坑井，或者因為飢渴而死；又如小鳥翅膀還沒有長成，

【English Translation】 English version Saving suffering beings in the Five Turbidities (referring to the Turbidity of the Age, View, Afflictions, Beings, and Life) and the Three Evil Paths (referring to the hells, hungry ghosts, and animals). Why then seek rebirth in the Pure Land to secure oneself, abandoning the salvation of beings? Is this not lacking great compassion, solely for one's own benefit, obstructing the path to Bodhi?'

The answer is: 'There are two types of Bodhisattvas: The first are those who have long practiced the Bodhisattva path and attained the Acceptance of the Non-arising of Dharmas (referring to the unwavering dwelling in the truth of the non-arising and non-ceasing of all phenomena), who indeed deserve such criticism; the second are those who have not yet attained it, as well as ordinary beings who have just aroused the Bodhi mind. Ordinary Bodhisattvas must constantly remain close to the Buddha, and only when the power of patience is accomplished can they dwell within the Three Realms, saving suffering beings in evil times. Therefore, the Mahaprajnaparamita-sastra says: 'A bound ordinary being, with a great compassionate heart wishing to be born in an evil world to save suffering beings, is impossible.' Why? Because the afflictions of the evil world are strong, and without the power of patience, the mind follows external circumstances, bound by sounds and sights, and will fall into the Three Evil Paths themselves, how can they save beings? Even if they are born as humans, it is difficult to attain the holy path. Perhaps through generosity, precepts, and cultivating blessings, they can be born as humans, becoming kings, ministers, rich and free. Even if they encounter good teachers, they will not believe or follow them, indulging in delusion and recklessness, creating various sins, and relying on these evil karmas, once they fall into the Three Evil Paths, they will spend countless eons. Emerging from hell, they will only receive a poor and lowly body; if they do not encounter good teachers, they will fall into hell again. Reincarnating in this way, until today, everyone is like this, this is called the Difficult Path. Therefore, the Vimalakirti Sutra says: 'Unable to save oneself from illness, how can one save others from illness?' Also, the Mahaprajnaparamita-sastra says: 'For example, two people each have relatives who are drowning in water. One person, in a moment of urgency, jumps directly into the water to save them, but because they lack the power of skillful means, both drown; the other person has skillful means, goes to get a boat, and uses it to rescue them, and all are saved from the difficulty of drowning.' Newly initiated Bodhisattvas are also like this. Thus, without attaining the power of patience, they cannot save beings. Therefore, they must constantly be near the Buddha, and only after attaining the Acceptance of the Non-arising of Dharmas can they save beings, like someone who has obtained a boat. Furthermore, the treatise says: 'For example, an infant cannot leave its mother, if it leaves its mother, it may fall into a pit or well, or die of thirst; also, like a bird whose wings have not yet grown,'

只得依樹傅枝，不能遠去，翅翮成就，方能飛空，自在無礙。』凡夫無力，唯得專念阿彌陀佛，使成三昧，以業成故，臨終斂念得生，決定不疑。見彌陀佛，證無生忍已，還來三界，乘無生忍船，救苦眾生，廣施佛事，任意自在。故論云：『遊戲地獄，行者生彼國，得無生忍已，還入生死國，教化地獄，救苦眾生。』以是因緣，求生凈土，愿識其教。故《十住婆沙論》，名易行道也。」

第二疑

問：「諸法體空，本來無生，平等寂滅。今乃舍此求彼，生西方彌陀凈土，豈不乖理哉？又經云：『若求凈土，先凈其心，心凈故即佛土凈。』此云何通？」

答：「釋有二義：一者、總答；二者、別答。總答者，汝若言：『求生西方彌陀凈土，則是舍此求彼，不中理。』者，汝執住此，不求西方，則是舍彼著此，此還成病，不中理也。又轉計云：『我亦不求生彼，亦不求生此。』者，則斷滅見。故《金剛般若經》云：『須菩提！汝若作是念，發阿耨菩提者，說諸法斷滅相。莫作是念！何以故？發菩提心者，於法不說斷滅相。』

「二、別答者，夫不生、不滅者，于生緣中，諸法和合，不守自性，求于生體，亦不可得，此生生時無所從來，故名不生。不滅者，諸法散時，不守自性，言我散滅，此散滅

【現代漢語翻譯】『只能依附樹枝，無法遠去，翅膀長成，才能飛向天空，自在無礙。』凡伕力量不足，只能專心念誦阿彌陀佛（Amitabha Buddha），使之成就三昧（samadhi，一種高度集中的冥想狀態），因為業力的緣故，臨終時收攝心念得以往生，對此應堅定不移。見到阿彌陀佛，證得無生忍（anutpattika-dharma-kshanti，對事物不生不滅的領悟）后，再回到三界（trailokya，欲界、色界、無色界），乘坐無生忍之船，救度受苦眾生，廣行佛事，任意自在。所以《往生論》說：『遊戲地獄，行者往生彼國，得無生忍后，還入生死國，教化地獄，救度受苦眾生。』因為這個因緣，求生凈土，希望認識其中的教義。所以《十住婆沙論》（Dasabhumika-vibhasa，龍樹菩薩所著，闡述大乘菩薩道的論書），名為易行道。」

第二疑

問：『諸法體性本空，本來無生，平等寂滅。現在卻捨棄此處而求往生西方彌陀凈土，豈不是不合道理嗎？』又經中說：『若求凈土，先凈其心，心凈故即佛土凈。』這又該如何解釋呢？」

答：『解釋有二種含義：一是總的回答；二是分別回答。總的回答是，你如果說：『求生西方彌陀凈土，就是捨棄此處而求彼處，不合道理。』那麼，你執著於此處，不求往生西方，就是捨棄彼處而執著於此處，這同樣是一種毛病，也不合道理。』又轉而認為：『我既不求生彼處，也不求生此處。』這就是斷滅見。所以《金剛般若經》（Vajracchedika Prajnaparamita Sutra，又名金剛經）說：『須菩提（Subhuti，佛陀的十大弟子之一）！你如果這樣想，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，是說諸法斷滅之相。不要這樣想！為什麼呢？發菩提心的人，對於法不說斷滅之相。』

二、分別回答是，所謂不生不滅，是指在生起的因緣中，諸法和合，不執守自身的體性，尋求生起的本體，也是不可得的，這生起之時無所從來，所以名為不生。所謂不滅，是指諸法散壞之時，不執守自身的體性，說我散壞滅

【English Translation】『They can only cling to branches, unable to go far. Only when their wings are fully grown can they fly into the sky, freely and without hindrance.』 Ordinary beings are powerless and can only single-mindedly recite Amitabha Buddha's (Amitabha Buddha) name, so that it becomes samadhi (samadhi, a state of highly concentrated meditation). Because of the power of karma, at the moment of death, they can gather their thoughts and be reborn in the Pure Land, without any doubt. Having seen Amitabha Buddha and attained Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing nature of things), they return to the Three Realms (trailokya, the desire realm, the form realm, and the formless realm), riding the boat of Anutpattika-dharma-kshanti to save suffering beings, extensively performing Buddhist deeds, freely and at will. Therefore, the Treatise on Rebirth says: 『Playing in the hells, practitioners are born in that country, and after attaining Anutpattika-dharma-kshanti, they return to the country of birth and death, teaching in the hells and saving suffering beings.』 Because of this cause and condition, they seek rebirth in the Pure Land, hoping to understand its teachings. Therefore, the Dasabhumika-vibhasa (Dasabhumika-vibhasa, a treatise by Nagarjuna Bodhisattva explaining the Mahayana Bodhisattva path) is called the Easy Path.』

Second Doubt

Question: 『All dharmas are empty in nature, originally unarisen, equal and quiescent. Now, abandoning this and seeking that, seeking rebirth in the Western Pure Land of Amitabha, isn't this contrary to reason? Furthermore, the sutra says: 『If you seek the Pure Land, first purify your mind; because the mind is pure, the Buddha Land is pure.』 How can this be reconciled?』

Answer: 『There are two meanings to explain: first, a general answer; second, a specific answer. The general answer is, if you say: 『Seeking rebirth in the Western Pure Land of Amitabha is abandoning this and seeking that, which is unreasonable,』 then, your clinging to this, not seeking rebirth in the West, is abandoning that and clinging to this, which is also a fault and unreasonable.』 Furthermore, if you think: 『I neither seek rebirth there, nor do I seek rebirth here,』 then this is a nihilistic view. Therefore, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says: 『Subhuti (Subhuti, one of the Buddha's ten great disciples)! If you think in this way, that those who have awakened the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment) are speaking of the aspect of the annihilation of all dharmas, do not think in this way! Why? Those who have awakened the Bodhi mind do not speak of the aspect of the annihilation of dharmas.』

Second, the specific answer is, what is meant by non-arising and non-ceasing refers to the fact that in the conditions of arising, all dharmas come together, not clinging to their own nature. Seeking the essence of arising is also unattainable. This arising has nowhere to come from, so it is called non-arising. What is meant by non-ceasing refers to the fact that when all dharmas disperse, they do not cling to their own nature, saying that I am scattered and cease.

時去無所至，故言不滅。非謂因緣生外，別有不生、不滅。亦非不求生凈土，喚作無生。為此，《中論》偈云：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』又云：『諸法不自生，亦不從他生，不共不無因，是故知無生。』又《維摩經》云：『雖知諸佛國，及與眾生空，而常修凈土，教化諸群生。』又云：『譬如有人，造立宮室，若依空地，隨意無礙；若依虛空，終不能成。』諸佛說法，常依二諦，不壞假名而說諸法實相。智者熾然求生凈土，達生體不可得，即是真無生，此謂心凈故即佛土凈。愚者為生所縛，聞生即作生解，聞無生即作無生解，不知生者即是無生，無生即是生。不達此理，橫相是非，嗔他求生凈土，幾許誤哉！此則是謗法罪人，邪見外道也。」

第三疑

問：「十方諸佛，一切凈土，法性平等，功德亦等，行者普念一切功德，生一切凈土。今乃偏求一佛凈土，與平等性乖，云何生凈土？」

答：「一切諸佛土，實皆平等。但眾生根鈍，濁亂者多，若不專系一心一境，三昧難成。專念阿彌陀佛，即是一相三昧，以心專至，得生彼國。如《隨愿往生經》云：『普廣菩薩問佛：「十方悉有凈土，世尊何故偏贊西方彌陀凈土，專遣往生？」佛告普廣：「閻浮提眾生，心多濁亂

【現代漢語翻譯】現代漢語譯本：時間流逝，沒有確定的去處，所以說不滅。這並不是說在因緣生法之外，另有不生不滅的存在。也不是說不尋求往生凈土，就叫做無生。因此，《中論》中的偈頌說：『因緣所生的法，我說就是空，也叫做假名，也叫做中道義。』又說：『諸法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，所以知道沒有產生。』又《維摩詰經》說：『雖然知道諸佛的國土，以及眾生都是空性的，但仍然常常修習凈土，教化各種眾生。』又說：『譬如有人，建造宮室，如果依著空地，隨意都沒有障礙；如果依著虛空，最終不能成功。』諸佛說法，常常依據二諦（Two Truths），不破壞假名而說諸法的實相。智者熱切地求生凈土，通達生的本體不可得，這就是真正的無生，這就是所謂的心清凈所以佛土清凈。愚者被生所束縛，聽到生就理解為生，聽到無生就理解為無生，不知道生就是無生，無生就是生。不明白這個道理，胡亂地爭論是非，嗔怪他人求生凈土，多麼大的錯誤啊！這便是誹謗佛法的罪人，邪見的外道啊。

第三疑

問：『十方諸佛，一切凈土，法性平等，功德也平等，修行人普遍憶念一切功德，往生一切凈土。現在卻偏偏求生一尊佛的凈土，與平等性相違背，如何能往生凈土呢？』

答：『一切諸佛的國土，實際上都是平等的。但是眾生的根器遲鈍，心識混濁散亂的人很多，如果不專心專注於一個境界，三昧（Samadhi）很難成就。專心念誦阿彌陀佛（Amitabha Buddha），就是一相三昧（Samadhi of One Form），因為心專一至誠，才能往生到那個國度。』如《隨愿往生經》說：『普廣菩薩（P'u-Kuang Bodhisattva）問佛：「十方都有凈土，世尊為什麼偏偏讚歎西方阿彌陀佛凈土，專門勸人往生呢？」佛告訴普廣：「閻浮提（Jambudvipa）的眾生，心大多混濁散亂。

【English Translation】 English version: Time passes without a fixed destination, therefore it is said to be non-extinction. This does not mean that outside of the arising of conditioned phenomena, there is a separate non-arising and non-extinction. Nor is it that not seeking rebirth in the Pure Land is called non-birth. Therefore, the verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 'The dharma that arises from conditions, I say is emptiness, it is also called provisional name, it is also called the Middle Way.' It also says: 'Dharmas do not arise from themselves, nor do they arise from others, not from both together, nor without a cause, therefore know there is no arising.' Also, the Vimalakirti Sutra says: 'Although knowing that the Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land and teaches all sentient beings.' It also says: 'For example, if someone builds a palace, if it is based on empty ground, there is no obstruction; if it is based on empty space, it will ultimately not succeed.' The Buddhas' teachings always rely on the Two Truths (Two Truths), without destroying provisional names while speaking of the real aspect of all dharmas. The wise diligently seek rebirth in the Pure Land, realizing that the essence of birth is unattainable, which is true non-birth, this is what is meant by the mind being pure, therefore the Buddha land is pure. The foolish are bound by birth, hearing birth they understand it as birth, hearing non-birth they understand it as non-birth, not knowing that birth is non-birth, and non-birth is birth. Not understanding this principle, they arbitrarily argue right and wrong, and resent others seeking rebirth in the Pure Land, what a great mistake! This is a person who slanders the Dharma, a heretical outsider.

Third Doubt

Question: 'The Buddhas of the ten directions, all the Pure Lands, the Dharma-nature is equal, and the merits are also equal, practitioners universally remember all merits and are reborn in all Pure Lands. Now, they specifically seek rebirth in the Pure Land of one Buddha, which contradicts the nature of equality, how can they be reborn in the Pure Land?'

Answer: 'All the Buddha lands are actually equal. However, sentient beings have dull faculties, and many are turbid and confused. If they do not focus their minds on one object, Samadhi (Samadhi) is difficult to achieve. Focusing on reciting Amitabha Buddha (Amitabha Buddha) is the Samadhi of One Form (Samadhi of One Form), because the mind is focused and sincere, one can be reborn in that land.' As the Sutra on Rebirth According to Vows says: 'Bodhisattva P'u-Kuang (P'u-Kuang Bodhisattva) asked the Buddha: "There are Pure Lands in all ten directions, why does the World-Honored One specifically praise the Western Amitabha Pure Land and specifically encourage rebirth there?" The Buddha told P'u-Kuang: "The sentient beings of Jambudvipa (Jambudvipa) have mostly turbid and confused minds.

，為此偏贊西方一佛凈土，使諸眾生，專心一境，即易得往生。」』若總念一切佛者，唸佛境寬，則心散漫，三昧難成，故不得往生。又求一佛功德，與一切佛功德無異，以同一佛法性故。為此念阿彌陀佛，即念一切佛；生一凈土，即生一切凈土。故《華嚴經》云：『一切諸佛身，即是一佛身，一心一智慧，力、無畏亦然。』又云：『譬如凈滿月，普應一切水，影像雖無量，本月未曾二。如是無礙智，成就等正覺，應現一切剎，佛身無有二。』智者以譬喻得解，智者若能達一切月影即一月影，一月影即一切月影，月影無二；故一佛即一切佛，一切佛即一佛，法身無二。故熾然念一佛時，即是念一切佛也。」

第四疑

問：「等是念求生一佛凈土，何不十方佛土中，隨念一佛凈土隨得往生，何須偏念西方彌陀佛耶？」

答：「凡夫無智，不敢自專，專用佛語，故能偏念阿彌陀佛。云何用佛語？釋迦大師一代說法，處處聖教，唯勸眾生，專心偏念阿彌陀佛，求生西方極樂世界。如《無量壽經》、《觀經》、《往生論》等，數十餘部經論文等，慇勤指授，勸生西方，故偏念也。又彌陀佛別有大悲四十八愿，接引眾生。又《觀經》云：『阿彌陀佛有八萬四千相，一一相有八萬四千好，一一好放八萬四千光明

【現代漢語翻譯】現代漢語譯本：因此特別讚揚西方阿彌陀佛的清凈國土，使所有眾生，專心於一個境界，就容易得到往生。』如果總念一切佛，唸佛的境界寬泛，那麼心就容易散漫，三昧難以成就，所以不能得到往生。而且求一佛的功德，與一切佛的功德沒有差別，因為同一佛法性的緣故。因此念阿彌陀佛，就是念一切佛；生一個凈土，就是生一切凈土。所以《華嚴經》說：『一切諸佛身，即是一佛身，一心一智慧，力、無畏也同樣如此。』又說：『譬如清凈圓滿的月亮，普遍映現在一切水中，影像雖然無數，但本來的月亮未曾有兩個。如此無礙的智慧，成就等正覺，應現一切剎土，佛身沒有兩個。』有智慧的人用譬喻就能理解，有智慧的人如果能明白一切月影就是一個月影，一個月影就是一切月影，月影沒有兩個；所以一佛就是一切佛，一切佛就是一佛，法身沒有兩個。所以熾盛地念一佛時，就是念一切佛啊。

第四個疑問

問：『同樣是唸佛求生一個佛的凈土，為什麼不在十方佛土中，隨便念一個佛的凈土就能往生，為什麼需要特別念西方的阿彌陀佛（Amitabha Buddha）呢？』

答：『凡夫沒有智慧，不敢自己做主，專門使用佛的話語，所以才能特別念阿彌陀佛。』怎麼使用佛的話語呢？釋迦牟尼（Sakyamuni）大師一生說法，處處聖教，都勸導眾生，專心特別念阿彌陀佛，求生西方極樂世界。如《無量壽經》、《觀經》、《往生論》等，數十餘部經論文等，慇勤地指點傳授，勸導往生西方，所以要特別念。而且阿彌陀佛特別有大悲四十八愿，接引眾生。而且《觀經》說：『阿彌陀佛有八萬四千相，每一相有八萬四千好，每一好放出八萬四千光明

【English Translation】 English version: 'Therefore, special praise is given to the Pure Land of Amitabha Buddha (Amitabha Buddha) in the West, so that all sentient beings, focusing their minds on a single state, can easily attain rebirth.' If one generally recites the names of all Buddhas, the realm of Buddha-recitation becomes broad, and the mind becomes scattered, making it difficult to achieve Samadhi, thus preventing rebirth. Moreover, seeking the merit of one Buddha is no different from seeking the merit of all Buddhas, because of the same Buddha-nature. Therefore, reciting Amitabha Buddha is reciting all Buddhas; being born in one Pure Land is being born in all Pure Lands. Thus, the Avatamsaka Sutra says: 'The bodies of all Buddhas are the body of one Buddha, with one mind and one wisdom, and the powers and fearlessness are also the same.' It also says: 'Like a pure and full moon, universally reflected in all waters, though the reflections are countless, the original moon is never two. Likewise, unobstructed wisdom, accomplishing perfect enlightenment, appears in all lands, but the Buddha-body is not two.' The wise understand through metaphors; if the wise can understand that all moon reflections are one moon reflection, and one moon reflection is all moon reflections, and the moon reflections are not two; therefore, one Buddha is all Buddhas, and all Buddhas are one Buddha, the Dharma-body is not two. Therefore, when fervently reciting the name of one Buddha, it is reciting the names of all Buddhas.

Fourth Doubt

Question: 'Since it is equally about reciting and seeking rebirth in the Pure Land of one Buddha, why not just recite the name of any Buddha in the ten directions and be reborn in their Pure Land? Why is it necessary to specifically recite the name of Amitabha Buddha (Amitabha Buddha) in the West?'

Answer: 'Ordinary beings lack wisdom and dare not act on their own accord, but rely solely on the words of the Buddha, thus being able to specifically recite the name of Amitabha Buddha.' How do we use the words of the Buddha? Shakyamuni (Sakyamuni) Buddha, throughout his lifetime of teachings, in every sacred instruction, only exhorts sentient beings to wholeheartedly and specifically recite the name of Amitabha Buddha, seeking rebirth in the Western Pure Land of Ultimate Bliss. As in the Infinite Life Sutra, the Contemplation Sutra, the Treatise on Rebirth, and dozens of other sutras and treatises, he earnestly instructs and exhorts rebirth in the West, hence the specific recitation. Moreover, Amitabha Buddha has special great compassion and forty-eight vows to receive and guide sentient beings. Furthermore, the Contemplation Sutra says: 'Amitabha Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand minor marks, and each minor mark emits eighty-four thousand rays of light.'

遍照法界，唸佛眾生，攝取不捨。』若有念者，機、感相應，決定得生。又《阿彌陀經》、《大無量壽經》、《鼓音王陀羅尼經》等云：『釋迦佛說經時，皆有十方恒沙諸佛，舒其舌相，遍覆三千大千世界，證成一切眾生念阿彌陀佛，乘佛大悲本願力故，決定得生極樂世界。』當知阿彌陀佛與此世界，偏有因緣。何以得知？《無量壽經》云：『末世法滅之時，特駐此經，百年在世。接引眾生，往生彼國。』故知阿彌陀佛與此世界極惡眾生，偏有因緣。其餘諸佛，一切凈土，雖一經、兩經，略勸往生；不如彌陀佛國，處處經論，慇勤叮嚀，勸往生也。」

第五疑

問：「具縛凡夫，惡業厚重，一切煩惱，一毫未斷。西方凈土，出過三界，具縛凡夫，云何得生？」

答：「有二種緣：一者、自力；二者、他力。自力者，此世界修道，實未得生凈土。是故《瓔珞經》云：『始從具縛凡夫，未識三寶，不知善、惡因之與果。初發菩提心，以信為本，住在佛家，以戒為本。受菩薩戒，身身相續，戒行不闕，經一劫、二劫、三劫，始至初發心住；如是修行十信、十波羅蜜等無量行愿，相續無間，滿一萬劫，方始至第六正心住；若更增進，至第七不退住，即種性位。』此約自力，卒未得生凈土。他力者，若信阿彌

【現代漢語翻譯】現代漢語譯本『遍照法界，唸佛眾生，攝取不捨。』如果有人唸佛，就能與阿彌陀佛的慈悲產生感應，必定能夠往生凈土。此外，《阿彌陀經》、《大無量壽經》、《鼓音王陀羅尼經》等經典中說：『釋迦牟尼佛在講經時，十方如恒河沙數般的諸佛，都伸出他們的舌相，覆蓋三千大千世界，以此來證明一切唸誦阿彌陀佛的眾生，憑藉阿彌陀佛的大悲願力，必定能夠往生極樂世界。』由此可知，阿彌陀佛與這個世界有著特別的因緣。為什麼這麼說呢？《無量壽經》中說：『在末法時代，佛法將要滅絕的時候，特別將這部經保留住世一百年，用來接引眾生，往生到阿彌陀佛的國度。』所以說，阿彌陀佛與這個世界罪惡深重的眾生，有著特別的因緣。其他的諸佛和一切凈土，雖然也有一兩部經略微勸導往生，但不如阿彌陀佛的國度，處處經典和論著，都慇勤叮嚀，勸導往生。

第五疑

問：『具縛凡夫（指被煩惱束縛的凡夫），惡業深重，一切煩惱，絲毫沒有斷除。而西方凈土，超越了三界，這樣的具縛凡夫，怎麼能夠往生呢？』

答：『有兩種因緣：一是自力，二是他力。自力，是指在這個世界修行，實際上還不能往生凈土。所以《瓔珞經》中說：『最初從被煩惱束縛的凡夫開始，不認識三寶（佛、法、僧），不知道善惡因果。最初發起菩提心，以信心為根本，安住在佛的家中，以戒律為根本。受持菩薩戒，生生世世相續不斷，戒行沒有缺失，經過一劫、二劫、三劫，才達到初發心住的階段；這樣修行十信、十波羅蜜等無量行愿，相續不斷，滿一萬劫，才達到第六正心住的階段；如果更加精進，達到第七不退住的階段，就是種性位。』這是指依靠自力，最終也未能往生凈土。他力，是指如果相信阿彌陀佛』

【English Translation】 English version 'Universally illuminating the Dharma Realm, embracing all sentient beings who recite the Buddha's name, never abandoning them.' If there are those who recite, a resonance between their potential and the Buddha's response will occur, ensuring their rebirth [in the Pure Land]. Furthermore, the Amitabha Sutra, the Larger Sutra of Immeasurable Life, the Drum Sound King Dharani Sutra, and others state: 'When Shakyamuni Buddha preached the sutras, all the Buddhas of the ten directions, as numerous as the sands of the Ganges, extended their tongues, covering the three thousand great thousand worlds, to attest that all sentient beings who recite Amitabha Buddha, relying on the power of Amitabha Buddha's great compassion and fundamental vows, are assured of rebirth in the Land of Ultimate Bliss.' It should be understood that Amitabha Buddha has a special connection with this world. How can this be known? The Sutra of Immeasurable Life states: 'At the time of the Dharma's decline in the final age, this sutra will be specially preserved in the world for one hundred years, to receive and guide sentient beings to be reborn in that land.' Therefore, it is known that Amitabha Buddha has a special connection with the extremely wicked sentient beings of this world. Other Buddhas and all Pure Lands, although one or two sutras may briefly encourage rebirth, are not like Amitabha Buddha's land, where everywhere in the sutras and treatises, there is earnest and repeated exhortation to seek rebirth.

Fifth Doubt

Question: 'Ordinary beings bound by karma, with heavy evil deeds and all afflictions not even slightly diminished, how can they, being bound by karma, be reborn in the Western Pure Land, which transcends the Three Realms?'

Answer: 'There are two kinds of conditions: one is self-power, and the other is other-power. Self-power refers to cultivating the path in this world, which in reality does not lead to rebirth in the Pure Land. Therefore, the Incomparable Garland Sutra states: 'Beginning from an ordinary being bound by karma, not recognizing the Three Jewels (Buddha, Dharma, Sangha), not knowing the cause and effect of good and evil. Initially arousing the Bodhi mind, taking faith as the foundation, dwelling in the Buddha's family, taking precepts as the foundation. Receiving the Bodhisattva precepts, continuing them life after life, without failing in the practice of precepts, after one kalpa, two kalpas, three kalpas, one reaches the stage of initial arousing of the mind; thus practicing the ten faiths, the ten paramitas, and countless other vows, continuously without interruption, after fulfilling ten thousand kalpas, one reaches the sixth stage of the Correct Mind; if one further advances to the seventh stage of Non-retrogression, that is the stage of lineage.' This refers to relying on self-power, which ultimately does not lead to rebirth in the Pure Land. Other-power refers to if one believes in Amitabha'

陀佛大悲願力，攝取唸佛眾生，即能發菩提心，行唸佛三昧，厭離三界，身起行施、戒、修福，於一一行中，回愿生彼彌陀凈土，乘佛願力，機、感相應，即得往生。是故《十住婆沙論》云：『於此世界修道有二種：一者、難行道；二者、易行道。』難行者，在於五濁惡世，于無量佛時，求阿鞞跋致，甚難可得。此難，無數塵沙說不可盡，略述三五：一者、外道相善，亂菩薩法；二者、無賴惡人，破他勝德；三者、顛倒善果，能壞梵行；四者、聲聞自利，障于大慈；五者、唯有自力，無他力持。譬如跛人步行，一日不過數里，極大辛苦，謂自力也。易行道者，謂信佛語教唸佛三昧，愿生凈土，乘彌陀佛願力，攝持決定，往生不疑也。如人水路行，藉船力故，須臾即至千里，謂他力也。譬如劣夫從轉輪王，一日、一夜周行四天下，非是自力，轉輪王力也。若言有漏凡夫不得生凈土者，亦可有漏凡夫應不得見佛身。然唸佛三昧，並無漏善根所起，有漏凡夫，隨分得見佛身粗相也；菩薩見微細相。凈土亦爾，雖是無漏善根所起，有漏凡夫發無上菩提心，求生凈土常唸佛，故伏滅煩惱，得生凈土，隨分得見粗相；菩薩見微妙相。此何所疑？故《華嚴經》說：『一切諸佛剎，平等普嚴凈，眾生業行異，所見各不同。』即其義也。

【現代漢語翻譯】現代漢語譯本：阿彌陀佛大悲願力，攝取唸佛的眾生，就能發起菩提心，修習唸佛三昧，厭離三界，身行佈施、持戒、修福，在每一項善行中，都回向發願往生到阿彌陀佛的凈土，憑藉佛的願力，機緣、感應相互契合，就能得到往生。所以《十住婆沙論》說：『在這個世界修道有兩種：一是難行道；二是易行道。』難行道，就是在五濁惡世中，在無數佛出世的時代，求得阿鞞跋致（不退轉），非常難以得到。這種困難，像無數塵沙一樣說也說不盡，簡略地說三五種：一是外道偽裝善良，擾亂菩薩的修行；二是無賴惡人，破壞他人殊勝的功德；三是顛倒善果，能夠破壞清凈的修行；四是聲聞只求自利，障礙廣大的慈悲；五是隻依靠自己的力量，沒有其他力量的扶持。譬如跛腳的人步行，一天走不了幾里路，非常辛苦，這就是依靠自力。易行道，就是相信佛的教導，修習唸佛三昧，發願往生凈土，憑藉阿彌陀佛的願力，攝受扶持，決定能夠往生，沒有懷疑。如同人在水路行走，藉助船的力量，一會兒就能到達千里之外，這就是依靠他力。譬如地位低下的普通人跟隨轉輪聖王，一天一夜就能周遊四天下，這不是自己的力量，而是轉輪聖王的力量。如果說有煩惱的凡夫不能往生凈土，那麼也可以說有煩惱的凡夫不應該能見到佛的身相。然而唸佛三昧，本來就是由無漏的善根所生起，有煩惱的凡夫，隨自己的能力可以見到佛身粗略的相；菩薩則能見到微細的相。凈土也是這樣，雖然是由無漏的善根所生起，有煩惱的凡夫發起無上的菩提心，求生凈土，常常唸佛，所以能夠降伏滅除煩惱，得以往生凈土，隨自己的能力可以見到粗略的相；菩薩則能見到微妙的相。這有什麼可懷疑的呢？所以《華嚴經》說：『一切諸佛的剎土，平等普遍地莊嚴清凈，眾生的業行不同，所見到的景象也各不相同。』就是這個意思。

【English Translation】 English version: Amitabha Buddha's great compassionate vows embrace sentient beings who recite the Buddha's name, enabling them to generate Bodhicitta (the aspiration for enlightenment), practice the Samadhi (state of meditative absorption) of Buddha-name recitation, and renounce the Three Realms (desire realm, form realm, formless realm). They perform acts of generosity, uphold precepts, and cultivate blessings, dedicating each act to the aspiration of being reborn in Amitabha's Pure Land. Relying on the Buddha's vows, when the practitioner's capacity and the Buddha's response resonate, they attain rebirth. Therefore, the Dasabhumika-vibhāṣā-śāstra (Treatise on the Stages of the Bodhisattva Path) states: 'In this world, there are two paths to cultivate the Way: one is the Difficult Path; the other is the Easy Path.' The Difficult Path involves seeking avaivartika (non-retrogression) in the evil world of the Five Turbidities (the five degenerations of time), during the time of countless Buddhas, which is extremely difficult to attain. These difficulties are as numerous as grains of sand and cannot be fully described, but let me briefly mention three or five: First, heretics feign goodness, disrupting the Dharma (teachings) of Bodhisattvas; second, unscrupulous evil people destroy the superior virtues of others; third, they invert the results of good deeds, capable of ruining pure conduct; fourth, śrāvakas (hearers) seek only their own benefit, obstructing great compassion; fifth, they rely solely on their own power, without the support of other power. It is like a lame person walking, covering only a few miles a day with great difficulty, which is called self-power. The Easy Path involves believing in the Buddha's teachings, practicing the Samadhi of Buddha-name recitation, aspiring to be reborn in the Pure Land, and relying on Amitabha Buddha's vow power, which ensures certain rebirth without doubt. It is like a person traveling by water, relying on the power of a boat, reaching a thousand miles in an instant, which is called other-power. It is like a lowly person following a cakravartin (wheel-turning king), traveling throughout the four continents in one day and night, which is not their own power, but the power of the cakravartin. If it is said that defiled ordinary beings cannot be born in the Pure Land, then it could also be said that defiled ordinary beings should not be able to see the Buddha's body. However, the Samadhi of Buddha-name recitation, arising from undefiled good roots, allows defiled ordinary beings to see the coarse aspects of the Buddha's body according to their capacity; Bodhisattvas see the subtle aspects. The Pure Land is also like this; although it arises from undefiled good roots, defiled ordinary beings generate unsurpassed Bodhicitta, seek rebirth in the Pure Land, and constantly recite the Buddha's name, thus subduing and extinguishing afflictions, attaining rebirth in the Pure Land, and seeing the coarse aspects according to their capacity; Bodhisattvas see the subtle and wonderful aspects. What is there to doubt about this? Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'All Buddha-lands are equally and universally adorned and pure, but sentient beings' karmic actions differ, so what they see is different.' This is the meaning.

」

第六疑

問：「設令具縛凡夫得生彼國，邪見、三毒等常起。云何得生彼國，即得不退，超過三界？」

釋曰：「得生彼國，有五因緣不退。云何為五？一者、阿彌陀佛大悲願力攝持，故得不退；二者、佛光常照，故菩提心常增進不退；三者、水鳥、樹林，風聲、樂響，皆說苦、空，聞者常起唸佛、念法、念僧之心，故不退；四者、彼國純諸菩薩以為良友，無惡緣境，外無神鬼、魔邪，內無三毒等，煩惱畢竟不起，故不退；五者、生彼國即壽命永劫，共菩薩、佛齊等，故不退也。在此惡世，日月短促；經阿僧祇劫，復不起煩惱，長時修道，云何不得無生忍也？此理顯然，不須疑也。」

第七疑

問：「彌勒菩薩，一生補處，即得成佛。上品十善，得生彼處，見彌勒菩薩，隨從下生三會之中，自然而得聖果。何須求生西方凈土耶？」

答：「求生兜率，一日聞道見佛，勢欲相似，若細比校，大有優、劣。且論二種：一者、縱持十善，恐不得生。何以得知？《彌勒上生經》云：『行眾三昧，深入正定，方始得生。』更無方便接引之義。不如阿彌陀佛本願力、光明力，但有唸佛眾生，攝取不捨。又釋迦佛說九品教門，方便接引，慇勤發遣，生彼凈土。但眾生能念彌陀佛者，機、感

【現代漢語翻譯】現代漢語譯本第六疑問：『假設一個被煩惱束縛的凡夫能夠往生到西方極樂世界，但邪見、貪嗔癡等煩惱仍然時常生起。那麼，他如何能夠往生到那個世界，立即獲得不退轉，超越三界呢？』釋：『能夠往生到西方極樂世界，有五種因緣可以獲得不退轉。哪五種呢？一是阿彌陀佛（Amitabha Buddha，意為無量光佛）的大悲願力攝持，所以能夠得到不退轉；二是佛光常照，所以菩提心（Bodhi mind，意為覺悟之心）常常增長，不會退轉；三是水鳥、樹林，風聲、樂響，都在宣說苦、空（suffering and emptiness），聽聞者常常生起唸佛、念法、念僧之心，所以不會退轉；四是那個世界全部都是菩薩（Bodhisattva，意為覺悟有情）作為良師益友，沒有惡劣的因緣環境，外面沒有神鬼、邪魔外道，內在沒有貪嗔癡等煩惱，煩惱畢竟不會生起，所以不會退轉；五是往生到那個世界，壽命就是永劫，與菩薩、佛（Buddha，意為覺悟者）相等，所以不會退轉。』在這個惡劣的世間，日月短促；即使經過阿僧祇劫（asamkhya kalpas，意為無數劫），又不起煩惱，長時間修道，怎麼可能得不到無生法忍（wu sheng fa ren，意為對事物不生不滅的深刻理解）呢？這個道理很明顯，不需要懷疑。』第七疑問：『彌勒菩薩（Maitreya Bodhisattva，意為未來佛）是一生補處菩薩，即將成佛。行上品十善（ten virtuous acts），可以往生到兜率天（Tushita Heaven），見到彌勒菩薩，跟隨他下生到人間的三次法會之中，自然而然地獲得聖果。為什麼還要求生西方凈土呢？』答：『求生兜率天，一天之中聞道見佛，表面上看起來相似，如果仔細比較，差別很大。且說兩種情況：一是，即使持守十善，恐怕也未必能夠往生。為什麼這麼說呢？《彌勒上生經》（Maitreya's Upper Birth Sutra）說：『修行各種三昧（samadhi，意為禪定），深入正定，才能夠往生。』沒有其他方便接引的含義。不如阿彌陀佛的本願力、光明力，只要有唸佛的眾生，就攝取不捨。而且釋迦牟尼佛（Sakyamuni Buddha，意為釋迦族聖人）宣說九品往生的教法，方便接引，慇勤勸導，往生到西方凈土。只要眾生能夠念阿彌陀佛，機感

【English Translation】 English version Sixth Doubt Question: 'Suppose an ordinary being bound by afflictions is able to be reborn in that land, but wrong views and the three poisons (greed, hatred, and delusion) still arise frequently. How can they be reborn in that land, immediately attain non-retrogression, and transcend the Three Realms?' Answer: 'Being reborn in that land, there are five causes and conditions for attaining non-retrogression. What are the five? First, the compassionate vows of Amitabha Buddha (Amitabha Buddha, meaning immeasurable light Buddha) uphold them, so they attain non-retrogression. Second, the Buddha's light constantly shines upon them, so the Bodhi mind (Bodhi mind, meaning the mind of enlightenment) constantly increases and does not regress. Third, the water birds, trees, the sound of the wind, and the sound of music all proclaim suffering and emptiness (suffering and emptiness), and those who hear them constantly give rise to the mind of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, so they do not regress. Fourth, that land is filled with Bodhisattvas (Bodhisattva, meaning an enlightened being) as good friends, with no evil conditions, no gods, ghosts, demons, or heretics externally, and no three poisons or other afflictions internally, so afflictions ultimately do not arise, and they do not regress. Fifth, being born in that land, their lifespan is eternal, equal to that of Bodhisattvas and Buddhas (Buddha, meaning an awakened one), so they do not regress.' In this evil world, the days and months are short; even after countless asamkhya kalpas (asamkhya kalpas, meaning countless eons), they still give rise to afflictions. After a long time of cultivating the Way, how can they not attain the patience of non-origination (wu sheng fa ren, meaning profound understanding of the non-arising and non-ceasing of things)? This principle is clear and needs no doubt.' Seventh Doubt Question: 'Maitreya Bodhisattva (Maitreya Bodhisattva, meaning the future Buddha) is a Bodhisattva destined to be the next Buddha in this fortunate eon, and he will soon become a Buddha. Practicing the highest level of the ten virtuous acts (ten virtuous acts) allows one to be reborn in the Tushita Heaven (Tushita Heaven), see Maitreya Bodhisattva, and follow him down to the three assemblies in the human realm, naturally attaining the holy fruit. Why is it necessary to seek rebirth in the Western Pure Land?' Answer: 'Seeking rebirth in Tushita Heaven, hearing the Dharma and seeing the Buddha in a single day, may seem similar, but upon closer comparison, there are great differences. Let's discuss two aspects: First, even if one upholds the ten virtuous acts, one may not be able to be reborn there. How do we know this? The Maitreya's Upper Birth Sutra (Maitreya's Upper Birth Sutra) says: 'Practicing various samadhis (samadhi, meaning meditative absorption), deeply entering into right concentration, is the only way to be reborn there.' There is no other expedient means of guidance. It is not like the power of Amitabha Buddha's original vows and the power of his light, which embraces and does not abandon all sentient beings who are mindful of the Buddha. Moreover, Sakyamuni Buddha (Sakyamuni Buddha, meaning the sage of the Sakya clan) taught the nine levels of rebirth, providing expedient guidance and earnestly encouraging rebirth in the Western Pure Land. As long as sentient beings are able to be mindful of Amitabha Buddha, the potential and the response

相應，必得生也。如世間慕人，能受慕者，機會相投，必成其事。二者、兜率天宮是欲界，退位者多——無有水鳥、樹林、風聲、樂響，眾生聞者，悉唸佛發菩提心，伏滅煩惱；又有女人，皆長諸天愛著五欲之心，又天女微妙，諸天耽玩，不能自勉。不如彌陀凈土，水鳥、樹林，風聲、樂響，眾生聞者，皆生唸佛，發菩提心，伏滅煩惱。又無女人、二乘之心，純一大乘，清凈良伴。為此煩惱惡業，畢竟不起，遂至無生之位。如此比校，優、劣顯然，何須致疑也？如釋迦佛在世之時，大有眾生見佛，不得聖果者如恒沙；彌勒出世亦爾，大有不得聖果者。未如彌陀凈土，但生彼國已，悉得無生法忍，未有一人退落三界，為生死業縛也。

「又聞西國傳云：『有三菩薩：一名無著、二名世親、三名師子覺。此三人契志，同生兜率，愿見彌勒。若先亡者，得見彌勒，誓來相報。師子覺前亡，一去數年不來。後世親無常臨終之時，無著語云：「汝見彌勒，即來相報！」世親去已，三年始來。無著問曰：「何意如許多時始來？」世親報云：「至彼天中，聽彌勒菩薩一坐說法，旋繞，即來相報。為彼天日長故，此處已經三年。」又問：「師子覺今在何處？」世親報云：「師子覺為受天樂，五欲自娛，在外眷屬。從去已來，總不

【現代漢語翻譯】現代漢語譯本相應地，必定能夠往生。就像世間仰慕他人的人，能夠被仰慕者接納，機會相合，必定能成就此事。第二點，兜率天宮（Tushita Heaven，彌勒菩薩居住的天界）是欲界，從那裡退轉的人很多——那裡沒有水鳥、樹林、風聲、音樂聲，眾生聽了這些聲音，都能唸佛併發菩提心，降伏熄滅煩惱；但也有女人，增長諸天愛戀五欲之心，而且天女美妙，諸天沉溺玩樂，不能自我勉勵。不如阿彌陀佛的凈土，水鳥、樹林，風聲、音樂聲，眾生聽了這些聲音，都生起唸佛之心，發菩提心，降伏熄滅煩惱。而且沒有女人和二乘（指聲聞和緣覺）之心，純粹是大乘，清凈的善友。因此煩惱惡業，畢竟不會生起，最終達到無生的境界。這樣比較起來，優劣顯而易見，何須懷疑呢？就像釋迦牟尼佛在世的時候，有很多眾生見到佛，卻不能得到聖果，多如恒河沙數；彌勒佛出世也是這樣，也會有很多不能得到聖果的人。不如阿彌陀佛的凈土，只要往生到那個國度，都能得到無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟），沒有一個人會退落到三界，被生死業力束縛。又聽說西國流傳：『有三位菩薩：一位名叫無著（Asanga），一位名叫世親（Vasubandhu），一位名叫師子覺。這三個人志同道合，一同發願往生兜率天，希望見到彌勒菩薩。約定如果誰先去世，見到彌勒菩薩，一定要回來告知。師子覺先去世，一去數年沒有回來。後來世親臨終的時候，無著對他說：「你見到彌勒菩薩，就立即回來告知！」世親去世后，三年才回來。無著問道：「為什麼過了這麼久才回來？」世親回答說：「到那個天界，聽彌勒菩薩講了一座說法，繞佛一圈，就立即回來告知。因為那個天界的時間很長，所以這裡已經過了三年。」又問：「師子覺現在在哪裡？」世親回答說：「師子覺正在享受天上的快樂，沉溺於五欲之中，在外圍的眷屬中。自從去世以來，總不...

【English Translation】 English version Accordingly, one will certainly be reborn there. It is like a person in the world who admires another; if the admirer is accepted by the admired, and the opportunity aligns, the matter will surely be accomplished. Secondly, Tushita Heaven (where Maitreya Bodhisattva resides) is in the desire realm, and many regress from there—there are no water birds, forests, wind sounds, or musical sounds, and when sentient beings hear these sounds, they can all be mindful of the Buddha and generate Bodhicitta (the mind of enlightenment), subduing and extinguishing afflictions; but there are also women, increasing the desire of the devas (gods) for the five desires, and the heavenly women are exquisite, and the devas indulge in pleasure, unable to encourage themselves. It is not like Amitabha's Pure Land, where the water birds, forests, wind sounds, and musical sounds, when sentient beings hear these sounds, all give rise to mindfulness of the Buddha, generate Bodhicitta, subduing and extinguishing afflictions. Moreover, there are no women or the minds of the Two Vehicles (referring to Sravakas and Pratyekabuddhas), purely the One Great Vehicle, pure and virtuous companions. Therefore, afflictions and evil karma will ultimately not arise, and one will eventually reach the state of non-birth. Comparing them in this way, the advantages and disadvantages are obvious, so why doubt it? Just as when Shakyamuni Buddha was in the world, there were many sentient beings who saw the Buddha but did not attain the holy fruit, as numerous as the sands of the Ganges; it will be the same when Maitreya Buddha appears in the world, there will also be many who do not attain the holy fruit. It is not like Amitabha's Pure Land, where as long as one is born in that land, one will attain the Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing of all dharmas), and not a single person will regress to the Three Realms, bound by the karma of birth and death. Furthermore, it is heard that it is transmitted in the Western Lands: 'There were three Bodhisattvas: one named Asanga, one named Vasubandhu, and one named Simhaksha. These three people shared the same aspiration, vowing to be reborn in Tushita Heaven, hoping to see Maitreya Bodhisattva. They agreed that if anyone passed away first and saw Maitreya Bodhisattva, they must return to inform the others. Simhaksha passed away first, and did not return for several years. Later, when Vasubandhu was about to pass away, Asanga said to him: "If you see Maitreya Bodhisattva, immediately return to inform us!" After Vasubandhu passed away, he returned after three years. Asanga asked: "Why did it take so long to return?" Vasubandhu replied: "In that heaven, I listened to Maitreya Bodhisattva give one discourse, circumambulated the Buddha once, and immediately returned to inform you. Because the days in that heaven are long, three years have already passed here." He also asked: "Where is Simhaksha now?" Vasubandhu replied: "Simhaksha is enjoying heavenly pleasures, indulging in the five desires, among the outer retinue. Since his passing, he has not...

見彌勒。」』諸小菩薩，生彼尚著五欲，何況凡夫？為此愿生西方，定得不退，不求生兜率也。」

第八疑

問：「眾生無始已來，造無量業，今生一形，不逢善知識，又復作一切罪業，無惡不造。云何臨終，十念成就，即得往生，出過三界？結業之事，云何可通？」

釋曰：「眾生無始已來，善惡業種多少強弱，並不得知。但能臨終遇善知識，十念成就者，皆是宿善業強，始得遇善知識，十念成就。若惡業多者，善知識尚不可逢，何可論十念成就？又汝以無始已來，惡業為重，臨終十念為輕者。今以道理，三種校量，輕、重、不定，不在時節久近、多少。云何為三？一者、在心；二者、在緣；三者、在決定。在心者，造罪之時，從自虛妄、顛倒生；唸佛者，從善知識，聞說阿彌陀佛，真實功德名號生，一虛、一實豈得相比？譬如萬年闇室，日光暫至而闇頓滅，豈以久來之闇，不肯滅耶？在緣者，造罪之時，從虛妄、癡闇心，緣虛妄境界，顛倒生；唸佛之心，從聞佛清凈真實功德名號，緣無上菩提心生，一真、一偽豈得相比？譬如有人被毒箭中，箭深毒磣，傷肌破骨，一聞滅除藥鼓，即箭出毒除。豈以箭深毒磣，而不肯出也？在決定者，造罪之時以有間心、有後心也；唸佛之時，以無間心、無後心

【現代漢語翻譯】現代漢語譯本『去見彌勒（Maitreya，未來佛）。』那些小菩薩，往生到那裡尚且還執著於五欲，更何況是凡夫？因此我發願往生西方極樂世界，必定能夠得到不退轉的果位，不求往生到兜率天（Tushita Heaven，彌勒菩薩的居所）。」

第八疑

問：『眾生從無始以來，造作了無量的惡業，今生這一世，如果沒有遇到善知識的引導，又繼續造作各種罪業，無惡不作。為什麼臨終時，僅僅憑藉十唸的功夫，就能往生西方極樂世界，超出三界輪迴呢？這種業力的結算，怎麼能夠說得通呢？』

釋：『眾生從無始以來，所造的善業和惡業的種子，有多少、強弱如何，我們都無法得知。但是如果臨終時能夠遇到善知識的引導，並且十念成就，這都是因為宿世的善業強大，才能遇到善知識，十念成就。如果惡業多的人，連遇到善知識的機會都沒有，又怎麼能談得上十念成就呢？而且你認為無始以來的惡業很重，臨終的十念很輕。現在我用三種道理來衡量，輕重不定，不在於時間的長短、數量的多少。哪三種呢？第一，在於心；第二，在於緣；第三，在於決定。在於心，是指造罪的時候，是從自己虛妄、顛倒的心產生的；而唸佛的時候，是從善知識那裡，聽聞阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）真實功德名號而產生的，一個虛妄，一個真實，怎麼能夠相比呢？譬如一個黑暗了萬年的房間，陽光稍微照進來，黑暗立刻就消失了，難道會因為黑暗存在的時間很久，就不肯消失嗎？在於緣，是指造罪的時候，是從虛妄、愚癡、黑暗的心，緣著虛妄的境界，顛倒產生的；而唸佛的心，是從聽聞佛清凈真實的功德名號，緣著無上菩提心產生的，一個真實，一個虛偽，怎麼能夠相比呢？譬如有人被毒箭射中，箭射得很深，毒性很厲害，傷了肌肉，破了骨頭，只要一聽到滅除毒藥的鼓聲，箭立刻就能拔出來，毒立刻就能消除。難道會因為箭射得很深，毒性很厲害，就不肯拔出來嗎？在於決定，是指造罪的時候，是用有間斷的心、有後悔的心；而唸佛的時候，是用沒有間斷的心、沒有後悔的心。

【English Translation】 English version 『Go and see Maitreya (the future Buddha).』 These minor Bodhisattvas, even when reborn there, are still attached to the five desires, let alone ordinary people? Therefore, I vow to be reborn in the Western Pure Land, and I will surely attain the state of non-retrogression, not seeking rebirth in Tushita Heaven (the abode of Maitreya Bodhisattva).』

Eighth Doubt

Question: 『Sentient beings, from beginningless time, have created countless karmas. In this present life, if they do not encounter a good teacher, they continue to commit all kinds of sins, leaving no evil undone. Why is it that at the time of death, with just ten moments of mindfulness, they can be reborn in the Western Pure Land, transcending the Three Realms? How can this settlement of karmic debts be explained?』

Answer: 『The seeds of good and evil karma that sentient beings have accumulated from beginningless time, their quantity and strength, are unknowable. However, if one encounters a good teacher at the time of death and achieves ten moments of mindfulness, it is all due to the strength of good karma from past lives that allows them to encounter a good teacher and achieve ten moments of mindfulness. If one has a lot of bad karma, they may not even encounter a good teacher, so how can one talk about achieving ten moments of mindfulness? Furthermore, you consider the evil karma from beginningless time to be heavy, and the ten moments of mindfulness at the time of death to be light. Now, I will use three reasons to measure them. The weight is not fixed, and it does not depend on the length of time or the amount. What are the three? First, it depends on the mind; second, it depends on the conditions; third, it depends on the determination. Depending on the mind means that when committing sins, it arises from one's own false and inverted mind. When reciting the Buddha's name, it arises from hearing the true merits and name of Amitabha Buddha (the Buddha of the Western Pure Land) from a good teacher. One is false, and one is real, how can they be compared? It is like a dark room that has been dark for ten thousand years. When sunlight shines in even briefly, the darkness immediately disappears. Would the darkness refuse to disappear because it has existed for a long time? Depending on the conditions means that when committing sins, it arises from a false, ignorant, and dark mind, conditioned by false realms, and inverted. The mind of reciting the Buddha's name arises from hearing the pure and true merits and name of the Buddha, conditioned by the supreme Bodhi mind. One is true, and one is false, how can they be compared? It is like someone who has been shot by a poisoned arrow. The arrow is deep, and the poison is severe, injuring the muscles and breaking the bones. As soon as they hear the drum that removes poison, the arrow can be pulled out immediately, and the poison can be eliminated immediately. Would the arrow refuse to be pulled out because it is deep and the poison is severe? Depending on the determination means that when committing sins, it is with an intermittent mind and a mind of regret. When reciting the Buddha's name, it is with an uninterrupted mind and a mind without regret.

，遂即捨命，善心猛利，是以即生。譬如十圍之索，千夫不制；童子揮劍，須臾兩分。又如千年積柴，以一豆火焚，少時即盡。又如有人，一生已來，修十善業，應得生天，臨終之時，起一念決定邪見，即墮阿鼻地獄。惡業虛妄，以猛利故，尚能排一生之善業，令墮惡道。豈況臨終猛心念佛，真實無間善業，不能排無始惡業，得生凈土？無有是處。又云：『一念唸佛，滅八十億劫生死之罪。』爲念佛時，心猛利故，伏滅惡業，決定得生，不須疑也。上古相傳，判十念成就，作別時意者，此定不可。何以得知？《攝論》云：『由唯發願故。』全無有行。《雜集論》云：『若愿生安樂國土，即得往生；若聞無垢佛名，即得阿耨菩提者，並是別時之因。』全無有行。若將臨終，無間十念猛利善行，是別時意者，幾許誤哉！愿諸行者，深思此理，自牢其心，莫信異見，自墜陷也。」

第九疑

問：「西方去此十萬億佛剎，凡夫劣弱，云何可到？又《往生論》云：『女人及根缺，二乘種不生。』既有此教，當知女人及以根缺者，定必不得往生？」

答：「為對凡夫肉眼、生死心量說耳，西方去此，十萬億佛剎。但使眾生凈土業成者，臨終在定之心，即是凈土受生之心；動念即是生凈土時。為此，《觀經》云：

【現代漢語翻譯】現代漢語譯本：於是就捨棄生命，因為善心非常強烈，所以立即往生。比如十圍粗的繩索，一千個人也無法制服；但童子揮劍，一會兒就將它斬斷。又如千年積累的柴火，用一豆火星點燃，很快就會燒盡。又如有人，一生以來，修習十善業，本應得以往生天界，但臨終之時，生起一念堅定的邪見，就會墮入阿鼻地獄（梵文 Avīci，意為無間地獄）。惡業虛妄不實，但因為力量強大，尚且能夠排斥一生所修的善業，使人墮入惡道。更何況臨終時以猛烈之心念佛，這是真實不虛、沒有間斷的善業，怎麼不能排斥無始以來的惡業，從而得以往生凈土呢？沒有這樣的道理。還有人說：『一聲唸佛，能消除八十億劫生死之罪。』這是因爲念佛時，心念非常強烈，所以能夠降伏並滅除惡業，決定能夠往生，不必懷疑。上古相傳，將十念成就判為別時意（指在其他時間才能產生結果），這一定是錯誤的。為什麼可以這樣說呢？《攝大乘論》（梵文 Mahāyānasaṃgraha）中說：『僅僅是發願的緣故。』完全沒有實際的修行。《雜集論》（梵文 Abhidharmasamuccaya）中說：『如果發願往生安樂國土，就能得以往生；如果聽聞無垢佛的名號，就能證得阿耨多羅三藐三菩提（梵文 Anuttarā-samyak-saṃbodhi，意為無上正等正覺），這些都是別時的因。』完全沒有實際的修行。如果將臨終時，沒有間斷的十念猛利善行，也看作是別時意，那是多麼大的錯誤啊！希望各位修行者，深入思考這個道理，堅定自己的信心，不要相信其他的錯誤見解，以致自己墮入陷阱。現代漢語譯本：第九疑現代漢語譯本：問：『西方極樂世界距離這裡有十萬億佛剎（梵文 Buddha-kṣetra，意為佛土），凡夫如此弱小，怎麼可能到達？而且《往生論》（全稱《無量壽經優婆提舍愿生偈》，梵文 Sukhāvatīvyūhopadeśa）中說：『女人以及六根不全的人，還有二乘（聲聞和緣覺）的種子不能往生。』既然有這樣的教導，那麼應當知道女人以及六根不全的人，一定不能往生？』現代漢語譯本：答：『這是針對凡夫的肉眼和生死心量來說的，西方極樂世界距離這裡有十萬億佛剎。只要眾生往生凈土的業力成就，臨終時在禪定中的心，就是往生凈土的心；動念的瞬間就是往生凈土之時。因此，《觀無量壽經》說：

【English Translation】 English version: Thereupon, they relinquished their lives. Due to the intense strength of their virtuous minds, they were immediately reborn. It is like a rope ten spans thick, which a thousand men cannot subdue; yet a child wielding a sword can sever it in two in an instant. Or like firewood accumulated for a thousand years, which, when ignited by a single spark, is quickly consumed. Or like a person who, throughout their life, cultivates the ten wholesome deeds and should be reborn in the heavens, but at the moment of death, generates a single thought of firmly held wrong view, and consequently falls into Avīci Hell (Sanskrit Avīci, meaning uninterrupted hell). Evil karma, though illusory, is powerful enough to negate a lifetime of wholesome deeds, causing one to fall into evil realms. How much more so, then, should the intense mindfulness of the Buddha at the moment of death, a genuine and uninterrupted wholesome act, be able to counteract beginningless evil karma and enable one to be reborn in the Pure Land? There is no reason why it shouldn't. Furthermore, it is said: 'One thought of mindfulness of the Buddha eradicates the sins of eighty billion kalpas of birth and death.' This is because, at the time of mindfulness of the Buddha, the mind is intensely focused, thereby subduing and extinguishing evil karma, ensuring rebirth. There is no need for doubt. The ancient tradition of interpreting the attainment of the ten recitations as occurring at a different time is certainly incorrect. How can we know this? The Mahāyānasaṃgraha (Sanskrit Mahāyānasaṃgraha) states: 'Solely due to making vows.' There is no actual practice involved. The Abhidharmasamuccaya (Sanskrit Abhidharmasamuccaya) states: 'If one vows to be born in the Land of Bliss, one will be reborn there; if one hears the name of the Immaculate Buddha, one will attain Anuttarā-samyak-saṃbodhi (Sanskrit Anuttarā-samyak-saṃbodhi, meaning unsurpassed perfect enlightenment); these are causes for a different time.' There is no actual practice involved. If one were to consider the uninterrupted ten recitations of intense wholesome action at the moment of death as occurring at a different time, how greatly mistaken that would be! May all practitioners deeply contemplate this principle, strengthen their own minds, and not believe in divergent views, lest they fall into a trap. English version: Ninth Doubt English version: Question: 'The Western Pure Land is a hundred thousand kotis of Buddha-kṣetras (Sanskrit Buddha-kṣetra, meaning Buddha-field) away from here. How can ordinary beings, being so weak, possibly reach it? Furthermore, the Sukhāvatīvyūhopadeśa (Sanskrit Sukhāvatīvyūhopadeśa, full title Verses on Aspiring to Be Born in the Land of Bliss) states: 'Women, those with incomplete faculties, and those of the Two Vehicles cannot be born there.' Since there is such a teaching, should we not understand that women and those with incomplete faculties are definitely unable to be reborn there?' English version: Answer: 'This is spoken in relation to the physical eyes and the mind of birth and death of ordinary beings. The Western Pure Land is a hundred thousand kotis of Buddha-kṣetras away from here. However, as long as a sentient being's karma for rebirth in the Pure Land is accomplished, the mind in samādhi at the moment of death is the mind that receives birth in the Pure Land; the moment of thought is the time of birth in the Pure Land. Therefore, the Contemplation Sutra states:'

『彌陀佛國去此不遠。』又業力不可思議，一念即得生彼，不須愁遠。又如人夢，身雖在床，而心意識，遍至他方一切世界，如平生不異也。生凈土亦爾，動念即至，不須疑也。『女人及根缺，二乘種不生』者，但論生彼國，無女人及無盲、聾、喑、啞人，不道此間女人、根缺人不得生。彼若如此，說者愚癡，全不識經意。即如韋提夫人，是請生凈土主，及五百侍女，佛授記悉得往生彼國。但此處女人，及盲、聾、喑、啞人，心念彌陀佛，悉生彼國已，更不受女身，亦不受根缺身。二乘人但迴心，愿生凈土，至彼更無二乘執心。為此，故云『女人及根缺，二乘種不生』，非謂此處女人及根缺人不得生也。故《無量壽經》四十八愿云：『設我得佛，十方世界一切女人，稱我名號，厭惡女身，捨命之後，更受女身者，不取正覺。』況生彼國，更受女身，根缺者亦爾。」

第十疑

問：「今欲決定求生西方，未知作何行業，以何為種子，得生彼國？又凡夫俗人，皆有妻、子，未知不斷淫慾得生彼否？」

答：「欲決定生西方者，具有二種行，定得生彼：一者、厭離行；二者、欣願行。言厭離行者，凡夫無始已來，為五欲纏縛，輪迴五道，備受眾苦，不起心厭離五欲，未有出期。為此，常觀此身膿、血，屎

【現代漢語翻譯】現代漢語譯本『阿彌陀佛的佛國離這裡不遠。』而且業力不可思議，一個念頭就能往生到那裡，不必擔心遙遠。又像人做夢，身體雖然在床上，而心意識卻能遍至他方一切世界，如同平時一樣。往生凈土也是如此，動念就到，不必懷疑。『女人以及六根不全的人，二乘的種子不會生』，只是說往生到那個國度，沒有女人以及沒有盲、聾、啞的人，不是說這裡的女人、六根不全的人不能往生。如果那樣說，就是說的人愚癡，完全不理解經文的意思。就像韋提希夫人，是請求往生凈土的主角，以及五百個侍女，佛陀授記她們全部都能往生到那個國度。只是說這裡的女人，以及盲、聾、啞的人，心裡念阿彌陀佛，全部往生到那個國度后，不再受女身，也不再受六根不全的身體。二乘人只要回心轉意，願意往生凈土，到了那裡就沒有二乘的執著心。因此，才說『女人以及六根不全的人，二乘的種子不會生』，不是說這裡的女人以及六根不全的人不能往生。所以《無量壽經》四十八愿說：『假設我成佛，十方世界一切女人，稱念我的名號，厭惡女身，捨棄生命之後，如果再受女身，我就不成正覺。』何況往生到那個國度，更不會再受女身，六根不全的人也是一樣。

第十疑

問：『現在想要決定求生西方極樂世界，不知道做什麼行業，以什麼為種子，才能往生到那個國度？而且凡夫俗人，都有妻子兒女，不知道不斷絕淫慾能不能往生？』

答：『想要決定往生西方極樂世界的人，具有兩種修行，一定能往生到那裡：一是厭離行；二是欣願行。說到厭離行，凡夫從無始以來，被五欲纏縛，在五道中輪迴，備受各種痛苦，如果不生起厭離五欲的心，就沒有脫離的一天。因此，常常觀想這個身體充滿膿、血、屎

【English Translation】 English version 『Amitabha』s (Amitābha - Infinite Light Buddha) Buddha-land is not far from here.』 Moreover, the power of karma is inconceivable; with a single thought, one can be born there, so there is no need to worry about the distance. It is also like a person dreaming; although the body is on the bed, the mind and consciousness can travel to all other worlds, just like in ordinary life. Rebirth in the Pure Land is also like this; with a thought, one arrives, so there is no need to doubt. 『Women and those with incomplete faculties, the seeds of the Two Vehicles do not arise』 refers only to the fact that in that country, there are no women or blind, deaf, or mute people; it does not mean that women or those with incomplete faculties here cannot be reborn there. If that were the case, the speaker would be foolish and completely misunderstand the meaning of the sutra. Just like Lady Vaidehi (Vaidehī - Queen of Magadha), who was the main person requesting rebirth in the Pure Land, and her five hundred attendants, the Buddha predicted that they would all be reborn in that country. It simply means that women and blind, deaf, or mute people here, if they recite Amitabha』s (Amitābha - Infinite Light Buddha) name in their hearts, will all be reborn in that country and will no longer receive a female body or a body with incomplete faculties. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only need to turn their minds and wish to be reborn in the Pure Land; upon arriving there, they will no longer have the clinging mind of the Two Vehicles. Therefore, it is said, 『Women and those with incomplete faculties, the seeds of the Two Vehicles do not arise,』 not that women and those with incomplete faculties here cannot be reborn there. Therefore, the Forty-Eight Vows in the Infinite Life Sutra say: 『If, when I attain Buddhahood, all women in the ten directions of the world, upon hearing my name, detest their female bodies, and after abandoning their lives, receive female bodies again, may I not attain perfect enlightenment.』 How much more so, upon being reborn in that country, will they not receive female bodies again, and the same applies to those with incomplete faculties.』

Tenth Doubt

Question: 『Now I want to be determined to seek rebirth in the Western Pure Land, but I do not know what kind of actions to perform, or what to use as seeds, to be reborn in that country? Moreover, ordinary people all have wives and children; I do not know if one can be reborn without ceasing sexual desire?』

Answer: 『Those who want to be determined to be reborn in the Western Pure Land, if they possess two kinds of practice, will definitely be reborn there: first, the practice of aversion; second, the practice of joyful aspiration. Speaking of the practice of aversion, ordinary people, from beginningless time, have been entangled by the five desires, revolving in the five paths, enduring all kinds of suffering. If they do not give rise to a mind of aversion to the five desires, there will be no day of escape. Therefore, constantly contemplate this body as being full of pus, blood, and excrement.

、尿，一切惡露不凈臭穢。故《涅槃經》云：『如是身城，愚癡羅剎止住其中。誰有智者，當樂此身？』又經云：『此身眾苦所集，一切皆不凈。扼縛癰瘡等，根本無義利。上至諸天身，皆亦如是。』行者若行、若坐、若睡、若覺，常觀此身唯苦無樂，深生厭離。縱使妻房不能頓斷，漸漸生厭，作七種不凈觀：一者、觀此淫慾身，從貪愛煩惱生，即是種子不凈；二者、父母交會之時，赤白和合，即是受生不凈；三者、母胎中在生藏下，居熟藏上，即是住處不凈；四者、在母胎時唯食母血，即是食啖不凈；五者、日、月滿足頭向產門，膿、血俱出臭穢狼藉，即是初生不凈；六者、薄皮覆上，其內膿、血遍一切處，即是舉體不凈；七者、乃至死後膀脹、爛壞，骨、肉縱橫，狐、狼食啖，即是究竟不凈。自身既爾，他身亦然。所愛境界，男、女身等，深生厭離，常觀不凈。若能如此觀身不凈之者，淫慾煩惱漸漸減少。又作十想等觀，廣如經說。又發願：『愿我永離三界雜食，臭穢、膿血不凈，耽荒五欲男、女等身，愿得凈土法性生身。』此謂厭離行。

「二、明欣願行者，復有二種：一者、先明求往生之意；二者、觀彼凈土莊嚴等事，欣心願求。明往生意者，所以求生凈土，為欲救拔一切眾生苦故。即自思忖：『我今

無力，若在惡世，煩惱境強，自為業縛，淪溺三塗，動經劫數，如此輪轉，無始已來未曾休息，何時能得救苦眾生？為此求生凈土親近諸佛，若證無生忍，方能于惡世中救苦眾生。』故《往生論》云：『言發菩提心者，正是愿作佛心；愿作佛心者，則是度眾生心；度眾生心者，則是攝眾生，生佛國心。』

「又愿生凈土須具二行：一者、必須遠離三種障菩提門法；二者、須得三種順菩提門法。何者為三種障菩提法？一者、依智慧門，不求自樂，遠離我心貪著自身故；二者、依慈悲門，拔一切眾生苦，遠離無安眾生心故；三者、依方便門，當憐愍一切眾生，欲與其樂，遠離恭敬供養自身心故。若能遠三種菩提障，則得三種順菩提法：一者、無染清凈心，不為自身求諸樂故。菩提是無染清凈處，若為自身求樂，即染身心、障菩提門，是故無染清凈心是順菩提門；二者、安清凈心，為拔眾生苦故。菩提心是安隱一切眾生清凈處，若不作心拔一切眾生，令離生死苦，即違菩提門，是故安清凈心是順菩提門；三者樂清凈心，欲令一切眾生得大菩提、涅槃故，菩提、涅槃是畢竟常樂處，若不作心令一切眾生得畢竟常樂，即遮菩提門。此菩提因何而得？要因生凈土常不離佛，得無生忍已，于生死國中救苦眾生，悲、智內融，定

【現代漢語翻譯】現代漢語譯本：『如果（我）沒有力量，身處充滿煩惱的惡世，被強烈的煩惱境界所困擾，自身被業力束縛，沉淪於地獄、餓鬼、畜生三惡道，動輒經歷漫長的劫數，如此輪迴轉生，從無始以來從未停止，何時才能成為能夠救助受苦眾生的菩薩？因此，我發願往生凈土，親近諸佛，如果證得無生法忍（Anutpattika-dharma-kshanti，對一切法不生不滅的深刻理解），才能在惡世中救度受苦的眾生。』所以《往生論》（Rebirth Treatise）說：『所謂發起菩提心（Bodhi-citta，覺悟之心）的人，正是發願成佛的心；發願成佛的心，就是度化眾生的心；度化眾生的心，就是攝受眾生往生佛國的心。』

『又發願往生凈土必須具備兩種修行：一是必須遠離三種障礙菩提之門的方法；二是必須獲得三種順應菩提之門的方法。什麼是三種障礙菩提之法？一是，依據智慧之門，不追求自身安樂，遠離貪戀自我的心；二是，依據慈悲之門，拔除一切眾生的痛苦，遠離不願安定眾生的心；三是，依據方便之門，應當憐憫一切眾生，想要給予他們快樂，遠離恭敬供養自身的心。如果能夠遠離這三種菩提的障礙，就能獲得三種順應菩提之法：一是，無染的清凈心，不為自身追求各種快樂。菩提是無染清凈的境界，如果為自身追求快樂，就會染污身心，障礙菩提之門，所以無染的清凈心是順應菩提之門；二是，安定的清凈心，爲了拔除眾生的痛苦。菩提心是安定一切眾生、使之清凈的境界，如果不發心拔除一切眾生，使他們脫離生死之苦，就違背了菩提之門，所以安定的清凈心是順應菩提之門；三是，快樂的清凈心，想要讓一切眾生獲得大菩提（Maha-bodhi，偉大的覺悟）、涅槃（Nirvana，解脫）。菩提、涅槃是畢竟常樂的境界，如果不發心讓一切眾生獲得畢竟常樂，就遮蔽了菩提之門。這菩提之因從何而來？就要因往生凈土，常不離佛，獲得無生法忍之後，在生死輪迴的國土中救度受苦眾生，悲心與智慧在內心融合，堅定不移。

【English Translation】 English version: 'If (I) am without strength, being in an evil world filled with afflictions, troubled by strong realms of affliction, bound by my own karma, sinking in the three evil paths (hell, hungry ghosts, animals), enduring countless kalpas (aeons), revolving in this way, without rest since beginningless time, when will I be able to become a being who can save suffering beings? Therefore, I vow to be reborn in the Pure Land, to be close to all Buddhas. If I attain Anutpattika-dharma-kshanti (the insight into the non-arising of all dharmas), then I will be able to save suffering beings in the evil world.' Therefore, the Rebirth Treatise says: 'The one who generates Bodhi-citta (the mind of enlightenment), precisely has the mind to become a Buddha; the mind to become a Buddha is the mind to liberate sentient beings; the mind to liberate sentient beings is the mind to gather sentient beings to be born in the Buddha-land.'

'Furthermore, vowing to be born in the Pure Land requires two practices: first, one must stay away from the three kinds of practices that obstruct the gate to Bodhi; second, one must obtain the three kinds of practices that accord with the gate to Bodhi. What are the three kinds of practices that obstruct Bodhi? First, based on the gate of wisdom, not seeking personal pleasure, staying away from the mind of attachment to oneself; second, based on the gate of compassion, removing the suffering of all sentient beings, staying away from the mind of not wanting to pacify sentient beings; third, based on the gate of skillful means, one should have compassion for all sentient beings, wanting to give them happiness, staying away from the mind of respecting and making offerings to oneself. If one can stay away from these three obstructions to Bodhi, then one can obtain the three kinds of practices that accord with Bodhi: first, an undefiled pure mind, not seeking various pleasures for oneself. Bodhi is an undefiled pure realm, if one seeks pleasure for oneself, one will defile one's body and mind, obstructing the gate to Bodhi, therefore an undefiled pure mind accords with the gate to Bodhi; second, a peaceful pure mind, for the sake of removing the suffering of sentient beings. The Bodhi mind is a peaceful and pure realm for all sentient beings, if one does not generate the mind to remove all sentient beings, causing them to be free from the suffering of birth and death, one violates the gate to Bodhi, therefore a peaceful pure mind accords with the gate to Bodhi; third, a joyful pure mind, wanting to cause all sentient beings to attain Maha-bodhi (great enlightenment), Nirvana (liberation). Bodhi and Nirvana are ultimately realms of constant joy, if one does not generate the mind to cause all sentient beings to attain ultimate constant joy, one obscures the gate to Bodhi. From where does this cause of Bodhi come? It comes from being born in the Pure Land, constantly being inseparable from the Buddha, after attaining Anutpattika-dharma-kshanti, saving suffering beings in the land of birth and death, compassion and wisdom merging within, steadfastly.'

而常用，自在無礙，即菩提心，此是愿生之意。

「二、明欣心願求者，希心起想緣彌陀佛，若法身、若報身等，金色光明八萬四千相，一一相中八萬四千好，一一好放八萬四千光明，常照法界，攝取唸佛眾生。又觀彼凈土七寶莊嚴妙樂等，備如《無量壽經》、《觀經》十六觀等，常行唸佛三昧，及施、戒、修等，一切善行悉已回施一切眾生同生彼國，決定得生，此謂欣愿門也。」

凈土十疑論(終)

凈土十疑論後序

人心無常，法亦無定，心法萬差，其本在此。信此則遍信，《華嚴》所以說十信；疑此則遍疑，智者所以說十疑。出疑入信，一入永入，不離於此，得究竟處。凈土者，究竟處也，此處有說法之主名無量壽。此佛說法，未嘗間斷。疑障其耳，則聾而不聞；疑障其心，則昧而不覺，不聞、不覺，安住惡習，讚歎不念，隨喜粗心，妄指蓮胞，以為虛誕。終不自念，此分段身，從何而得？自何而來？胎獄穢濁，真實安在？信憑業識，自隔真際，於一幻境，非彼執此，生生不靈，永絕聖路。

以如是故，釋迦如來，起大慈愍，于穢濁中，發大音聲，贊彼凈土上妙之樂。于生死中，為大船師，載以法船，令趨彼岸，晝夜度生，無有休息。然而彌陀之岸，本無彼此，釋迦之船，實非

【現代漢語翻譯】而經常運用，自在無礙，這就是菩提心（bodhicitta，覺悟之心），這是發願往生的意義。

『二、闡明欣求願望的人，以希求之心觀想阿彌陀佛（Amitabha，無量光佛），無論是法身、報身等，具有金色光明和八萬四千種相，每一種相中又有八萬四千種好，每一種好都放出八萬四千種光明，常照耀法界，攝取唸佛的眾生。又觀想那凈土七寶莊嚴的微妙快樂等，詳細情況如同《無量壽經》（Larger Sutra of Immeasurable Life）、《觀經》（Contemplation Sutra）十六觀等所說，經常進行唸佛三昧（samadhi，禪定），以及佈施、持戒、修行等一切善行，全部迴向給一切眾生，共同往生那個凈土，必定能夠往生，這稱為欣愿門。』

《凈土十疑論》（Discourse on the Ten Doubts about Pure Land）(終)

《凈土十疑論》後序

人心無常，佛法也沒有定法，心和法千差萬別，其根本原因就在於此。相信這一點就普遍相信，《華嚴經》（Avatamsaka Sutra）因此說十信；懷疑這一點就普遍懷疑，智者大師因此說十疑。從懷疑進入相信，一旦進入就永遠進入，不離開這一點，就能得到究竟的歸宿。凈土，就是究竟的歸宿，這裡有說法之主名為無量壽佛（Amitayus，無量壽佛）。此佛說法，從未間斷。懷疑遮蔽了他的耳朵，就會耳聾而聽不見；懷疑遮蔽了他的心，就會愚昧而不能覺悟，不聽聞、不覺悟，安住在惡習之中，讚歎不念佛，隨喜粗劣的心，胡亂指責蓮花化生，認為是虛妄荒誕。始終不自己想想，這個分段生死之身，是從哪裡得到的？從哪裡來的？胎獄污穢不堪，真實的情況在哪裡？信憑業識，自己隔絕了真如實際，在一個虛幻的境界中，否定那個而執著于這個，生生世世不靈明，永遠斷絕了成聖的道路。

正因為如此，釋迦如來（Sakyamuni Buddha），生起大慈悲心，在污濁的世界中，發出洪亮的聲音，讚歎那凈土至高無上的快樂。在生死輪迴中，作為偉大的船師，用佛法之船，運載眾生趨向彼岸，日夜度化眾生，沒有休息。然而彌陀的彼岸，本來就沒有彼此的分別，釋迦的船，實際上並非真實存在。

【English Translation】 And is constantly used, freely and without hindrance, this is the Bodhicitta (mind of enlightenment), this is the meaning of vowing to be reborn.

'Second, to clarify those who aspire and desire, with a mind of aspiration, contemplate Amitabha Buddha (Buddha of Immeasurable Light), whether it be the Dharmakaya (Dharma body), Sambhogakaya (reward body), etc., with golden light and eighty-four thousand characteristics, each characteristic having eighty-four thousand minor marks, each minor mark emitting eighty-four thousand rays of light, constantly illuminating the Dharma realm, embracing sentient beings who recite the Buddha's name. Also, contemplate the Pure Land's adornments of seven treasures, wonderful bliss, etc., as detailed in the Larger Sutra of Immeasurable Life and the Contemplation Sutra's sixteen contemplations, etc., constantly practice the Samadhi (meditative absorption) of Buddha-name recitation, as well as giving, precepts, cultivation, etc., all good deeds are dedicated to all sentient beings to be reborn in that land together, assured of rebirth, this is called the Gate of Aspiration.'

Discourse on the Ten Doubts about Pure Land (End)

Postface to the Discourse on the Ten Doubts about Pure Land

The human mind is impermanent, and the Dharma is not fixed. The mind and Dharma are infinitely different, and the root of this lies here. Believing this is believing everything; therefore, the Avatamsaka Sutra speaks of the Ten Faiths. Doubting this is doubting everything; therefore, Master Zhiyi speaks of the Ten Doubts. Emerging from doubt and entering into faith, once entered, it is entered forever, never departing from this, attaining the ultimate destination. The Pure Land is the ultimate destination, where there is a teaching master named Amitayus (Buddha of Immeasurable Life). This Buddha's teaching has never ceased. Doubt obstructs the ears, causing deafness and preventing hearing. Doubt obstructs the mind, causing ignorance and preventing awakening. Without hearing or awakening, one dwells in evil habits, praising non-recitation, delighting in coarse thoughts, falsely pointing at the lotus birth as illusory and absurd. One never reflects on where this segmented body comes from, where it originates. Where is the reality in the filthy prison of the womb? Relying on karmic consciousness, one separates oneself from true reality, clinging to one illusion, rejecting that and clinging to this, being unenlightened life after life, forever severing the path to sagehood.

Therefore, Sakyamuni Buddha, with great compassion, in this defiled world, utters a great sound, praising the supreme bliss of that Pure Land. In the cycle of birth and death, he acts as a great captain, carrying beings in the Dharma boat, leading them to the other shore, delivering beings day and night, without rest. However, the other shore of Amitabha originally has no distinction of this or that, and Sakyamuni's boat is not truly existent.

往來。譬如一燈分照八鏡，鏡有東西，光影無二。彌陀說法，遍光影中，而釋迦方便，獨指西鏡。故已到彼岸者，乃可以忘彼此；未入法界者，何自而泯東西。於此法中，若未究竟，勿滯方隅，勿分彼此，但當正念，諦信而已。此二聖之意，而智者之所以信也。

信者萬善之母；疑者眾惡之根，能順其母，能鋤其根，則向之所謂障緣眾生，聾可復聞、昧可復覺，未出生死得出生死，未生凈土得生凈土；順釋迦之誨往面彌陀，隨彌陀之愿來助釋迦；在此而遍歷十方，即西而普入諸鏡。自二聖建立以來，如是之人，如河沙數，云何不信？云何而疑？能自信己，又作方便令諸未信無不信者，此則智者之所以為悲也。

明智大師，中立學智者之道，不順其文而順其悲，所以又印此論，冠以次公之序，予乃申廣其說，以助其傳。

元祐八年七月十一日左宣義郎前簽書鎮東軍節度判官廳公事陳瓘序

【現代漢語翻譯】現代漢語譯本：往來，好比一盞燈分照八面鏡子，鏡子有東西之分，但光和影卻沒有兩樣。阿彌陀佛（Amitabha）說法，遍佈于所有的光影之中，而釋迦牟尼佛（Sakyamuni）的方便法門，卻唯獨指向西方的鏡子。所以，已經到達彼岸的人，才可以忘記彼此的分別；尚未進入法界的人，又怎麼能夠泯滅東西的差別呢？在這唸佛法門中，如果還沒有究竟通達，就不要執著于方位，不要分別彼此，只要正念憶佛，真實相信就可以了。這正是釋迦牟尼佛和阿彌陀佛二聖的本意，也是智者大師（智顗，Zhiyi）之所以深信不疑的原因。信是萬善之母，疑是眾惡之根。能夠順從母親，能夠剷除惡根，那麼之前所說的被業障因緣所困的眾生，耳聾的可以恢復聽力，愚昧的可以恢復覺悟，沒有脫離生死的可以脫離生死，沒有往生凈土的可以往生凈土；順從釋迦牟尼佛的教誨前往面見阿彌陀佛，隨順阿彌陀佛的願力前來幫助釋迦牟尼佛；在此世界而遍歷十方世界，即在西方凈土而普遍進入所有的鏡中。自從釋迦牟尼佛和阿彌陀佛二聖建立凈土法門以來，像這樣的人，多如恒河沙數，怎麼能不相信呢？怎麼能懷疑呢？能夠自信念佛法門，又用種種方便使那些尚未相信的人都能夠相信，這就是智者大師的慈悲之處。明智大師，秉持智者大師的道路，不拘泥於文字，而順從其慈悲之心，所以又重新刊印此論，並冠以次公的序言。我於是申述和推廣他的說法，以幫助此論的流傳。元祐八年七月十一日，左宣義郎、前簽書鎮東軍節度判官廳公事陳瓘序。

【English Translation】 English version: Coming and going is like a single lamp illuminating eight mirrors. The mirrors have east and west orientations, but the light and shadows are not different. Amitabha (Amitabha) Buddha preaches the Dharma, pervading all the light and shadows, while Sakyamuni (Sakyamuni) Buddha's expedient means uniquely point to the western mirror. Therefore, only those who have reached the other shore can forget the distinctions of 'this' and 'that'; how can those who have not yet entered the Dharmadhatu eliminate the differences of 'east' and 'west'? In this Dharma method, if you have not yet ultimately understood, do not dwell on directions, do not differentiate between 'this' and 'that,' but simply maintain right mindfulness and sincerely believe. This is the intention of the two sages, Sakyamuni and Amitabha, and the reason why Zhiyi (Zhiyi) Master believes without doubt. Faith is the mother of all virtues; doubt is the root of all evils. If one can follow the mother and eradicate the root, then those beings previously said to be obstructed by karmic conditions can have their deafness restored to hearing, their ignorance restored to awareness, those who have not escaped birth and death can escape birth and death, and those who have not been born in the Pure Land can be born in the Pure Land; following Sakyamuni Buddha's teachings to go and meet Amitabha Buddha, complying with Amitabha Buddha's vows to come and assist Sakyamuni Buddha; being here and traversing the ten directions, being in the West and universally entering all the mirrors. Since the establishment of the Pure Land Dharma door by the two sages, Sakyamuni and Amitabha, there have been countless people like this, as numerous as the sands of the Ganges River. How can one not believe? How can one doubt? Being able to have faith in oneself and also using expedient means to cause all those who do not yet believe to believe, this is the compassion of Zhiyi Master. Master Mingzhi, upholding the path of Zhiyi Master, does not adhere to the literal text but follows his compassionate heart. Therefore, he reprinted this treatise and prefaced it with the introduction by Ci Gong. I then elaborate and expand upon his explanation to help propagate this treatise. Written on the eleventh day of the seventh month of the eighth year of Yuan祐 by Chen Guan, Left Xuan Yi Lang, former signatory of the Zhen Dong Army Military Commissioner's Office.