T47n1964_西方要決釋疑通規
大正藏第 47 冊 No. 1964 西方要決釋疑通規
No. 1964
西方要決釋疑通規
大慈恩寺沙門基撰
仰惟釋迦啟運。弘益有緣。教闡隨方。並沾法潤。親逢聖化。道悟三乘。福薄因疏。勸歸凈土。作斯業者。專念彌陀。一切善根。回生彼國。彌陀本願。誓度娑婆。上盡現生一形。下至臨終十念。俱能決定。皆得往生。當今學者。特懷疑慮。為諸經論。文有相違。若不會通。疑端莫絕。略陳十四種。釋湍流。博識通才。幸尋取悟耳。
第一金剛般若經云。若以色見我。以音聲求我。是人行邪道。不能見如來。疑曰。般若經說。色聲求佛。判為邪道。彌陀觀經等。乃教觀佛身相。又唸佛名也。既求佛不離色聲。如何不入邪道。若歸正路。凈土是可依憑。經判為邪。縱作恐歸魔境。二途莫決。皁白請分。通曰。大師說教。義有多門。各稱時機。等無差異。般若經說。自是一門。彌陀等經。復為一理。何者。一切諸佛。並有三身。法佛無形體。非聲色。若以色聲相取。此即為邪。為良二乘及小菩薩。聞說三身不異。即謂同有色聲。但見化身色相。遂執法身亦爾。乃以化身之相。求見法身。妙理精微。相聲永絕。既以色聲求睹。故說為邪。彌陀經等。勸唸佛名觀相。
【現代漢語翻譯】 現代漢語譯本 大正藏第 47 冊 No. 1964 西方要決釋疑通規
No. 1964
西方要決釋疑通規
大慈恩寺沙門基撰
敬仰釋迦牟尼佛開啟教化，弘揚佛法利益有緣眾生。佛陀的教誨隨著不同的地方而傳播，所有人都蒙受佛法的滋潤。有幸親身經歷佛陀的教化，領悟了三乘（Sāṃyāna）佛法。因為福報淺薄，因緣稀疏，所以勸導大家歸向凈土。修習這種法門的人，應當專心念誦彌陀（Amitābha）。所有善行功德，都回嚮往生西方極樂世界。彌陀佛（Amitābha）的本願是，誓願救度娑婆世界（Sahā world）的眾生。上至現在這一生的所有時光，下至臨終時的十聲唸佛，都能決定往生。所有人都能夠往生。當今的學佛之人，特別容易產生懷疑和顧慮，因為各部經論，文句之間有所衝突。如果不能融會貫通，疑惑就無法消除。我將略微陳述十四種解釋，來疏通這些疑慮。希望博學多才的人，能夠從中尋找到領悟的契機。
第一，《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）中說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』 疑問是，《般若經》（Prajñāpāramitā Sūtra）說，以色相和聲音來求佛，會被判定為邪道。而《彌陀觀經》（Amitābha Visualization Sūtra）等經典，卻教導人們觀想佛的身相，以及唸誦佛的名號。既然求佛離不開色相和聲音，怎麼能不墮入邪道呢？如果迴歸正路，凈土是可以依靠的，但《般若經》（Prajñāpāramitā Sūtra）又判定為邪道，即使修行恐怕也會墮入魔境。兩條道路讓人無法決斷，請您明辨是非。
解答：大師的說法教誨，意義有很多方面，各自適應不同的時機，實際上並沒有差異。《般若經》（Prajñāpāramitā Sūtra）所說的是一種法門，而《彌陀經》（Amitābha Sūtra）等經典，又是另一種道理。為什麼這麼說呢？一切諸佛，都有三身（Trikāya）。法身（Dharmakāya）沒有形體，不是聲音和色相。如果以色相和聲音來認知佛，這就是邪道。因為二乘（Śrāvakayāna and Pratyekabuddhayāna）以及小菩薩（Bodhisattva）聽到三身（Trikāya）沒有差別，就認為三身（Trikāya）同樣具有色相和聲音，只看到化身（Nirmāṇakāya）的色相，就認為法身（Dharmakāya）也是如此，於是以化身（Nirmāṇakāya）的色相，來求見法身（Dharmakāya）。法身的妙理精微，與色相和聲音永遠隔絕。既然以色相和聲音來求見法身（Dharmakāya），所以說這是邪道。《彌陀經》（Amitābha Sūtra）等經典，勸導人們唸誦佛的名號，觀想佛的相好。
【English Translation】 English version T47 No. 1964 The Essential Decisive Methods for the West with General Rules Resolving Doubts
No. 1964
The Essential Decisive Methods for the West with General Rules Resolving Doubts
Composed by Śramaṇa Ji of the Great Compassionate En Temple
Reverently, Śākyamuni (釋迦) initiated the teachings, propagating benefits to those with affinity. The teachings spread in all directions, and all were moistened by the Dharma. Having personally encountered the sacred transformation, the path was enlightened through the Three Vehicles (Sāṃyāna). Due to meager blessings and sparse causes, we are encouraged to return to the Pure Land. Those who engage in this practice should single-mindedly recite Amitābha (彌陀). All roots of goodness should be redirected to be reborn in that land. Amitābha's (彌陀) fundamental vow is to liberate the beings of the Sahā world (娑婆世界). From the entirety of one's present life to the ten recitations at the moment of death, all can be decisive and attain rebirth. Contemporary scholars harbor doubts and concerns, as the texts of various sutras and treatises seem contradictory. If these are not reconciled, the doubts will not cease. I will briefly present fourteen explanations to clear these turbulent currents. I hope that those with broad knowledge and talent will seek and attain enlightenment.
Firstly, the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經) states: 'If one sees me through form, or seeks me through sound, this person walks a heretical path and cannot see the Tathāgata.' The question is, the Prajñāpāramitā Sūtra (般若經) says that seeking the Buddha through form and sound is judged as a heretical path. However, the Amitābha Visualization Sutra (彌陀觀經) and other scriptures teach people to visualize the Buddha's physical characteristics and recite the Buddha's name. Since seeking the Buddha cannot be separated from form and sound, how can one avoid falling into a heretical path? If one returns to the correct path, the Pure Land is reliable, but the Prajñāpāramitā Sūtra (般若經) judges it as heretical. Even if one practices, one may fall into a demonic realm. The two paths are indecisive; please distinguish between right and wrong.
The answer: The Master's teachings have many aspects, each adapted to different times, but in reality, there is no difference. The Prajñāpāramitā Sūtra (般若經) speaks of one Dharma gate, while the Amitābha Sutra (彌陀經) and other scriptures represent another principle. Why is this so? All Buddhas have three bodies (Trikāya). The Dharmakāya (法身) has no form, neither sound nor appearance. If one perceives the Buddha through form and sound, this is a heretical path. Because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and lesser Bodhisattvas (菩薩) hear that the three bodies (Trikāya) are not different, they assume that the three bodies (Trikāya) also have form and sound. They only see the form of the Nirmāṇakāya (化身) and assume that the Dharmakāya (法身) is also like this. Thus, they seek to see the Dharmakāya (法身) through the form of the Nirmāṇakāya (化身). The subtle principle of the Dharmakāya (法身) is eternally separated from form and sound. Since they seek to see the Dharmakāya (法身) through form and sound, it is said to be a heretical path. The Amitābha Sutra (彌陀經) and other scriptures encourage people to recite the Buddha's name and visualize the Buddha's excellent characteristics.
求生凈土者。但以凡夫障重。法身幽微。法體難緣。且教唸佛。觀形禮讚。障斷福生。願行相資。求生凈土。擬逢化佛。以作不退良緣。所以上代通人。咸依此教。觀形念號。求見化身。冀命終時。親來接引。遂感彌陀化主。降念相迎。報盡乘華。即生彼國。初心后境。理契無違。念號觀形。並非邪道。豈得獨懷一執。不悟聖心。異說紛紜。令他致惑。尋斯要決。皁白足分。猶預既無。歸心妙業。勿生亂想。反墮三途。眾苦迫傷。悔之何及。
第二。佛藏經云。若有比丘。見有佛法僧戒可取者。是魔眷屬。非我弟子。我非彼師。非我攝受。疑曰。佛藏經說。心外見佛。皆說是魔。佛非彼師。說彼非佛弟子。如凈土教。專遣唸佛名。觀佛相好。求生佛國者。即非佛弟子。佛非彼師。云何得佛護念。往生凈國。仰尋二教。無不佛言。兩說既殊。若為取判。通曰。教跡萬差。同歸一實。隨根差立。義別言詮。審察兩經。文乖理一。何者。佛法僧戒。有三種不同。一者真諦。二者別相。三者住持。真如體凈。二障斯亡。本覺圓明。即為真佛。守性不改。勝智軌成。大士同緣。萬行斯著。即為真法也。冥符理會。乖諍絕言。此真僧也。性潔澄嚴。體凈無垢。即為真戒也。據斯勝義。故說真諦。涅槃經云。若能觀三寶。常住
【現代漢語翻譯】 現代漢語譯本 對於那些尋求往生凈土的人來說，只是因為凡夫的業障深重，法身（Dharmakaya，佛的法性之身）幽深微妙，法的本體難以攀緣，所以才教導他們唸佛，觀想佛的形象，禮讚佛的功德。通過斷除業障，增長福德，願力與修行相互資助，從而求生凈土，期望能遇到化身佛（Nirmanakaya，佛的應化之身），以此作為永不退轉的良好因緣。因此，上古時代通達佛理的人，都依循這種教導，觀想佛的形象，唸誦佛的名號，以求得見化身佛，希望在臨命終時，能親身得到佛的接引。於是感應到彌陀化身佛親自降臨迎接，壽命終結后，乘坐蓮花，立即往生到西方極樂世界。最初的發心與最終的境界，在道理上完全契合，沒有絲毫違背。唸誦佛號，觀想佛的形象，並非邪門歪道。怎麼能固執己見，不領悟佛的本意，發表各種不同的言論，使他人產生迷惑呢？仔細探究其中的關鍵，是非黑白自然分明。既然不再猶豫，就應全心投入到這殊勝的修行中，不要產生任何雜亂的想法，否則反而會墮入三惡道（地獄、餓鬼、畜生），遭受各種痛苦的折磨，到那時後悔也來不及了。
第二，《佛藏經》（Buddha-pitaka Sutra）中說：『如果有比丘，認為佛、法、僧、戒中有可以執取的，那就是魔的眷屬，不是我的弟子，我不是他們的老師，我不會攝受他們。』有人懷疑說：『《佛藏經》說，在心外見佛，都說是魔，佛不是他們的老師，說他們不是佛的弟子。如果像凈土教這樣，專門教人唸佛的名號，觀想佛的相好，求生佛國，那豈不是就不是佛的弟子，佛也不是他們的老師？這樣又怎麼能得到佛的護念，往生到清凈的佛國呢？』仔細研究這兩方面的教導，都出自佛的言語，兩種說法既然不同，應該如何判斷呢？』通達佛理的人回答說：『佛教的各種教法雖然千差萬別，但最終都歸於一個真如實相。佛根據眾生根器的不同而設立不同的教法，意義不同，表達方式也不同。仔細考察這兩部經，文字上雖然不同，但道理上是一致的。』為什麼這麼說呢？佛、法、僧、戒，有三種不同的層面：一是真諦，二是別相，三是住持。真如的本體清凈，兩種障礙（煩惱障和所知障）完全消除，本覺的智慧圓滿光明，這就是真佛。守護自性的不變，以殊勝的智慧規範行爲，大菩薩們共同修持，各種修行都依此而行，這就是真法。與真理暗合，沒有爭論，超越言語，這就是真僧。自性清凈莊嚴，本體純潔無垢，這就是真戒。根據這種殊勝的意義，所以說真諦。《涅槃經》（Nirvana Sutra）中說：『如果能觀想三寶（佛、法、僧）是常住不滅的，
【English Translation】 English version For those who seek rebirth in the Pure Land, it is only because the karmic obstacles of ordinary beings are heavy, the Dharmakaya (the Dharma-nature body of the Buddha) is profound and subtle, and the essence of the Dharma is difficult to connect with, that they are taught to recite the Buddha's name, contemplate the Buddha's form, and praise the Buddha's virtues. By cutting off obstacles and generating blessings, vows and practice support each other, seeking rebirth in the Pure Land, hoping to encounter the Nirmanakaya (the manifested body of the Buddha), as a good cause for non-retrogression. Therefore, enlightened individuals of past generations all followed this teaching, contemplating the Buddha's form and reciting the Buddha's name, seeking to see the manifested body of the Buddha, hoping to be personally received by the Buddha at the end of life. Thus, they were able to sense Amitabha Buddha descending to welcome them, and upon the end of their lifespan, they were reborn in that land riding a lotus flower. The initial aspiration and the final state are perfectly aligned in principle, without any contradiction. Reciting the Buddha's name and contemplating the Buddha's form are not heretical paths. How can one be stubborn and not understand the Buddha's intention, making various different statements that cause confusion to others? Carefully exploring the key points, right and wrong will naturally be distinguished. Since there is no longer any hesitation, one should wholeheartedly devote oneself to this supreme practice, without generating any distracting thoughts, otherwise one will fall into the three evil realms (hell, hungry ghosts, animals), suffering from various torments, and it will be too late to regret.
Secondly, the Buddha-pitaka Sutra states: 'If there are bhikshus who see anything in the Buddha, Dharma, Sangha, or precepts that can be grasped, they are the retinue of Mara, not my disciples, I am not their teacher, and I will not accept them.' Someone doubts and says: 'The Buddha-pitaka Sutra says that seeing the Buddha outside of the mind is all said to be Mara, the Buddha is not their teacher, and they are said not to be disciples of the Buddha. If, like the Pure Land teachings, one specifically teaches people to recite the Buddha's name, contemplate the Buddha's excellent marks, and seek rebirth in the Buddha-land, then wouldn't they not be disciples of the Buddha, and the Buddha not be their teacher? How then can they receive the Buddha's protection and be reborn in the Pure Land?' Carefully studying these two teachings, both come from the Buddha's words, and since the two statements are different, how should one judge?' An enlightened person replies: 'Although the various teachings of Buddhism differ in thousands of ways, they ultimately return to one true reality. The Buddha establishes different teachings according to the different capacities of sentient beings, the meanings are different, and the expressions are also different. Carefully examine these two sutras, although the words are different, the principles are the same.' Why is this so? The Buddha, Dharma, Sangha, and precepts have three different levels: first, the ultimate truth; second, the specific characteristics; and third, the upholding. The essence of true thusness is pure, the two obscurations (afflictive obscurations and cognitive obscurations) are completely eliminated, and the wisdom of original enlightenment is perfectly luminous, this is the true Buddha. Guarding the unchanging nature of oneself, regulating behavior with supreme wisdom, great bodhisattvas practice together, and all practices are carried out accordingly, this is the true Dharma. Tacitly conforming to the truth, without contention, transcending words, this is the true Sangha. The self-nature is pure and adorned, the essence is pure and without defilement, this is the true precept. According to this supreme meaning, therefore, we speak of the ultimate truth. The Nirvana Sutra states: 'If one can contemplate the Three Jewels (Buddha, Dharma, Sangha) as being permanent and indestructible,'
同真諦。此即是諸佛最上之誓願。即其義也。言別相者。佛有三身。即法報化也。法有四種。即理教行果也。僧有二種。即有為無為也。戒者。即在家出家。修道行者。止作二持。一切戒品也。但修別相。為證真諦。起行之徒。只知別相。便為究竟。不悟真原。學戒之流。併爲助道。佛之名相。應現非真。用接少凡。權為憩室。下愚不了。預執為真。所以佛訶。稱魔眷屬。佛之真子。要達二空。遠契如如。方期本願。端居名相。不悟真空。卻入魔鄉。遠佛違法。陰魔將越。必因常住法身。煩惱障除。要賴虛空等定。出天魔界。還由慈力等持。冀殄死魔。功據神足之定。仰瞻四方。非大聖之莫能。伏察四魔。豈下流之有效。若不棲神至道。絕愛網之無由。系想歸真。隔生途之亂軌。所以佛教凡流。且學亂固。若想西方。且求不退。得生化土。見佛化身。化主提攜。得無生忍。平等法界。了達分明。籍此神功。壞諸魔網。近超三界。遠證菩提。若不如斯。還沉惡趣。長時受苦。解脫未期。詳此二因。差無違諍。勿隨一見。浪執生疑。順此要門。乃為想土。仍壞住此。牢絕輪迴。驗此隨行。淺深觀因。自分殊益。詳因念理。契本何差。
第三無量壽經云。此界一日一夜修道。勝餘佛土百年。維摩經云。娑婆國土。有十
【現代漢語翻譯】 現代漢語譯本：與真諦相合。這就是諸佛最上的誓願，就是這個意思。說到別相，佛有三身，即法身（Dharmakaya，佛的法性身）、報身（Sambhogakaya，佛的報應身）、化身（Nirmanakaya，佛的化現身）。法有四種，即理、教、行、果。僧有二種，即有為（有造作的）和無為（無造作的）。戒，即在家和出家修行者所持的止持（禁止的行為）和作持（應做的行為）的一切戒律。但如果只修別相，爲了證悟真諦而開始修行的人，只知道別相就認為是究竟，不領悟真源。學習戒律的人，都認為戒律是輔助修道的。佛的名相，是應機示現，並非真實，用來接引根基淺薄的凡夫，權且作為休息的處所。下等愚人不能明瞭，預先執著為真實，所以佛呵斥他們，稱他們為魔的眷屬。佛的真子，要通達人法二空，遠遠地契合如如（Tathata，真如），才能期望達到本來的誓願。如果只是安於名相，不領悟真空，卻會進入魔的境界，遠離佛法。陰魔將要超越，必定是因為執著常住法身。煩惱障的消除，要依靠如同虛空一樣的禪定。出離天魔的境界，還要依靠慈力等持（平等地保持）。希望消滅死魔，功德在於神足（神通）的禪定。仰望四方，不是大聖就不能做到。降伏四魔，豈是下等之人能夠有效做到？如果不寄託精神于至高的道，就沒有辦法斷絕愛慾之網。如果繫念歸於真如，就能隔斷生死輪迴的亂象。所以佛教導凡夫，先學習斷除散亂的念頭。如果想往生西方，就要求得不退轉。得以往生到化土（佛的化身所居住的國土），見到佛的化身，由化身佛提攜，就能得到無生忍（對法無生滅的證悟）。平等法界，就能了達分明。憑藉這種神通功德，就能摧毀各種魔網，近處可以超越三界（欲界、色界、無色界），遠處可以證得菩提（Bodhi，覺悟）。如果不能這樣，還會沉淪到惡趣（不好的輪迴），長時間受苦，解脫遙遙無期。詳細考察這兩種原因，差別沒有違背爭論。不要隨從一種見解，隨便執著產生懷疑。順從這個重要的法門，才是想往生凈土。仍然要壞滅對凈土的執著，才能永遠斷絕輪迴。驗證這種隨行，觀察修行的深淺原因，自然會得到不同的利益。詳細思考原因，唸誦義理，與根本的真如契合，有什麼差別呢？ 《第三無量壽經》說：『此界一日一夜修道，勝過其他佛土百年。』《維摩經》說：『娑婆國土（Saha world，我們所居住的堪忍世界），有十
【English Translation】 English version: It accords with the ultimate truth (Paramartha, 真諦). This is the supreme vow of all Buddhas, that is the meaning. Speaking of specific characteristics (Lakshana, 別相), the Buddha has three bodies (Trikaya, 三身), namely Dharmakaya (法身, the Dharma body of the Buddha), Sambhogakaya (報身, the reward body of the Buddha), and Nirmanakaya (化身, the manifestation body of the Buddha). The Dharma has four aspects, namely principle, teaching, practice, and result. The Sangha has two types, namely conditioned (with action) and unconditioned (without action). Precepts (Sila, 戒) refer to all the precepts held by lay and monastic practitioners, including prohibitive precepts (stopping evil) and prescriptive precepts (doing good). However, if one only cultivates specific characteristics, those who begin practicing to realize the ultimate truth, only knowing specific characteristics and considering them ultimate, do not realize the true origin. Those who study precepts all consider precepts as assisting the path. The names and forms of the Buddha are expedient manifestations, not real, used to receive ordinary people with shallow roots, temporarily serving as resting places. Inferior fools do not understand, prematurely clinging to them as real, so the Buddha rebukes them, calling them the retinue of Mara (魔). True sons of the Buddha must penetrate the emptiness of both self and Dharma, and remotely accord with Suchness (Tathata, 如如), only then can they expect to achieve the original vow. If one merely dwells on names and forms, without realizing emptiness, one will enter the realm of Mara, far from the Buddha and the Dharma. The Yin Mara (陰魔) will surpass, certainly because of clinging to the permanent Dharma body. The removal of the afflictive obscurations (煩惱障) relies on samadhi (禪定) like space. Escaping the realm of the Heaven Mara (天魔) also relies on the power of loving-kindness and equanimity. Hoping to extinguish the Death Mara (死魔), the merit lies in the samadhi of supernatural powers (神足). Looking up to the four directions, it cannot be done without a great sage. Subduing the four Maras, how can it be effective for inferior people? If one does not entrust the spirit to the supreme path, there is no way to cut off the net of love and desire. If one focuses thoughts on returning to truth, one can separate the chaotic tracks of the path of birth and death. Therefore, the Buddha teaches ordinary people to first learn to eliminate scattered thoughts. If one wishes to be reborn in the West, one should seek non-retrogression. If one can be reborn in the Pure Land (化土, the land where the Buddha's manifested body resides), seeing the manifested body of the Buddha, being guided by the manifested Buddha, one can obtain the non-origination forbearance (無生忍, the realization of the non-arising and non-ceasing of phenomena). The equal Dharma realm can be clearly understood. Relying on this supernatural merit, one can destroy all the nets of Mara, near can transcend the three realms (欲界, 色界, 無色界), far can attain Bodhi (菩提, enlightenment). If one cannot do this, one will still sink into the evil realms (惡趣), suffering for a long time, with liberation far away. Examining these two causes in detail, the differences do not violate disputes. Do not follow one view, arbitrarily clinging to doubts. Following this important Dharma gate is the thought of being reborn in the Pure Land. Still, one must destroy the attachment to this Pure Land in order to forever cut off reincarnation. Verifying this following practice, observing the depth of the causes of practice, one will naturally obtain different benefits. Thinking deeply about the causes, reciting the meaning, what difference is there with according with the fundamental Suchness? The Third Infinite Life Sutra says: 'Cultivating the path for one day and one night in this world is superior to a hundred years in other Buddha lands.' The Vimalakirti Sutra says: 'The Saha world (娑婆國土, the world we live in), has ten'
事善法。諸餘佛土之所無有。謂以佈施攝貧窮等。疑曰。準此經說。娑婆修道。乃勝餘方。何勞專念彌陀。愿生極樂。舍勝求劣。業行難成。取捨二途。幸詳曲委。通曰。善逝弘規靡。不存益。各隨一趣。理不相違。何者。修行之機。凡有兩位。未登不退。難居穢土。欲修自行。多有退緣。違順觸情。便生憂喜。愛憎競發。惡業復興。無法自安。還沉惡趣。若也修因萬劫。法忍已成。穢土堪居。方能益物。既成自行。已免輪迴。十事利他。諸方不及。為余佛土。依報精華。眾具莫虧。所須隨念。既無乏少。施欲何人。自餘九事。準斯可委。所以自知不退。住此無防。廣業益他。勝諸佛國。當今學者。去聖時遙。三毒熾然。未能自在。若生凈土。托彼勝緣。籍佛加威。方得不退。是故要生彼國。成自利因。據此而言。差無違諍。
第四彌勒問經云。唸佛者非凡愚念。不雜結使念。得生彌陀佛國。疑曰。準此經說。夫唸佛者。非是凡愚。不雜結使。方成凈業。今修行者。聖位未登。結使不除。如何得往。汝今唸佛。功不枉施。疑網稍淹。請垂剖折。通曰。教闡隨機。密旨難悟。色絲之妙。達者須臾。所以取捨不明。浪生疑執。何者。佛教凈業。都是凡夫。因果深信。豈得愚也。今解凡愚。應作四句。一凡而不愚。謂
【現代漢語翻譯】 現代漢語譯本 事善法（殊勝的善法）。是其他佛土所沒有的。比如用佈施來救濟貧窮等等。有人疑問說：『按照這部經的說法，在娑婆世界修行，勝過其他地方。何必專門唸誦阿彌陀佛，發願往生極樂世界呢？捨棄殊勝的而追求低劣的，修行難以成就。這兩種取捨的途徑，希望詳細說明。』回答說：『善逝（佛陀）弘揚的教規，沒有不包含利益的，各自遵循一個方向，道理上並不衝突。』為什麼呢？修行的根基，大致有兩種。沒有達到不退轉的境界，難以居住在污穢的國土。想要修習自己的修行，有很多退轉的因緣。違背或順從，觸動情感，就會產生憂愁和喜悅。愛和憎恨相互爭鬥，惡業再次興起，無法讓自己安定，還會沉淪到惡道中。如果修習因地萬劫，法忍已經成就，污穢的國土可以居住，才能利益眾生。既然成就了自己的修行，已經免除了輪迴。十種利益他人的事情，其他地方比不上。因為其他佛土，依報（所依靠的環境）精華，各種器具沒有欠缺，所需要的隨心所欲。既然沒有缺乏，佈施給誰呢？其餘九件事情，按照這個可以詳細瞭解。所以自己知道不退轉，住在這裡沒有妨礙，廣泛地從事利益他人的事業，勝過各個佛國。當今的修行人，距離聖人的時代遙遠，貪嗔癡三種毒火熾盛，不能自在。如果往生凈土，依託那裡的殊勝因緣，憑藉佛的加持，才能得到不退轉。所以一定要往生那個國土，成就自利的因緣。根據這個來說，沒有什麼衝突。 第四《彌勒問經》說：『唸佛的人不是凡夫愚人所念，不是夾雜煩惱所念，才能往生阿彌陀佛國。』有人疑問說：『按照這部經的說法，唸佛的人，不是凡夫愚人，不夾雜煩惱，才能成就清凈的行業。現在的修行人，聖位沒有登上，煩惱沒有去除，如何能夠往生呢？你現在念佛，功德不會白費。』疑慮稍微停滯，請您詳細剖析。回答說：『佛教闡述教義，隨機應變，深奧的旨意難以領悟。彩色絲線的巧妙，通達的人瞬間明白。』所以取捨不明確，隨意產生疑惑和執著。為什麼呢？佛教的凈業，都是凡夫所修。對因果深信不疑，怎麼能說是愚蠢呢？現在解釋凡愚，應該分為四句。第一種是凡夫而不愚蠢，就是...
【English Translation】 English version Meritorious virtuous Dharmas (superior virtuous Dharmas). These are absent in other Buddha lands. For example, using almsgiving to relieve the poor, etc. Someone questions: 'According to this sutra, cultivating the path in the Saha world surpasses other places. Why specifically recite Amitabha Buddha and vow to be reborn in the Pure Land? Abandoning the superior to pursue the inferior, cultivation is difficult to achieve. These two paths of acceptance and rejection, I hope you can explain in detail.' The answer is: 'The regulations propagated by the Sugata (Buddha) invariably contain benefits, each following one direction, and the principles do not contradict each other.' Why? The foundation for cultivation is roughly twofold. Without reaching the state of non-retrogression, it is difficult to reside in a defiled land. If one wishes to cultivate one's own practice, there are many causes for regression. Going against or conforming, touching emotions, will generate sorrow and joy. Love and hatred compete with each other, evil karma arises again, making it impossible to settle oneself, and one will sink into evil realms. If one cultivates the cause for countless kalpas, and forbearance of the Dharma has been achieved, a defiled land can be resided in, and one can benefit sentient beings. Since one has achieved one's own practice, one has already avoided reincarnation. The ten things that benefit others are unmatched by other places. Because other Buddha lands have the essence of the environment they rely on (the environment relied upon), and various implements are not lacking, and what is needed is as one wishes. Since there is no lack, who should one give alms to? The remaining nine things can be understood in detail according to this. Therefore, knowing that one will not regress, there is no harm in staying here, and engaging in the broad business of benefiting others surpasses all Buddha lands. Today's practitioners are far from the age of the sages, and the three poisons of greed, anger, and ignorance are raging, making it impossible to be at ease. If one is reborn in the Pure Land, relying on the superior conditions there, and relying on the Buddha's blessing, one can obtain non-retrogression. Therefore, one must be reborn in that land to achieve the cause of self-benefit. According to this, there is no conflict. The fourth Maitreya Question Sutra says: 'Those who recite the Buddha are not reciting as ordinary fools, and are not reciting mixed with afflictions, then they can be reborn in Amitabha Buddha's land.' Someone questions: 'According to this sutra, those who recite the Buddha are not ordinary fools, and are not mixed with afflictions, then they can achieve pure karma. Today's practitioners have not ascended to the holy position, and have not removed afflictions, how can they be reborn? Your current recitation of the Buddha, the merit will not be wasted.' The doubt is slightly paused, please analyze in detail. The answer is: 'The Buddha's teachings are expounded according to the situation, and the profound meaning is difficult to understand. The subtlety of colored silk threads is understood by those who are enlightened in an instant.' Therefore, acceptance and rejection are not clear, and doubts and attachments arise at will. Why? The Pure Land karma of Buddhism is cultivated by ordinary people. Deeply believing in cause and effect, how can it be said to be foolish? Now, explaining ordinary fools should be divided into four sentences. The first is an ordinary person who is not foolish, that is...
從善趣。乃至十信終心。無得相似唯識智。故謂之凡。但于諦道緣生。深懷仰信。運心取捨。損益能知。此即不愚也。二者。愚而不凡者。十解已上菩薩。于真如境。未能證見。故說為愚。得相似無漏智。皆比知二無我。不隨生死凡流。亦得義說非凡也。又解。初地已上菩薩。于勝進分。無明障故。約此稱愚。由得聖法。故非凡也。三者。亦凡亦愚。即善趣以前。一切眾生未順聖理。曰之為凡。不了因果。復說為愚也。四者。非凡非愚。所謂如來聖智滿足。二障都盡。故非凡愚也。所言凡者泛也。準治人德。損益莫分。泛爾受生。等同凡類。去來善惡。輕重不知。此為愚也。今欲往生凈土。作業之人。知此娑婆。苦切充滿。特生厭背。不可久居。聞說西方。勝樂無極。專誠注想。誓往無疑。既能永滅苦流。長辭染界。即非薄淺。泛爾隨生。但能唸佛求往彼方。道悟無生。當來作佛。意專廣度法界眾生。能運此心。定生妙剎。有斯勝解。故非愚也。言不雜結使者。使謂十使。結謂九結。唸佛之心。即第六識。心王正起。欲作惡事。結使煩惱。容可得生。正念佛時。與遍行五所。及善十一所。不動諸結。無因起故。心緣異境。結使爰生。注想佛時。結使眠伏。故言不雜結使念也。愿求生凈土者。即不應言雜。良由結使未斷
【現代漢語翻譯】 現代漢語譯本 從善趣（指人道等善道）乃至十信終心（十信位的最後階段），沒有獲得相似的唯識智慧，所以稱為『凡』。但對於四諦（苦、集、滅、道）的道理和緣起法，深深地懷有仰慕和信任，能夠運用心去取捨，知道什麼是該做的，什麼是不該做的，這就是『不愚』。 二者，『愚而不凡』是指十解位以上的菩薩。他們對於真如（事物的真實本性）境界，未能親身證見，所以說他們是『愚』。但他們已經獲得了相似的無漏智慧，能夠通過比量（推理）瞭解二無我（人無我和法無我），不隨順生死的凡夫之流，也可以從這個意義上說他們『非凡』。 又一種解釋是，初地（菩薩修行階位的第一個階段）以上的菩薩，對於勝進分（更高級的修行），由於無明（對事物真相的迷惑）的障礙，所以從這個角度稱他們為『愚』。但由於他們已經獲得了聖法，所以『非凡』。 三者，『亦凡亦愚』是指善趣以前的一切眾生，還沒有順從聖人的道理，所以稱為『凡』。不瞭解因果的道理，又可以說他們是『愚』。 四者，『非凡非愚』是指如來（佛）的聖智圓滿，兩種障礙（煩惱障和所知障）都已斷盡，所以『非凡非愚』。 所說的『凡』，是泛泛的意思。按照治理人的德行標準，不能區分什麼是該做的，什麼是不該做的，泛泛地承受生命，等同於凡夫俗子，對於去來（過去和未來）的善惡，輕重不知，這就是『愚』。 現在想要往生凈土，修行的人，知道這個娑婆世界（我們所居住的充滿痛苦的世界）充滿了痛苦，特別產生厭惡和背離之心，認為這裡不可久留。聽說西方極樂世界，殊勝快樂沒有窮盡，專心誠意地專注和觀想，發誓前往毫不懷疑。既然能夠永遠滅除痛苦的河流，長久地告別染污的境界，就不是淺薄和泛泛地隨順生死。只要能夠唸佛求生西方，證悟無生法忍（對事物不生不滅的深刻理解），將來必定成佛，並且一心一意地廣泛度化法界眾生。能夠運用這種心，必定往生到美妙的佛國凈土。具有這種殊勝的理解，所以『非愚』。 所說的不雜結使，『使』是指十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），『結』是指九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）。唸佛的心，就是第六識（意識）。心王（意識）剛要生起，想要做惡事的時候，結使煩惱或許會產生。但在正念佛的時候，與遍行五所（觸、作意、受、想、思）以及善十一所（信、慚、愧、無貪、無嗔、無癡、精進、輕安、不放逸、行舍、不害）相應，各種結使都不能動搖，因為沒有產生的原因。心緣于其他境界的時候，結使才會產生。專注觀想佛的時候，結使處於睡眠狀態。所以說是不雜結使的唸佛。 發願求生凈土的人，就不應該說是『雜』。這是因為結使還沒有斷除。
【English Translation】 English version From the realms of good destinies (referring to good paths such as the human realm) up to the final stage of the Ten Faiths (the last stage of the Ten Faiths), one has not attained wisdom similar to that of Consciousness-Only, hence they are called 'ordinary'. However, regarding the principles of the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) and dependent origination, they deeply cherish admiration and trust, are able to use their minds to accept or reject, and know what should be done and what should not be done; this is 'not ignorant'. Secondly, 'ignorant but not ordinary' refers to Bodhisattvas above the stage of the Ten Understandings. Regarding the realm of Suchness (the true nature of things), they have not personally realized it, so they are said to be 'ignorant'. However, they have already obtained wisdom similar to that of non-outflow, are able to understand the two non-selves (the non-self of persons and the non-self of phenomena) through inference, and do not follow the stream of ordinary beings in birth and death; from this meaning, they can also be said to be 'not ordinary'. Another explanation is that Bodhisattvas above the first ground (the first stage of a Bodhisattva's practice), regarding further advancement, are obstructed by ignorance (delusion about the true nature of things), so from this perspective, they are called 'ignorant'. However, because they have already obtained the sacred Dharma, they are 'not ordinary'. Thirdly, 'both ordinary and ignorant' refers to all sentient beings before the realms of good destinies, who have not yet followed the principles of the sages, so they are called 'ordinary'. Not understanding the principles of cause and effect, they can also be said to be 'ignorant'. Fourthly, 'neither ordinary nor ignorant' refers to the Tathagata (Buddha), whose sacred wisdom is complete, and whose two obscurations (the obscuration of afflictions and the obscuration of knowledge) have been completely eliminated, so they are 'neither ordinary nor ignorant'. The 'ordinary' that is spoken of means commonplace. According to the standards of governing people's virtues, one cannot distinguish what should be done from what should not be done, receives life in a commonplace manner, is the same as ordinary people, and does not know the weight of good and evil in the past and future; this is 'ignorance'. Now, those who want to be reborn in the Pure Land, practitioners, know that this Saha world (the world we live in, full of suffering) is full of suffering, and especially generate a sense of aversion and detachment, thinking that this place is not suitable for long-term stay. Having heard that the Western Pure Land is supremely joyful without end, they wholeheartedly focus and contemplate with sincerity, vowing to go there without doubt. Since they can forever eliminate the river of suffering and bid farewell to the defiled realms for a long time, they are not shallow and commonplace in following birth and death. As long as they can recite the Buddha's name and seek rebirth in the West, realize the forbearance of non-origination (a deep understanding of the non-arising and non-ceasing of things), they will surely become Buddhas in the future, and wholeheartedly extensively liberate sentient beings in the Dharma realm. Being able to use this mind, they will surely be reborn in the wonderful Buddha-land. Having this supreme understanding, they are 'not ignorant'. The so-called not mixed with fetters, 'fetters' refers to the ten fetters (greed, hatred, delusion, pride, doubt, view of self, extreme views, wrong views, holding to views, and holding to precepts), and 'bonds' refers to the nine bonds (bond of love, bond of hatred, bond of pride, bond of ignorance, bond of views, bond of grasping, bond of doubt, bond of jealousy, bond of stinginess). The mind of reciting the Buddha's name is the sixth consciousness (consciousness). When the mind-king (consciousness) is just about to arise and wants to do evil deeds, the fetters and afflictions may arise. But when reciting the Buddha's name with right mindfulness, it corresponds to the five pervasive mental factors (contact, attention, feeling, perception, volition) and the eleven wholesome mental factors (faith, shame, remorse, non-greed, non-hatred, non-delusion, diligence, pliancy, non-negligence, equanimity, non-harming), and the various fetters cannot be shaken because there is no cause for them to arise. When the mind is focused on other realms, the fetters will arise. When focusing on contemplating the Buddha, the fetters are in a dormant state. Therefore, it is said to be reciting the Buddha's name without mixing with fetters. Those who vow to be reborn in the Pure Land should not be said to be 'mixed'. This is because the fetters have not yet been cut off.
。容可雜生。若已滅除。不得雜起。則由未斷。時有現行。唸佛凈心。性乖結使。心正念佛。諸結不行。有間斷時。無防即起。非說滅盡。言不雜也。聖人惑盡。此界足安。不勞唸佛。求生彼土。
第五最勝妙定經云。有人造種種寺塔。其數無邊。不如於暫時間。端心靜慮。又如諸部大乘經中。說無生之理。遣人修道學慧。疑曰。準依此教。佛贊無生。業行之中。特為尊勝。彌陀經等。勸往西方。厭患娑婆。愿生凈土。生為患主。生盡患除。捨生求生。患因漸廣。何不作無生行。以悟法身。唸佛色形。生因不了。設生彼國。與此何殊。但觀無生。去佛不遠。心即是佛。何假別求。此業既專。幸示深趣。通曰。行緣教起。併爲利生。教說不同。良由器別。何者。泛論根器。略有二意。一者業深。二者行淺。業深之侶。可學無生。行淺之流。要生凈土。夫論作業。凡有二條。一者倒還。二者出離。言倒還者。雖學佛法。但為名聞。不懼當來生死懸險。貪求勝解。轉執人我。自是非他。不受三業。語宣無相。著想熾然。設學無生。將為伎藝。見他念佛。即橫瞋嫌。致使行人。心懷退沒。口宣妙藥。畏不能服。反吃諸餘動病毒藥。是心為業。心乃浪遊。心既不諦。未能看守。自云我解。勘撿全無。不覺命絕。卻沉生死。
【現代漢語翻譯】 現代漢語譯本： 容許各種念頭同時生起。如果已經滅除，就不會有雜念產生。之所以還有雜念，是因為煩惱沒有斷盡，時而會顯現出來。唸佛是爲了凈化心靈，這與煩惱的本性相悖。一心念佛時，各種煩惱就不會起作用。即使有間斷的時候，也不妨礙煩惱再次生起，但這並不是說煩惱已經徹底滅盡，只是說唸佛時沒有雜念。聖人已經斷盡了煩惱，在這個世界也能安住，不需要念佛求生西方凈土。
《第五最勝妙定經》中說，有人建造無數的寺廟和佛塔，也不如用短暫的時間，端正心念，安靜地思考。又如各部大乘經典中，闡述無生的道理，勸人修道，學習智慧。有人疑惑說，按照這些教義，佛讚歎無生，認為在各種修行中，無生最為尊貴殊勝。《彌陀經》等經典，勸人往生西方極樂世界，厭惡娑婆世界的苦難，希望往生凈土。但生是痛苦的根源，滅盡生才能消除痛苦。捨棄一種生，追求另一種生，痛苦的原因不是越來越多了嗎？為什麼不修無生之行，以證悟法身（Dharmakaya）呢？唸佛是執著於色相和形體，是產生輪迴的原因，即使往生到西方極樂世界，與在這個世界又有什麼區別呢？只要觀照無生之理，離成佛就不遠了，心就是佛（Buddha），何必向外尋求呢？這種唸佛的行業既然如此專一，希望您能開示其中深刻的意義。
通曰：各種修行方法和教義的產生，都是爲了利益眾生。教義的說法不同，是因為眾生的根器不同。泛泛而論，眾生的根器大致有兩種：一是業障深重，二是修行淺薄。業障深重的人，可以學習無生之理；修行淺薄的人，需要往生凈土。說到造業，大致有兩條：一是顛倒還滅，二是出離生死。所謂顛倒還滅，是指雖然學習佛法，但只是爲了名聞利養，不害怕將來生死輪迴的危險，貪求高深的見解，反而執著於人我和是非，不約束身口意三業，口中宣說無相之理，心中卻充滿執著。這樣的人，即使學習無生之理，也只是當成一種技能。看到別人唸佛，就橫加指責和嫌棄，導致修行人內心退縮。口中宣說妙藥，卻害怕不能服用，反而吃下各種會引發疾病的毒藥。這樣的心就是造業的心，心就像脫韁的野馬一樣到處遊蕩。心既然不能安定，就不能守護自己的念頭。自以為理解了佛法，但仔細檢查卻一無所獲。不知不覺中生命終結，卻又沉淪於生死輪迴之中。
【English Translation】 English version: Various thoughts can arise simultaneously. If they have been extinguished, miscellaneous thoughts will not arise. The reason they still arise is that afflictions have not been completely eradicated and sometimes manifest. Reciting the Buddha's name is to purify the mind, which is contrary to the nature of afflictions. When one single-mindedly recites the Buddha's name, various afflictions will not function. Even if there are interruptions, it does not prevent afflictions from arising again, but this does not mean that afflictions have been completely extinguished, only that there are no miscellaneous thoughts when reciting the Buddha's name. Sages have exhausted their delusions and can dwell peacefully in this world without needing to recite the Buddha's name to seek rebirth in the Pure Land.
The 'Fifth Supreme Wonderful Samadhi Sutra' says that someone who builds countless temples and pagodas is not as good as focusing the mind and contemplating quietly for a short time. Also, as in various Mahayana sutras, the principle of non-birth (Anutpada) is explained, encouraging people to cultivate the path and learn wisdom. Someone may doubt, based on these teachings, that the Buddha praises non-birth, considering it the most honored and supreme among various practices. The 'Amitabha Sutra' and other scriptures encourage people to be reborn in the Western Pure Land, to be disgusted with the suffering of the Saha world, and to wish to be reborn in the Pure Land. However, birth is the root of suffering, and only by extinguishing birth can suffering be eliminated. Abandoning one birth to seek another, isn't the cause of suffering becoming more and more extensive? Why not practice the path of non-birth to realize the Dharmakaya (法身)? Reciting the Buddha's name is clinging to form and appearance, which is the cause of rebirth. Even if one is reborn in the Western Pure Land, what difference is there from being in this world? As long as one contemplates the principle of non-birth, one is not far from becoming a Buddha. The mind is the Buddha (Buddha), why seek externally? Since this practice of reciting the Buddha's name is so focused, I hope you can reveal its profound meaning.
Tong said: Various practices and teachings arise to benefit sentient beings. The teachings differ because the capacities of sentient beings differ. Generally speaking, there are roughly two types of capacities: one is deep karmic obstacles, and the other is shallow practice. Those with deep karmic obstacles can study the principle of non-birth; those with shallow practice need to be reborn in the Pure Land. Speaking of creating karma, there are roughly two paths: one is inverted return, and the other is liberation from birth and death. The so-called inverted return refers to those who, although studying the Buddha's teachings, do so only for fame and gain, not fearing the dangers of future rebirths, greedily seeking profound understanding, but instead clinging to self and others, judging right and wrong, not restraining the three karmas of body, speech, and mind, verbally proclaiming the principle of non-form, but with minds full of attachment. Such people, even if they study the principle of non-birth, only treat it as a skill. When they see others reciting the Buddha's name, they criticize and despise them, causing practitioners to retreat in their hearts. They verbally proclaim the wonderful medicine, but are afraid to take it, instead taking various poisonous drugs that cause illness. Such a mind is a mind that creates karma, a mind that wanders around like a wild horse. Since the mind cannot be stabilized, it cannot guard its own thoughts. They claim to understand the Buddha's teachings, but upon careful examination, they have nothing. Unknowingly, their lives end, and they sink into the cycle of birth and death.
逡巡受苦。解脫未期。此為倒還也。言出離者。復有二門。一者無生。二者有相。言無生者。謂將恬靜。了別外緣。有無二相。善知取捨。制心任運。不住二邊。口說心行。隨事勘撿。若違若順。心得均平。且如炭火吞食口餐吞食。暢悅無嘆。吃火食炭。不殊吞食。諸違順境。並得如斯。堪任娑婆。久居不退。回茲穢國。翻作凈方。功力既然。即成出離也。言有相者。垢緣障重。無相難成。若在此方。諸苦彌積。將心內靜。散境外牽。心逐境移。無生叵悟。心緣一佛。想念彌陀。惡業不為。求生凈土。見他別業。贊善顯揚。聞說他非。不生輕毀。繫心一處。遠想西方。三業相扶。定生彼國。亦成出離也。幸各以根驗教。契者當行。自委業深。位居不退。未勞取相。愿生西方。行淺之徒。未免流浪。無生要證。始得出纏。口誦無生。作者非一。據其證者。百無一人。欲得無生。要由勝境。所以求無生見佛。用作證緣。久住閻浮。常逢善友。雖聞正法。說者是凡。日夜恒聞。未證理故。維摩經云。終日說法。不能令人證滅修道。即是戲論。非求法也。設使來生。遇善友。起今因。還為戲論。不如求生凈土。且絕輪迴。登入寶林。一聞正語。塵沙法忍。應念圓明。詳此兩緣。勿煩猶預也。
第六涅槃經云。阿難厄魔。
【現代漢語翻譯】 現代漢語譯本 逡巡受苦，解脫遙遙無期，這就是所謂的『倒還』（指修行上的退步）。 說到『出離』（指脫離輪迴），又有兩種途徑：一是『無生』，二是『有相』。 所謂『無生』，是指保持內心的恬靜，清楚地辨別外在的因緣，對於『有』和『無』這兩種現象，能夠明智地取捨。約束自己的心念，順其自然地執行，不執著于任何一邊。口中所說的和心中所想、所做的，都要隨時檢查，無論是順境還是逆境，都能保持內心的平靜和平衡。比如，就像吞食炭火一樣，吞嚥和咀嚼都一樣，感到暢快而沒有怨嘆。吃火和吃炭，與吞食普通食物沒有區別。對於各種順境和逆境，都能做到這樣。這樣，就能夠勝任在娑婆世界（指我們所居住的充滿煩惱的世界）長久居住而不退轉，將這個污穢的國土，轉變成清凈的所在。如果功夫到了這個地步，就成就了『出離』。 所謂『有相』，是指因為自身的業障深重，難以成就『無生』。如果身處這個世界，各種痛苦會不斷累積，想要讓內心平靜，卻被外境所牽引。心隨著外境而轉移，就難以領悟『無生』的境界。因此，將心專注於一尊佛，想念阿彌陀佛（Amitabha）。不做惡業，祈求往生凈土。看到別人的善行，就讚美和宣揚；聽到別人的是非，不輕易輕視和譭謗。將心繫於一處，遙想西方極樂世界。身、口、意三業互相輔助，必定能夠往生到那個國度，這也成就了『出離』。 希望大家各自根據自己的根器來驗證這些教義，與自己相契合的就去實行。如果覺得自己業障深重，已經達到了不退轉的地位，就不必費力去追求『有相』。如果希望往生西方極樂世界，但修行還很淺薄，就難免會繼續流浪生死。要證得『無生』，才能真正脫離束縛。口頭上唸誦『無生』的人很多，但真正證得『無生』的人，百中無一。想要證得『無生』，必須要有殊勝的境界。所以，要通過求見佛，來作為證悟的因緣。長久地居住在閻浮提（Jambudvipa，指我們所居住的這個世界），常常遇到善友。即使聽聞了正法，但說法的人是凡夫，日夜不停地聽聞，也無法證悟真理。正如《維摩經》（Vimalakirti Sutra）所說：『終日說法，不能令人證滅修道，即是戲論，非求法也。』即使來生遇到了善友，也是因為今生的因緣，仍然是戲論。不如求生凈土，暫時斷絕輪迴，登上寶林（指凈土）。一旦聽聞正法，塵沙般的法忍（Dharmaksanti，指對佛法的忍耐和接受）就能應念圓滿明瞭。仔細權衡這兩種因緣，不要猶豫不決。 《涅槃經》（Nirvana Sutra）第六卷中說：阿難（Ananda）遭遇厄魔。
【English Translation】 English version Lingering in suffering, with no prospect of liberation, this is called 'regression'. Speaking of 'escape' (from the cycle of rebirth), there are two paths: one is 'no-birth' (Wu Sheng), and the other is 'with-form' (You Xiang). The so-called 'no-birth' refers to maintaining inner tranquility, clearly distinguishing external conditions, and wisely choosing between the two phenomena of 'existence' and 'non-existence'. Restrain your thoughts, let them flow naturally, and do not cling to either side. What you say, think, and do should be constantly examined. Whether in favorable or unfavorable circumstances, maintain inner peace and balance. For example, like swallowing charcoal fire, swallowing and chewing are the same, feeling pleasant without complaint. Eating fire and eating charcoal are no different from swallowing ordinary food. Be able to do this in all kinds of favorable and unfavorable situations. In this way, you can be competent to live in the Saha world (Saha world, referring to the world we live in, full of troubles) for a long time without regressing, and transform this defiled land into a pure land. If the effort reaches this point, then 'escape' is achieved. The so-called 'with-form' means that because one's own karmic obstacles are heavy, it is difficult to achieve 'no-birth'. If you are in this world, various sufferings will continue to accumulate. If you want to calm your mind, you will be dragged by the external environment. The mind shifts with the external environment, and it is difficult to realize the state of 'no-birth'. Therefore, focus your mind on one Buddha, and think of Amitabha (Amitabha). Do not do evil deeds, and pray to be reborn in the Pure Land. When you see the good deeds of others, praise and proclaim them; when you hear about the faults of others, do not easily despise and slander them. Focus your mind in one place, and imagine the Western Pure Land. The three karmas of body, speech, and mind support each other, and you will surely be reborn in that land, which also achieves 'escape'. I hope that everyone will verify these teachings according to their own capacities, and practice what is compatible with them. If you feel that your karmic obstacles are heavy and you have reached the stage of non-retrogression, you do not need to bother pursuing 'with-form'. If you hope to be reborn in the Western Pure Land, but your practice is still shallow, you will inevitably continue to wander in samsara. To attain 'no-birth', you must truly escape from bondage. There are many people who recite 'no-birth' verbally, but only one in a hundred truly attains 'no-birth'. To attain 'no-birth', you must have a supreme state. Therefore, you must seek to see the Buddha as a condition for enlightenment. Living in Jambudvipa (Jambudvipa, referring to the world we live in) for a long time, you often encounter good friends. Even if you hear the Dharma, but the speaker is an ordinary person, you will not be able to realize the truth even if you hear it day and night. As the Vimalakirti Sutra (Vimalakirti Sutra) says: 'To preach the Dharma all day long without enabling people to attain cessation and cultivate the path is mere play and not seeking the Dharma.' Even if you meet a good friend in the next life, it is still because of the causes and conditions of this life, and it is still play. It is better to seek rebirth in the Pure Land, temporarily cut off the cycle of rebirth, and ascend to the Jeweled Forest (referring to the Pure Land). Once you hear the right Dharma, the Dharma-ksanti (Dharmaksanti, referring to the patience and acceptance of the Dharma) like dust and sand can be fulfilled and understood in an instant. Carefully weigh these two conditions, and do not hesitate. The sixth volume of the Nirvana Sutra (Nirvana Sutra) says: Ananda (Ananda) encountered Mara.
文殊往救。大品經云。魔王變作佛等。人不能知。優婆麹多經云。魔變作佛。尊者頂禮。疑曰。阿難果證預流。尚被魔嬈。佛令文殊往救。然得本心。又魔能化佛身。為人說法。淺行菩薩。皆不覺知。尊者麹多。道窮無學。見魔變作佛。不免歸依。今欲想彌陀。臨終見佛。此皆魔境。豈可依憑。所見若真。特為要藥。如逢魔像。虛入邪決。疑積未除。定希會說。通曰。大覺權形。神像挺拔。魔雖矯亂。其像懸殊。累劫勤修。勝因圓著。果成萬德。相好超奇。豈有弊魔。輒能倫擬。何者。如來體嚴紫磨。相具炳然。皎若明珠光逾萬日。魔王設變。眾相不成。事等劣夫。方乎貴宰。阿難權居小聖。跡示預流。據其實行。久登初地。慮佛滅后。修行之徒。魔壞凈心。無方制伏。所以示拘魔網。請佛加威。神咒既宣則為起教廣流遐代。學者摧魔。非謂聖人。凡厄魔網也。大品經云。魔變作佛。迷惑下凡。淺行菩薩。不能了者。當說大品。未辨權起。涅槃會中。因請為說。迦葉請言。佛說波旬說。云何分別知。佛告迦葉。譬如偷狗。夜入人室。其家婢使。若覺知已。尋即退去。行者亦爾。已入佛家。護甘膳。不念魔雜。佛之靈狀。殊異端嚴。魔來濫正。應善分別。眉間毫相。右繞槃旋。外實裡虛。白光流散。其光映潔。凈如琉璃
【現代漢語翻譯】 現代漢語譯本 文殊菩薩前去救助。《大品經》中說，魔王可以變化成佛等等，人們無法分辨。《優婆麹多經》中說，魔變化成佛，尊者（優婆麹多）也向他頂禮。有人疑惑說：『阿難尊者果位證到預流果，尚且被魔所擾亂，佛陀因此派文殊菩薩前去救助，才得以恢復本心。而且魔能夠化作佛身，為人說法，淺行菩薩都不能察覺。尊者優婆麹多，道行已達無學果位，見到魔變化成佛，也難免歸依。現在想要觀想阿彌陀佛，臨終時見到佛，這些會不會都是魔境，豈可依憑？所見若是真佛，那當然是重要的良藥；如果遇到魔的形象，就虛妄地陷入邪見。』疑惑堆積未消，希望能得到開示。 通曰：『大覺佛陀權巧示現，其神像挺拔莊嚴。魔雖然能矯飾擾亂，但其形象與佛有顯著差別。佛陀累劫勤修，殊勝的因緣圓滿成就，果報成就萬德，相好超勝奇特，豈是卑劣的魔所能比擬的？為什麼呢？如來的身體莊嚴，呈現紫磨金色，相好具足，光明顯耀，如同明珠般皎潔，光明勝過萬日。魔王即使變化，眾相也不能成就，就像低劣的凡夫，比之於尊貴的宰相。阿難尊者權且安住于小乘聖位，示現預流果的行跡，但據他實際的修行，早已登上初地菩薩的果位。他考慮到佛陀滅度后，修行之人會被魔破壞清凈心，沒有方法制伏，所以示現被魔網所拘，請佛陀加持威神。神咒既然宣說，就是爲了開啟教化，廣為流傳於後世，讓學者能夠摧伏魔障，並非說聖人也會被魔網所困。』 《大品經》中說，魔變化成佛，迷惑下凡之人，淺行菩薩不能明瞭的，應當宣說《大品經》，尚未分辨權巧示現的緣起。《涅槃經》的集會中，因為有人請問而宣說。迦葉尊者請問說：『佛陀所說的波旬（魔王），要如何分辨才能知道？』佛陀告訴迦葉：『譬如偷狗，夜晚進入人家，那家的婢女僕人，如果覺察到，就會立刻退去。修行人也是這樣，已經進入佛家，守護甘美的食物，卻不考慮是否有魔混雜其中。佛的靈妙形貌，殊勝不同，莊嚴無比，魔來冒充正法，應當善於分辨。眉間的白毫相，向右盤旋，外表充實而內部空虛，白光流散。那光芒映照潔凈，如同琉璃。』
【English Translation】 English version Manjushri went to rescue. The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The demon king can transform into Buddhas, etc., and people cannot recognize them.' The Upagupta Sutra says: 'A demon transformed into a Buddha, and the Venerable Upagupta bowed to him.' Someone doubted: 'The Venerable Ananda, having attained the srotaapanna (stream-enterer) fruit, was still harassed by demons. The Buddha therefore sent Manjushri to rescue him, and he was able to recover his original mind. Moreover, demons can transform into Buddha bodies and preach the Dharma to people. Bodhisattvas of shallow practice cannot perceive this. The Venerable Upagupta, whose path had reached the asaiksha (no-more-learning) stage, could not avoid taking refuge when he saw a demon transformed into a Buddha. Now, wanting to visualize Amitabha Buddha and see the Buddha at the time of death, could these all be demonic states, which cannot be relied upon? If what is seen is a true Buddha, then it is indeed an important medicine; if one encounters a demonic image, one will falsely fall into wrong views.' Doubts have accumulated and not been dispelled, and I hope to receive an explanation. Tong said: 'The Greatly Enlightened Buddha skillfully manifests, and his divine image is towering and dignified. Although demons can distort and confuse, their images are significantly different from the Buddha's. The Buddha has diligently cultivated for countless eons, and the supreme causes and conditions have been perfectly fulfilled. The fruition is the attainment of myriad virtues, and the marks and characteristics are supremely extraordinary. How can a lowly demon be able to compare? Why? The Tathagata's body is dignified, appearing in the color of purple-gold, and the marks and characteristics are complete, shining brightly, as pure as a bright pearl, and the light surpasses ten thousand suns. Even if the demon king transforms, the multitude of marks cannot be achieved, just like a lowly commoner compared to a noble minister. The Venerable Ananda temporarily dwells in the small vehicle of sainthood, manifesting the traces of a srotaapanna (stream-enterer), but according to his actual practice, he has long since ascended to the first bhumi (stage) of a Bodhisattva. He considered that after the Buddha's parinirvana (passing away), practitioners would have their pure minds destroyed by demons, and there would be no way to subdue them, so he manifested being bound by the demon's net, requesting the Buddha to add his divine power. Since the divine mantra has been proclaimed, it is to initiate teaching and widely spread it to future generations, so that scholars can destroy demonic obstacles, not saying that even saints will be trapped by the demon's net.' The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'Demons transform into Buddhas, deceiving those who have descended to the mundane realm, and Bodhisattvas of shallow practice cannot understand. One should expound the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), not yet distinguishing the arising of skillful manifestations.' In the assembly of the Nirvana Sutra, it was expounded because someone asked. The Venerable Kashyapa asked: 'The Mara (demon king) that the Buddha speaks of, how can we distinguish and know him?' The Buddha told Kashyapa: 'For example, a thieving dog enters someone's house at night, and if the maids and servants of that house are aware of it, they will immediately retreat. Practitioners are also like this, having already entered the Buddha's house, guarding the sweet food, but not considering whether there are demons mixed in. The Buddha's spiritual form is supremely different and incomparably dignified. Demons come to impersonate the true Dharma, and one should be good at distinguishing. The white urna (hair curl) between the eyebrows spirals to the right, the exterior is solid but the interior is empty, and the white light scatters. That light shines purely, like vaidurya (beryl/glass).'
。面貌圓明。猶如聚日。頂髻高顯。其發紺青。一發一䗍。右旋婉轉。睹茲勝相。並佛真形。若異此門。併爲魔也。言優婆麹多。不識魔者。尊者麹多。生居佛后。以次傳法。為第五師。說法度人。其數極眾。魔王姤弊。法會雨華。嬈動眾心。不能領悟。又當更惑。施以寶冠。聖者垂哀。愍而見受。因語魔曰。我承佛教。識義知恩。聖者云。汝既施寶冠。我有寶瓔相謝。乃取人蛇狗三種死屍。變作寶瓔。系魔頸下。波旬慶曰。麹多聖者。神力難名。化導群機。果集聖侶。我之魔眾。展轉希諫。今既受我寶冠。又以寶瓔酬我。麹多既落魔網。惡趣轉增。我之軍眾。不復損減。身心踴躍。輒即還宮。至四天王天。麹多遂攝神力。寶瓔珠王。還作死屍。臭爛青膀。膿血交落。波旬憂惱。控去無所。遍及諸天。欲請除棄。諸天各報言。非我力能。此是釋迦如來弟子。優婆麹多。為汝無知。橫加嬈亂。暫以此事。挫汝身心。可速歸依。得免斯厄。波旬來下。至聖者前。五體虔誠。悲哀懺謝。麹多尊者。愍而為除。謂彼魔言。我生居佛后。不見如來。汝可為我變作佛形瞻相。魔入村林。變身似佛。麹多見已。敷座頂禮。魔乃驚懼。向麹多言。弟子凡愚。不違尊教。雖變作佛。仍處庸流。聖者和南。滅無量福。尊者答。我近禮佛像。
【現代漢語翻譯】 面容圓潤光明，猶如太陽聚集的光芒。頭頂的肉髻高聳顯現，頭髮呈現紺青色。每一根頭髮都如'䗍'（一種小蟲）般盤旋，向右婉轉。見到這殊勝的相貌，以及佛陀的真身，如果與此不同，那便是魔所化現。如果'優婆麹多'（Upagupta，佛陀弟子名）不認識魔，那是因為尊者'麹多'（Kukkuta，優婆麹多的老師）生於佛陀之後，依次傳授佛法，是第五代祖師。他說法度化眾人，數量極其眾多。魔王'姤弊'（Mara，魔王名）爲了擾亂法會，便降下花雨，擾動眾人的心，使他們不能領悟佛法，並且還想進一步迷惑他們，於是獻上寶冠。聖者'麹多'垂憐他們，接受了寶冠，並對魔王說：'我承蒙佛陀的教誨，懂得道義，知恩圖報。你既然施捨寶冠，我也有寶瓔來答謝你。'於是取來人、蛇、狗三種動物的屍體，變化成寶瓔，繫在魔王的脖子上。'波旬'（Papa, 魔王別名）慶幸地說：'麹多聖者的神力真是難以名狀，他教化引導眾生，最終聚集了聖賢之侶。我的魔眾，都互相勸諫，現在他既然接受了我的寶冠，又用寶瓔來酬謝我，麹多已經落入我的魔網，惡趣將會增加，我的軍隊也不會再減少了。'於是身心踴躍，立即返回魔宮。到了四天王天，麹多便收回神力，寶瓔珠王又變回死屍，散發著腐爛的臭味，青腫流膿。波旬憂愁惱怒，想要丟棄卻無處可去，遍及諸天，想要請求他們幫忙除去。諸天都回答說：'這不是我們的能力所能做到的。這是釋迦如來（Sakyamuni，佛陀名）的弟子優婆麹多，因為你無知，橫加擾亂，暫時用這件事來挫敗你的身心。你應該趕快歸依佛法，才能免除這個災難。'波旬於是下來，到聖者麹多面前，五體投地，虔誠地悲哀懺悔。麹多尊者憐憫他，為他解除了寶瓔。並對魔王說：'我生於佛陀之後，沒有見過如來，你可以為我變化成佛的形象，讓我瞻仰嗎？'魔王進入村林，變身成佛的形象。麹多見到后，鋪設座位，頂禮膜拜。魔王驚恐害怕，對麹多說：'弟子我凡夫愚昧，不敢違背您的教誨，雖然變化成佛的形象，仍然只是庸俗之輩。'聖者向他合掌致敬，滅除了無量的福報。尊者回答說：'我只是向佛像禮拜而已。'
【English Translation】 His countenance was round and bright, like the gathering of suns. His crown of hair was high and prominent, and his hair was dark blue. Each strand of hair spiraled like a '䗍' (a small insect), coiling to the right. To behold this excellent form, and the true form of the Buddha (Buddha, the awakened one), if it differs from this, it is a transformation of Mara (Mara, the demon king). If Upagupta (Upagupta, name of Buddha's disciple) does not recognize Mara, it is because the venerable Kukkuta (Kukkuta, Upagupta's teacher) was born after the Buddha, and successively transmitted the Dharma, being the fifth patriarch. He preached the Dharma and delivered people, and their number was extremely large. Mara, the demon king, to disturb the Dharma assembly, rained down flowers, agitating the minds of the assembly, causing them to be unable to comprehend. He further intended to delude them, so he offered a jeweled crown. The venerable Kukkuta, taking pity on them, accepted the jeweled crown, and said to Mara: 'I have received the Buddha's teaching, understand righteousness, and know how to repay kindness. Since you have given a jeweled crown, I will repay you with a jeweled necklace.' Thereupon, he took the corpses of a human, a snake, and a dog, and transformed them into a jeweled necklace, which he fastened around Mara's neck. Papa (Papa, another name for Mara) rejoiced and said: 'The spiritual power of the venerable Kukkuta is truly indescribable. He teaches and guides beings, and ultimately gathers a community of sages. My demon hosts have all advised each other, and now that he has accepted my jeweled crown, and repaid me with a jeweled necklace, Kukkuta has fallen into my demon net, and the evil realms will increase, and my army will not be diminished.' Thereupon, his body and mind leaped with joy, and he immediately returned to his demon palace. Upon reaching the Heaven of the Four Heavenly Kings, Kukkuta withdrew his spiritual power, and the jeweled necklace transformed back into corpses, emitting a rotten stench, and covered in festering pus and blood. Papa was worried and annoyed, and wanted to discard it but had nowhere to go, so he went to all the heavens, wanting to ask them to help him remove it. The heavens all replied: 'This is not within our power to do. This is the disciple of Sakyamuni (Sakyamuni, name of Buddha), Upagupta, because you are ignorant and have wantonly disturbed him, so he is temporarily using this matter to thwart your body and mind. You should quickly take refuge in the Dharma, in order to avoid this calamity.' Papa then came down, to the presence of the venerable Kukkuta, prostrated himself with his five limbs, and sincerely repented with sorrow. The venerable Kukkuta took pity on him, and removed the jeweled necklace for him. He said to the demon king: 'I was born after the Buddha, and have not seen the Tathagata (Tathagata, another name for Buddha), can you transform into the form of the Buddha for me to behold?' Mara entered the village forest, and transformed into the form of the Buddha. Upon seeing this, Kukkuta laid out a seat and prostrated himself in worship. Mara was startled and afraid, and said to Kukkuta: 'Your disciple is a foolish commoner, and dares not disobey your teachings, although I have transformed into the form of the Buddha, I am still just a vulgar person.' The venerable one greeted him with palms together, extinguishing immeasurable blessings. The venerable one replied: 'I am merely paying homage to the image of the Buddha.'
遠敬大師。汝弊魔。非我所敬。汝今莫懼。妄畏福消。於是魔王。深生慶悅。舍諸雜行。歸佛法僧。頂禮優婆麹多足。還宮不現。豈得疑言不識魔也。又如眾多貴宰。力助一夫。兇惡之人。莫能侵嬈修業者亦復如斯。修念至誠。決定生彼。十方諸佛。咸助威靈。報盡之期。魔不能亂。彌陀化眾。皆闡慈光。接引魂情。令升妙樂。勿懼魔嬈。不習良因。
第七西方凈土。彌勒天宮。共相比校。以彰優劣。疑曰。彌陀凈土。去此懸遙。彌勒天宮。現居欲界。何不願生兜率。乃趣西方。舍易求難。豈非迂滯。通曰。比校兩緣。凡有多種。略陳十異。同釋眾疑。一命有長短。二處居內外。三境分穢凈。四身報兩殊。五種現差分六進退修異。七界非界別。八好醜形乖。九捨生不同。十經勸多少。一命有長短者。兜率壽命。只四千年。西方壽命。一百千萬億那由他阿僧祇劫。二處居內外者。兜率天宮。慧業若多。即生內處。親侍彌勒。慧少福多。即生外處。不見慈尊。凈土之中。一無內外。報雖優劣。俱是聖賢。三境分穢凈者。若生兜率內院。見彌勒尊聖會之境。能發凈緣。外院香華樓臺音樂。皆生染想。西方樹鳥水網樂音。觸對六根。無非長道。四身報兩殊者。天中正報。男女兩殊。更相染著。障諸道業。西方生者。皆是
【現代漢語翻譯】 現代漢語譯本：遠敬大師，你這惡魔，不是我所敬重的。你現在不要害怕，虛妄的畏懼會消減你的福報。於是魔王深感慶幸喜悅，捨棄各種雜亂的行為，歸依佛、法、僧三寶，頂禮優婆麹多（Upagupta，尊者名）的腳，然後回到自己的宮殿不再顯現。怎麼能懷疑說我不認識魔呢？又好像許多有權勢的貴族大臣，合力幫助一個人，兇惡的人就不能侵擾他。修行佛法的人也是這樣，如果修習正念到了至誠的程度，決定可以往生凈土。十方諸佛都會幫助他，增加他的威德神力。等到報盡的時候，魔就不能擾亂他了。阿彌陀佛（Amitabha）化現的聖眾，都散發著慈悲的光芒，接引眾生的魂魄神識，讓他們上升到極樂世界。不要害怕被魔擾亂，而是要努力修習善良的因緣。
第七，將西方凈土（Western Pure Land）和彌勒（Maitreya）天宮放在一起比較，以此來彰顯它們的優劣。有人懷疑說：『阿彌陀佛的凈土，距離我們非常遙遠。彌勒菩薩的天宮，現在就在欲界之中。為什麼不願往生兜率天（Tushita Heaven），而要前往西方凈土呢？捨棄容易的而追求困難的，這難道不是迂腐遲鈍嗎？』 通達事理的人回答說：『比較這兩種因緣，有很多種方式。我簡略地陳述十種不同之處，來解釋大家的疑惑。』 一是壽命有長短，二是處所有內外，三是境界分染凈，四是身報有差異，五是種子顯現不同，六是進退修行有別，七是界限非界限之別，八是好醜形象有差，九是捨棄生命的方式不同，十是經典勸導的多少不同。一是壽命有長短：兜率天的壽命，只有四千年。西方凈土的壽命，有一百千萬億那由他阿僧祇劫（nayuta asamkhya kalpas）。二是處所有內外：兜率天宮，如果智慧善業多，就生在內院，親近侍奉彌勒菩薩。智慧少而福報多，就生在外院，見不到慈尊彌勒。凈土之中，沒有內外之分。雖然果報有優劣，但都是聖賢。三是境界分染凈：如果生在兜率內院，見到彌勒菩薩聖會的清凈境界，能夠發起清凈的因緣。外院的香花樓臺音樂，都會產生染污的念想。西方凈土的樹、鳥、水、網所發出的音樂，接觸到六根，無不是增長道業的助緣。四是身報有差異：天界眾生的正報之身，有男女兩種性別，互相染著，障礙各種道業。西方凈土往生的人，都是...
【English Translation】 English version: Venerable Master Yuan Jing, you evil demon, are not whom I respect. You should not fear now, for false fear will diminish your blessings. Thereupon, the demon king felt deeply fortunate and joyful, abandoning all kinds of miscellaneous actions, and took refuge in the Buddha, Dharma, and Sangha. He prostrated at the feet of Upagupta (name of a venerable one), and then returned to his palace, no longer appearing. How can you doubt that I do not recognize the demon? Furthermore, it is like many powerful nobles and ministers, joining forces to help one person, so that wicked people cannot harass him. Those who cultivate the Dharma are also like this; if they cultivate mindfulness to the utmost sincerity, they will surely be reborn in the Pure Land. All the Buddhas of the ten directions will help him, increasing his majestic spiritual power. When the end of his karmic retribution arrives, the demon will not be able to disturb him. The holy assembly manifested by Amitabha (Buddha of Infinite Light), all emit compassionate light, receiving and guiding the souls and consciousness of sentient beings, allowing them to ascend to the Land of Ultimate Bliss. Do not fear being disturbed by demons, but strive to cultivate good causes.
Seventh, comparing the Western Pure Land and Maitreya's (the future Buddha) Tushita Heaven together, in order to highlight their advantages and disadvantages. Someone doubts and says: 'Amitabha's Pure Land is very far away from us. Maitreya Bodhisattva's heaven is now in the desire realm. Why not wish to be reborn in Tushita Heaven, but go to the Western Pure Land instead? Abandoning the easy and pursuing the difficult, isn't this pedantic and slow-witted?' One who understands the principles replies: 'There are many ways to compare these two conditions. I will briefly state ten differences to explain everyone's doubts.' First, lifespan has length and shortness; second, location has inside and outside; third, realms are divided into defiled and pure; fourth, bodily retributions are different; fifth, the manifestation of seeds is different; sixth, progress and retreat in cultivation are different; seventh, the boundary is not a boundary; eighth, good and bad appearances are different; ninth, the ways of abandoning life are different; tenth, the amount of encouragement in the scriptures is different. First, lifespan has length and shortness: The lifespan in Tushita Heaven is only four thousand years. The lifespan in the Western Pure Land is one hundred million nayuta asamkhya kalpas. Second, location has inside and outside: In Tushita Heaven, if wisdom and good karma are abundant, one is born in the inner court, closely attending Maitreya Bodhisattva. If wisdom is less and blessings are more, one is born in the outer court, not seeing the compassionate Maitreya. In the Pure Land, there is no distinction between inside and outside. Although the karmic rewards are superior or inferior, they are all sages and virtuous beings. Third, realms are divided into defiled and pure: If one is born in the inner court of Tushita, seeing the pure realm of Maitreya Bodhisattva's holy assembly, one can generate pure causes. The fragrant flowers, pavilions, and music in the outer court will all produce defiled thoughts. The music emitted by the trees, birds, water, and nets in the Western Pure Land, when in contact with the six senses, are all aids to increasing the path. Fourth, bodily retributions are different: The main retribution body of beings in the heavens has two genders, male and female, mutually attached, obstructing various paths of cultivation. Those reborn in the Western Pure Land are all...
丈夫。于自他身。清潔無染。五種現差分者。若生天上。種現之惑俱行。但生西方。唯種永無現惑。六進退修異者。若生天上。多有男女。慧力輕微。多不免退。往生極樂。慧力增強。既絕欲行。唯轉進修。七界非界別者。上生兜率。未離欲界。火災若起。不免焚燒。如生西方。永辭三界。水火風等。並不能害。由彼國中有形質故。非無色界。依地居故。不染色境。故非色界。無淫及段食。故非欲界。八好醜形乖者。生在天中。男女不同。好醜殊異。若生凈剎。紫磨金身。一類瑩嚴。具丈夫相。九捨生不同者。捨命生天。無人接引。若生凈國。聖眾來迎。十經勸多少者。勸生兜率。唯有上生經文。不至慇勤。粗令作業。勸生凈土。經論極多。大聖慇勤。專誠使往。又問。西方凈土。處勝時安。一切下流。如何並往。答曰。彼方精微。欲往實難。佛力加持。去之甚易。
第八大無量壽經云。生彼國者。住正定聚。彌陀經云。極樂國土。眾生生者。皆是阿鞞跋致。疑曰。泛論不退之位。要說萬劫修功。如何唸佛一生。下至臨終十念。並蒙彌陀接引。生彼得不退。論功行有差別。若為符契。通曰。不退正定。名異義同。修行之人。凡有兩種。一者居穢土。二處凈方。穢土修因。要資萬劫。凈方起行。自有多途。今明不
【現代漢語翻譯】 現代漢語譯本 丈夫。對於自身和他人的身體，保持清潔沒有污染。五種顯現的差別在於：如果生到天上，種子和現行的迷惑都會同時存在；但如果生到西方極樂世界，只有種子永遠存在，而不會有現行的迷惑。六種進退修行的差異在於：如果生到天上，多數有男女之分，智慧力量輕微，多數不能避免退轉；往生到極樂世界，智慧力量增強，既然斷絕了慾望的行為，就只有不斷前進的修行。七種界與非界的區別在於：如果上生到兜率天（Tushita Heaven，欲界天之一），還沒有離開欲界，如果發生火災，不能避免被焚燒；如果生到西方極樂世界，永遠告別三界（Three Realms，欲界、色界、無色界），水火風等都不能傷害。因為那個國家中有形質的緣故，所以不是無色界（Arupadhatu，三界之一）；依靠大地而存在，所以不屬於色界（Rupadhatu，三界之一）；沒有淫慾和段食（攝取食物），所以不屬於欲界（Kamadhatu，三界之一）。八種好醜形貌的差異在於：生在天界中，男女不同，好醜差別很大；如果生在清凈的剎土（Buddha-field，佛所居住的國土），都是紫磨金色的身體，一類莊嚴美好，具備大丈夫相。九種捨棄生命的方式不同在於：捨棄生命而生天，沒有人來接引；如果生到清凈的國土，聖眾會來迎接。十種經典勸導的多少在於：勸導生到兜率天，只有《上生經》的經文，不夠慇勤，只是粗略地讓人修行；勸導生到凈土，經典論著極多，大聖慇勤勸導，專心誠意地讓人前往。又有人問：西方凈土（Western Pure Land，阿彌陀佛所居住的國土）處在殊勝的時刻，安穩的地方，一切下劣的人，如何都能前往？回答說：那個地方精妙微妙，想要前往確實很難，但依靠佛力的加持，前往就很容易。 《無量壽經》（Larger Sutra of Immeasurable Life）第八大愿說：生到那個國家的人，安住于正定聚（assured of enlightenment）。《阿彌陀經》（Amitabha Sutra）說：極樂國土（Sukhavati，西方極樂世界），眾生生到那裡，都是阿鞞跋致（avaivartika，不退轉）。有人懷疑說：泛泛而論不退轉的地位，需要說萬劫（kalpa，極長的時間單位）修行的功德，為什麼唸佛一生，甚至臨終十念，都能蒙受阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）接引，生到那裡得到不退轉？論功行有差別，如何才能符合實際情況？通達的人說：不退轉和正定，名稱不同，意義相同。修行的人，大致有兩種：一種是居住在污穢的國土，一種是處在清凈的地方。在污穢的國土修行，需要積累萬劫的功德；在清凈的地方開始修行，自然有很多途徑。現在說明不退轉。
【English Translation】 English version Husband. Regarding one's own body and the bodies of others, maintaining cleanliness and being free from defilement. The five kinds of manifested differences are: if one is born in the heavens, both the seeds and the manifested delusions exist simultaneously; but if one is born in the Western Pure Land, only the seeds exist forever, and there will be no manifested delusions. The six kinds of differences in progress and regress in cultivation are: if one is born in the heavens, most have distinctions of male and female, their wisdom power is weak, and most cannot avoid regression; being reborn in the Land of Ultimate Bliss, the power of wisdom is enhanced, and since the practice of desire is cut off, there is only continuous progress in cultivation. The seven kinds of distinctions between realms and non-realms are: if one is born in the Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm), one has not yet left the Desire Realm (Kamadhatu, one of the Three Realms), and if a fire disaster occurs, one cannot avoid being burned; if one is born in the Western Pure Land (Sukhavati, the land where Amitabha Buddha resides), one bids farewell to the Three Realms (Three Realms, Desire Realm, Form Realm, Formless Realm) forever, and water, fire, wind, etc., cannot harm one. Because that country has form and substance, it is not the Formless Realm (Arupadhatu, one of the Three Realms); it relies on the earth to exist, so it does not belong to the Form Realm (Rupadhatu, one of the Three Realms); there is no lust or coarse food, so it does not belong to the Desire Realm. The eight kinds of differences in good and ugly appearances are: being born in the heavens, males and females are different, and the differences between good and ugly are great; if one is born in a pure Buddha-field (Buddha-field, the land where a Buddha resides), all have bodies of purple-gold color, uniformly adorned and beautiful, possessing the characteristics of a great man. The nine kinds of differences in abandoning life are: abandoning life to be born in the heavens, no one comes to receive one; if one is born in a pure land, the holy assembly will come to welcome one. The ten kinds of differences in the amount of encouragement in the scriptures are: encouraging birth in the Tushita Heaven, there is only the text of the 'Sutra of the Upper Birth', which is not very earnest, but only roughly instructs people to practice; encouraging birth in the Pure Land, there are extremely many scriptures and treatises, and the Great Sage earnestly encourages people, wholeheartedly urging them to go. Someone also asked: The Western Pure Land (Western Pure Land, the land where Amitabha Buddha resides) is in a superior time and a peaceful place, how can all inferior people go there together? The answer is: That place is subtle and profound, and it is indeed difficult to go there, but with the blessing of the Buddha's power, it is very easy to go. The eighth great vow in the 'Larger Sutra of Immeasurable Life' states: Those who are born in that country dwell in the stage of assurance of enlightenment (assured of enlightenment). The 'Amitabha Sutra' (Amitabha Sutra) states: In the Land of Ultimate Bliss (Sukhavati, the Western Pure Land), all beings who are born there are non-retrogression (avaivartika, non-retrogression). Someone doubted and said: Generally speaking, the position of non-retrogression requires saying that one has cultivated merit for countless kalpas (kalpa, an extremely long unit of time), why can one be guided by Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land) after reciting the Buddha's name for a lifetime, or even ten times at the time of death, and be born there to attain non-retrogression? There are differences in merit and practice, how can it be consistent with reality? One who is enlightened says: Non-retrogression and assurance of enlightenment have different names but the same meaning. There are roughly two kinds of practitioners: one who lives in a defiled land, and one who is in a pure land. Cultivating causes in a defiled land requires accumulating merit for countless kalpas; starting practice in a pure land naturally has many paths. Now I will explain non-retrogression.
退。有其四種。十住毗婆娑論云。一位不退。即修因萬劫。意言。唯識觀成。不復退墮惡律儀行。流轉生死。二者行不退。已得初地。真唯識觀。舍二乘心。于利他行得不退也。三者。念不退。入八地已去。真得任運無功用智于定散中。得自在故。無念退也。四處不退者。雖無文證。約理以成。何者。如婆娑論說。退根羅漢。欲界人中得果。遇五緣退具。恐失聖果。起修道惑。謂遠行多病。樂誦經典。樂和諍訟。樂營僧事。若天中得果。不逢退具。即得不退。入般無餘。行者亦爾。前三不退。未得人中。若在娑婆流浪生死。是其常處。由此染界。遇五退緣。一者短命多病。二者大惡緣伴。俎壞凈心。三者外道雜善。亂真正行。四者六塵境界。嬈動凈心。五者不常見佛。竭逢聖化。若常住此。遭五退緣。但生凈土。逢五勝事。一者長命無病。二者勝侶提攜。三者純正無邪。四者唯凈無染。五者恒事聖尊。由此五緣。故得不退。據其行位。未可輒齊。地勝緣強更無退具也。譬如惡人。常行不善。遇逢勝友。哀乃提獎絕惡交遊。恒隨良伴。至於一代無起過緣也。
第九彌陀經云。不可以少善根福德因緣。得生彼國疑曰。凈土往生。要須大善。具行諸業。方可往生。但空唸佛。如何生彼。通曰。夫論善根多少。只約唸佛
【現代漢語翻譯】 現代漢語譯本：退，有四種。《十住毗婆沙論》中說：第一種是位不退，即修因經歷萬劫。意思是說，唯識觀修成后，不再退墮到惡劣的律儀行為，流轉于生死之中。第二種是行不退，已經證得初地，獲得真正的唯識觀，捨棄二乘之心，在利益他人的行為上得到不退轉。第三種是念不退，進入八地之後，真正獲得任運無功用的智慧，在禪定和散亂中都能自在，沒有念頭上的退轉。第四種是處不退，雖然沒有明確的經文佐證，但從道理上可以成立。為什麼呢？如《毗婆沙論》所說，退根阿羅漢在欲界人中證果，遇到五種退轉的因緣，恐怕失去聖果，生起修道上的迷惑，這五種因緣是：遠行、多病、喜歡誦讀經典、喜歡參與爭論訴訟、喜歡經營僧事。如果在天界證果，不會遇到退轉的因緣，就能不退轉，進入無餘涅槃。修行者也是這樣，前三種不退，還沒有離開人世，如果還在娑婆世界流浪生死，這是他們常處的地方。由於身處染污的世界，會遇到五種退轉的因緣：一是短命多病，二是遇到大惡緣的同伴，破壞清凈心，三是外道摻雜善行，擾亂真正的修行，四是六塵境界，擾動清凈心，五是不常見到佛，難以遇到聖化的教導。如果常住於此，遭遇五種退轉的因緣，但如果往生凈土，就能遇到五種殊勝的事情：一是長壽無病，二是殊勝的同伴提攜，三是純正沒有邪見，四是隻有清凈沒有染污，五是恒常侍奉聖尊。由於這五種因緣，所以能夠得到不退轉。根據他們的修行位次，不能輕易地相提並論，地位的殊勝和因緣的強大，更不會有退轉的因緣。譬如一個惡人，常常做不善的事情，遇到殊勝的朋友，慈悲地提拔獎掖，斷絕惡劣的交往，恒常跟隨良善的同伴，直到一生都沒有犯錯的因緣。
第九，《彌陀經》中說：不可以少善根福德因緣，得生彼國。有人疑問：往生凈土，需要很大的善根，具足各種修行，才可以往生。僅僅是空唸佛，怎麼能往生呢？回答說：所謂善根的多少，只是針對唸佛而言。
【English Translation】 English version: There are four types of non-retrogression. The Śūraṅgama Sūtra states: 'The first is non-retrogression in position, which means cultivating causes for countless kalpas.' It implies that once the Vijñaptimātratā (consciousness-only) contemplation is perfected, one will no longer regress to evil conduct and continue to transmigrate in samsara. The second is non-retrogression in practice, which means having attained the first bhūmi (stage), having obtained the true Vijñaptimātratā contemplation, abandoning the mind of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and achieving non-retrogression in the practice of benefiting others. The third is non-retrogression in thought, which means having entered the eighth bhūmi and beyond, truly obtaining effortless wisdom, being at ease in both samadhi and distraction, and having no retrogression in thought. The fourth is non-retrogression in place, which, although without textual evidence, can be established through reasoning. Why? As the Vibhasa states, an arhat (one who is worthy) with regressive roots attains fruition in the human realm of the desire realm. Encountering five conditions for retrogression, they fear losing their holy fruition and develop doubts about the path of cultivation. These five conditions are: traveling far, being frequently ill, enjoying reciting scriptures, enjoying engaging in disputes and lawsuits, and enjoying managing monastic affairs. If one attains fruition in the heavens, they will not encounter conditions for retrogression and will achieve non-retrogression, entering parinirvana (complete nirvana) without remainder. Practitioners are the same. The first three types of non-retrogression have not yet left the human realm. If they are still wandering in samsara in the Saha world, this is their usual place. Because they are in a defiled realm, they will encounter five conditions for retrogression: first, short life and frequent illness; second, association with companions of great evil, destroying pure minds; third, mixing external paths with good deeds, disrupting true practice; fourth, the realms of the six sense objects, disturbing pure minds; and fifth, rarely seeing the Buddha, making it difficult to encounter holy teachings. If one dwells here constantly, encountering the five conditions for retrogression, but if one is reborn in the Pure Land, they will encounter five superior conditions: first, long life and no illness; second, guidance from superior companions; third, pure and without evil; fourth, only purity and no defilement; and fifth, constant service to the holy ones. Because of these five conditions, one can achieve non-retrogression. According to their stages of practice, they cannot be easily compared. The superiority of the stage and the strength of the conditions mean there are no conditions for retrogression. For example, an evil person constantly engages in unwholesome deeds. If they encounter a superior friend who compassionately uplifts them, cuts off evil associations, and constantly follows good companions, they will not create causes for transgression throughout their life.
Ninth, the Amitabha Sutra states: 'One cannot attain rebirth in that country with few roots of good, blessings, and causes.' Someone asks: Rebirth in the Pure Land requires great roots of good and the complete practice of various deeds. How can one be reborn there by merely reciting the Buddha's name? The answer is: The amount of good roots is only in relation to reciting the Buddha's name.
。以明過去無宿善緣。今生不聞佛號。但今得聞凈土。專心念佛。即是過去善因。想念西方。方能決至。此為大善根也。雖聞彌陀凈土。發意愿生。進退未恒。心不決定。判為少善。不生凈土也。又疑曰。據其唸佛。只念佛名。設使心專。未為大善。縱稱佛號。那得往生。答曰。今明唸佛。此辯總修。良為群機受益不等。諸佛願行。成此果名。但能念號。具包眾德。故成大善。不廢往生。故維摩經云。佛初三號。佛若廣說。阿難經劫不能領受。成實論。釋佛之號。前之九號。皆從別義。總前九號名義功德。為佛世尊。說初三號。歷劫難周。阿難領悟。莫能具悉。更加六號。以制佛名。勝德既圓。念其大善也。
第十彌陀經。又云。善男子。善女人。唸佛生彼聲聞之眾數。無量無邊。凈土論云。大乘善根界。等無譏嫌名。女人及根缺。二乘種不生。疑曰。如凈土論。女人根缺。小聖不生。彌陀經皆說生彼。二俱聖教。何以各殊。通曰。勘尋經論。各順一緣。審而察之。並無差殊。言女人生者。志性妙決。深厭女身。專唸佛名。求生凈土。娑婆報盡。轉作丈夫處妙華臺。即生凈國也。言報缺者。有五種。一生。二揵。三半月。四妒。五二形。如此根缺。志性無恒。但能發心。決意勇猛。舍殘缺根。感具根身。即生彼
【現代漢語翻譯】 現代漢語譯本：爲了闡明過去沒有積累的善緣，今生才沒有聽聞佛號。但如今能夠聽聞凈土法門，專心念佛，這就是過去種下的善因。心中想著西方極樂世界，才能決定往生。這才是大的善根。即使聽聞了阿彌陀佛（Amitabha）的凈土，也發願想要往生，但心意進退不定，沒有堅定的決心，這隻能算是少的善根，不能往生凈土。又有人疑惑說，根據唸佛法門，只是唸誦佛的名號，即使心很專注，也不能算是大的善根，縱然稱念佛號，又怎麼能夠往生呢？回答說，現在所說的唸佛，是總體的修行方法。因為眾生的根器不同，受益也不同。諸佛的願力和修行，成就了佛的名號。只要能夠唸誦佛號，就包含了所有的功德，所以是大的善根，不會妨礙往生。所以《維摩經》（Vimalakirti Sutra）說，佛最初的三種名號，如果佛要詳細解說，阿難（Ananda）即使經歷無數劫也無法完全領會。成實論解釋佛的名號，前面的九種名號，都是從不同的意義來解釋的，總括前面九種名號的意義和功德，就是佛世尊。說最初的三種名號，經歷無數劫也難以說完，阿難領悟到，無法完全知悉。再加上六種名號，來限定佛的名號。殊勝的功德已經圓滿，唸誦佛的名號就是大的善根。 第十，《彌陀經》（Amitabha Sutra）又說，善男子、善女人，唸佛往生到極樂世界，成為聲聞（Sravaka）弟子的數量，是無量無邊的。《凈土論》（Treatise on the Pure Land）說，大乘（Mahayana）的善根界，沒有可以譏諷和嫌棄的名字，女人以及六根不全的人，二乘（Hinayana）的種子不能生長。有人疑惑說，如《凈土論》所說，女人和六根不全的人，以及小乘聖者不能往生，而《彌陀經》都說可以往生，這兩部都是聖教，為什麼說法各不相同呢？通達的人解釋說，考察經論，各有側重。仔細審查，並沒有差別。《彌陀經》說女人可以往生，是指那些志向堅定，深切厭惡女身，專心念佛名號，求生凈土的女人，在娑婆世界（Sahā world）的報盡之後，轉產生為男子，在美妙的蓮花臺中，直接往生到凈土。所說的六根不全的人，有五種：一生而殘缺，二是被閹割，三是半月形，四是嫉妒心強，五是具有男女兩性的特徵。像這樣六根不全的人，志向不堅定，但如果能夠發心，下定決心，勇猛精進，捨棄殘缺的身體，就能感得具足的身體，直接往生到極樂世界。
【English Translation】 English version: To clarify that in the past there were no accumulated good causes, hence in this life one has not heard the Buddha's name. But now being able to hear the Pure Land teachings and wholeheartedly reciting the Buddha's name, this is planting good causes in the past. Thinking of the Western Pure Land, one can then be determined to be reborn there. This is a great root of goodness. Even if one has heard of Amitabha's (Amitabha) Pure Land and aspires to be reborn there, but the mind wavers and is not resolute, this can only be considered a small root of goodness, and one cannot be reborn in the Pure Land. Someone may doubt and say, according to the practice of reciting the Buddha's name, one only recites the Buddha's name, even if the mind is focused, it cannot be considered a great root of goodness, even if one chants the Buddha's name, how can one be reborn? The answer is, the recitation of the Buddha's name now spoken of is a comprehensive method of practice. Because sentient beings have different capacities, the benefits are also different. The vows and practices of all Buddhas accomplish the name of the Buddha. As long as one can recite the Buddha's name, it encompasses all virtues, therefore it is a great root of goodness and does not hinder rebirth. Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says, the first three names of the Buddha, if the Buddha were to explain in detail, Ananda (Ananda) would not be able to fully comprehend even after countless kalpas. The Treatise on the Establishment of Truth explains the Buddha's name, the first nine names are all explained from different meanings, summarizing the meaning and merit of the first nine names, is the World Honored One Buddha. Explaining the first three names, it is difficult to finish even after countless kalpas, Ananda realized that he could not fully know. Adding six more names to define the Buddha's name. The supreme merit is already complete, reciting the Buddha's name is a great root of goodness. Tenth, the Amitabha Sutra (Amitabha Sutra) also says, good men and good women, reciting the Buddha's name and being reborn in the Pure Land, the number of those who become Sravaka (Sravaka) disciples is immeasurable and boundless. The Treatise on the Pure Land (Treatise on the Pure Land) says, the realm of good roots of the Mahayana (Mahayana), there are no names that can be ridiculed and despised, women and those with incomplete faculties, the seeds of the Two Vehicles (Hinayana) cannot grow. Someone may doubt and say, as the Treatise on the Pure Land says, women and those with incomplete faculties, as well as the saints of the Small Vehicle, cannot be reborn, but the Amitabha Sutra says that they can all be reborn, these two are both sacred teachings, why are their teachings different? Those who are enlightened explain that examining the sutras and treatises, each has its emphasis. Examining carefully, there is no difference. The Amitabha Sutra says that women can be reborn, referring to those women who have firm aspirations, deeply detest the female body, wholeheartedly recite the Buddha's name, and seek rebirth in the Pure Land, after the retribution in the Saha world (Sahā world) is exhausted, they are transformed into men, in the wonderful lotus dais, directly reborn in the Pure Land. Those who are said to have incomplete faculties, there are five kinds: one is born with defects, two are castrated, three are half-moon shaped, four are strongly jealous, and five have both male and female characteristics. People with incomplete faculties like this, their aspirations are not firm, but if they can make a vow, make a firm decision, be courageous and diligent, abandon the incomplete body, they can receive a complete body and be directly reborn in the Pure Land.
國也。二乘者一謂愚法。證人空理。已得小果。不達法空。故云愚法。唯求自益。不能利他。不可得生凈土。二謂不愚法。雖得羅漢。不住小果。隨諸菩薩。起大乘心。愿生佛前。發利他行。故生彼國也。又觀經云。中生之人。至彼方證小果。疑曰。凈土論云。二乘種不生。何因生彼。然得小果。答曰。此人先有小乘種子。遇善知識。發大乘心。即因前小習。悟四非常。發起宿因。即證小果。大乘善友。力所攜獎。不住小乘。還興大念。故非小乘也。根雖是女。能求菩提。深信自他佛性平等。即弘大愿。誓當成佛。廣度眾生。念舍女身。即生凈土。臨當報盡。化佛來迎。成大丈夫。入蓮華座。即生彼國。佛令安神。經約此門。故云皆往。論據不能若此。故說不生也。小乘之人要生大志。乘此為業。即得往生。從彼舊名。號聲聞也。疑曰。小乘之因判作譏嫌。何因彼方。必稱斯號。答曰。聲聞愚法。自利過深。不能益他。謂譏嫌耳。雖存古號。即大聲聞。益物既弘。乃為良稱。故法華經云。我等今者。真是聲聞。以佛道聲。令一切聞。西方亦爾。雖有小乘。並真聲聞。故無譏嫌等過也。
第十一會。釋三階行者。五種小疑。第一疑曰。眾生流浪。苦事悉經。推究此因。皆由起邪三毒。今者專心念佛。愿往西方。邪
【現代漢語翻譯】 現代漢語譯本 國也。二乘（指聲聞乘和緣覺乘）中，第一種稱為『愚法』。他們證悟了人空之理，已經獲得了小乘的果位，但不明白法空的道理，所以稱為『愚法』。他們只求自己解脫，不能利益他人，因此不能往生凈土。第二種稱為『不愚法』。他們雖然證得了阿羅漢果位，但不執著于小乘的果位，跟隨諸位菩薩，發起大乘之心，願望往生佛前，發起利益他人的行為，所以能往生彼國。又《觀經》中說，中品往生的人，到達彼國后才證得小乘果位。有人疑問說，《凈土論》中說，二乘的種子不能往生，為什麼他們能往生呢？如果他們已經獲得了小乘果位。回答說，這些人先前有小乘的種子，遇到善知識，發起大乘之心，就因為先前的小乘習氣，領悟到四非常（諸行無常、一切皆苦、諸法無我、涅槃寂靜），發起宿世的因緣，就證得了小乘果位。由於大乘善友的力量提攜獎掖，不執著于小乘，反而興起大乘的念頭，所以不是小乘人。根器雖然是女性，但能追求菩提，深信自己和他人佛性平等，就發弘大的誓願，誓當成佛，廣度眾生，念及捨棄女身，就能往生凈土。臨命終時，化佛來迎接，成為大丈夫，進入蓮花座，就往生彼國。佛令他們安住于神通之中。《經》是依據這個門徑，所以說『皆往』。《論》的依據不能像這樣，所以說不能往生。小乘之人要生起大的志向，以此為業，就能得到往生，從他們以前的名號，稱為聲聞。有人疑問說，小乘的因被判為譏嫌，為什麼在彼國，必定稱呼這個名號？回答說，聲聞愚法，自利之心太過，不能利益他人，所以說是譏嫌。雖然保留了古時的名號，但已經是大聲聞，利益眾生既然弘大，就成為良好的稱謂。所以《法華經》說，『我等今者，真是聲聞，以佛道聲，令一切聞。』西方也是這樣，雖然有小乘，但都是真聲聞，所以沒有譏嫌等過失。 第十一會。解釋三階行人的五種小疑問。第一個疑問是：眾生流浪生死，各種苦事都經歷過，推究這個原因，都是由於生起邪見和三毒（貪嗔癡）。現在專心念佛，願望往生西方，邪
【English Translation】 English version This is about the Pure Land. Among the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the first is called 'ignorant of the Dharma' (愚法). They realize the truth of the emptiness of the person (人空), have already attained the fruits of the Lesser Vehicle, but do not understand the truth of the emptiness of phenomena (法空), hence they are called 'ignorant of the Dharma'. They only seek their own liberation and cannot benefit others, therefore they cannot be reborn in the Pure Land. The second is called 'not ignorant of the Dharma'. Although they have attained the Arhat fruit, they do not dwell in the fruits of the Lesser Vehicle, but follow the Bodhisattvas, arouse the mind of the Great Vehicle, vow to be reborn before the Buddha, and initiate actions to benefit others, therefore they are reborn in that land. Furthermore, the Contemplation Sutra says that those reborn in the Middle Grade attain the fruits of the Lesser Vehicle after arriving in that land. Someone may ask: The Treatise on the Pure Land says that the seeds of the Two Vehicles do not lead to rebirth, so why are they reborn there? If they have already attained the fruits of the Lesser Vehicle. The answer is: These people previously had the seeds of the Lesser Vehicle, but encountered good teachers (善知識), aroused the mind of the Great Vehicle, and because of their previous habits of the Lesser Vehicle, they realized the Four Seals (四非常) (impermanence of all conditioned things, all is suffering, no self in all phenomena, and Nirvana is peace), and aroused the causes from past lives, and thus attained the fruits of the Lesser Vehicle. Due to the encouragement and support of good friends of the Great Vehicle, they do not cling to the Lesser Vehicle, but instead arouse great thoughts, therefore they are not people of the Lesser Vehicle. Although their faculties are those of a woman, they can seek Bodhi, deeply believe in the equality of their own and others' Buddha-nature, and thus make great vows, vowing to become Buddhas and widely liberate sentient beings, thinking of abandoning their female body, and thus they can be reborn in the Pure Land. When approaching the end of their life, a manifested Buddha comes to greet them, they become great men, enter a lotus seat, and are reborn in that land. The Buddha causes them to abide in supernatural powers. The Sutra relies on this path, therefore it says 'all go'. The Treatise's basis cannot be like this, therefore it says they cannot be reborn. People of the Lesser Vehicle must generate great aspirations, and make this their practice, and then they can attain rebirth, and from their former name, they are called Śrāvakas. Someone may ask: The causes of the Lesser Vehicle are judged as blameworthy, so why in that land are they necessarily called by this name? The answer is: Śrāvakas are ignorant of the Dharma, and their self-benefit is too deep, and they cannot benefit others, therefore it is said to be blameworthy. Although the ancient name is retained, they are already great Śrāvakas, and since their benefit to beings is vast, it becomes a good name. Therefore, the Lotus Sutra says, 'We now are truly Śrāvakas, causing all to hear with the voice of the Buddha-path.' The Western Land is also like this, although there are those of the Lesser Vehicle, they are all true Śrāvakas, therefore there are no faults such as being blameworthy. Eleventh Assembly. Explaining the five small doubts of the practitioners of the Three Stages Sect. The first doubt is: Sentient beings wander in samsara, experiencing all kinds of suffering, and investigating the cause of this, it is all due to arising wrong views and the three poisons (greed, hatred, and delusion). Now, focusing wholeheartedly on reciting the Buddha's name, vowing to be reborn in the Western Land, wrong
毒轉增。豈非倒見。何者。娑婆濁界。理合常居。特生厭舍。即邪瞋矣。西方凈土。聖者堪游。不揆下凡。發願生彼。即邪貪也。所以然者。皆為無明。即邪癡障也。此之三毒。內積心田。設令唸佛。感神鬼魔。如何得往凈土受生。通曰。教旨殊倫。僉悕益物。善知取捨。各隨機緣。何者。若也道悟無生。理可娑婆久住。未登不退。穢土難居。若契無生。極樂與娑婆不二。未假厭茲雜界。別仰凈方。位處輪迴。要鬚生彼。穢土大士所居。理解恒游莫隔。下凡未成勝觀。暫止還長苦流。所以舍染土。不長邪嗔樂西方。邪貪不起。同時分別。慧所相應。內積三善根。外招眾聖助。此方后報謝。妙剎凈華迎。勿懼神鬼魔。不勤修正業。第二疑曰。業道如秤。善惡必酬。感生已來。造惡非一。如何不受。直往西方。設欲往生。豈不為障。通曰。夫造業者。苦樂之報定生。既同凡愚。久積罪因。非謬不委。感今人報惡業。為斷不耶。若言已斷。今即無惡可除。如其未滅。受生因何不障。三階行者。憫然而言。受此生時。諸惡未斷。由人業勝。惡不能遮。善報既終。苦果當受也。更應示云。惡雖未斷。人業勝故。不廢招生。凈業轉強。焉能起礙。何者三歸五戒。有漏善因。倒想所牽。入母胎藏。此之劣行。惡所不遮。故得人身。罪
【現代漢語翻譯】 現代漢語譯本：毒素反而會增加，這難道不是顛倒的見解嗎？為什麼這麼說呢？娑婆濁世（指充滿煩惱和痛苦的世界），按道理也應該安住其中，卻特別產生厭惡和捨棄之心，這就是邪惡的嗔恨。西方凈土（指阿彌陀佛的清凈國土），是聖者可以遊歷的地方，不衡量自己是地獄凡夫，卻發願往生到那裡，這就是邪惡的貪婪。之所以會這樣，都是因為無明（指對事物真相的迷惑），也就是邪惡的愚癡所造成的障礙。這三種毒素，積聚在內心，即使唸佛，也只能感召神鬼邪魔，怎麼能夠往生凈土受生呢？ 通曰（指一種解釋或回答）：各種教義各有不同，都希望能夠利益眾生，善於瞭解取捨，各自隨順自己的機緣。為什麼這麼說呢？如果已經領悟到無生（指對事物不生不滅的真理的領悟），那麼在娑婆世界長久居住也是可以的。如果沒有達到不退轉（指修行達到一定程度，不會再退回原來的狀態），那麼在污穢的國土就難以安住。如果契合了無生，那麼極樂世界和娑婆世界就沒有分別。不需要厭惡這個混雜的世界，另外仰望清凈的西方。如果還處在輪迴之中，就必須要往生到凈土。污穢國土是大菩薩所居住的地方，他們理解一切都是恒常遊歷，沒有間隔。地獄凡夫沒有成就殊勝的觀照，暫時停止在這裡，還會增長痛苦的河流。所以要捨棄染污的國土，不增長邪惡的嗔恨，欣樂西方凈土，邪惡的貪婪就不會生起。同時進行分別，與智慧相應，內心積聚三種善根，外在招感眾多聖賢的幫助。這個世界的后報結束之後，美妙的剎土，清凈的蓮花就會迎接你。不要害怕神鬼邪魔，要勤奮地修正自己的行業。 第二種疑問是：業道的法則就像秤一樣，善惡一定會得到相應的報應。自從感生以來，造作的惡業不是一件兩件，怎麼能夠不受報應，直接往生西方呢？如果想要往生，難道不會成為障礙嗎？ 通曰：造作惡業的人，一定會產生苦樂的報應。既然和凡夫愚人一樣，長久積聚罪惡的因緣，如果說不會受到報應，那是錯誤的。如果說已經斷除了，那麼現在就沒有惡業可以消除。如果說還沒有滅除，那麼受生的時候，為什麼不會成為障礙呢？ 三階行者（指三階教的修行者），悲憫地說：在接受這個生命的時候，各種惡業還沒有斷除，由於人的善業殊勝，所以惡業不能夠遮蔽。善報已經結束，苦果就應當承受。更應該開示說：惡業雖然沒有斷除，由於人的善業殊勝，所以不會妨礙招感人身。如果凈業更加強大，又怎麼能夠成為障礙呢？為什麼呢？三歸五戒（指皈依佛法僧三寶，以及不殺生、不偷盜、不邪淫、不妄語、不飲酒五條戒律），是有漏洞的善因，被顛倒的妄想所牽引，進入母親的胎藏。這種低劣的行為，惡業所不能遮蔽，所以才能夠得到人身，罪業...
【English Translation】 English version: Poisonous elements increase instead. Isn't this a reversed view? Why is that? The Saha world (referring to the world full of afflictions and suffering) should, in principle, be a place to dwell in, yet one specifically generates aversion and abandonment, which is evil hatred. The Western Pure Land (referring to the pure land of Amitabha Buddha) is a place where sages can roam, but without considering oneself a lower realm mortal, one vows to be born there, which is evil greed. The reason for this is all due to ignorance (referring to the delusion about the true nature of things), which is the obstacle caused by evil delusion. These three poisons, accumulated within the heart, even if one recites the Buddha's name, can only attract gods, ghosts, and demons. How can one be born in the Pure Land? The 'Tong' (referring to an explanation or answer) says: Various doctrines differ, all hoping to benefit sentient beings, being good at understanding what to take and what to discard, each following their own circumstances. Why is that? If one has realized non-birth (referring to the realization of the truth of the non-arising and non-ceasing of things), then it is permissible to dwell in the Saha world for a long time. If one has not reached non-retrogression (referring to the stage of practice where one will not regress to the original state), then it is difficult to dwell in the defiled land. If one is in accordance with non-birth, then the Land of Ultimate Bliss and the Saha world are not different. There is no need to dislike this mixed world and separately look up to the pure West. If one is still in the cycle of reincarnation, then one must be born in the Pure Land. The defiled land is where great Bodhisattvas dwell, they understand that everything is constant roaming, without separation. Lower realm mortals have not achieved superior contemplation, temporarily stopping here will increase the river of suffering. Therefore, one should abandon the defiled land, not increase evil hatred, and rejoice in the Western Pure Land, so that evil greed will not arise. Simultaneously distinguishing, corresponding with wisdom, accumulating three good roots within, and externally attracting the help of many sages. After the retribution of this world ends, the wonderful land, the pure lotus will welcome you. Do not fear gods, ghosts, and demons, diligently correct your own actions. The second doubt is: The law of karma is like a scale, good and evil will surely receive corresponding retribution. Since being born, the evil deeds committed are not just one or two, how can one not receive retribution and directly be born in the West? If one wants to be born, wouldn't it become an obstacle? The 'Tong' says: Those who commit evil deeds will surely produce the retribution of suffering and joy. Since they are the same as ordinary fools, accumulating evil causes for a long time, it is wrong to say that they will not receive retribution. If it is said that it has been cut off, then there is no evil to eliminate now. If it is said that it has not been extinguished, then why wouldn't it become an obstacle at the time of rebirth? The practitioner of the Three Stages Sect (referring to the practitioners of the Three Stages Sect), said with compassion: When receiving this life, various evil deeds have not been cut off, because human good karma is superior, so evil karma cannot obscure it. After the good retribution has ended, the bitter fruit should be endured. It should be further revealed that: Although evil deeds have not been cut off, because human good karma is superior, it will not hinder the attraction of human form. If pure karma is stronger, how can it become an obstacle? Why is that? The Three Refuges and Five Precepts (referring to taking refuge in the Buddha, Dharma, and Sangha, and the five precepts of not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol) are flawed good causes, led by reversed delusions, entering the mother's womb. This inferior behavior cannot be obscured by evil karma, so one can obtain human form, sin...
已無力。無始正行。及今發心。誓盡苦原。當來作佛。精勤克念。愿生西方。報盡之期。慈悲善友。哀矜護念。使住正心。聖眾現前。特生渴仰。乘茲勝因。往彼豈難。勿得懷疑。不修凈業。第三疑曰。準今修行。學普為宗。別念彌陀。乃成曲見。翻為障道。不免輪迴。何不捨別行。以隨修其普。通曰。仰尋普行。為益極深。大智通賢。方能措意。力微智淺。難以輒行。大聖隨機。遣修別行。稱根性故。于理無傷。假別為因。修成普業。第四疑曰。夫欲修道。先識苦因。尋苦之原。皆由惡業。起惡之境。在此娑婆。不逢眾聖性相之理。造諸惡業。數量無邊。一切眾生。凡有二種。一者實報。二者應形。言實報者。體唯佛性。相即普親。由迷體故。妄生貪恚。如來藏上。橫起癡心。約相雖殊。普親無別。隔生不識。妄起愛憎。恒于佛性父母。緣行殺盜淫等。三乘聖眾。愍念眾生。應體同凡。生盲不識。遂懷輕抑。增長惡緣。由昔不知。乃生倒想。今得啟悟。對境思愆。已作惡除。當過不起。但於此方懺謝。罪儘可除。厭此欣西。豈亡怨結。通曰。將尋至道。要絕苦原。息苦之因。無過斷惡。造愆之境。實在娑婆。積此怨嫌。已成愛結。今日審察。倒想所纏。若欲具了眾生體唯佛性。相即普親。諸佛大悲權應。隨形六道。
【現代漢語翻譯】 現代漢語譯本 已無力。無始以來，一直沒有走上正道。現在開始發心，立誓要斷絕一切痛苦的根源。將來要成佛，精進努力，一心一意。愿往生西方極樂世界。當壽命終結之時，懇請慈悲的善友們，憐憫我，護持我，使我保持正念。愿阿彌陀佛和諸聖眾顯現在我面前，特別渴望仰慕。憑藉這個殊勝的因緣，往生西方極樂世界又有何難？不要懷疑，要修習凈土法門。 第三個疑問是：按照現在的修行方法，學習以普行為宗旨，單獨唸誦阿彌陀佛，就成了片面的見解，反而成了修道的障礙，無法脫離輪迴。為什麼不捨棄別行，而隨順修習普行呢？ 回答是：仰慕和尋求普行，其利益極其深遠。只有具有大智慧的通達賢者，才能運用其意。力量微弱，智慧淺薄的人，難以輕易實行。大聖釋迦牟尼佛隨機應化，讓眾生修習別行，這是因為適合眾生的根性，在道理上沒有妨礙。假借別行為因，最終修成普業。 第四個疑問是：想要修道，首先要認識痛苦的原因。追尋痛苦的根源，都是由於惡業。產生惡業的環境，就在這個娑婆世界。因為不能遇到諸佛菩薩所說的自性之理，所以造作各種惡業，數量無邊。一切眾生，凡有二種，一是實報，二是應形。所謂實報，其本體唯有佛性，其相即是普遍親愛。由於迷惑了本體，所以妄生貪嗔。在如來藏上，橫生癡心。從現象上來看雖然不同，但普遍親愛並沒有差別。隔了一世就不認識了，妄生愛憎。常常對具有佛性的父母，做出殺盜淫等惡行。三乘聖眾，憐憫眾生，應化之身與凡夫相同，愚昧的人不認識，於是心懷輕視和壓抑，增長了惡緣。由於過去不知道，所以產生顛倒的妄想。現在得到啓發覺悟，面對境界反思自己的過錯。已經造作的惡業要懺悔消除，將要發生的惡業不要再起。只要在這個娑婆世界懺悔謝罪，罪業就可以消除。厭惡娑婆，欣求西方極樂世界，難道不會留下怨恨的糾結嗎？ 回答是：想要尋求最高的佛道，就要斷絕痛苦的根源。止息痛苦的原因，沒有比斷除惡業更好的方法了。造作罪惡的環境，實在是在娑婆世界。積累的怨恨和嫌隙，已經形成了愛恨的糾結。今天仔細審察，都是被顛倒的妄想所纏縛。如果想要完全瞭解眾生的本體唯有佛性，其相即是普遍親愛，諸佛以大悲心權巧應化，隨順眾生的形態出現在六道之中。
【English Translation】 English version I am powerless. From beginningless time, I have not walked the right path. Now I am making a vow to cut off the source of all suffering. In the future, I will become a Buddha, diligently and wholeheartedly. I wish to be reborn in the Western Pure Land of Ultimate Bliss. When my life comes to an end, I earnestly request compassionate and virtuous friends to have mercy on me and protect me, so that I may maintain right mindfulness. May Amitabha Buddha and all the holy beings appear before me, and I especially long for them. Relying on this supreme cause, what difficulty is there in being reborn in the Western Pure Land? Do not doubt, but cultivate the Pure Land Dharma. The third doubt is: According to the current method of practice, learning with the principle of universal practice, single-mindedly reciting Amitabha Buddha becomes a one-sided view, which instead becomes an obstacle to cultivation, making it impossible to escape the cycle of reincarnation. Why not abandon the specific practice and follow the universal practice? The answer is: Admiring and seeking universal practice is extremely beneficial. Only those with great wisdom and understanding can apply its meaning. Those with weak strength and shallow wisdom find it difficult to practice easily. The Great Sage Shakyamuni Buddha adapts to the occasion and allows sentient beings to cultivate specific practices, because it suits the nature of sentient beings, and there is no harm in principle. Using specific practices as a cause, one eventually cultivates universal karma. The fourth doubt is: If you want to cultivate the path, you must first recognize the cause of suffering. Tracing the source of suffering, it is all due to evil karma. The environment that produces evil karma is in this Saha world. Because one cannot encounter the principle of self-nature spoken by all Buddhas and Bodhisattvas, one creates all kinds of evil karma, which are boundless in number. All sentient beings have two kinds: one is the 'reward body' (real reward), and the other is the 'response body' (manifestation). The so-called 'reward body' has only Buddha-nature as its essence, and its form is universal love. Because of being deluded about the essence, one falsely generates greed and hatred. On the Tathagata's store consciousness, foolish thoughts arise horizontally. Although the phenomena appear different, universal love is no different. Separated by lifetimes, one does not recognize each other and falsely generates love and hatred. One often commits evil deeds such as killing, stealing, and sexual misconduct against parents who possess Buddha-nature. The holy beings of the Three Vehicles, out of compassion for sentient beings, manifest bodies that are the same as ordinary people. Ignorant people do not recognize them, and thus harbor contempt and suppression, increasing evil karma. Because one did not know in the past, one generated inverted thoughts. Now that one has been enlightened, one reflects on one's faults in the face of circumstances. The evil karma that has already been committed should be repented and eliminated, and the evil karma that is about to occur should not arise again. As long as one repents and apologizes in this Saha world, the sins can be eliminated. Disgusted with the Saha world and rejoicing in the Western Pure Land, will there not be resentment and entanglement left behind? The answer is: If you want to seek the highest Buddha-path, you must cut off the source of suffering. There is no better way to stop the cause of suffering than to cut off evil karma. The environment for creating sins is really in the Saha world. The accumulated resentment and grudges have already formed entanglements of love and hate. Today, upon careful examination, one is entangled by inverted delusions. If you want to fully understand that the essence of all sentient beings is only Buddha-nature, and its form is universal love, all Buddhas skillfully manifest with great compassion, appearing in the six realms according to the forms of sentient beings.
跡示同凡。作此解心。人皆共委。如論起行。實驗全無。知之非難。行者難矣。只可想此法。仰嘆非虛。已作之愆。特生重悔。當生過惡。誓不更為。專唸佛名。及修諸行。回生凈土。如救頭然。此界沉淪。吟嗟失路。且安神極樂。果證無生。自行既成。翻歸五濁。大悲化物。等濟群機。勿停一途。不進別徑。但須運心動念。先為業對怨酬。愿舍苦因。同生妙樂。彼皆領受。遂舍怨嫌。不可緣茲乃懷疑難。第五疑曰。方今之際。去聖時遙。下品凡愚。正合禮懺地藏菩薩。當今有緣。理可專稱。並念三寶。彌陀凈土。上行人修。第二階根。能得生念。今既時當濁惡。性慾卑微。那得輒行上人之法。上學下法。迂會稽留。下起上修。障道受苦。法根不會。豈得成功。通曰。仁者所言。非無教旨。習而未久。乃發斯疑。停想為通。定開近修。何者。一引聖教。二辨義門。言聖教者。部類既繁。備抄難究。略陳五要。以啟創聞。一者。大集賢護經云。佛告賢護。我涅槃后。諸弟子等。傳此三昧。諸惡比丘。不能信受。傍言魔說。又告賢護。比丘行惡時。諸國相伐時。更相譭謗時。眾生濁惡時有四眾弟子。能傳此法。利益眾生。二者。藥師經云。文殊菩薩。為像法眾生請云。四眾弟子。求往生西方不定者。念藥師名。即斷疑網。
【現代漢語翻譯】 跡象顯示與凡人相同。以此來解釋內心。人們都共同認可。如果談論修行，實際的驗證完全沒有。知道並不難，實行卻很難。只能想像這種方法，仰慕讚歎並非虛假。對於已經犯下的過錯，特別產生深深的後悔。對於將要產生的罪惡，發誓不再重犯。專心念誦佛的名號，以及修習各種善行，迴向往生凈土，如同拯救自己的頭一樣急迫。這個世界沉淪，人們吟唱嘆息迷失道路。暫且安心於極樂世界，最終證得無生。自己修行成就之後，反而回到五濁惡世。以大悲心教化眾生，平等救濟各種根器的眾生。不要停留在一條道路上，也不要進入其他的歧途。只要用心動念，首先要為過去的業力償還，為怨恨報答恩情，願意捨棄痛苦的因，共同往生到美妙的極樂世界。他們都領受了，於是捨棄了怨恨和嫌隙。不要因為這些就懷疑困難。第五個疑問是：現在這個時代，距離聖人的時代已經很久遠。下品凡夫愚鈍，正適合禮拜懺悔地藏菩薩（Ksitigarbha Bodhisattva）。當今與地藏菩薩有緣，理應專心稱念地藏菩薩的名號。並且唸誦三寶（Triratna），彌陀凈土（Amitabha Pure Land），是上等修行人修習的，是第二階段的根基，能夠得到往生的念頭。現在既然是濁惡的時代，我又是如此卑微，怎麼能夠隨便修行上等人的方法呢？向上學習下等人的方法，就會迂腐遲滯。向下發起向上修行的方法，就會障礙修道，遭受痛苦。如果不能領會佛法的根本，怎麼能夠成功呢？通曰：仁者所說，並非沒有教義依據。學習的時間不長，就產生了這樣的疑問。停止想像是爲了通達，堅定信念是爲了開啟近期的修行。為什麼呢？一是引用聖教，二是辨別義理。說到聖教，經書的部類非常繁多，全部抄錄難以窮盡。略微陳述五個要點，來啓發初學者。第一，《大集賢護經》說：佛告訴賢護（Bhadra），我涅槃（Nirvana）之後，各位弟子等，傳揚這個三昧（Samadhi）。那些作惡的比丘（Bhikkhu），不能相信接受，反而說是魔的說法。又告訴賢護，比丘修行惡行的時候，各個國家互相攻打的時候，互相誹謗的時候，眾生污濁邪惡的時候，如果有四眾弟子，能夠傳揚這個佛法，就能利益眾生。第二，《藥師經》說：文殊菩薩（Manjusri Bodhisattva），為像法時代的眾生請示說：四眾弟子，求往生西方極樂世界心意不堅定的，唸誦藥師佛（Bhaisajyaguru）的名號，就能斷除疑惑。
【English Translation】 English version: The signs shown are the same as ordinary people. Use this to explain the inner mind. People all commonly agree. If talking about practicing, the actual verification is completely absent. Knowing is not difficult, but practicing is difficult. One can only imagine this method, admiring and praising is not false. For the mistakes that have already been committed, especially generate deep regret. For the evils that are about to arise, vow not to commit them again. Focus on reciting the Buddha's name, and cultivating various good deeds, dedicating to rebirth in the Pure Land, as urgent as saving one's own head. This world is sinking, people chant and sigh, lost on the road. Temporarily settle in the Land of Ultimate Bliss, and ultimately attain non-birth. After one's own practice is accomplished, instead return to the five turbid worlds. With great compassion, teach and transform sentient beings, equally saving all kinds of capacities of sentient beings. Do not stop on one path, nor enter other wrong paths. As long as you use your mind and thoughts, first repay past karma, repay kindness for resentment, willing to abandon the cause of suffering, and together be reborn in the wonderful Land of Ultimate Bliss. They all receive it, and then abandon resentment and suspicion. Do not doubt the difficulty because of these. The fifth doubt is: Now in this era, the time is far from the time of the sages. Inferior ordinary people are foolish, and are suitable for prostrating and repenting to Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva). Today, being connected with Ksitigarbha Bodhisattva, it is reasonable to wholeheartedly recite the name of Ksitigarbha Bodhisattva. And reciting the Three Jewels (Triratna), Amitabha Pure Land (Amitabha Pure Land), is practiced by superior practitioners, is the foundation of the second stage, and can obtain the thought of rebirth. Now that it is a turbid and evil era, and I am so humble, how can I casually practice the methods of superior people? Learning the methods of inferior people upwards will be pedantic and stagnant. Initiating the methods of superior practice downwards will obstruct the path and suffer. If you cannot comprehend the root of the Dharma, how can you succeed? Tong said: What you said, benevolent one, is not without doctrinal basis. Studying for a short time, you have such doubts. Stopping imagination is for understanding, firm belief is to open up recent practice. Why? First, cite the holy teachings, and second, distinguish the meaning. Speaking of the holy teachings, the categories of scriptures are very numerous, and it is difficult to exhaust all of them by copying. Briefly state five key points to enlighten beginners. First, the 'Mahasamgraha Bhadraka Sutra' says: The Buddha told Bhadra (Bhadra), after my Nirvana (Nirvana), all of you disciples, propagate this Samadhi (Samadhi). Those evil Bhikkhus (Bhikkhu) cannot believe and accept it, but say it is the devil's saying. He also told Bhadra, when Bhikkhus practice evil deeds, when countries attack each other, when they slander each other, when sentient beings are turbid and evil, if there are fourfold disciples who can propagate this Dharma, they can benefit sentient beings. Second, the 'Bhaisajyaguru Sutra' says: Manjusri Bodhisattva (Manjusri Bodhisattva), asked on behalf of the sentient beings in the Dharma-resemblance age: The fourfold disciples who seek rebirth in the Western Pure Land but are not firm in their minds, reciting the name of Bhaisajyaguru (Bhaisajyaguru) can cut off doubts.
臨命終時。八大菩薩。示往生路。三者。彌陀經云。他方諸佛。共贊釋迦。能於五濁。說難信之法。六方諸佛。舒舌證誠。四者。觀經云。韋提希夫人。為五濁惡不善。五苦所逼眾生。請生凈土。又下輩三品。具造惡業。皆得往生也。五者。無量壽經云。釋迦如來。為五濁眾生說法。令離五惡。除五痛。滅五燒。又當來之世。經道滅盡。我以慈悲哀愍特留此經。止住百年。爾時眾生。起一念信。即生彼國。疑曰。所引經教。佛說不虛。未知方便之門。為當盡理之說。通曰。大人之言。必合真趣。向援經教。皆究竟門。所以知之。不了之教。涅槃之會釋通。凈土一門。雙林更無疑決。十方諸佛。舒舌印成。據斯二義。故非方便也。上來略引聖教。以示說因。自下粗釋義門。用祛疑停。一音演唱各解。萬殊無不併契。地藏弘願惡趣救生。彌陀大悲。十念濟物。不求凈土。恐落三塗。念地藏名。苦中望救。今勸專心念佛。誓往西方。大命將終。諸佛來應。既生凈國。永絕三塗。苦事不經。無勞請救也。三階宗要。約時機說。千五百年後。不修凈業。設有修者。眾行具成。即第二階。非下凡業也。今觀此意。說上行人。三輩之中。獨明上中生人也。凈土之法。定散俱通。作業淺深。同生極樂。出家清眾。在俗尊賢。屏慮幽居。
【現代漢語翻譯】 現代漢語譯本 臨命終時，八大菩薩會顯現往生凈土的道路。第三，如《阿彌陀經》所說，十方諸佛共同讚歎釋迦牟尼佛，能在五濁惡世宣說難以置信的法門。六方諸佛伸出廣長舌相，證明此言不虛。第四，如《觀無量壽經》所說，韋提希夫人爲了被五濁惡世、不善業和五種痛苦所逼迫的眾生，祈請往生凈土之法。而且，下輩三品之人，即使造作各種惡業，也都能往生凈土。第五，如《無量壽經》所說，釋迦如來為五濁惡世的眾生說法，使他們遠離五種惡行，去除五種痛苦，滅除五種煩惱。又說，在未來的末法時代，經典教義將要滅盡時，我以慈悲哀憫之心，特別留下這部經，住世百年。那時，眾生只要生起一念信心，就能往生極樂世界。有人懷疑說，所引用的這些經教，都是佛所說，真實不虛，但不知道這些是方便之門，還是究竟之說？回答說，大人物所說的話，必定符合真理。前面所引用的經教，都是究竟之門。為什麼這麼說呢？因為不了義的教法，在《涅槃經》的法會上已經解釋通達。而凈土法門，在雙林入滅之時，佛陀更無疑決地確認。十方諸佛都伸出廣長舌相印證。根據這兩種意義，所以凈土法門不是方便之說。上面簡略地引用聖教，來顯示宣說的因由。下面粗略地解釋義理，用來消除疑惑。用一種聲音演說，每個人有不同的理解，但萬種差別都能夠並存契合。地藏菩薩的弘大誓願是救度惡道眾生，阿彌陀佛的大悲願力是十念就能救濟眾生。如果不求生凈土，恐怕會墮入三惡道。唸誦地藏菩薩的名號，是在痛苦中希望得到救助。現在勸導大家專心念佛，發誓往生西方極樂世界。當壽命將要終結時，諸佛就會前來迎接。既然往生到清凈的國土，就永遠斷絕了三惡道，不再經歷痛苦的事情，也無需再祈求救助。三階教的宗旨，是根據時代和根機而說的。認為在一千五百年後，如果不修凈土法門，即使有修行的人，各種修行都圓滿成就，也只是屬於第二階位，不是下凡之業。現在觀察這個意思，是說上等根器的人，只說明瞭上輩和中輩往生的人。凈土法門，禪定和散心都能修習，造作業力的深淺不同，都能往生極樂世界。無論是出家清凈的僧眾，還是在家的賢達之士，或者隱居在幽靜的地方。
【English Translation】 English version At the time of death, the Eight Great Bodhisattvas will appear, showing the path to rebirth in the Pure Land. Third, as the 'Amitabha Sutra' says, all Buddhas of other lands jointly praise Shakyamuni Buddha for being able to preach this difficult-to-believe Dharma in the Five Turbidities. The Buddhas of the six directions extend their tongues to certify its truth. Fourth, as the 'Contemplation Sutra' says, Lady Vaidehi, for the sake of sentient beings oppressed by the Five Turbidities, evil deeds, and the five sufferings, requested the Dharma of rebirth in the Pure Land. Moreover, even those of the lowest three grades, who have committed various evil deeds, can all be reborn in the Pure Land. Fifth, as the 'Infinite Life Sutra' says, Shakyamuni Tathagata preaches the Dharma for sentient beings in the Five Turbidities, enabling them to be free from the five evils, remove the five pains, and extinguish the five burnings. Furthermore, in the future Dharma-ending age, when the sutras and teachings are about to be extinguished, I, with compassion and pity, will especially leave this sutra to remain in the world for a hundred years. At that time, sentient beings, with just one thought of faith, can be reborn in that land. Someone may doubt and say, 'The sutras and teachings quoted are all spoken by the Buddha and are true, but I do not know whether these are expedient means or the ultimate teaching?' The answer is, 'The words of great beings must accord with the truth. The sutras and teachings quoted earlier are all the ultimate teachings.' Why is this so? Because the teachings that are not definitive have already been explained and understood in the assembly of the 'Nirvana Sutra'. And the Pure Land Dharma, at the time of the Buddha's Parinirvana in the Sala Grove, was confirmed by the Buddha without any doubt. All the Buddhas of the ten directions extend their tongues to certify it. Based on these two meanings, the Pure Land Dharma is not an expedient teaching. The above briefly quotes the sacred teachings to show the reason for the teaching. The following roughly explains the meaning to dispel doubts. Speaking with one voice, everyone has different understandings, but all differences can coexist and be in accord. Ksitigarbha Bodhisattva's (Earth Treasury Bodhisattva) great vow is to save beings in the evil realms, and Amitabha Buddha's (Infinite Light Buddha) great compassionate power is that ten recitations can save beings. If one does not seek rebirth in the Pure Land, one may fall into the three evil paths. Reciting the name of Ksitigarbha Bodhisattva is hoping for help in suffering. Now, I urge everyone to concentrate on reciting the Buddha's name and vow to be reborn in the Western Pure Land. When life is about to end, all the Buddhas will come to greet you. Since you are reborn in the pure land, you will be forever free from the three evil paths, no longer experience suffering, and no longer need to ask for help. The doctrine of the Three Stages Sect is based on the times and capacities of beings. It believes that after one thousand five hundred years, if one does not cultivate the Pure Land Dharma, even if there are practitioners who have perfected all kinds of practices, they only belong to the second stage, not the karma of descending to the lower realms. Now, observing this meaning, it is speaking of people of superior capacity, only explaining those who are reborn in the upper and middle grades. The Pure Land Dharma can be practiced in both meditative and scattered states of mind, and those who create karma of different depths can all be reborn in the Pure Land. Whether they are pure monastic communities or virtuous lay people, or those who live in seclusion in quiet places.
恬神息亂。能修觀業。定善往生。志絕榮華。公私事外。不貪俗務。問道勤修。能具三福散因。定生彼國。家資匱乏。事務牽纏。一行能隨。亦生寶界。今生作罪。乃至闡提。大命將終。苦具來逼。忽逢善友。教唸佛名。惡相既除。即生妙剎。大乘善根。下至從生無過。上至迴向終心。約作業淺深。分為上輩三品。小乘之根。初從善趣。上至世第一法。分為中輩三生。大小乘根機。約過輕重。分為下輩三位。此即行道淺深。造惡重輕。俱發菩提。愿生凈土。隨業多小。皆得往生。不可偏執一隅。謗疑凈業。又言今時濁惡。不合唸佛愿生西方者。此非博見。大無量壽經云。經道滅盡。佛以慈悲哀愍。特留此經。止住百年。爾時眾生聞名生信。皆生彼國。義云。如來說教。潤益有時。末法萬年。余經悉滅。彌陀一教。利物偏增。大聖特留百歲。時經末法。滿一萬年。一切諸經。並從滅沒。釋迦恩重。留教百年。爾時修因。上生妙土。何為預判。不令愿生。詳此經文。足除憂悔。勿懷管見。不達通經也。
第十二依攝大乘論。會釋別時義者。論云。唯由發願。即得往生安樂者。是別時意。疑曰。準依攝論。判作別時。今教唸佛。如何即往。通曰。今依攝論。判釋別時。與凈土門。一無差殊。何者。由且發願。未可即生
【現代漢語翻譯】 現代漢語譯本： 恬淡心神，止息煩亂，能夠修習觀想之業，以禪定之善往生凈土。立志斷絕榮華富貴，不為公事私事所擾，不貪戀世俗事務，勤奮修習佛道，能夠具備三福的散因，必定往生西方極樂世界。即使家境貧困匱乏，事務纏身，只要能隨順奉行一種善行，也能往生寶界。今生造作罪業，乃至是斷善根的闡提（icchantika，不信佛法之人），當大限將至，種種苦難逼迫而來時，如果忽然遇到善友，教他念佛名號，惡相立即消除，就能往生到美妙的佛國剎土。大乘善根之人，下至剛出生沒有過錯，上至臨終時一心迴向，根據所作業的深淺，分為上輩三品。小乘根基之人，最初從善趣開始，上至世第一法（lokikāgradharma，世間禪定的最高境界），分為中輩三種往生。大小乘根機之人，根據罪過的輕重，分為下輩三個品位。這說明修行用功的深淺，造作罪業的輕重，都能發起菩提心，愿生凈土，隨著業力的大小多少，都能得到往生。不可偏執一隅之見，誹謗懷疑凈土法門。
又有人說，現在是濁惡的時代，不適合唸佛愿生西方極樂世界。這種說法並非見識廣博。《大無量壽經》說，當經道將要滅盡時，佛以慈悲哀愍之心，特別留下這部經，住世百年。那時，眾生聽聞佛名而生起信心，都能往生到西方極樂世界。意思是說，如來所說的教法，潤澤利益眾生有一定的時間。末法時代一萬年，其餘的經典全部滅盡，只有彌陀的教法，利益眾生特別增勝。大聖釋迦牟尼佛特別留下這部經一百年，時間經過末法時代，滿一萬年，一切諸經，都將滅沒。釋迦牟尼佛的恩德深重，留下教法一百年，那時修習善因，就能往生到美好的凈土。為何要預先判斷，不讓人發願往生呢？詳細考察這部經文，足以消除憂慮後悔。不要懷有管窺之見，不通達全部經義啊！
第十二，依據《攝大乘論》，來解釋別時意（vyatirikta-kāla，異時而熟）的含義。《攝大乘論》說，僅僅由於發願，就能往生安樂世界，這是別時意。有人疑問說，按照《攝大乘論》的判決，認為是別時意，現在教人唸佛，為何能立即往生呢？回答說，現在依據《攝大乘論》來判釋別時意，與凈土法門，完全沒有差別。為什麼呢？因為僅僅是發願，還不能立即往生。
【English Translation】 English version: Tranquilizing the mind and ceasing disturbances, one can cultivate the karma of contemplation, and with the goodness of Samadhi, be reborn in the Pure Land. Resolving to abandon glory and wealth, not being disturbed by public or private affairs, not being greedy for worldly matters, diligently cultivating the Buddha's path, one can possess the scattered causes of the Three Blessings and will surely be reborn in the Western Pure Land. Even if the family is poor and lacking, and affairs are entangling, as long as one can follow and practice one good deed, one can also be reborn in the Treasure Realm. If one commits sins in this life, even to the extent of being an icchantika (不信佛法之人, one who has severed their roots of goodness), when the end of life is near and suffering approaches, if one suddenly encounters a virtuous friend who teaches them to recite the Buddha's name, the evil signs will immediately disappear, and they will be reborn in a wonderful Buddha-land. Those with Mahayana (大乘) roots of goodness, from the moment of birth without fault, up to the moment of dedicating their mind at the end of life, are divided into the Three Grades of the Upper Level according to the depth of their karma. Those with Hinayana (小乘) roots, starting from the good realms, up to the lokikāgradharma (世第一法, the highest mundane dharma), are divided into the Three Rebirths of the Middle Level. Those with roots in both Mahayana and Hinayana, are divided into the Three Positions of the Lower Level according to the severity of their transgressions. This explains that the depth of practice and the severity of evil deeds can both give rise to Bodhicitta (菩提心, the mind of enlightenment) and the aspiration to be reborn in the Pure Land. Depending on the magnitude of their karma, all can attain rebirth. One should not cling to a corner of view, slandering and doubting the Pure Land Dharma.
Furthermore, some say that the present age is turbid and evil, and it is not suitable to recite the Buddha's name and aspire to be reborn in the Western Pure Land. This statement is not based on broad knowledge. The Larger Sutra of Immeasurable Life says that when the teachings of the sutras are about to perish, the Buddha, with compassion and pity, specially leaves this sutra to remain in the world for a hundred years. At that time, sentient beings who hear the Buddha's name and generate faith will all be reborn in that country. The meaning is that the teachings spoken by the Tathagata (如來) benefit sentient beings for a certain period of time. In the Dharma-Ending Age of ten thousand years, all other sutras will perish, but the teachings of Amitabha (彌陀) will particularly increase in benefiting beings. The Great Sage Shakyamuni Buddha (釋迦牟尼佛) specially left this sutra for a hundred years, and after the Dharma-Ending Age has passed for ten thousand years, all sutras will disappear. Shakyamuni Buddha's kindness is profound, leaving the teachings for a hundred years, and those who cultivate good causes at that time will be reborn in the wonderful Pure Land. Why prejudge and prevent people from aspiring to be reborn? Examining this sutra in detail is sufficient to dispel worry and regret. Do not hold narrow views and fail to understand the entire meaning of the sutras!
Twelfth, according to the Treatise on the Summary of the Great Vehicle (Mahāyānasaṃgraha), the meaning of vyatirikta-kāla (別時意, deferred time) is explained. The Treatise on the Summary of the Great Vehicle says that merely by making a vow, one can be reborn in the Land of Bliss, which is the meaning of deferred time. Someone asks, 'According to the judgment of the Treatise on the Summary of the Great Vehicle, it is considered deferred time, so why can one be reborn immediately by teaching people to recite the Buddha's name?' The answer is, 'Now, according to the Treatise on the Summary of the Great Vehicle, the interpretation of deferred time is no different from the Pure Land Dharma. Why? Because merely making a vow is not enough for immediate rebirth.'
。依愿唸佛。乃成凈業。願行前後。故說別時。非謂唸佛不即生也。
第十三會。釋法華經云。若人散亂心。入于塔廟中。一稱南無佛。皆已成佛道。疑曰。散心一稱佛。佛果未即成。一生唸佛名。如何生凈國。通曰。散稱成佛道。道是因不虛。唸佛生凈土。報盡生非謬。
第十四。略明作業方軌。疑曰。宗明唸佛。作往生因。未知心慮。作何等解。唸佛方軌。其狀若為。通曰。卻尋無際。數劫施旋。設使修因多虛少實。但求名利。妄計我人。廣作善緣。不為正理。沉淪惡趣。受苦無窮。聖主彌陀。流名攝化。果成為佛。十劫已經。我等愚癡。唯貪造惡。雖學佛法。現世求名。自是非他。恒生傲慢。追求衣食。日夜勞勤。設有餘功。用隨惡儻。若也不逢善友。凈土豈聞。一旦無常。還歸惡道。今逢大善知識。共我有緣。教我思惟。舍諸惡行。得聞阿彌陀佛。本願慈悲。十劫已來。恒流正法。我由障故。今日始聞。五內悲傷。特生恥恨。瞋起貪行癡生。但修四修。以為正業。一者。長時修。首從初發心。乃至菩提。恒作凈因。終無退轉。二者。若恭敬修。此復有五。一恭敬有緣聖人。謂行住坐臥。不背西方。涕唾便利。不向西方也。二敬有緣像教。謂造西方彌陀像變。不能廣作。但作一佛二菩薩。亦得。教
【現代漢語翻譯】 現代漢語譯本：依照所發的願力唸佛，這樣才能成就往生凈土的功業。因為愿和行有先後，所以說是『別時』（指不同時），並不是說唸佛不能立刻往生凈土。
第十三次集會。解釋《法華經》說：『如果有人以散亂的心，進入佛塔或寺廟中，哪怕只念一聲『南無佛』，都已經種下了成佛的因緣。』有人疑問說：『以散亂心念一聲佛，佛果不可能立刻成就。那麼，一生唸佛的名號，又怎麼能往生凈土呢？』回答說：『以散亂心稱念佛名，也能成就佛道，因為『道』是真實的因。唸佛往生凈土，是報盡之後往生，並非虛妄。』
第十四。簡要說明修行的規範。有人疑問說：『宗門闡明唸佛是往生之因，但不知道心念應該如何理解，唸佛的規範又是怎樣的？』回答說：『回想過去無量劫以來，我們都在輪迴中打轉。即使修行，也多是虛假而少有真實，只求名利，妄自分別你我，廣泛結交善緣，卻不符合正理。這樣只會沉淪於惡道，遭受無盡的痛苦。聖主阿彌陀佛，以名號來攝受和教化眾生，成佛已經十劫之久。而我們這些愚癡的人，只貪圖造惡。雖然學習佛法，卻只求現世的名利，總是自以為是，輕視他人，恒常生起傲慢之心。爲了追求衣食，日夜辛勞。即使有剩餘的精力，也用來做壞事。如果不是遇到善友，怎麼能聽聞凈土法門呢？一旦無常到來，還是會墮入惡道。現在有幸遇到大善知識，與我有緣，教我思惟，捨棄各種惡行，得以聽聞阿彌陀佛的本願慈悲，十劫以來，恒常流佈正法。我因為業障深重，今天才聽到。內心悲傷，深感慚愧和悔恨。要將生起的嗔恨、貪婪和愚癡之心，轉變為精進修行四種修持，作為正業。一是長時修，從最初發心，乃至證得菩提，恒常修作凈土之因，永不退轉。二是恭敬修，這又包含五種：一、恭敬與凈土有緣的聖人，即行住坐臥，都不背對西方，不朝向西方吐痰或大小便。二、恭敬與凈土有緣的佛像和經典，即塑造西方阿彌陀佛的佛像和變相圖。如果不能廣為製作，只製作一佛二菩薩也可以。經典
【English Translation】 English version: Relying on the vows made to recite the Buddha's name, one can accomplish the pure karma for rebirth in the Pure Land. Because vows and practice have a sequence, it is said to be 'at a different time' (referring to not simultaneously), not that reciting the Buddha's name does not lead to immediate rebirth.
The thirteenth assembly. Explaining the Lotus Sutra, it says: 'If a person with a scattered mind enters a pagoda or temple, even if they recite 'Namo Buddha' once, they have already planted the cause for attaining Buddhahood.' Someone questions: 'Reciting the Buddha's name once with a scattered mind, the fruit of Buddhahood cannot be attained immediately. Then, how can reciting the Buddha's name throughout one's life lead to rebirth in the Pure Land?' The answer is: 'Reciting the Buddha's name with a scattered mind can also lead to Buddhahood, because the 'path' is a true cause. Rebirth in the Pure Land through reciting the Buddha's name is rebirth after the exhaustion of karmic retribution, not a falsehood.'
Fourteenth. Briefly explaining the norms of practice. Someone questions: 'The [Zen] school elucidates that reciting the Buddha's name is the cause of rebirth, but I do not know how the mind should be understood, and what the norms of reciting the Buddha's name are?' The answer is: 'Reflecting on the countless eons of the past, we have been revolving in samsara. Even if we practice, it is mostly false and rarely true, only seeking fame and profit, falsely discriminating between self and others, widely making good connections, but not conforming to the right principle. This will only lead to sinking into evil realms, suffering endless pain. The holy lord Amitabha Buddha, uses his name to gather and transform sentient beings, having already become a Buddha for ten kalpas. But we foolish people, only crave creating evil. Although we study the Buddha's teachings, we only seek worldly fame and profit, always being self-righteous, belittling others, constantly giving rise to arrogance. To pursue clothing and food, we toil day and night. Even if there is remaining energy, it is used to do bad things. If it were not for encountering good friends, how could we hear the Pure Land Dharma? Once impermanence arrives, we will still fall into evil realms. Now, we are fortunate to encounter great virtuous teachers, who have an affinity with me, teaching me to contemplate, abandon all evil deeds, and be able to hear Amitabha Buddha's original vow of compassion, constantly flowing the true Dharma for ten kalpas. Because of my deep karmic obstacles, I only hear it today. My heart is saddened, and I feel deeply ashamed and remorseful. I must transform the arising anger, greed, and ignorance into diligently cultivating the four practices, as the proper karma. First, long-term practice, from the initial aspiration, until attaining Bodhi, constantly cultivating the cause of the Pure Land, never retreating. Second, respectful practice, which includes five aspects: 1. Respecting the saints who have an affinity with the Pure Land, that is, walking, standing, sitting, and lying down, not turning one's back to the West, not spitting or urinating or defecating towards the West. 2. Respecting the Buddha images and scriptures that have an affinity with the Pure Land, that is, sculpting images of Amitabha Buddha of the West and transformation diagrams. If it is not possible to make them extensively, making only one Buddha and two Bodhisattvas is also acceptable. Scriptures
者。彌陀經等。五色袋盛。自讀教他。此之經像。安置室中。六時禮懺。華香供養。特生尊重。三者。敬有緣善知識。謂宣凈土教者。若千由旬。十由旬已來。並須敬重。親近供養。別學之者。總起敬心。與己不同。但知深敬也。若生輕慢。得罪無窮。故須總敬。即除行障。四者敬同緣伴。謂同修業者。自雖障重獨業不成。要藉良朋。方能作行。扶危救厄。助力相資。同伴善緣。深相保重。五敬三寶。同體別相。併合深敬。不能具錄。為淺行者。不果依修。住持三寶者。與今淺識人。作大因緣。今粗料簡。言佛寶者。謂雕檀繡綺。素質金容。鏤玉圖繒。磨石削土。此之靈像。特可尊承。暫爾觀形。罪消增福。若生少慢。長惡善亡。但想尊容。當見真佛。言法寶者。三乘教旨。法界所流。名句所詮。能生解緣。故須珍仰。以發慧基。抄寫尊經。恒安凈室。箱涵盛貯。併合嚴敬。讀誦之時。身手清潔。言僧寶者。聖僧菩薩。破戒之流。等心起敬。勿生慢想。三者。無間修。謂常唸佛。作往生心。於一切時。心恒想巧。譬若有人被他抄掠。身為下賤。備受艱辛。忽思父母。欲走歸國。行裝未辦。由在他鄉。日夜思惟。苦不堪忍。無時暫舍。不念耶孃。為計既成。便歸得達。親近父母。縱任歡娛。行者亦然。往因煩惱。壞亂善
【現代漢語翻譯】 彌陀經等經典，用五彩的袋子盛放，自己誦讀也教導他人。這些經書和佛像，安置在房間中，每天六個時辰禮拜懺悔，用鮮花和香供養，特別地生起尊重之心。 第二，尊敬有緣的善知識（kalyanamitra），也就是宣講凈土教義的人。哪怕距離千里甚至十里，都必須尊敬、親近和供養。對於學習其他法門的人，也都要生起敬重心。即使他們的修行方式與自己不同，也要知道深深地尊敬他們。如果產生輕慢之心，就會招致無盡的罪過，所以必須普遍地尊敬，這樣才能消除修行的障礙。 第三，尊敬同修的道友。也就是一同修習凈業的人。自己即使業障深重，獨自修行難以成就，也要依靠良師益友才能有所作為。互相扶持，救助危難，互相幫助，珍惜同伴之間的善緣。 第四，尊敬三寶（triratna）。佛（Buddha）、法（Dharma）、僧（Sangha）三寶同體而異相，都應該深深地尊敬。這裡不能全部列舉，因為對於修行淺薄的人來說，未必能夠完全按照這些去做。住持三寶的人，與現在淺薄無知的人結下廣大的因緣。現在我粗略地解釋一下。所謂佛寶，指的是用檀木雕刻、用絲綢刺繡、用貴重的材料塑造的金身佛像，或者用玉石雕刻、用圖畫繪製的佛像，以及用石頭雕刻、用泥土塑造的佛像。這些靈驗的佛像，特別值得尊敬和承奉。哪怕只是短暫地觀看佛像，也能消除罪業，增加福報。如果產生絲毫的輕慢之心，就會增長惡業，喪失善根。只要心中想著佛的尊容，就如同見到真佛一樣。所謂法寶，指的是三乘（triyana）的教義，從法界流出，由名句所詮釋，能夠產生理解的因緣，所以必須珍視和仰慕，以此來啓發智慧的根基。抄寫尊貴的經典，經常安放在乾淨的房間里，用箱子或盒子盛放，並且要恭敬地對待。讀誦經典的時候，要保持身手清潔。所謂僧寶，指的是聖僧菩薩，乃至破戒的比丘，都要平等地生起敬意，不要產生輕慢的想法。 第三，無間修。也就是常常唸佛，發願往生西方極樂世界。在一切時，心中常常想著巧妙的方法。譬如有人被強盜抓走，身體被束縛，飽受艱辛。忽然思念父母，想要逃回故鄉。雖然行裝還沒有準備好，仍然身處異鄉，但日夜思念，痛苦難忍，沒有一時一刻忘記思念父母。因為計劃已經確定，最終得以返回故鄉，親近父母，盡情地歡娛。修行人也是這樣，往昔的煩惱，破壞擾亂了善
【English Translation】 The Amitabha Sutra and other scriptures are kept in five-colored bags, read by oneself and taught to others. These scriptures and images of Buddhas are placed in the room, with repentance rituals performed six times a day, and offerings of flowers and incense are made, with special respect arising. Second, respect virtuous friends (kalyanamitra) who are connected by fate, that is, those who preach the Pure Land teachings. Even if they are thousands or tens of yojanas away, they must be respected, approached, and offered to. For those who study other Dharma doors, one should also generate a respectful heart. Even if their practice is different from one's own, one should know to deeply respect them. If one generates contempt, one will incur endless sins, so one must universally respect them, so as to eliminate obstacles to practice. Third, respect fellow practitioners. That is, those who cultivate the same karma. Even if one's own karmic obstacles are heavy and one cannot achieve success in solitary practice, one must rely on good teachers and friends to be able to make progress. Support each other, help each other in times of danger, and cherish the good karma between companions. Fourth, respect the Three Jewels (triratna). The Buddha, the Dharma, and the Sangha are of the same essence but different aspects, and all should be deeply respected. It is not possible to list them all here, because for those with shallow practice, they may not be able to fully follow these practices. Those who uphold the Three Jewels create great karmic connections with the shallow and ignorant people of today. Now I will briefly explain. The Buddha Jewel refers to the golden images of Buddhas carved from sandalwood, embroidered with silk, or made of precious materials, or the images of Buddhas carved from jade, painted in pictures, or carved from stone, or molded from clay. These efficacious images of Buddhas are especially worthy of respect and veneration. Even just briefly looking at the image of the Buddha can eliminate sins and increase blessings. If one generates the slightest contempt, one will increase evil karma and lose good roots. As long as one thinks of the Buddha's dignified appearance, it is as if one is seeing the true Buddha. The Dharma Jewel refers to the teachings of the Three Vehicles (triyana), which flow from the Dharma realm, and are explained by names and phrases, which can generate the conditions for understanding, so they must be cherished and admired, in order to inspire the foundation of wisdom. Copy the noble scriptures, and always place them in a clean room, store them in boxes or cases, and treat them with respect. When reading the scriptures, keep your body and hands clean. The Sangha Jewel refers to the holy monks and bodhisattvas, and even monks who have broken precepts, one should equally generate respect, and not generate contemptuous thoughts. Third, uninterrupted practice. That is, constantly reciting the Buddha's name, vowing to be reborn in the Western Pure Land of Ultimate Bliss. At all times, the mind constantly thinks of skillful methods. For example, if someone is captured by robbers, their body is bound, and they suffer hardships. Suddenly they think of their parents and want to escape back to their homeland. Although their luggage is not yet prepared, and they are still in a foreign land, they think day and night, and the pain is unbearable, and they never forget to think of their parents. Because the plan has been determined, they are finally able to return to their homeland, be close to their parents, and enjoy themselves to the fullest. Practitioners are also like this, past afflictions have destroyed and disturbed the good
心。福智珍財。並皆散失。久流生死。制不自由。恒與魔王。而作僕使。驅馳六道。苦切身心。今遇善緣。忽聞彌陀慈父。不違弘願。濟拔群生。日夜驚忙。發心愿往。所以精勤不倦。當唸佛恩。報盡為期。心恒計念。四者。無餘修。謂專求極樂。禮念彌陀。但諸餘業行。不令雜起。所作之業。日別須修。唸佛讀經。不留余課耳。
夫以生居像季。去聖斯遙。道預三乘。無方契悟。人天兩位。躁動不安。智博情弘。能堪久處。若也識癡行淺。恐溺幽涂。必須遠跡娑婆。棲神凈域。仰愿同緣正事。敬發身心。依此一宗。定為拒割。幸勿縈心世利。牢懼非常。聲追安遠之風。奚殊電影。德過肇生之節。詎謝干城。三空九斷之文。理幽言博。十地五修之教。義奧詞繁。功非一簣之能。業成數載之慮。豈剎那之分。念積塵沙。方宣九有之奇。心恒造境。境述二無之妙。識戀邪魔。將崇達妄之由。生期分促。待植會真之智。死路非運。未若屏慮持齋。息多聞廣業。安神慧浦。興少學之軍修。運竭穢方。涉遙邦之上苑。靈居凈國。托妙質于金臺。同至道于慈顏。折疑何停。感悲音于聖德。解證無生。弘益滋繁。可略云爾。粗陳䗍酌。以簡良水。起行全功莫能府就也。
西方要決釋難通規
【現代漢語翻譯】 現代漢語譯本：
心（指眾生的心性）。福德智慧珍貴的財富，全部散失。長久地在生死輪迴中流轉，不能自主。總是與魔王為伴，成為魔王的奴僕。被驅使奔波於六道之中，身心備受煎熬。如今遇到好的機緣，忽然聽聞阿彌陀佛慈悲的父親，不違背廣大的誓願，救濟拔度眾生，日夜感到驚恐和忙碌，發心願意往生（西方極樂世界）。所以精進勤勉，不知疲倦。應當憶念佛的恩德，以報盡此生為期限。心中常常思念（極樂世界）。第四，無餘修，就是專門求生極樂世界，禮拜唸誦阿彌陀佛。只是其他的行業，不讓它們混雜生起。所作的功課，每天必須修習，唸佛讀經，不留下剩餘的功課罷了。
因為我們生活在像法末季，距離聖人的時代已經遙遠。即使預先修習三乘佛法，也難以契合證悟。人道和天道，都充滿躁動和不安。即使智慧廣博，情感弘大，也難以長久安住。如果認識淺薄，行為低下，恐怕會沉溺於幽暗的道路。必須遠離娑婆世界，安住于清凈的國土。仰望有緣人共同致力於正當的事業，恭敬地發起身心，依靠這個宗派（凈土宗），必定能夠拒絕和割捨（對娑婆世界的留戀）。希望不要把心思放在世俗的利益上，牢記無常的到來。追隨慧遠大師的風範，和電影的虛幻又有什麼區別呢？德行超過鳩摩羅什的節操，難道要感謝（世俗的）干城嗎？三空九斷的理論，道理深奧，言辭廣博。十地五修的教義，意義深遠，詞藻繁複。功德不是一簣之土就能完成的，事業需要數年的考慮。難道是剎那間的念頭，就能積累如塵沙般的功德，從而宣揚九有的奇妙？心中常常創造境界，境界描述了二無的玄妙。如果心識貪戀邪魔，將會推崇達到虛妄的緣由。生命期限短暫，等待著培植會歸真如的智慧。死亡道路並非坦途，不如屏除雜念，持齋修行。停止多聞廣學，安頓心神于智慧的港灣。興起少欲知足的軍隊，修習佛法。用盡穢土的因緣，到達遙遠國土的上等園林。靈魂安住在清凈的國土，把美好的身體寄託于金蓮花臺中。與阿彌陀佛的慈悲面容，達到同樣的境界。斷除疑惑，為何還要停滯不前？感受悲憫的聲音，來自於聖人的恩德。理解並證悟無生法忍，弘揚佛法的利益更加繁盛。大概就是這樣了。粗略地陳述我的淺薄見解，用以簡擇美好的水。發起修行，完成全部的功德，是不能夠輕易成就的啊！
《西方要決釋難通規》 English version:
Heart (referring to the mind-nature of sentient beings). The precious wealth of merit, wisdom, all scattered and lost. Long flowing in the cycle of birth and death, unable to be free. Always accompanied by the demon king, becoming the demon king's servant. Driven and running in the six realms, body and mind suffering. Now encountering good opportunities, suddenly hearing Amitabha (Amitābha) the compassionate father, not violating the great vows, rescuing and delivering sentient beings, feeling alarmed and busy day and night, vowing to be reborn (in the Western Pure Land). Therefore, diligently and tirelessly striving. One should remember the Buddha's grace, taking the end of this life as the deadline. The mind constantly contemplates (the Pure Land). Fourth, 'no remaining cultivation' means exclusively seeking rebirth in the Pure Land, prostrating and reciting Amitabha (Amitābha). Only other karmic activities are not allowed to arise in a mixed manner. The tasks to be done must be cultivated daily, reciting the Buddha's name and reading scriptures, leaving no remaining tasks.
Because we live in the Dharma-Ending Age, far from the time of the sages. Even if one practices the Three Vehicles (Triyāna) of Buddhism in advance, it is difficult to attain enlightenment. The realms of humans and gods are full of restlessness and unease. Even if wisdom is broad and emotions are great, it is difficult to dwell in them for long. If knowledge is shallow and actions are inferior, one may drown in the dark paths. One must stay away from the Saha world (Sahā) and dwell in the pure land. Hoping that those with affinity will jointly devote themselves to righteous endeavors, respectfully arouse body and mind, relying on this school (Pure Land School), one will surely be able to reject and sever (attachment to the Saha world (Sahā)). I hope you will not put your mind on worldly benefits, and firmly fear impermanence. Following the example of Huiyuan (Huiyuan), what difference is there from the illusion of a movie? If virtue exceeds the integrity of Kumarajiva (Kumārajīva), should one thank (the secular) city walls? The theories of the Three Emptinesses and Nine Severances are profound in principle and broad in words. The teachings of the Ten Grounds and Five Cultivations are profound in meaning and complex in rhetoric. Merit cannot be accomplished with a basket of soil, and the undertaking requires years of consideration. Is it possible that a moment's thought can accumulate merit like dust and sand, thereby proclaiming the wonders of the Nine Existences? The mind constantly creates realms, and the realms describe the mysteries of the Two Non-Existences. If consciousness is attached to demons, it will promote the reasons for reaching delusion. The lifespan is short, waiting to cultivate the wisdom of returning to Suchness. The road to death is not smooth, it is better to eliminate distractions and practice vegetarianism. Stop hearing and learning widely, and settle the mind in the harbor of wisdom. Raise an army of few desires and contentment, and cultivate the Dharma. Exhaust the causes of the impure land, and reach the upper gardens of distant lands. The soul dwells in the pure land, entrusting the beautiful body to the golden lotus pedestal. Reaching the same state as Amitabha's (Amitābha) compassionate face. Why stop dispelling doubts? Feeling the sound of compassion, coming from the grace of the saints. Understanding and realizing the non-origination of all dharmas, promoting the benefits of the Dharma is even more prosperous. That's about it. Roughly stating my shallow views, in order to select good water. Initiating practice and completing all the merits cannot be easily achieved!
'Essential Decisive Methods for the West, Explanation of Difficulties and General Rules'
【English Translation】 English version:
Heart (referring to the mind-nature of sentient beings). The precious wealth of merit, wisdom, all scattered and lost. Long flowing in the cycle of birth and death, unable to be free. Always accompanied by the demon king, becoming the demon king's servant. Driven and running in the six realms, body and mind suffering. Now encountering good opportunities, suddenly hearing Amitabha (Amitābha) the compassionate father, not violating the great vows, rescuing and delivering sentient beings, feeling alarmed and busy day and night, vowing to be reborn (in the Western Pure Land). Therefore, diligently and tirelessly striving. One should remember the Buddha's grace, taking the end of this life as the deadline. The mind constantly contemplates (the Pure Land). Fourth, 'no remaining cultivation' means exclusively seeking rebirth in the Pure Land, prostrating and reciting Amitabha (Amitābha). Only other karmic activities are not allowed to arise in a mixed manner. The tasks to be done must be cultivated daily, reciting the Buddha's name and reading scriptures, leaving no remaining tasks.
Because we live in the Dharma-Ending Age, far from the time of the sages. Even if one practices the Three Vehicles (Triyāna) of Buddhism in advance, it is difficult to attain enlightenment. The realms of humans and gods are full of restlessness and unease. Even if wisdom is broad and emotions are great, it is difficult to dwell in them for long. If knowledge is shallow and actions are inferior, one may drown in the dark paths. One must stay away from the Saha world (Sahā) and dwell in the pure land. Hoping that those with affinity will jointly devote themselves to righteous endeavors, respectfully arouse body and mind, relying on this school (Pure Land School), one will surely be able to reject and sever (attachment to the Saha world (Sahā)). I hope you will not put your mind on worldly benefits, and firmly fear impermanence. Following the example of Huiyuan (Huiyuan), what difference is there from the illusion of a movie? If virtue exceeds the integrity of Kumarajiva (Kumārajīva), should one thank (the secular) city walls? The theories of the Three Emptinesses and Nine Severances are profound in principle and broad in words. The teachings of the Ten Grounds and Five Cultivations are profound in meaning and complex in rhetoric. Merit cannot be accomplished with a basket of soil, and the undertaking requires years of consideration. Is it possible that a moment's thought can accumulate merit like dust and sand, thereby proclaiming the wonders of the Nine Existences? The mind constantly creates realms, and the realms describe the mysteries of the Two Non-Existences. If consciousness is attached to demons, it will promote the reasons for reaching delusion. The lifespan is short, waiting to cultivate the wisdom of returning to Suchness. The road to death is not smooth, it is better to eliminate distractions and practice vegetarianism. Stop hearing and learning widely, and settle the mind in the harbor of wisdom. Raise an army of few desires and contentment, and cultivate the Dharma. Exhaust the causes of the impure land, and reach the upper gardens of distant lands. The soul dwells in the pure land, entrusting the beautiful body to the golden lotus pedestal. Reaching the same state as Amitabha's (Amitābha) compassionate face. Why stop dispelling doubts? Feeling the sound of compassion, coming from the grace of the saints. Understanding and realizing the non-origination of all dharmas, promoting the benefits of the Dharma is even more prosperous. That's about it. Roughly stating my shallow views, in order to select good water. Initiating practice and completing all the merits cannot be easily achieved!
'Essential Decisive Methods for the West, Explanation of Difficulties and General Rules'