T47n1965_游心安樂道

大正藏第 47 冊 No. 1965 游心安樂道

No. 1965

游心安樂道

釋元曉撰

游心安樂，略開七門：初、述教起宗致；二、定彼土所在；三、明疑惑患難；四、顯往生因緣；五、出往生品數；六、論往生難易；七、作疑復除疑。

言述教起宗致者。然夫眾生心性，融通無礙，泰若虛空，湛猶巨海。若虛空故，其體平等，無別相而可得，何有凈、穢之處？猶巨海故，其性潤滑，能隨緣而不逆，豈無動、靜之時。爾乃或因塵風，淪五濁而久轉，沈苦浪而長流；或承善力，截四流而不還，至彼岸而永寂。若斯動、寂皆是大夢；以覺言之，無此、無彼，穢土、凈國本末一心，生死、涅槃終無二際。然歸原大覺，積功乃致，隨流長夢，不可頓開。所以聖人垂跡有遠、有近，所設言教或衰、或興。至如牟尼世尊現此娑婆，誡五惡而勸善；彌陀如來居彼安養，引九輩而導生，斯等權跡不可具陳。

今此所明極樂國者。蓋是感願行之奧深，現果德之長遠，十八圓凈，越三界而超絕；五根相好，並六天而不嗣。珍香法味遂養身心，誰有朝饑、夜渴之苦？玉林芳風溫涼常適，本無冬寒夏熱之煩。群仙共會，時浴八德蓮池，由是長別偏可厭之時皺；勝侶相從，遠遊十方佛土

【現代漢語翻譯】 現代漢語譯本 《游心安樂道》

釋元曉 撰

《游心安樂道》，略開七門：第一，敘述教法的緣起和宗旨；第二，確定極樂凈土的所在；第三，闡明疑惑和苦難；第四，彰顯往生的因緣；第五，列出往生的品位等數；第六，討論往生的難易；第七，提出疑問並消除疑問。

說到敘述教法的緣起和宗旨。眾生的心性，融通無礙，廣大如虛空，深邃如大海。因為像虛空一樣，它的本體平等，沒有差別相可以獲得，哪裡會有清凈和污穢的地方呢？又像大海一樣，它的本性潤澤滑順，能夠隨順因緣而不違逆，怎麼會沒有動和靜的時候呢？於是就或者因為塵世的風，在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）中長久地流轉，沉溺在痛苦的波浪中長久地漂流；或者憑藉善的力量，截斷四流（指欲流、有流、見流、無明流）而不返回，到達彼岸而永遠寂靜。像這樣的動和靜都是一場大夢；用覺悟的語言來說，沒有此岸和彼岸，污穢的國土和清凈的佛國，從根本到末梢都是一心，生死和涅槃最終沒有兩種界限。然而回歸根本的大覺悟，需要積累功德才能達到，隨順世俗的長久夢境，不可能一下子就醒悟。所以聖人示現事蹟有遠有近，所設立的言教有衰有興。例如釋迦牟尼世尊出現在這個娑婆世界（Saha world，指充滿缺陷和痛苦的世界），告誡五惡而勸導行善；阿彌陀如來居住在那個安養（Sukhavati，又稱極樂世界）國土，引導九品眾生而導向往生，這些權巧示現的事蹟不能全部陳述。

現在這裡所闡明的極樂國土。大概是感應、願力、修行深刻而久遠，顯現果報功德長遠，十八種圓滿清凈，超越三界（指欲界、色界、無色界）而超然絕倫；五根（指眼、耳、鼻、舌、身）的相好，超過六慾天（指欲界六天的總稱）而不繼承。珍貴的香氣和佛法的滋味，滋養身心，誰會有早晨飢餓、夜晚口渴的痛苦呢？玉樹成林的芬芳清風，溫暖涼爽常常適宜，本來就沒有冬天的寒冷和夏天的炎熱的煩惱。眾多的神仙共同聚會，時常沐浴在具有八種功德的蓮花池中，因此永遠告別偏頗可厭的皺紋；殊勝的同伴相互跟隨，遙遠地遊歷十方佛土

【English Translation】 English version The Way to Find Peace and Joy in the Mind

Composed by Śramaṇa Wonhyo

To find peace and joy in the mind, I will briefly open seven doors: First, to describe the origin and purpose of the teachings; second, to determine the location of that land; third, to clarify doubts and sufferings; fourth, to reveal the causes and conditions for rebirth; fifth, to enumerate the grades and numbers of rebirths; sixth, to discuss the ease and difficulty of rebirth; seventh, to raise doubts and then dispel them.

Speaking of describing the origin and purpose of the teachings. The nature of sentient beings' minds is unobstructed and all-pervading, vast like the empty sky, and profound like the great ocean. Because it is like the empty sky, its essence is equal, without any distinct characteristics to be found, so how could there be places of purity and defilement? Because it is like the great ocean, its nature is smooth and adaptable, able to follow conditions without resistance, so how could there not be times of movement and stillness? Thus, either due to the winds of dust, one revolves for a long time in the five turbidities (the five corruptions of the age, views, afflictions, beings, and life), sinking in the waves of suffering and drifting for a long time; or relying on the power of goodness, one cuts off the four streams (the streams of desire, existence, views, and ignorance) without returning, reaching the other shore and attaining eternal tranquility. Such movement and stillness are all a great dream; speaking from the perspective of awakening, there is no this shore or that shore, the defiled land and the pure land are fundamentally of one mind, and birth and death and Nirvana ultimately have no two boundaries. However, returning to the original great awakening requires accumulating merit to achieve, and the long dream of following the flow of samsara cannot be awakened from suddenly. Therefore, the traces left by the sages are both distant and near, and the teachings they established either decline or flourish. For example, Śākyamuni Buddha appeared in this Saha world (the world of suffering and imperfection), warning against the five evils and encouraging goodness; Amitābha Buddha resides in that Sukhavati (the Land of Bliss), guiding the nine grades of beings and leading them to rebirth. These expedient traces cannot all be fully described.

Now, what is being explained here is the Land of Ultimate Bliss. It is probably due to the profound and far-reaching response, vows, and practices, manifesting the long-lasting merit of the fruit, with eighteen kinds of perfect purity, surpassing the Three Realms (the realms of desire, form, and formlessness) and being transcendent; the excellent characteristics of the five roots (eye, ear, nose, tongue, and body) exceed the Six Desire Heavens (the heavens of the desire realm) without inheriting them. Precious fragrances and the flavors of the Dharma nourish body and mind, who would have the suffering of hunger in the morning and thirst at night? The fragrant breezes of jade forests are warm and cool, always pleasant, originally without the煩惱 of winter's cold and summer's heat. A multitude of immortals gather together, often bathing in the lotus ponds with eight virtues, thus forever bidding farewell to the biased and厭惡 wrinkles; excellent companions follow each other, traveling far to the Buddha lands of the ten directions.

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，于茲遠送以難慰之憂勞。況復聞法響音入無相，見佛光明悟無生？悟無生故無所不生，入無形故無所不形，極凈極樂，非心意之所度；無際無限，豈言說之能盡？如是凈土，十方諸佛之所嘆勸，三乘聖眾之所游居。

然審察如來嘆勸意者，為欲攝護中、下根故。娑婆世界雜惡之處，于緣多退；安養寶剎純善之地，唯進無退。故《起信論》云：「複次，眾生初學是法，欲求正信，其心怯弱，以住於此娑婆世界，自畏不能常值諸佛，親承供養，懼謂信心難可成就，意欲退者。當知如來有勝方便，攝護信心，謂以專唸佛因緣故，隨愿得生他方佛土，常見於佛永離惡道。」如修多羅說：「若人專念西方極樂世界阿彌陀佛，所修善根迴向，愿求生彼世界，即得往生。常見佛故，終無有退，若觀彼佛真如法身，常勤修習，畢竟得生，正定聚故。」

一切凡夫雖唸佛，未至十解，體是退位。若在穢土，逢四退緣，即使退轉；若生西方，有四緣故，終不退還。言四緣者：一、由長命無病，故不退；穢土由短命多病，故退。二、由諸佛、菩薩圓善智識故不退，如經言：「得與如是諸上善人會一處故」；穢土由多惡知識故退也。三、由無有女人，六根境界並是進道緣，故不退，如經曰：「眼見色即發菩提心」等；穢土由有女

【現代漢語翻譯】 現代漢語譯本：在此遠行送別，難以慰藉內心的憂慮和辛勞。更何況聽聞佛法之音，領悟無相之理，見到佛的光明，徹悟無生之境？徹悟無生，故無所不生；進入無形，故無所不形。極其清凈，極其快樂，不是心意所能揣度的；沒有邊際，沒有限度，豈是言語所能窮盡的？這樣的凈土，是十方諸佛所讚歎勸導，三乘聖眾所遊歷居住的地方。

然而，審察如來讚歎勸導的用意，是爲了攝護中、下根器的眾生。娑婆世界（S婆世界，指我們所居住的充滿煩惱和痛苦的世界）是混雜罪惡的地方，因緣多有退轉；安養寶剎（安養寶剎，即極樂世界）是純粹善良的境地，只有前進沒有退轉。所以《起信論》（《大乘起信論》的簡稱）說：『再者，眾生初學佛法，想要尋求真正的信心，他們的心很怯弱，因為居住在這個娑婆世界，自己害怕不能經常遇到諸佛，親自承事供養，擔心信心難以成就，想要退卻。應當知道如來有殊勝的方便，攝護信心，就是以專心念佛的因緣，隨自己的願望得以往生到其他方佛土，常見到佛，永遠脫離惡道。』如同修多羅（修多羅，佛經的另一種稱謂）所說：『如果有人專心念誦西方極樂世界阿彌陀佛（阿彌陀佛，西方極樂世界的教主），將所修的善根迴向，愿求往生那個世界，就能得以往生。因為經常見到佛的緣故，終究不會退轉，如果觀想那尊佛的真如法身，經常勤奮修習，必定能夠往生，因為已經進入正定之聚。』

一切凡夫雖然唸佛，但沒有達到十解（十解，指對佛法的十種理解），本體上還是退位的。如果在污穢的國土，遇到四種退轉的因緣，即使會退轉；如果往生到西方極樂世界，因為有四種因緣，最終不會退還。所說的四種因緣是：第一，因為壽命長久沒有疾病，所以不退轉；污穢的國土因為壽命短促多有疾病，所以會退轉。第二，因為有諸佛、菩薩圓滿善良的知識教導，所以不退轉，如同經文所說：『能夠和這些上善之人相聚一處』；污穢的國土因為有很多惡知識的緣故會退轉。第三，因為沒有女人，六根（六根，指眼、耳、鼻、舌、身、意）所接觸的境界都是進道的因緣，所以不退轉，如同經文所說：『眼睛看到顏色就發起菩提心』等等；污穢的國土因為有女人

【English Translation】 English version: Here, at this distant farewell, it is difficult to console the sorrow and toil in my heart. Moreover, how much more so upon hearing the sound of the Dharma, entering into non-form, seeing the light of the Buddha, and awakening to non-birth? Awakening to non-birth, therefore there is nothing that is not born; entering into non-form, therefore there is nothing that is not formed. Utterly pure, utterly blissful, it is not something that the mind can fathom; without boundary, without limit, how can words possibly exhaust it? Such a Pure Land is praised and encouraged by the Buddhas of the ten directions, and is the place where the holy beings of the Three Vehicles dwell.

However, upon examining the intention of the Tathagata's (Tathagata, another name for the Buddha) praise and encouragement, it is for the purpose of embracing and protecting those of middle and lower capacities. The Saha world (Saha world, the world we live in, filled with suffering and afflictions) is a place of mixed evils, where conditions often lead to regression; the Land of Bliss (Land of Bliss, i.e., the Pure Land of Amitabha Buddha) is a purely virtuous realm, where there is only progress and no regression. Therefore, the Awakening of Faith says: 'Furthermore, when sentient beings first learn this Dharma and desire to seek true faith, their minds are timid and weak. Because they dwell in this Saha world, they fear that they cannot constantly encounter Buddhas and personally attend to them with offerings, fearing that faith will be difficult to achieve and desiring to retreat. They should know that the Tathagata has a supreme expedient means to protect faith, which is to be reborn in other Buddha lands according to their wishes through the cause of single-minded mindfulness of the Buddha, constantly seeing the Buddha and forever departing from evil paths.' As the Sutra (Sutra, a discourse of the Buddha) says: 'If a person single-mindedly recites Amitabha Buddha (Amitabha Buddha, the principal Buddha of the Western Pure Land) of the Western Pure Land of Ultimate Bliss, dedicates the roots of goodness they have cultivated, and wishes to be born in that world, they will attain rebirth. Because they constantly see the Buddha, they will never regress. If they contemplate the True Thusness Dharmakaya (Dharmakaya, the body of the Buddha that embodies the Dharma) of that Buddha, constantly and diligently cultivating, they will certainly be born, because they have entered the group of those fixed on the right path.'

Although all ordinary beings recite the Buddha's name, they have not reached the ten understandings (ten understandings, referring to ten kinds of understanding of the Dharma), and their essence is still in a state of regression. If they are in a defiled land and encounter four conditions for regression, they will indeed regress; if they are born in the Western Pure Land, because of four conditions, they will ultimately not regress. The four conditions are: first, because of long life and absence of illness, they do not regress; the defiled land, because of short life and much illness, leads to regression. Second, because of the perfect and virtuous knowledge of Buddhas and Bodhisattvas, they do not regress, as the Sutra says: 'Because they are able to gather together with such supreme virtuous people'; the defiled land leads to regression because of many evil teachers. Third, because there are no women, and the objects of the six senses (six senses, referring to eye, ear, nose, tongue, body, and mind) are all conditions for advancing on the path, they do not regress, as the Sutra says: 'The eye sees form and immediately gives rise to Bodhicitta (Bodhicitta, the mind of enlightenment)' etc.; the defiled land, because there are women

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人故退。四、由唯有善心，故不退，經云：「無毛端計造惡之地」；穢土由有噁心、無記心，故退也。又彼二經皆說：「其往生者，皆得不退。」不言但不退人乃得往生也，猶如此間具三受人，若生彼土，則無苦、舍，唯有樂受也。

總而言之，初地以上，悲願自在無所不生，更何須勸？十解以去，種姓決定，復無悲退，亦非正為；十信以前及諸凡夫，發心未固，升降隨緣，厭穢欣凈，故佛勸攝。西方長壽，一生修行登地；娑婆短命，多劫劬勞猶退。故《華嚴》曰：「如此娑婆世界一劫，于西方安樂世界為一日一夜。如是乃至百萬阿僧祇世界，最後世界一劫，于勝蓮華世界賢首如來剎為一日一夜。」教起意致，略述如此。

第二、定彼土所在者。佛土圓融，本無東、西；扣機多端，方現此、彼。

由是試論，彼界所在一乘、三乘，分齊不同。若依一乘，極樂凈土是屬華藏世界海攝。何以故？以是十佛之土圓融不可說故，普賢因分所見無分齊故；若依三乘，西方凈土通成四土：一、法性土；二、實報土；三、受用土；四、變化土。于中法性、實報，一味樂等，周遍法界，非余所測；受用、變化，酬愿乘感，隨機所嘆，指方可得。故《小無量壽經》曰：「從是西方過十萬億佛土，有世界名曰極樂。」

【現代漢語翻譯】 現代漢語譯本： 因此人們會退轉。四、因為只有善心，所以不會退轉。《經》中說：『沒有像毛髮尖端那樣可以造惡的地方』；穢土因為有噁心、無記心，所以會退轉。而且那兩部經都說：『那些往生的人，都得到不退轉。』沒有說只有不退轉的人才能往生，就像我們這個世界有三種感受的人，如果生到那個世界，就沒有苦受和舍受，只有樂受。

總而言之，初地以上的菩薩，悲願自在，想去哪裡都可以去，更何須勸導？十解以後的菩薩，種性已經決定，而且沒有悲心退轉的可能，也不是（勸導的）主要對像；十信以前以及所有的凡夫，發心還不堅定，提升或下降都隨因緣而定，厭惡穢土而欣慕凈土，所以佛才勸導他們往生。西方極樂世界壽命很長，一生修行就可以登地；娑婆世界壽命短促，多劫勤勞修行仍然會退轉。所以《華嚴經》說：『如此娑婆世界一劫，在西方安樂世界只是一日一夜。像這樣乃至百萬阿僧祇世界，最後世界一劫，在勝蓮華世界賢首如來剎只是一日一夜。』佛陀設立這些教法的用意，大概就是這樣。

第二、確定那個凈土所在的地方。佛土是圓融的，本來沒有東西之分；爲了適應不同的根機，才顯現出此方和彼方。

因此試著討論，那個世界的所在，一乘和三乘的說法，分界不同。如果依照一乘的說法，極樂凈土是屬於華藏世界海所攝。為什麼呢？因為這是十方諸佛的國土，圓融而不可說，普賢菩薩在因地所見，沒有分界；如果依照三乘的說法，西方凈土可以通於四種國土：一、法性土；二、實報土；三、受用土；四、變化土。其中法性土和實報土，只有純粹的快樂等等，周遍法界，不是其他（乘）所能測度的；受用土和變化土，是酬報願力、感應眾生，隨著不同的根機而讚歎，指明方位就可以到達。所以《小無量壽經》說：『從這裡向西方，經過十萬億佛土，有一個世界名叫極樂。』

【English Translation】 English version: Therefore, people regress. Fourth, because there is only good intention, there is no regression. The Sutra says: 'There is no place like the tip of a hair where evil can be created'; the impure land regresses because it has evil intentions and non-discriminating intentions. Moreover, both of those sutras say: 'Those who are reborn there all attain non-regression.' It does not say that only those who do not regress can be reborn there, just as people in this world who have three kinds of feelings, if they are born in that land, will have no suffering or indifference, only happiness.

In summary, Bodhisattvas above the first ground (初地) have the freedom of compassion and vows, and can be born wherever they want, so what need is there for encouragement? Bodhisattvas after the tenth understanding (十解) have a determined lineage and no possibility of regressing in compassion, so they are not the main target (of encouragement); those before the tenth faith (十信) and all ordinary people have not yet firmly established their aspiration, and their rise and fall depend on conditions, disliking the impure land and admiring the pure land, so the Buddha encourages them to be reborn there. The Western Pure Land has a long lifespan, and one can attain the ground (登地) through practice in one lifetime; the Saha world (娑婆世界) has a short lifespan, and one may still regress after diligent practice for many kalpas (劫). Therefore, the Avatamsaka Sutra (華嚴經) says: 'One kalpa in this Saha world is one day and one night in the Western Land of Bliss (西方安樂世界). Likewise, even a million asamkhya (阿僧祇) worlds, the last world's one kalpa, is one day and one night in the Land of Supreme Lotus (勝蓮華世界) of the Tathagata Universal Worthy (賢首如來).' The intention behind establishing these teachings is roughly as described above.

Second, to determine the location of that Pure Land. Buddha lands are perfectly integrated and originally have no east or west; to accommodate different capacities, this and that are manifested.

Therefore, let us discuss the location of that world, with different boundaries for the One Vehicle (一乘) and the Three Vehicles (三乘). If according to the One Vehicle, the Land of Ultimate Bliss (極樂凈土) belongs to the Sea of Worlds of the Flower Treasury (華藏世界海). Why? Because this is the land of the ten Buddhas, perfectly integrated and indescribable, and what Samantabhadra (普賢) sees in the causal stage has no boundaries; if according to the Three Vehicles, the Western Pure Land (西方凈土) can be connected to four lands: 1. Dharma-nature Land (法性土); 2. Reward Land (實報土); 3. Enjoyment Land (受用土); 4. Transformation Land (變化土). Among them, the Dharma-nature Land and the Reward Land have only pure happiness, etc., pervading the Dharma realm, which cannot be measured by others (vehicles); the Enjoyment Land and the Transformation Land are to repay vows and respond to sentient beings, praising according to different capacities, and can be reached by pointing out the direction. Therefore, the Smaller Sukhavativyuha Sutra (小無量壽經) says: 'From here to the west, passing ten trillion Buddha lands, there is a world called Ultimate Bliss (極樂).'

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今將之彼界凈與不凈，略以四對顯其階降。謂因與果相對故；一向與不一向相對故；純與雜相對故；正定與非正定相對故。

所言因與果相對者。謂金剛已還菩薩所住名果報土，不名凈土，未離苦諦之果患故；唯佛所居乃名凈土，一切染患無餘滅故。依此義故，《仁王經》言：「三賢、十聖住果報，唯佛一人居凈土。一切眾生暫住報，登金剛原居凈土。」

第二、一向與不一向相對者。謂八地已上菩薩住處得名凈土，以一向出三界事故，亦具四句一向義故；七地以還一切住處未名凈土，以非一向出三界故，或乘願力出三界者，一向四句不具足故，謂一向樂、一向凈、一向無災、一向自在。七地以還出現之時，或時生起報無記心，末那四牛時現行故，非一向凈，非一向世善法功能所生。釋曰：「乘善名出世」，從八地以上，乃至佛地名出世，出世法為世法對，出世法為出世法對治。以四緣為相，從出善功德生起此凈土故，不以集諦為因，乃至廣說故。

第三、純與雜相對門者。凡夫、二乘雜居之處，不得名為清凈世界；唯入大地菩薩生處，乃得名為清凈世界。彼非純清，此純清故，依此義故，《瑜伽論》云：「世界無量，有其二種：謂凈、不凈。清凈世界中，無那落迦、傍生、餓鬼，亦非欲界

【現代漢語翻譯】 現代漢語譯本：現在將前往的那個世界，是清凈還是不清凈，略微用四對概念來顯示它的層次差別。這四對概念是：因與果相對；一向與不一向相對；純與雜相對；正定與非正定相對。

所謂因與果相對，是指金剛位（Vajra，比喻牢固、銳利能斷煩惱的智慧）以下的菩薩所居住的地方，稱為果報土，不能稱為凈土，因為還沒有脫離苦諦（Dukkha-satya，佛教四聖諦之一，指世間充滿痛苦）的果報之患；只有佛所居住的地方才稱為凈土，因為一切染污和禍患都完全滅盡了。根據這個意義，《仁王經》（Renwang Jing）說：『三賢、十聖（指菩薩修行的不同階位）住在果報土，只有佛一人住在凈土。一切眾生暫時住在果報土，登上金剛位才能居住在凈土。』

第二，一向與不一向相對。是指八地（指菩薩修行第八個階位）以上的菩薩居住的地方可以稱為凈土，因為他們一向超出三界（Trailokya，欲界、色界、無色界）的束縛，也具備四句一向的含義；七地（指菩薩修行的第七個階位）以及以下的菩薩居住的地方不能稱為凈土，因為他們不是一向超出三界，或者雖然憑藉願力超出三界，但一向四句並不完備，即一向樂、一向凈、一向無災、一向自在。七地以及以下的菩薩在顯現的時候，有時會生起果報無記心（指非善非惡，不能記別的心理活動），末那識（Manas-vijnana，佛教八識之一，執著自我）的四種煩惱有時會現行，所以不是一向清凈，也不是一向由世間善法的功能所生。解釋說：『憑藉善業才能出世』，從八地以上，乃至佛地稱為出世，出世法是世間法的對立面，出世法是對治出世法的。以四種因緣為相，從出世的善功德生起這個凈土，不是以集諦（Samudaya-satya，佛教四聖諦之一，指產生痛苦的原因）為因，乃至廣說。

第三，純與雜相對。凡夫、二乘（聲聞乘和緣覺乘）雜居的地方，不能稱為清凈世界；只有進入大地的菩薩（指證悟很深的菩薩）所生的地方，才能稱為清凈世界。前者不是純粹清凈，後者是純粹清凈。根據這個意義，《瑜伽師地論》（Yogacarabhumi-sastra）說：『世界有無量種，有兩種：清凈和不清凈。在清凈世界中，沒有那落迦（Naraka，地獄）、傍生（畜生）、餓鬼（Preta），也不是欲界（Kama-dhatu）。』

【English Translation】 English version: Now, concerning whether the world to which we are going is pure or impure, I will briefly use four pairs of concepts to show its hierarchical differences. These four pairs are: cause and effect in contrast; exclusively and not exclusively in contrast; pure and mixed in contrast; definitely and not definitely in contrast.

Regarding the contrast between cause and effect, the places where Bodhisattvas below the Vajra (Vajra, a metaphor for firm and sharp wisdom that can cut off afflictions) stage reside are called 'result-reward lands' (果報土), not 'pure lands' (凈土), because they have not yet escaped the suffering of the result of the truth of suffering (Dukkha-satya, one of the Four Noble Truths in Buddhism, referring to the world being full of suffering). Only the places where Buddhas reside are called pure lands, because all defilements and afflictions are completely extinguished. Based on this meaning, the Renwang Jing (仁王經, Sutra of Humane Kings) says: 'The Three Sages and Ten Saints (referring to different stages of Bodhisattva practice) reside in result-reward lands, only the Buddha alone resides in the pure land. All sentient beings temporarily reside in result-reward lands, only by ascending to the Vajra position can they reside in the pure land.'

Secondly, the contrast between exclusively and not exclusively. This refers to the places where Bodhisattvas above the Eighth Ground (referring to the eighth stage of Bodhisattva practice) reside, which can be called pure lands, because they exclusively transcend the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm), and also possess the meaning of the four exclusively qualities. The places where Bodhisattvas at the Seventh Ground (referring to the seventh stage of Bodhisattva practice) and below reside cannot be called pure lands, because they do not exclusively transcend the Three Realms, or although they transcend the Three Realms by the power of their vows, the four exclusively qualities are not complete, namely, exclusively blissful, exclusively pure, exclusively without calamities, and exclusively free. When Bodhisattvas at the Seventh Ground and below manifest, they sometimes generate resultant non-specified minds (referring to mental activities that are neither good nor evil, and cannot be distinguished), and the four afflictions of Manas-vijnana (末那識, one of the Eight Consciousnesses in Buddhism, clinging to the self) sometimes manifest, so they are not exclusively pure, nor are they exclusively produced by the function of worldly good dharmas. The explanation says: 'Relying on good karma to transcend the world,' from the Eighth Ground and above, up to the Buddha Ground, is called transcending the world. Transcendent dharmas are the opposite of worldly dharmas, and transcendent dharmas are the antidote to transcendent dharmas. Taking the four conditions as characteristics, this pure land arises from transcendent good merits, not taking the truth of the cause of suffering (Samudaya-satya, one of the Four Noble Truths in Buddhism, referring to the cause of suffering) as the cause, and so on, extensively speaking.

Thirdly, the contrast between pure and mixed. Places where ordinary beings and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) dwell together cannot be called pure worlds. Only the places where Bodhisattvas who have entered the Great Grounds (referring to Bodhisattvas with deep realization) are born can be called pure worlds. The former is not purely pure, while the latter is purely pure. Based on this meaning, the Yogacarabhumi-sastra (瑜伽師地論) says: 'Worlds are immeasurable, and there are two kinds: pure and impure. In pure worlds, there are no Naraka (那落迦, hells), Tiryagyoni (傍生, animals), or Pretas (餓鬼, hungry ghosts), nor is it the Desire Realm (Kama-dhatu).'

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、色無色界，純菩薩眾于中止住，是故說名清凈世界。已入第三地菩薩，由願力故，于彼受生，無有異生及非異生聲聞、獨覺，若非異生菩薩，得生於彼。」解言：「此第三地是歡喜地，以就七種門地，第三凈勝意樂地故，攝十三位，立七種地。」具如彼論之所說故。

第四、正定與非正定對門者。非正定相三聚眾生苦生之地，是為穢土；唯正定聚所居之處，名為凈土，于中亦有四果聲聞，乃至復有四疑凡夫，唯無邪定及不定聚耳。

言正定等者。總說眾生界略有三聚：如《無量壽經》曰：「其有眾生，生彼國者，皆悉住于正定之聚。所以者何？彼佛國中，無諸邪聚及不定聚。」如是三種，其相云何？若總說者，一闡提人為邪定聚；二乘頂位以上，菩薩初發心住以上，判為正定；若已起入，未至其位，為不定聚。決定不退，無斷善根，如是名為正定聚義。

依《瑜伽論》正定二：一、本性正定；二、習成正定。五種性中，菩薩性人，不依五逆及斷善根，是名本生正定聚也；其二乘性，及不定性，得作五逆及斷善根，斷善根時，名邪定聚；即是彼人，續善根后，未趣入時，為不定聚。已趣入時，則有三品，本來上根而趣入者，即作正定，中根至燸，下根至頂，各作正定；余屬不定。若是不定種性之人

【現代漢語翻譯】 現代漢語譯本：『色無』，指沒有物質上的缺陷，只有純粹的菩薩眾在那裡居住，因此被稱為清凈世界。已經進入第三地（指菩薩修行過程中的第三個階段）的菩薩，由於願力的緣故，可以在那裡受生，沒有異生（指凡夫）以及非異生（指已經證果的阿羅漢）的聲聞、獨覺（指獨自修行證悟者），如果不是異生的菩薩，也可以往生到那裡。」解釋說：「這裡的第三地是歡喜地（菩薩十地中的第一地），因為就七種門地（菩薩修行的七個階段）而言，第三是凈勝意樂地，包含十三種位次，建立七種地。」具體內容如彼論中所說。

第四，正定與非正定對門。非正定相（指無法確定未來走向的狀態）的三聚眾生（指邪定聚、不定聚、正定聚）受苦而生的地方，就是穢土；只有正定聚（指必定證悟的眾生）所居住的地方，才稱為凈土，其中也有四果聲聞（指證得阿羅漢果位的聲聞），甚至還有四疑凡夫（指對佛法有四種疑惑的凡夫），只是沒有邪定聚（指必定墮落的眾生）和不定聚罷了。

關於正定等。總的來說，眾生界略有三聚：如《無量壽經》所說：『如果有眾生往生到那個國度，都安住在正定聚中。』為什麼呢？因為那個佛國中，沒有各種邪定聚和不定聚。』這三種聚，它們的相狀是怎樣的呢？如果總的來說，一闡提（指斷滅善根的人）是邪定聚；二乘（指聲聞乘和緣覺乘）的頂位以上，菩薩初發心住以上，被判定為正定；如果已經開始進入，但還沒有達到那個位次，就是不定聚。決定不會退轉，沒有斷滅善根，這樣的就叫做正定聚的含義。

依據《瑜伽師地論》，正定有兩種：一、本性正定；二、習成正定。在五種性（指聲聞種性、緣覺種性、菩薩種性、不定種性、無種性）中，菩薩種性的人，不造作五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）以及斷滅善根，這叫做本生正定聚；而二乘種性，以及不定種性，可以造作五逆罪以及斷滅善根，斷滅善根的時候，叫做邪定聚；這個人，在續接善根之後，還沒有趣入的時候，是不定聚。已經趣入的時候，則有三種品類，本來是上根而趣入的，就成為正定，中根達到燸位（指四加行位的第三位），下根達到頂位（指四加行位的第二位），各自成為正定；其餘屬於不定。如果是不定種性的人

【English Translation】 English version: 『Absence of form』 means the absence of material defects, only pure Bodhisattvas reside there, hence it is called a pure land. Bodhisattvas who have entered the third ground (referring to the third stage in the Bodhisattva's practice) can be born there due to the power of their vows, without ordinary beings (referring to ordinary people) and Śrāvakas (referring to Arhats who have attained enlightenment through hearing the teachings) or Pratyekabuddhas (referring to those who attain enlightenment through self-realization) who are not different beings. If they are not different Bodhisattvas, they can also be reborn there.' The explanation says: 'This third ground is the Joyful Ground (the first of the ten Bodhisattva grounds), because in terms of the seven types of ground, the third is the Pure Superior Intention Ground, which includes thirteen positions and establishes seven grounds.' The specific content is as described in that treatise.

Fourth, the opposite gate of right determination and non-right determination. The place where the three groups of beings (referring to those of fixed negativity, unfixed, and fixed positivity) in a state of non-right determination (referring to a state where the future direction cannot be determined) suffer and are born is called a defiled land; only the place where those of fixed positivity (referring to beings who are certain to attain enlightenment) reside is called a pure land. Among them, there are also Śrāvakas of the four fruits (referring to Śrāvakas who have attained the fruit of Arhat), and even ordinary people with four doubts (referring to ordinary people who have four doubts about the Buddha's teachings), but there are no those of fixed negativity (referring to beings who are certain to fall) and those of unfixed.

Regarding right determination, etc. Generally speaking, the realm of beings is roughly divided into three groups: as the Amitāyurdhyāna Sūtra says: 'If there are beings who are born in that land, they all abide in the group of right determination.' Why? Because in that Buddha land, there are no various groups of fixed negativity and unfixed. 'What are the characteristics of these three groups?' Generally speaking, those who have severed their roots of goodness are the group of fixed negativity; those above the peak position of the Two Vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna), and those above the initial aspiration of the Bodhisattva, are judged as fixed positivity; if they have already begun to enter, but have not yet reached that position, they are unfixed. Those who are determined not to regress and have not severed their roots of goodness are called the meaning of fixed positivity.

According to the Yogācārabhūmi-śāstra, there are two types of right determination: one is innate right determination; the other is acquired right determination. Among the five natures (referring to the natures of Śrāvakas, Pratyekabuddhas, Bodhisattvas, unfixed, and those without nature), those of the Bodhisattva nature do not commit the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) and sever their roots of goodness, this is called the innate group of right determination; while those of the Two Vehicle nature and the unfixed nature can commit the five heinous crimes and sever their roots of goodness. When they sever their roots of goodness, they are called the group of fixed negativity; that person, after reconnecting with their roots of goodness, is unfixed when they have not yet entered. When they have already entered, there are three categories: those who originally had superior roots and entered become fixed positivity, those with middle roots reach the stage of ūṣmagata (the third of the four preparatory stages), and those with inferior roots reach the stage of mūrdhan (the second of the four preparatory stages), each becoming fixed positivity; the rest belong to the unfixed. If they are people of unfixed nature

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，直向大乘而入趣者，修行信心，逕一萬劫，信心成就，方為正定。如《起信論》即明此義，是約習成正定聚說。若其本來菩薩種性，直向大乘而趣入者，始趣入時，永得不退，不由業力墮于惡趣。依此而言，入十信位便得不退，不同前說不定性人，如是等說，皆就穢土。

若就得生彼凈土者，定性二乘則不往生，從無餘后或可往生；不定性中，三品之人，皆發心者，皆得生彼，生彼之時即入正定，由外緣力所住持故。三聚分別，略義如是。

今此經說無量壽國，就第四門說為凈土。所以然者？為欲不容大、小，兼引凡、聖，並生勝處，同趣大道故。如下文云：「設我得佛，國中人民，不住定聚，必至滅度者，不取正覺。」又言：「設我得佛，國中聲聞有能計量，知其數者，不取正覺。」乃至廣說故。而論說曰：「女人及根缺，二乘種不生」者，是說決定種性。二乘未入無餘，未發大心，非謂不定根性聲聞，及趣寂性，出無餘后。為簡此故，言二乘種。由是道理，不相違也。

又言「女人及根缺」者，謂生彼時，非女、非根缺耳，非此女等不得往生，如韋提希而得生故。然《鼓音聲王陀羅尼經》曰：「阿彌陀佛，父名月上轉輪聖王，母名曰殊勝妙眼」等，乃至廣說者，或曰：「是說化佛所居化土，

【現代漢語翻譯】 現代漢語譯本：如果直接趨向大乘而入道的眾生，修習信心，經歷一萬劫，信心成就，才能進入正定。如《起信論》（《大乘起信論》）就闡明了這個道理，這是就修習成就正定聚來說的。如果本來就是菩薩種性，直接趨向大乘而入道的眾生，開始趨入時，永遠不會退轉，不會因為業力而墮入惡趣。依據這個說法，進入十信位就能得到不退轉，不同於前面所說的不定性的人。像這樣的說法，都是就穢土而言。

如果就能夠往生到西方凈土的眾生來說，定性二乘（聲聞、緣覺）不能往生，從無餘涅槃之後或許可以往生；不定性眾生中，上品、中品、下品這三種人，只要是發菩提心的人，都能往生到西方凈土，往生到西方凈土的時候就進入正定，因為有外在因緣力量的住持。三聚（正定聚、邪定聚、不定聚）的分別，大致意思是這樣。

現在這部《無量壽經》，就第四門（就佛的國土來說明）來說是凈土。為什麼這樣說呢？爲了既能容納大乘、小乘，又能兼顧凡夫、聖人，並且都能往生到殊勝的地方，一同趨向大道。如下文所說：『假設我成佛，我的國土中的人民，如果不住在正定聚，必定會證入滅度，我就不取正覺。』又說：『假設我成佛，我的國土中的聲聞，如果有誰能夠計量，知道他們的數量，我就不取正覺。』乃至廣說。而《往生論》（《無量壽經優婆提舍愿生偈》）說：『女人以及六根不全的人，二乘種性不能往生』，這是說決定性的種性。二乘如果沒有進入無餘涅槃，沒有發起大菩提心，不是說不定根性的聲聞，以及趣向寂滅之性，從無餘涅槃出來之後不能往生。爲了簡別這些情況，所以說二乘種性。由於這個道理，所以並不矛盾。

又說『女人以及六根不全的人』，是指往生到西方凈土的時候，不是女身，也不是六根不全的人，不是說這些女人等不能往生，如韋提希夫人就往生了。然而《鼓音聲王陀羅尼經》說：『阿彌陀佛（Amitabha），父親名叫月上轉輪聖王（Chandra-uttama-chakravarti-raja），母親名叫殊勝妙眼（Visista-adbhuta-netra）』等，乃至廣說，有人說：『這是說化佛（Nirmanakaya Buddha）所居住的化土（Nirmanakaya-ksetra），

【English Translation】 English version: If those who directly turn towards the Mahayana and enter the path, cultivate faith, and after one myriad kalpas (aeons) their faith is accomplished, then they enter the state of Samyak Niyama (rightly fixed). As the Awakening of Faith (Mahayana-sraddhotpada-sastra) clearly explains this meaning, it speaks of the accomplishment of Samyak Niyama through cultivation. If they are originally of Bodhisattva nature, directly turning towards the Mahayana and entering the path, from the moment they begin to enter, they will never regress and will not fall into evil realms due to karmic forces. According to this, entering the Ten Faiths position leads to non-retrogression, unlike the aforementioned people of uncertain nature. Such statements all refer to impure lands (Saha world).

If we consider those who are able to be born in that Pure Land, those of the fixed Two Vehicles (Sravakas and Pratyekabuddhas) cannot be reborn there; perhaps they can be reborn after Nirvana without remainder. Among those of uncertain nature, the three grades of people, all those who generate Bodhicitta (awakening mind), can be born there, and upon being born there, they immediately enter Samyak Niyama, because they are sustained by the power of external conditions. The distinction of the three groups (Samyak Niyama, Mithya Niyama, Aniyata Niyama) is roughly as described.

Now, this Infinite Life Sutra (Amitabha Sutra), in the fourth aspect (explaining the Buddha's land), speaks of it as a Pure Land. Why is this so? It is to accommodate both Mahayana and Hinayana, to include both ordinary beings and sages, and to enable them all to be born in a superior place, together heading towards the Great Path. As the text below says: 'If, when I attain Buddhahood, the people in my land do not dwell in the Samyak Niyama and are certain to attain Nirvana, may I not attain perfect enlightenment.' It also says: 'If, when I attain Buddhahood, there are Sravakas (listeners) in my land who can be measured and their number known, may I not attain perfect enlightenment,' and so on. And the Treatise on Rebirth (Sukhavativyuha Upadesa) says: 'Women and those with incomplete faculties, and those of the Two Vehicle nature cannot be born there,' this refers to those of fixed nature. It does not refer to Sravakas of uncertain nature who have not entered Nirvana without remainder, have not generated great Bodhicitta, and those who are inclined towards the nature of quiescence, after emerging from Nirvana without remainder. To distinguish these cases, it says 'Two Vehicle nature.' Because of this reasoning, there is no contradiction.

Furthermore, when it says 'Women and those with incomplete faculties,' it means that when they are born in that Pure Land, they are not women, nor do they have incomplete faculties. It does not mean that these women, etc., cannot be reborn there, as Queen Vaidehi (Vaidehi) was able to be reborn there. However, the Drum Sound King Dharani Sutra (Dundubhisvara-raja-dharani) says: 'Amitabha Buddha's father is named Chandra-uttama-chakravarti-raja (Moon-Supreme Wheel-Turning Holy King), and his mother is named Visista-adbhuta-netra (Excellent Wonderful Eye),' and so on. Some say: 'This refers to the transformation land (Nirmanakaya-ksetra) where the transformation Buddha (Nirmanakaya Buddha) resides,'

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論所說者是受用土。」或言：「是法門父母，如《維摩》說。」由是道理，故不相違。

上來四門所說凈土，皆是如來願行所成，非生彼者自力所辦，不如穢土外器世界，唯由眾生苦果所成，是故通名清凈土也。

第三、明疑惑患難者。于中初明所疑境；次明對治疑想；后明生彼化胎優、劣。

言明所疑之境者。如下文曰：「若有眾生，以疑惑心修功德愿生彼國，不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信，然猶信罪福，修習善業，愿生彼國。此諸眾生生彼宮殿，五百歲中不聞三寶，故說邊地。」乃至廣說。

此言佛智，是總標句；下之四句各顯四智。不思議智者，是成所作智，此智慧作不思議事，謂如不過丈六之身，而無能見頂者；不增毛孔之量，而遍十方世界；一念稱名，永滅多劫重罪；十唸唸德，能生界外勝報。如是等事，非其所測，是故名為不思議智。不可稱智者，是妙觀察智，此智觀察不可稱境，謂一切法如幻、如夢，非有、非無，離言絕慮，非逐言者所能稱量，是故名為不可稱智。大乘廣智者，是平等性智，此智廣度，不同小乘，謂游無我，故無不我；無不我，故無不等攝，以此同體智力，普載無邊有情，皆全同至無上菩提，是故名為大

【現代漢語翻譯】 現代漢語譯本：關於所說的是受用土的問題，有人說：『它是法門的父母，就像《維摩詰經》里說的那樣。』 基於這個道理，所以並不矛盾。

以上四門所說的凈土，都是如來的願力和修行所成就的，不是往生到那裡的人靠自己的力量所能辦到的，不像穢土的外在器世界，僅僅是由眾生的苦果所形成的。因此，總稱為清凈土。

第三，闡明疑惑和患難。其中首先闡明所疑惑的境界；其次闡明對治疑惑的想法；最後闡明往生到凈土的化生和胎生的優劣。

關於闡明所疑惑的境界，如下文說：『如果有眾生，以疑惑的心修習功德，發願往生到那個國度，卻不瞭解佛智（Buddha-jnana，佛的智慧）、不思議智（Acintya-jnana，不可思議的智慧）、不可稱智（Apramana-jnana，不可稱量的智慧）、大乘廣智（Mahayana-vistirna-jnana，大乘廣大的智慧）、無等無倫最上勝智（Asamasama-varagra-jnana，無與倫比最殊勝的智慧），對於這些智慧疑惑不信，然而仍然相信罪福，修習善業，發願往生到那個國度。這些眾生往生到凈土的宮殿中，五百歲中聽不到三寶（Triratna，佛、法、僧），所以說是邊地。』 乃至廣說。

這裡說的佛智，是總的概括；下面的四句分別顯示四種智慧。不思議智，是成所作智（Krtyanusthana-jnana，成就所應作的智慧），這種智慧能做不可思議的事情，比如不超過一丈六尺的身軀，卻沒有人能看到頭頂；不增加毛孔的數量，卻能遍佈十方世界；一聲唸誦佛名，永遠消滅多劫的深重罪業；十念功德，能夠產生超出世界之外的殊勝果報。像這樣的事情，不是他們所能測度的，所以叫做不思議智。不可稱智，是妙觀察智（Pratyaveksana-jnana，精妙觀察的智慧），這種智慧觀察不可稱量的境界，說一切法如幻如夢，非有非無，離開言語，斷絕思慮，不是追逐言語的人所能稱量的，所以叫做不可稱智。大乘廣智，是平等性智（Samata-jnana，平等本性的智慧），這種智慧廣度眾生，不同於小乘，說游于無我，所以沒有不屬於我的；沒有不屬於我的，所以沒有不能平等攝受的，用這種同體的智慧力量，普遍承載無邊的有情眾生，都完全一同到達無上菩提，所以叫做大乘廣智。

【English Translation】 English version: Regarding what is said to be the Reward Land, some say: 'It is the parents of the Dharma gate, as stated in the Vimalakirti Sutra.' Based on this reasoning, there is no contradiction.

The Pure Lands described in the above four sections are all accomplished by the vows and practices of the Tathagata (如來，another name for Buddha), not achieved by the self-power of those who are born there, unlike the impure outer world, which is solely formed by the suffering results of sentient beings. Therefore, they are collectively called Pure Lands.

Third, explaining doubts and difficulties. Among them, first, clarifying the object of doubt; second, clarifying the thoughts to counteract doubt; and third, clarifying the superiority and inferiority of birth by transformation and birth from the womb in that land.

Regarding clarifying the object of doubt, the following text says: 'If there are sentient beings who cultivate merits with a doubtful mind, vowing to be born in that land, but do not understand Buddha-jnana (佛智，Buddha wisdom), Acintya-jnana (不思議智，inconceivable wisdom), Apramana-jnana (不可稱智，immeasurable wisdom), Mahayana-vistirna-jnana (大乘廣智，vast wisdom of the Mahayana), Asamasama-varagra-jnana (無等無倫最上勝智，supreme and unsurpassed wisdom), and doubt and disbelieve in these wisdoms, yet still believe in sin and merit, cultivate good deeds, and vow to be born in that land. These sentient beings are born in palaces in that land, but for five hundred years they do not hear the Three Jewels (Triratna，三寶，Buddha, Dharma, Sangha), so it is said to be the borderland.' And so on.

Here, 'Buddha-jnana' is a general statement; the following four sentences each reveal four wisdoms. 'Acintya-jnana' is Krtyanusthana-jnana (成所作智，wisdom of accomplishing what should be done). This wisdom can do inconceivable things, such as a body that is no more than sixteen feet tall, yet no one can see the top of its head; without increasing the amount of pores, it pervades the ten directions of the world; reciting the Buddha's name once, eternally eliminates heavy sins of many kalpas; ten thoughts of merit can generate superior rewards beyond the world. Such things are beyond their comprehension, so it is called Acintya-jnana. 'Apramana-jnana' is Pratyaveksana-jnana (妙觀察智，wisdom of wonderful observation). This wisdom observes immeasurable realms, saying that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and cutting off thoughts, not measurable by those who pursue words, so it is called Apramana-jnana. 'Mahayana-vistirna-jnana' is Samata-jnana (平等性智，wisdom of equality). This wisdom widely delivers sentient beings, unlike the Hinayana, saying that it roams in non-self, so there is nothing that does not belong to me; because there is nothing that does not belong to me, there is nothing that cannot be equally embraced, using this wisdom power of the same body, universally carrying boundless sentient beings, all completely reaching unsurpassed Bodhi, so it is called Mahayana-vistirna-jnana.

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乘廣智。無等、無倫、最上勝智者，正是如來大圓鏡智，始轉本識，方歸心原，一切種境，無不圓照，是名為大圓鏡智。此一中智，有五殊勝，如解脫身，二乘同得如是鏡智，此一智中，正是法身，非彼所共，故名無等，是一勝也；如前三智，菩薩漸得，大圓鏡智，唯佛頓證，更無餘類，故名無倫，是二勝也；過於不思議智為最，逾于不可稱智為上，寬於大乘廣智為勝，是為第三四五勝也，是故名為無等、無倫、最上勝智，是顯四疑所迷境也。

次、明對治疑惑相者。謂如有一性非質直，邪聰我慢，薄道心人，不了四智而起四疑：一者、疑成所作智所作之事。謂同經說「十唸唸佛得生彼國」，由不了故，生疑而言：「如佛經說：『善惡業道，罪福無朽。』重者既礙，理致無差。如何一生無惡不造，但以十念能滅諸罪，便得生彼，入正定聚，永離三途，畢竟不退耶？又無始來起諸煩惱，系屬三界，而相纏縛。如何不斷二輪煩惱，直以十念出三界外耶？」為治如是邪思惟疑，是故說名不思議智，欲顯佛智有大勢力，故能以近為遠，以遠為近；以重為輕，以輕為重。雖實有是事，而非思量境，所以直而仰信經說，不得以自淺識思識。若欲生信，應以事說，譬如千年積薪，其高百里，豆計火燒，一日都盡。可言：「千年

【現代漢語翻譯】 現代漢語譯本 具備廣闊智慧。無等（沒有可以相比的），無倫（沒有同類的），最上勝智（最殊勝的智慧），正是如來大圓鏡智（如來所具有的清凈、圓滿的智慧），開始轉變本識（根本的意識），最終迴歸心的本源，一切現象，沒有不能圓滿照見的，這被稱為大圓鏡智。這一個中智，有五種殊勝之處，例如解脫身，二乘（聲聞乘和緣覺乘）共同獲得這樣的鏡智，這一個智慧中，正是法身（佛的真身），不是他們所能共同擁有的，所以稱為無等，這是第一種殊勝；像前面的三種智慧，菩薩逐漸獲得，大圓鏡智，只有佛才能頓悟證得，再沒有其他種類，所以稱為無倫，這是第二種殊勝；超過不思議智（不可思議的智慧）為最，勝過不可稱智（無法稱量的智慧）為上，寬於大乘廣智（大乘的廣大智慧）為勝，這是第三、第四、第五種殊勝，因此稱為無等、無倫、最上勝智，這是爲了顯示被四種疑惑所迷惑的境界。

其次，說明對治疑惑的相狀。如果有一個人性情不質樸正直，邪惡聰明又傲慢，道心淺薄的人，不瞭解四智（大圓鏡智、平等性智、妙觀察智、成所作智）而產生四種疑惑：第一種，懷疑成所作智（成就一切事業的智慧）所成就的事情。如同經書上說『十唸唸佛得生彼國』，因為不瞭解這個道理，產生懷疑而說：『如同佛經上說：『善惡業的道路，罪過和福報不會消亡。』重的罪業既然阻礙，道理上沒有差別。為什麼一生無惡不作，但憑藉十念就能滅除各種罪過，便能往生到那個世界，進入正定之聚（必定證悟的群體），永遠脫離三惡道，最終不會退轉呢？又從無始以來產生各種煩惱，被繫縛在三界之內，互相纏繞。為什麼不斷除二輪煩惱（煩惱和業力），直接憑藉十念就能超出三界之外呢？』爲了對治像這樣邪惡的思惟和疑惑，所以說名為不思議智（不可思議的智慧），想要顯示佛的智慧有巨大的力量，所以能夠以近為遠，以遠為近；以重為輕，以輕為重。雖然確實有這樣的事情，但不是思量所能達到的境界，所以應當直接仰信經書所說，不能用自己淺薄的見識去思考認識。如果想要產生信心，應當用事例來說明，譬如千年積累的柴火，高達百里，用豆粒大小的火去燒，一天就能全部燒盡。難道能說：『千年

【English Translation】 English version Possessing vast wisdom. Unequaled (nothing can compare), Unparalleled (no similar kind), Supreme and Excellent Wisdom, is precisely the Great Perfect Mirror Wisdom of the Tathagata (the pure and complete wisdom possessed by the Tathagata), initially transforming the fundamental consciousness, ultimately returning to the origin of the mind, all phenomena, without exception, are perfectly illuminated, this is called Great Perfect Mirror Wisdom. This single central wisdom has five unique superiorities, such as the liberation body, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) jointly attain such mirror wisdom, within this one wisdom, is precisely the Dharmakaya (the true body of the Buddha), not something they can jointly possess, therefore it is called Unequaled, this is the first superiority; like the previous three wisdoms, Bodhisattvas gradually attain, Great Perfect Mirror Wisdom, only the Buddha can suddenly awaken and realize, there is no other kind, therefore it is called Unparalleled, this is the second superiority; surpassing Inconceivable Wisdom as the most, exceeding Immeasurable Wisdom as the supreme, wider than the Vast Wisdom of the Mahayana as the excellent, these are the third, fourth, and fifth superiorities, therefore it is called Unequaled, Unparalleled, Supreme and Excellent Wisdom, this is to reveal the realm deluded by the four doubts.

Secondly, explaining the characteristics of counteracting doubts. If there is a person whose nature is not simple and upright, evilly clever and arrogant, with a shallow mind for the path, not understanding the Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) and giving rise to four doubts: The first is doubting the things accomplished by Accomplishing Wisdom. Just as the sutras say 'Ten recitations of Buddha's name will lead to rebirth in that land', because of not understanding this principle, doubts arise and they say: 'Just as the sutras say: 'The paths of good and evil karma, sins and blessings will not perish.' Since heavy sins obstruct, there is no difference in principle. Why is it that one who has committed no evil in their life, but relies on ten recitations to extinguish all sins, can be reborn in that world, enter the assembly of the rightly established (the group destined for enlightenment), forever escape the three evil paths, and ultimately not regress? Furthermore, from beginningless time, various afflictions have arisen, being bound within the Three Realms, mutually entangled. Why is it that without cutting off the two wheels of afflictions (afflictions and karma), one can directly transcend the Three Realms with ten recitations?' In order to counteract such evil thoughts and doubts, it is therefore called Inconceivable Wisdom, wanting to show that the Buddha's wisdom has great power, so it can make near into far, and far into near; make heavy into light, and light into heavy. Although there is indeed such a thing, it is not a realm that can be reached by thought, so one should directly believe what the sutras say, and not use one's own shallow knowledge to think and understand. If one wants to generate faith, one should use examples to explain, for example, a thousand years of accumulated firewood, a hundred miles high, using a fire the size of a bean to burn, it can all be burned in one day. Can one say: 'A thousand years

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之積薪，如何一日盡耶？」又如躄者，自力勤行，要逕多日，至一由旬，若寄他船，亦因風勢，一日之間，能到千里，可言：「躄者云何一日至千里耶？」世間船師之力，尚作如是絕慮之事；何況如來法王之力，而不能作不思議事耶？是為對治第一疑也？

第二疑者，謂疑妙觀察智所觀之境。經中贊佛智云：「妙觀察智，諸法非有無，遠離二邊，不著中道。」由不了故，生疑而言：「如今現見稱量，物重則低，物輕必舉。若言輕而不舉，重而不低，如是說者，有言無義。因緣生法，當知亦爾，若實非無，便隨於有；如其非有，則當於無。若言非無而不得有，非有而不墮無，則同重而不低，輕而不舉，故知是說有言無實。」如是稱量，則墮諸邊；或執依他實有，墮增益邊；或執緣生、空無，墮損減邊；或計俗有、真空，雙負二邊，墮相違論；或計非有、非無，著一中邊，墮愚癡論。如釋論云：「非有、非無是愚癡論故」。為治此等邪稱量執，是故安立不可稱智，欲顯諸法甚深，離言、絕慮，不可尋思稱量、如言取義。如《瑜伽論》說：「云何甚深難見之法，謂一切法。何以故？第一甚深難見法者，所謂諸法自性，絕諸戲論，過言說道。然由言說為依正故，方乃可取、可觀、可覺，是故諸法甚深難見。」是為對治第

【現代漢語翻譯】 現代漢語譯本：譬如堆積的柴火，怎麼可能一天就燒完呢？又好比一個跛腳的人，靠自己的力量努力行走，需要很多天才能走完一由旬（Yojana，古印度長度單位，約合13-16公里），如果乘坐別人的船，憑藉風勢，一天之內就能到達千里之外，難道可以說：『跛腳的人怎麼可能一天到達千里之外呢？』世間的船伕的力量，尚且能做出如此不可思議的事情；更何況如來法王的力量，怎麼就不能做出不可思議的事情呢？這是爲了對治第一種疑惑。

第二種疑惑，是疑惑妙觀察智（Wonderful Discriminating Wisdom）所觀察的境界。經中讚歎佛的智慧說：『妙觀察智，諸法非有無，遠離二邊，不著中道。』由於不瞭解這個道理，產生疑惑說：『現在親眼所見，用秤稱量，物體重就會下沉，物體輕必定上升。如果說輕的物體不上升，重的物體不下沉，這樣說就是有言無義。因緣所生的法，應當知道也是這樣，如果實在不是沒有，就隨順於有；如果實在是沒有，就應當歸於無。如果說不是沒有卻不能歸於有，不是有卻不歸於無，那就如同重的物體不下沉，輕的物體不上升，所以知道這種說法是有言無實。』像這樣稱量，就落入了各種邊見；或者執著依他起性（dependent nature）是實有的，落入增益邊（affirming what is not）；或者執著緣起性空，落入損減邊（denying what is）；或者認為世俗諦（conventional truth）是有，勝義諦（ultimate truth）是空，雙雙否定二邊，落入互相矛盾的論調；或者認為非有非無，執著於一箇中間的邊見，落入愚癡的論調。正如《釋論》（釋摩訶衍論）所說：『非有、非無是愚癡論』。爲了對治這些邪惡的稱量執著，所以安立不可稱智（unfathomable wisdom），想要顯示諸法甚深，遠離言語、斷絕思慮，不可尋思稱量、按照言語來理解意義。正如《瑜伽師地論》（Yogacarabhumi-sastra）所說：『什麼是最甚深難以見到的法？就是一切法。為什麼呢？第一甚深難以見到的法，就是諸法的自性，斷絕一切戲論，超越言語說道。然而由於言語作為依據和輔助，才能被理解、被觀察、被覺知，所以諸法甚深難以見到。』這是爲了對治第二種疑惑。

【English Translation】 English version: 'Like a pile of firewood, how could it be burned up in a single day?' Or like a cripple who, relying on his own strength to walk diligently, would need many days to travel one Yojana (Yojana, an ancient Indian unit of distance, approximately 13-16 kilometers). If he were to take another's boat, relying on the wind, he could reach a thousand miles in a single day. Could one then say: 'How could a cripple reach a thousand miles in a single day?' The power of worldly boatmen can accomplish such inconceivable things; how much more so the power of the Tathagata Dharma King, who cannot accomplish inconceivable things? This is to counteract the first doubt.

The second doubt concerns the realm observed by the Wonderful Discriminating Wisdom (Wonderful Discriminating Wisdom). The sutra praises the Buddha's wisdom, saying: 'Wonderful Discriminating Wisdom, all dharmas are neither existent nor non-existent, being apart from the two extremes, not attached to the middle way.' Because of not understanding this principle, doubts arise, saying: 'Now, what is seen and measured, if an object is heavy, it will sink; if an object is light, it will rise. If it is said that a light object does not rise, and a heavy object does not sink, such a statement is meaningful but without substance. Conditioned dharmas should also be understood in this way. If it is truly not non-existent, then it follows existence; if it is truly non-existent, then it should belong to non-existence. If it is said that it is not non-existent but cannot belong to existence, and it is not existent but does not fall into non-existence, then it is like a heavy object not sinking and a light object not rising, so it is known that this statement is meaningful but without reality.' Such measurement falls into various extremes; either clinging to the dependent nature (dependent nature) as truly existent, falling into the extreme of addition (affirming what is not); or clinging to the emptiness of conditioned arising, falling into the extreme of subtraction (denying what is); or considering conventional truth (conventional truth) as existent and ultimate truth (ultimate truth) as empty, doubly negating the two extremes, falling into contradictory arguments; or considering neither existent nor non-existent, clinging to a middle extreme, falling into foolish arguments. As the Shastra (釋摩訶衍論) says: 'Neither existent nor non-existent is a foolish argument.' In order to counteract these evil measuring attachments, the unfathomable wisdom (unfathomable wisdom) is established, wanting to reveal that all dharmas are profound, apart from words, cut off from thoughts, not to be sought and measured, and to understand the meaning according to words. As the Yogacarabhumi-sastra (Yogacarabhumi-sastra) says: 'What is the most profound and difficult to see dharma? It is all dharmas. Why? The first most profound and difficult to see dharma is the self-nature of all dharmas, cutting off all play of concepts, transcending words and speech. However, because words are used as a basis and aid, they can be understood, observed, and perceived, so all dharmas are profound and difficult to see.' This is to counteract the second doubt.

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二疑也。

第三疑者，謂疑平等性智等濟之意。如同經說：「一切眾生，悉皆有心，凡有心者，當得菩提。」由不了故，生疑而言：「若言『眾生皆有佛性，悉度一切有情，令得無上菩提』者，是則諸眾生雖多，必有終盡，其最後佛，無利他德，所化無故，畢不成佛，功德闕故；無他有功，不應道理；闕功成佛，亦無是處。」作是邪計，誹謗大乘，不信平等應度之意。為治如是狹小疑執，是故安立大乘廣智，欲明佛智無所運載，運載一切，皆入無餘，故曰大乘；其所運載，無限無際，故名廣智。所以然者，虛空無邊故，眾生無數量；三世無際故，生死無始終。眾生既無始終，諸佛亦無始終。若既諸佛有始成者，其前無佛果，無聖教；無聖教故，無聞薰習；聞薰習無而成佛者，則無因有果，但有言無實。由是道理，諸佛無始。雖實無始，而無一佛本不作凡，雖皆本作凡，而展轉無始，以是準知眾生無終；雖實無終，而無一人後不作佛，雖悉後作佛，而展轉無終。是故應信平等性智無所不度，而非有限，是以安立大乘廣智，是為對治第三疑也。

第四疑者，謂大圓鏡智遍照一切境義。云何生疑？謂作是言：「虛空無邊故，世界亦無邊；世界無邊故，眾生亦無邊；眾生無邊故，心所差別根欲性等皆無邊際。云何

【現代漢語翻譯】 現代漢語譯本 第二種疑惑是，懷疑平等性智等同救濟一切的意義。如同經書所說：『一切眾生，都有心識，凡是有心識的，都應當能夠證得菩提（bodhi，覺悟）。』由於不瞭解這個道理，就產生懷疑，說：『如果說眾生都有佛性（Buddha-nature），都能度化一切有情，使他們證得無上菩提，那麼眾生雖然眾多，必定有終結的時候，那麼最後成佛的那位佛，就沒有利益他人的功德，因為沒有可以教化的對象，最終不能成佛，因為功德缺失；沒有其他功德，這不合道理；缺失功德而能成佛，也沒有這樣的道理。』這樣邪惡地推測，誹謗大乘佛法，不相信平等救度的意義。爲了糾正這種狹隘的懷疑執著，所以安立大乘廣智，想要說明佛的智慧沒有不能運載的，運載一切眾生，都進入沒有剩餘的涅槃（Nirvana），所以叫做大乘；它所運載的，沒有限制沒有邊際，所以叫做廣智。為什麼這樣說呢？因為虛空沒有邊際，所以眾生沒有數量；過去、現在、未來三世沒有邊際，所以生死輪迴沒有始終。眾生既然沒有始終，諸佛也沒有始終。如果說諸佛有開始成佛的，那麼在他之前就沒有佛果，沒有聖教；沒有聖教，就沒有聽聞熏習；沒有聽聞熏習卻能成佛，那就是沒有原因卻有結果，只有空話沒有實際。因為這個道理，諸佛是沒有開始的。雖然實際上沒有開始，但是沒有一位佛本來不是凡夫，雖然都本來是凡夫，但是輾轉沒有開始，用這個來推知眾生沒有終結；雖然實際上沒有終結，但是沒有一個人最終不成佛，雖然最終都成佛，但是輾轉沒有終結。所以應當相信平等性智沒有不能度化的，而不是有限的，因此安立大乘廣智，這是爲了對治第三種疑惑。 第四種疑惑是，懷疑大圓鏡智普遍照耀一切境界的意義。為什麼會產生懷疑呢？因為有人這樣說：『虛空沒有邊際，所以世界也沒有邊際；世界沒有邊際，所以眾生也沒有邊際；眾生沒有邊際，所以心所的差別、根器、慾望、性格等等都沒有邊際。怎麼能

【English Translation】 English version The second doubt concerns doubting the meaning of the Equality Wisdom (Samatajnana) equally saving all beings. As the sutra says: 'All sentient beings have minds, and all who have minds should attain Bodhi (enlightenment).' Due to not understanding this, doubts arise, saying: 'If it is said that all beings have Buddha-nature (Buddha-dhatu), and can deliver all sentient beings, enabling them to attain unsurpassed Bodhi, then although sentient beings are numerous, they must have an end. The last Buddha will have no merit of benefiting others, because there will be no beings to teach, and ultimately will not become a Buddha due to the lack of merit; without other merits, this is unreasonable; becoming a Buddha without merit is also impossible.' Such evil speculations slander the Mahayana (Great Vehicle), disbelieving the meaning of equal salvation. To correct such narrow doubts and attachments, the Great Wisdom of the Great Vehicle is established, intending to explain that the Buddha's wisdom has nothing it cannot carry, carrying all beings, all entering Nirvana (liberation) without remainder, hence it is called the Great Vehicle; what it carries is limitless and boundless, hence it is called Great Wisdom. Why is this so? Because space is boundless, sentient beings are countless; the three times (past, present, future) are boundless, so birth and death have no beginning or end. Since sentient beings have no beginning or end, Buddhas also have no beginning or end. If Buddhas have a beginning of becoming Buddhas, then before them there would be no Buddha-fruit, no holy teachings; without holy teachings, there would be no hearing and cultivation; becoming a Buddha without hearing and cultivation would be having a result without a cause, only empty words without reality. Because of this reason, Buddhas have no beginning. Although in reality there is no beginning, there is no Buddha who was not originally a common person, although all were originally common people, they have been revolving without beginning, using this to infer that sentient beings have no end; although in reality there is no end, there is no one who will not eventually become a Buddha, although all will eventually become Buddhas, they have been revolving without end. Therefore, one should believe that the Equality Wisdom has nothing it cannot deliver, and is not limited, therefore the Great Wisdom of the Great Vehicle is established, this is to counteract the third doubt. The fourth doubt concerns doubting the meaning of the Great Perfect Mirror Wisdom (Adarsa-jnana) universally illuminating all realms. Why does doubt arise? Because someone says: 'Space is boundless, so the world is also boundless; the world is boundless, so sentient beings are also boundless; sentient beings are boundless, so the differences in mental states, faculties, desires, natures, etc., are all boundless. How can

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於此能得盡知，為當漸漸修習而知；為當不修忽然頓照。若不修習忽然頓照者，一切凡夫皆應等照，等不修故，無異因故；若便漸修終得盡知者，即一切境非無邊際，無邊有盡，不應理故。如是進退，皆不成立，何得普照，名一切種智？」為治如是兩關疑難，故立無等、無倫、最上勝智，欲明如是大圓鏡智超過三智，而無等類；二諦之外，獨在無二。兩關之表，超然無開，只應仰信，不可比量，故名最上勝智。

云何於此起仰信者？譬如世界無邊，不出虛空之外；如是萬境無限，咸入一心之內。佛智離相，歸一心原，智與一心，渾同無二，以始覺者即同本覺，故無萬境出於智外。由是道理，無境不盡，而非有限，以無邊智照無邊境故。如《起信論》云：「一切境界，本來一心，離於想念，以眾生妄見境界，故心有分齊，以妄起相念，不稱法性，故不能了；諸佛如來離於見相，無所不遍，心真實故，則是諸法之性，自體顯照一切妄法，有大智用，無量方便，隨諸眾生所應得解，悉能開示一切法義，是故得名一切種智。」是為無等、無倫、最上勝智，無所見故，無所不見，如是對治第四疑也。

若不得意，如言取義，有邊、無邊，皆不離過，且依非有邊門，假說無邊義耳。若人不決如是四疑，雖生彼國，而在

【現代漢語翻譯】 現代漢語譯本：如果通過這種方式能夠完全瞭解，那麼是應該通過逐漸修習而瞭解呢？還是應該不經修習而忽然頓悟呢？如果不經修習而忽然頓悟，那麼一切凡夫都應該同樣頓悟，因為同樣沒有修習，沒有不同的原因；如果通過逐漸修習最終能夠完全瞭解，那麼一切境界就不是沒有邊際的，沒有邊際的事物有了盡頭，這在道理上是不成立的。這樣進退兩難，都不能成立，怎麼能夠普遍照了，稱為一切種智（Sarvākārajñāna，指佛陀所證得的對一切事物和現象的全面、徹底的智慧）呢？爲了解決這樣兩方面的疑難，所以設立無等、無倫、最上勝智，想要說明這樣的大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧）超過三智（指聲聞、緣覺、菩薩的三種智慧），而沒有同等之類；在二諦（指世俗諦和勝義諦）之外，獨自存在於無二的境界。兩難之外，超越而無所開啟，只應該仰信，不可比量，所以稱為最上勝智。 怎麼樣才能於此生起仰信呢？譬如世界沒有邊際，不會超出虛空之外；如同萬境沒有限度，都進入一心之內。佛智離開一切相，歸於一心之源，智慧與一心，完全相同沒有差別，因為始覺（指最初的覺悟）與本覺（指本來的覺悟）相同，所以沒有萬境出於智慧之外。由於這個道理，沒有境界不能完全瞭解，而不是有限的，因為用無邊的智慧照耀無邊的境界。如《起信論》所說：『一切境界，本來一心，離於想念，因為眾生虛妄地見到境界，所以心有了侷限，因為虛妄地生起相念，不符合法性，所以不能瞭解；諸佛如來離開一切見相，無所不遍，心真實的緣故，就是諸法的本性，自體顯現照耀一切虛妄之法，有大智慧作用，無量方便，隨著眾生所應該得到的理解，都能夠開示一切法義，所以得名一切種智。』這就是無等、無倫、最上勝智，因為沒有所見，所以沒有不見，這樣對治第四種疑惑。 如果不能領會意思，像按照字面意思理解，有邊、無邊，都離不開過失，姑且依靠非有邊這一方面，假設說無邊的意義罷了。如果人不能決斷這樣的四種疑惑，即使生在彼國，也在...

【English Translation】 English version: If one can attain complete knowledge in this way, should it be through gradual cultivation and understanding, or through sudden enlightenment without cultivation? If it were through sudden enlightenment without cultivation, then all ordinary beings should be equally enlightened, because they equally lack cultivation and there is no different cause. If, through gradual cultivation, one eventually attains complete knowledge, then all realms would not be without limit; that which is without limit would have an end, which is not logically sound. Thus, both advancing and retreating are untenable. How can one universally illuminate and be called Sarvākārajñāna (all-knowing wisdom of the Buddha)? To resolve these two-fold difficulties, the unequalled, unparalleled, supreme wisdom is established, intending to clarify that this Great Perfect Mirror Wisdom (Ādarśa-jñāna, wisdom that reflects everything like a mirror) surpasses the three wisdoms (wisdoms of Śrāvakas, Pratyekabuddhas and Bodhisattvas) and has no equal; outside the two truths (conventional truth and ultimate truth), it exists alone in non-duality. Beyond the two-fold difficulties, it transcends and is without opening; one should only have faith and not try to measure it, hence it is called the supreme wisdom. How does one generate faith in this? For example, the world is without limit and does not go beyond the void; similarly, the myriad realms are limitless and all enter within one mind. Buddha's wisdom is free from all forms and returns to the source of one mind; wisdom and one mind are completely the same without difference, because the initial awakening (first awakening) is the same as the original awakening (original awakening), so no myriad realms exist outside of wisdom. Due to this principle, there is no realm that cannot be fully understood, and it is not limited, because boundless wisdom illuminates boundless realms. As the Awakening of Faith says: 'All realms are originally one mind, apart from thought. Because sentient beings falsely see realms, the mind has limitations. Because they falsely arise with conceptual thoughts, not conforming to the Dharma-nature, they cannot understand. The Buddhas and Tathāgatas are free from all views and forms, all-pervading, because the mind is real, it is the nature of all dharmas. The self-nature manifests and illuminates all false dharmas, has great wisdom function, and countless expedient means. According to what sentient beings should attain understanding, they can reveal all the meanings of the Dharma, hence they are named Sarvākārajñāna.' This is the unequalled, unparalleled, supreme wisdom; because there is nothing seen, there is nothing unseen. This is how the fourth doubt is addressed. If one cannot grasp the meaning and takes the words literally, whether with limit or without limit, one cannot avoid fault. For now, relying on the aspect of 'not having a limit', we tentatively speak of the meaning of 'without limit'. If a person cannot resolve these four doubts, even if they are born in that land, they are still...

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邊地；如其有人，雖未明解，如前列四智之境界略而能自謙，心眼未開，仰推如來，一向伏信，如是等人，隨其行品，往生彼土，不在邊地。生彼邊地者，別是一類，非九品攝。是故不應妄生疑惑。

后、明生彼化胎優、劣者，如《無量壽經》說：「爾時佛告阿難及慈氏菩薩：『汝見彼國從地已上至凈居天，其中所有微妙嚴凈自然之物，為悉見不？』阿難對曰：『唯然！已見。』『汝寧復聞無量壽佛大音宣佈一切世界，化眾生不？』阿難對曰：『唯然！已聞。』『彼國人民乘百千由旬七寶宮殿，無所障礙，遍至十方，供養諸佛，汝復見不？』對曰：『已見。』『彼國人民有胎生者，汝復見不？』對曰：『已見。』『其胎生者所處宮殿，或百由旬，或五百由旬，各于其中受諸快樂，如忉利天上，亦皆自然。』爾時慈氏菩薩白言：『世尊！何因何緣，彼國人民胎生、化生？』佛告慈氏：『若有眾生以疑惑心，修諸功德，愿生彼國，不了佛佛智、不思議智、不可稱智、大乘廣智智、無等無倫最上勝智，於此諸智疑惑不信，然猶信罪福，修習善本，愿生其國。此諸眾生，生彼宮殿，壽五百歲，常不見佛、不聞經法、不見菩薩聲聞聖眾，是故於彼國土謂之胎生。若有眾生明信佛智，乃至勝智，作諸功德，信心迴向，此諸眾

【現代漢語翻譯】 現代漢語譯本 邊遠地區；如果有人，即使未能完全理解，但如前面所列的四種智慧境界（佛佛智、不思議智、不可稱智、大乘廣智智、無等無倫最上勝智）那樣略微有所瞭解，並且能夠謙虛，雖然心眼尚未開啟，但仰慕推崇如來，一心一意地信服，這樣的人，根據他們的修行品級，往生到極樂凈土，不會在邊遠地區。往生到邊遠地區的人，是另外一類，不屬於九品往生所包含的。因此，不應該胡亂產生疑惑。

後面，說明往生到凈土的化生和胎生的優劣。《無量壽經》中說：『當時佛告訴阿難和慈氏菩薩：『你們看見那個國土從地面以上到凈居天，其中所有微妙莊嚴清凈自然的事物，都完全看見了嗎？』阿難回答說：『是的！已經看見了。』『你們又聽見阿彌陀佛用洪大的聲音向一切世界宣告，教化眾生嗎？』阿難回答說：『是的！已經聽見了。』『那個國土的人民乘坐成百上千由旬（yóu xún，長度單位）的七寶宮殿，沒有阻礙地遍及十方，供養諸佛，你們又看見了嗎？』回答說：『已經看見了。』『那個國土的人民有胎生的，你們又看見了嗎？』回答說：『已經看見了。』『那些胎生的人所居住的宮殿，有的有一百由旬，有的有五百由旬，各自在其中享受各種快樂，如同忉利天（dāo lì tiān，佛教術語，欲界六天之一）上一樣，也都是自然而有的。』當時慈氏菩薩稟告佛說：『世尊！因為什麼原因，那個國土的人民有胎生和化生呢？』佛告訴慈氏：『如果有眾生以疑惑的心，修習各種功德，希望往生到那個國土，不瞭解佛佛智、不思議智、不可稱智、大乘廣智智、無等無倫最上勝智，對於這些智慧疑惑不信，然而仍然相信罪福報應，修習善的根本，希望往生到那個國土。這些眾生，往生到凈土的宮殿中，壽命五百歲，常常見不到佛，聽不到經法，見不到菩薩聲聞等聖眾，因此在那個國土被稱為胎生。如果有眾生明確地相信佛智，乃至最上勝智，做各種功德，以信心迴向，這些眾'

【English Translation】 English version Borderland; if there are people who, even if they do not fully understand, can, like the four wisdom realms listed earlier (Buddha-wisdom, Inconceivable-wisdom, Unspeakable-wisdom, Great Vehicle Broad-wisdom, Unequaled and Unparalleled Supreme-wisdom), have a slight understanding and are able to be humble, although their mind's eye has not yet opened, they admire and revere the Tathagata, and wholeheartedly believe, such people, according to their level of practice, will be reborn in that Pure Land and will not be in the borderland. Those who are born in the borderland are a different category and are not included in the nine grades of rebirth. Therefore, one should not give rise to doubts.

Later, it explains the superiority and inferiority of those born by transformation and those born from the womb in the Pure Land. As the Infinite Life Sutra says: 'At that time, the Buddha told Ananda (Ānanda, one of the principal disciples of the Buddha) and Bodhisattva Maitreya (Maitreya, regarded as the future Buddha): 'Have you seen all the subtle, adorned, pure, and natural things in that land, from the ground up to the Pure Abode Heaven (Śuddhāvāsa, a realm in Buddhist cosmology), have you seen them all?' Ananda replied: 'Yes! I have seen them.' 'Have you also heard Amitabha Buddha (Amitābha, the principal Buddha in Pure Land Buddhism) proclaim with a great voice to all worlds, transforming sentient beings?' Ananda replied: 'Yes! I have heard.' 'Have you also seen the people of that land riding in seven-jeweled palaces of hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance), without obstruction, traveling to all ten directions, making offerings to all Buddhas?' He replied: 'I have seen them.' 'Have you also seen those born from the womb in that land?' He replied: 'I have seen them.' 'Those who are born from the womb reside in palaces, some of which are a hundred yojanas, and some of which are five hundred yojanas, each enjoying various pleasures within them, just like in the Trayastrimsa Heaven (Trāyastriṃśa, one of the heavens in Buddhist cosmology), and they are all natural.' At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! What is the cause and condition that the people of that land are born by womb and by transformation?' The Buddha told Maitreya: 'If there are sentient beings who, with a doubting mind, cultivate various merits, wishing to be born in that land, but do not understand Buddha-wisdom, Inconceivable-wisdom, Unspeakable-wisdom, Great Vehicle Broad-wisdom, Unequaled and Unparalleled Supreme-wisdom, and doubt and disbelieve in these wisdoms, yet still believe in the retribution of sins and blessings, cultivate the roots of goodness, and wish to be born in that land. These sentient beings, born in palaces in the Pure Land, live for five hundred years, and often do not see the Buddha, do not hear the Dharma, and do not see the Bodhisattvas, Sravakas (Śrāvaka, a disciple of the Buddha) and other holy beings, therefore they are called womb-born in that land. If there are sentient beings who clearly believe in Buddha-wisdom, and even Supreme-wisdom, perform various merits, and dedicate their faith, these'

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生，於七寶華中自然化生，跏趺而坐，須臾之須，身相光明，智慧功德，如諸菩薩，具足成就。複次，慈氏！他方佛國諸大菩薩發心欲見無量壽佛，恭敬供養，及諸菩薩聲聞之眾，彼菩薩等命終得生無量壽國，於七寶華中自然化生。彌勒當知！彼化生者，智慧勝故；其胎生者，皆無智慧，於五百歲中，常不見佛、不聞經法、不見菩薩諸聲聞眾、無由供養于佛、不知菩薩法式、不得修習功德，當知此人宿世之時，無有智慧，疑惑所致。』佛語彌勒：『譬如轉輪聖王，有七寶牢獄，種種莊嚴，張設床帳，懸諸繒幡。若有諸小王子得罪于王，王輒內彼宮中，系以金鎖，供養飲食、衣服、床褥、華、香妓樂，如轉輪王，無所乏少。于意云何，此諸王子寧樂彼處不？』對曰：『不也！但種種方便，求諸大力，欲自免出。』佛告彌勒：『此諸眾生亦復如是，以疑惑佛智故，生彼七寶胎生宮殿，無有刑罰，乃至一念惡事。但於五百歲中不見三寶，不得供養，修諸善本，以此為苦，雖有餘樂，猶不樂彼處。若此眾生識其本罪，深自悔責，求離彼處，即得如意往詣無量壽佛所，恭敬供養，亦得遍至無量、無數諸餘佛所修諸功德。彌勒當知！其有菩薩生疑惑者，為失大利，是故應當明信諸佛無上智慧。』」如來真言，無合致怪，後悔難追，

【現代漢語翻譯】 現代漢語譯本 『（他們）在七寶蓮花中自然化生，結跏趺坐，極短的時間內，身相光明，智慧功德，如同諸位菩薩一樣，具足成就。再次，彌勒！其他佛國的諸大菩薩發願想要見到阿彌陀佛（Amitabha，音譯，意為無量壽佛），恭敬供養阿彌陀佛以及諸位菩薩、聲聞（Śrāvaka，佛教術語，意為聽聞佛陀教誨的弟子）大眾，這些菩薩等命終之後得以往生到阿彌陀佛國，在七寶蓮花中自然化生。彌勒你應該知道！那些化生的人，因為智慧殊勝的緣故；而那些胎生的人，都沒有智慧，在五百歲中，常常見不到佛，聽不到經法，見不到菩薩和各位聲聞，沒有機會供養佛，不知道菩薩的法則，不能夠修習功德，你應該知道這些人前世的時候，沒有智慧，被疑惑所導致。』 佛告訴彌勒：『譬如轉輪聖王（Cakravartin，擁有統治世界的理想明君），有七寶牢獄，用各種各樣的東西莊嚴，張設床帳，懸掛各種各樣的絲織旗旛。如果有小王子得罪了國王，國王就把他們關進宮中，用金鎖鎖住，供養他們飲食、衣服、床褥、鮮花、香料和歌舞音樂，如同轉輪聖王一樣，什麼都不缺少。你認為怎麼樣，這些王子寧願待在那裡嗎？』 （彌勒）回答說：『不，他們會用各種各樣的辦法，尋求各種大力幫助，想要自己脫身出來。』佛告訴彌勒：『這些眾生也是這樣，因為疑惑佛的智慧，所以生在七寶胎生的宮殿里，沒有刑罰，甚至連一念的惡事都沒有。但是在這五百歲中見不到三寶（佛、法、僧），不能夠供養，修習各種善的根本，把這當作苦，雖然有其他的快樂，仍然不喜歡待在那裡。如果這些眾生認識到自己根本的罪過，深深地自我悔恨責備，尋求離開那裡，就能夠如願前往阿彌陀佛那裡，恭敬供養，也能夠普遍到達無量無數的其他佛那裡修習各種功德。彌勒你應該知道！那些產生疑惑的菩薩，會失去巨大的利益，所以應當明確地相信諸佛無上的智慧。』」如來的真言，沒有不合道理的怪事，後悔就難以追趕了。

【English Translation】 English version 'They are naturally born within seven-jeweled lotuses, sitting in the lotus position, and in an instant, their bodies possess light, wisdom, and merits, just like all the Bodhisattvas, fully accomplished. Furthermore, Maitreya (慈氏)! Bodhisattvas from other Buddha-lands who aspire to see Amitabha Buddha (無量壽佛, Immeasurable Life Buddha), respectfully making offerings to Amitabha Buddha and the assembly of Bodhisattvas and Śrāvakas (聲聞, 'hearers' or disciples), these Bodhisattvas, upon the end of their lives, are reborn in the Land of Amitabha, naturally born within seven-jeweled lotuses. Maitreya, you should know! Those who are born through transformation are superior in wisdom; while those who are born from the womb lack wisdom. For five hundred years, they neither see the Buddha, nor hear the Dharma, nor see the Bodhisattvas and Śrāvakas, have no opportunity to make offerings to the Buddha, do not know the practices of Bodhisattvas, and cannot cultivate merits. You should know that these individuals, in their past lives, lacked wisdom and were led astray by doubt.' The Buddha said to Maitreya: 'It is like a Chakravartin (轉輪聖王, Wheel-Turning King), who has a seven-jeweled prison, adorned with various decorations, furnished with beds and curtains, and hung with silken banners. If any of the young princes offend the king, the king will confine them within the palace, bound with golden chains, providing them with food, clothing, bedding, flowers, incense, and music, just like a Chakravartin, lacking nothing. What do you think, are these princes content to stay there?' (Maitreya) replied: 'No, they will use all sorts of means, seeking various powerful aids, to try to escape.' The Buddha told Maitreya: 'These beings are also like this. Because they doubt the wisdom of the Buddha, they are born in the seven-jeweled womb-born palaces, without punishment, not even a single thought of evil. But for these five hundred years, they do not see the Three Jewels (三寶, Buddha, Dharma, Sangha), cannot make offerings, and cultivate various roots of goodness, taking this as suffering. Although they have other pleasures, they still do not like to stay there. If these beings recognize their fundamental sins, deeply repent and blame themselves, seeking to leave that place, they can then go to Amitabha Buddha as they wish, respectfully making offerings, and also universally reach countless other Buddhas to cultivate various merits. Maitreya, you should know! Those Bodhisattvas who harbor doubts will lose great benefits, therefore, they should clearly believe in the unsurpassed wisdom of all Buddhas.' 'The true words of the Tathagata (如來), contain no unreasonable absurdities; once regret sets in, it is difficult to recover.'

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可不慎哉！

第四、顯往生因緣者，凡諸所說往生之因，非直能感正報莊嚴，亦得感其依報凈土，但求如來本願力故，隨感受用，非自業因力之所成辨，是故說名為往生因。此因之相，經、論不少，若依《觀經》說十六觀；《往生論》中說五門行；今依此《無量壽經》說三輩因，上輩之中說有五句：一者、舍家棄欲而作沙門，此顯返起正因方便；二者、發菩提心，是明正因；三者、專念彼佛，是明修觀；四者、作諸功德，是明起行，此觀及行即為助業；五者、愿生彼國。此一是愿，前四是行，行愿和合乃得生故。

中輩之說有四句：一者、雖不能作沙門，當發無上菩提心故，是明正因；二者、愿生彼國。前行此愿，和合為因也。

下輩之內，說說二種人，二人之中，各有三句。初人三者：一者、假使不能作諸功德，當發無上菩提之心，是明正因；二者、乃至十念，專念彼佛，是為助業；三者、愿生彼國。此愿前行，和合為因，是明不定種性人也。第二人中有三句者：一者、聞甚深法，歡喜信樂，此句兼顯發心正因，但為異前人，舉深信耳；二者、乃至一念念于彼佛，是為助因。前人無深信，故必須十念；此人有深信，故未必具足十念；三者、以至誠心願生彼國。此愿前行，和合為因，此就菩薩種性

【現代漢語翻譯】 可不慎哉！（豈可不謹慎啊！）

第四、顯往生因緣者，凡諸所說往生之因，非直能感正報莊嚴，亦得感其依報凈土，但求如來本願力故，隨感受用，非自業因力之所成辨，是故說名為往生因。（第四，闡明往生因緣，凡是所說的往生之因，不僅能感得正報的莊嚴，也能感得依報的凈土，只因仰仗如來（Tathagata）的本願力，隨其感受而受用，並非自身業力所能成就，所以稱為往生之因。）

此因之相，經、論不少，若依《觀經》說十六觀；《往生論》中說五門行；今依此《無量壽經》說三輩因，上輩之中說有五句：一者、舍家棄欲而作沙門，此顯返起正因方便；二者、發菩提心，是明正因；三者、專念彼佛，是明修觀；四者、作諸功德，是明起行，此觀及行即為助業；五者、愿生彼國。（這種因的相狀，在經書和論著中有很多，如果依據《觀經》來說，就是十六觀；《往生論》中說的是五門行；現在依據這部《無量壽經》來說，就是三輩往生之因。上輩往生之人有五句話：第一，捨棄家庭和慾望而出家做沙門（Sramana），這顯示了返回並生起正因的方便；第二，發菩提心（Bodhi-citta），這是說明正因；第三，專心憶念阿彌陀佛（Amitabha），這是說明修習觀想；第四，做各種功德，這是說明發起行動，這種觀想和行動就是助業；第五，願望往生到西方極樂世界。這一個是愿，前面四個是行，行愿結合才能往生。）

中輩之說有四句：一者、雖不能作沙門，當發無上菩提心故，是明正因；二者、愿生彼國。前行此愿，和合為因也。（中輩往生之人有四句話：第一，即使不能出家做沙門，也應當發起無上的菩提心，這是說明正因；第二，願望往生到西方極樂世界。前面的行和這個願望，結合在一起就是往生之因。）

下輩之內，說說二種人，二人之中，各有三句。初人三者：一者、假使不能作諸功德，當發無上菩提之心，是明正因；二者、乃至十念，專念彼佛，是為助業；三者、愿生彼國。此愿前行，和合為因，是明不定種性人也。（下輩往生之人，說說兩種人，這兩種人，各有三句話。第一種人有三句：第一，即使不能做各種功德，也應當發起無上的菩提心，這是說明正因；第二，乃至十念，專心憶念阿彌陀佛，這是助業；第三，願望往生到西方極樂世界。這個願望和前面的行，結合在一起就是往生之因，這是說明不定種性的人。）

第二人中有三句者：一者、聞甚深法，歡喜信樂，此句兼顯發心正因，但為異前人，舉深信耳；二者、乃至一念念于彼佛，是為助因。前人無深信，故必須十念；此人有深信，故未必具足十念；三者、以至誠心願生彼國。此愿前行，和合為因，此就菩薩種性（第二種人有三句話：第一，聽聞甚深佛法，歡喜信受，這句話兼有顯示發起菩提心的正因，只是爲了區別於前面的人，所以特別強調深信；第二，乃至一念憶念阿彌陀佛，這是助因。前面的人沒有深信，所以必須十念；這個人有深信，所以不一定需要十念；第三，以至誠的心願望往生到西方極樂世界。這個願望和前面的行，結合在一起就是往生之因，這是就菩薩（Bodhisattva）種性的人來說的。）

【English Translation】 How can one not be cautious!

Fourth, to reveal the causes and conditions of rebirth, all the causes of rebirth that have been spoken of can not only bring about the adornment of the principal reward, but also bring about the Pure Land of the dependent reward. It is only because one seeks the original vow power of the Tathagata (如來), that one receives and uses it accordingly, and it is not accomplished by the power of one's own karma. Therefore, it is called the cause of rebirth.

There are many sutras and treatises that discuss the characteristics of this cause. If we rely on the Contemplation Sutra, it speaks of the Sixteen Contemplations; the Treatise on Rebirth speaks of the Five Gates of Practice; now, based on this Infinite Life Sutra, we speak of the causes of the Three Grades of Rebirth. Among the Upper Grade, there are five phrases: First, to renounce home and abandon desires to become a Sramana (沙門), this reveals the expedient of returning to and arising from the primary cause; second, to generate the Bodhi-citta (菩提心), this clarifies the primary cause; third, to single-mindedly contemplate that Buddha (Amitabha), this clarifies the cultivation of contemplation; fourth, to perform various meritorious deeds, this clarifies the arising of actions, this contemplation and action are auxiliary karma; fifth, to vow to be reborn in that land. This one is a vow, the previous four are actions, and only the combination of action and vow leads to rebirth.

The description of the Middle Grade has four phrases: First, although one cannot become a Sramana, one should generate the unsurpassed Bodhi-citta, this clarifies the primary cause; second, to vow to be reborn in that land. The previous action and this vow, combined together, are the cause.

Within the Lower Grade, we speak of two kinds of people, and each of these two people has three phrases. The first person has three phrases: First, even if one cannot perform various meritorious deeds, one should generate the unsurpassed Bodhi-citta, this clarifies the primary cause; second, even up to ten recitations, to single-mindedly contemplate that Buddha, this is auxiliary karma; third, to vow to be reborn in that land. This vow and the previous action, combined together, are the cause, this clarifies the person of uncertain nature.

The second person has three phrases: First, to hear the profound Dharma, and to rejoice and believe in it, this phrase also reveals the primary cause of generating the mind, but to differentiate it from the previous person, it emphasizes deep faith; second, even up to one recitation, to contemplate that Buddha, this is an auxiliary cause. The previous person did not have deep faith, so they must have ten recitations; this person has deep faith, so they may not need to complete ten recitations; third, with a sincere mind, to vow to be reborn in that land. This vow and the previous action, combined together, are the cause, this refers to the Bodhisattva (菩薩) nature.

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人也。

經說如是，今此文略辨其相，于中有二：先明正因，后明助緣。所言正因，謂發無上菩提心也，即不願世間富樂，及與二乘菩提，菩薩一向志願三身菩提，名無上菩提之心。總標雖然，于中有二：一者、隨事發心；二者、順理髮心。

言隨事者，煩惱無數，欲心悉斷之；善法無量，愿悉修之；眾生無邊愿悉度之。於此三事決定期愿，初是如來斷德正因，次是如來智德正因，第三心者恩德正因，三德合為無上菩提，即是三心，總為無上菩提之因。因、果雖異，廣長量齊，等無所遺，無不苞故。如經言：「發心畢竟二不別」，如是二心前心難，自未得度先度他，是故我禮發心。此心果報雖是菩提，而其華報在於凈土。所以然者，菩提心量，廣大無邊，長遠無限，故能感得廣大無際依報凈土，長遠無量正報壽命，除菩提心無能當被，故說此心為彼正因，是明隨事發心相也。

所言順理髮心者，信解諸法皆如幻、夢，非有、非無，離言絕慮。依此信解，發廣大心，雖不見有煩惱善法，而不撥無可斷、可修，是故雖愿悉斷、修，而不違于無愿三昧，雖愿皆度無量有情，而不存有能度、所度，故能隨順於空、無相。如經云：「如是滅度無量眾生，實無眾生得滅度者」，乃至廣說。故如是發心，不可思議

【現代漢語翻譯】 現代漢語譯本： 人啊。

經書是這樣說的，現在這篇文章簡略地辨析它的形態，其中有兩點：首先闡明正因，然後闡明助緣。所說的正因，指的是發起無上菩提心（Anuttarā-bodhicitta，至高無上的覺悟之心），也就是不希求世間的富裕快樂，以及聲聞、緣覺二乘的菩提（bodhi，覺悟），菩薩（bodhisattva，立志成佛之人）一心一意地誌愿於法身、報身、應身三身菩提，這叫做無上菩提之心。總的來說雖然是這樣，其中又有兩種：一是隨事發心；二是順理髮心。

所說的隨事發心，指的是煩惱無數，希望全部斷除；善法無量，希望全部修習；眾生無邊，希望全部度化。對於這三件事，堅定地立下誓願，最初是如來（Tathāgata，佛的稱號）斷德的正因，其次是如來智德的正因，第三個心是恩德的正因，這三種德行合在一起就是無上菩提，也就是三種心，總的來說是無上菩提的因。因和果雖然不同，但廣度和長度相等，沒有遺漏，沒有不包含的。如經書所說：『發心最終沒有差別』，像這樣的兩種心，前一種心更難，自己還沒有得度，先要度化他人，因此我禮敬發心。這種心的果報雖然是菩提，但它的華報在於凈土（Pure Land）。之所以這樣，是因為菩提心的量，廣大無邊，長遠無限，所以能夠感得廣大無際的依報凈土，長遠無量的正報壽命，除了菩提心沒有能夠與之相比的，所以說這種心是凈土的正因，這是闡明隨事發心的形態。

所說的順理髮心，指的是相信和理解諸法都如幻象、夢境，非有非無，超越言語，斷絕思慮。依據這種信解，發起廣大的心，雖然不見有煩惱善法，但不否定可以斷除、可以修習，因此雖然希望全部斷除、修習，但不違背于無愿三昧（samādhi，禪定），雖然希望全部度化無量有情（sentient beings），但不存有能度、所度，所以能夠隨順於空、無相。如經書所說：『像這樣滅度無量眾生，實際上沒有眾生得到滅度』，乃至廣泛地闡述。所以像這樣發心，是不可思議的。

【English Translation】 English version: A person.

The scriptures say so. Now, this text briefly analyzes its aspects, which consist of two parts: first, clarifying the direct cause; second, clarifying the supporting conditions. The so-called direct cause refers to generating the Anuttarā-bodhicitta (supreme bodhi mind), which means not desiring worldly wealth and happiness, nor the bodhi (enlightenment) of the Śrāvakas and Pratyekabuddhas (two vehicles). A Bodhisattva (enlightenment being) single-mindedly aspires to the Trikaya-bodhi (three bodies of enlightenment), which is called the Anuttarā-bodhicitta. Although this is a general statement, it has two aspects: first, generating the mind according to circumstances; second, generating the mind in accordance with principle.

The so-called generating the mind according to circumstances refers to countless afflictions, wishing to completely eliminate them; immeasurable good dharmas, wishing to completely cultivate them; boundless sentient beings, wishing to completely liberate them. With regard to these three matters, firmly establishing vows, the first is the direct cause of the Tathāgata's (Buddha's epithet) virtue of cessation, the second is the direct cause of the Tathāgata's wisdom, and the third mind is the direct cause of the virtue of grace. These three virtues combined are the Anuttarā-bodhi, which are the three minds, and collectively the cause of Anuttarā-bodhi. Although cause and effect are different, their breadth and length are equal, with nothing omitted, and nothing not included. As the scriptures say, 'The initial aspiration and the ultimate attainment are not different.' Of these two minds, the former is more difficult, as one seeks to liberate others before liberating oneself. Therefore, I pay homage to the mind of aspiration. Although the fruit of this mind is bodhi, its flower-like reward lies in the Pure Land. The reason for this is that the measure of the bodhi mind is vast and boundless, long and infinite, so it can bring about the vast and boundless dependent Pure Land, and the long and immeasurable life of the principal reward. Apart from the bodhi mind, nothing can compare to it, so this mind is said to be the direct cause of the Pure Land. This clarifies the aspect of generating the mind according to circumstances.

The so-called generating the mind in accordance with principle refers to believing and understanding that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and beyond thought. Based on this belief and understanding, generating a vast mind, although one does not see afflictions or good dharmas, one does not deny that they can be eliminated or cultivated. Therefore, although one wishes to completely eliminate and cultivate them, one does not contradict the desireless samādhi (meditative absorption). Although one wishes to liberate all sentient beings, one does not hold onto the notions of the liberator and the liberated, so one can accord with emptiness and non-form. As the scriptures say, 'Thus, immeasurable sentient beings are liberated, but in reality, no sentient being is liberated,' and so on extensively. Therefore, generating the mind in this way is inconceivable.

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，是明順理髮心相也。

隨事發心有可退義，不定性人亦得能發；順理髮心即無退轉，菩薩性人能乃得發。如是發心功德無邊，設使諸佛窮劫演說，彼諸功德猶不能盡。正因之相，略說如是。

次明助因。助因多種，經、論往往，不須委述，一一準知。今且明其下輩十念，此經中、下輩十念，一言之內，含有二義：謂顯了義，及隱密義。

隱密義者，此望第三對純凈土果以說下輩十念功德，此如《彌勒發問經》言：「爾時彌勒菩薩白言：『如佛所說阿彌陀佛功德利益，若能十念相續不斷念彼佛者，即得往生。當云何念？』佛言：『非凡夫念，非不善念，非雜結使念，具足如是念，即得往生安樂國土。有凡十念，何等為十？一者、於一切眾生常生慈心，於一切眾生不毀其行，若毀其行，終不往生；二者、於一切眾生深起悲心，除殘害意；三者、發護法心，不惜身命，於一切法不生誹謗；四者、于忍辱中生決定心；五者、深心清凈，不貪利養；六者、發一切種智心，日日常念，無有廢忘；七者、於一切眾生起尊重心，除我慢意，謙下言說；八者、於世談語不生味著心；九者、近於覺意，深起種種善根因緣，遠離憒擾散亂之心；十者、正念觀佛，除去諸疑。』」

釋曰：如是十念，既非凡夫，當知

【現代漢語翻譯】 現代漢語譯本：是明瞭順應真理而發菩提心（Bodhi-citta）的相狀。

隨順事相而發菩提心，有可能會退轉，心性不定的人也能發起；順應真理而發菩提心，就不會退轉，具有菩薩（Bodhisattva）根性的人才能發起。如此發菩提心的功德無邊無際，即使諸佛（Buddha）用盡漫長的劫數來演說，這些功德也無法完全說盡。關於正因的相狀，簡略地說就像上面所說的。

接下來闡明助因。助因有很多種，在經書、論著中常常提到，不需要詳細敘述，一一參照就知道了。現在且說明下輩的十念。此經中的下輩十念，一句話之內，含有兩種含義：即顯了義，以及隱密義。

隱密義是指，相對於第三對純凈土果報來說，下輩十唸的功德，就像《彌勒發問經》（Maitreya's Questions Sutra）所說：『當時彌勒菩薩（Maitreya Bodhisattva）稟告佛說：『如佛所說阿彌陀佛（Amitābha Buddha）的功德利益，如果能以十念相續不斷地念誦阿彌陀佛，就能往生。應當如何唸誦呢？』佛說：『不是凡夫的唸誦，不是不善的唸誦，不是夾雜煩惱的唸誦，具足這樣的唸誦，就能往生安樂國土。有凡夫的十念，是哪十種呢？第一，對於一切眾生常常生起慈悲心，對於一切眾生不毀壞他們的行為，如果毀壞他們的行為，最終不能往生；第二，對於一切眾生深深地生起悲憫心，去除殘害的意念；第三，發起護持佛法的心，不吝惜身命，對於一切佛法不生起誹謗；第四，在忍辱中生起堅定的心；第五，內心深處清凈，不貪圖名利供養；第六，發起一切種智的心，每天常常唸誦，沒有廢棄遺忘；第七，對於一切眾生生起尊重的心，去除我慢的意念，謙虛地說話；第八，對於世俗的談話不生起貪戀執著的心；第九，親近覺悟的意念，深深地生起種種善根因緣，遠離喧鬧擾亂散亂的心；第十，以正念觀想佛，除去各種疑惑。』

解釋說：像這樣的十念，既然不是凡夫所能做到的，應當知道

【English Translation】 English version: This clarifies the aspect of resolving to attain Bodhi-citta (the mind of enlightenment) in accordance with the truth.

Resolving to attain Bodhi-citta based on circumstances may lead to regression, and even those with unstable minds can initiate it; resolving to attain Bodhi-citta in accordance with the truth will not lead to regression, and only those with the nature of a Bodhisattva (enlightenment being) can initiate it. The merits of such a resolution are boundless, and even if all the Buddhas (enlightened beings) were to expound upon them for endless kalpas (eons), they could not fully describe them. The aspects of the primary cause have been briefly explained as such.

Next, the auxiliary causes will be clarified. There are many kinds of auxiliary causes, which are often mentioned in sutras and treatises, so there is no need to describe them in detail; understand them by referring to them individually. Now, let's explain the ten recitations of the lower grade. The ten recitations of the lower grade in this sutra contain two meanings within a single statement: namely, the explicit meaning and the implicit meaning.

The implicit meaning refers to the merits of the ten recitations of the lower grade in relation to the pure land result of the third category. This is as stated in the 'Maitreya's Questions Sutra': 'At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha: 'As the Buddha has said, regarding the merits and benefits of Amitābha Buddha (the Buddha of Infinite Light), if one can recite Amitābha Buddha with ten continuous thoughts, one will be reborn in the Pure Land. How should one recite?' The Buddha said: 'It is not the recitation of ordinary people, not the recitation of unwholesome thoughts, not the recitation mixed with afflictions; possessing such recitation, one will be reborn in the Land of Bliss. There are ten recitations of ordinary people, what are the ten? First, constantly generate loving-kindness towards all sentient beings, and do not destroy their conduct; if one destroys their conduct, one will ultimately not be reborn; second, deeply generate compassion towards all sentient beings, and eliminate the intention to harm; third, generate the mind to protect the Dharma (Buddhist teachings), not sparing one's life, and do not slander any Dharma; fourth, generate a resolute mind in forbearance; fifth, have a deep and pure mind, not greedy for profit and offerings; sixth, generate the mind of all-knowing wisdom, constantly reciting it daily, without abandoning or forgetting; seventh, generate respect towards all sentient beings, eliminate the intention of arrogance, and speak humbly; eighth, do not generate attachment to worldly conversations; ninth, be close to the intention of enlightenment, deeply generate various roots of goodness and causes, and stay away from noisy and distracting minds; tenth, contemplate the Buddha with right mindfulness, and eliminate all doubts.'

Explanation: Since such ten recitations are not attainable by ordinary people, it should be known that

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初地以上菩薩乃能具足如是十念。于純凈土為下輩因，是為隱密義之十念。

言顯了義十念相者，望第四對凈而說。如《觀經》言：「下品下生者，或有眾生作不善業，五逆十惡，具諸不善。臨命終時，遇善知識，為說妙法，教令唸佛。若不能念者，應稱無量壽佛，故於唸唸中除八十億劫生死之罪，命終之後，即得往生」，乃至廣說以何等心名為至心？云何名為十念相續者？什公說言：「譬如有人，于曠野中值遇惡賊，揮戈拔劍，直來斷殺。其人勤走，視度一河，爾時但念渡河方便，既至河岸，爲著衣度？為脫衣度？若著衣納，恐不得過；若脫衣納，恐不得暇。但有此念，更無他意，當念度河，即是一念。此等十念，不雜余念，行者亦爾。若唸佛名，若唸佛相，無間唸佛，乃至十念，如是至心，名為十念。」此是顯了義十念相也。

今此兩卷雖說十念，亦此隱密、顯了二義，然于其中顯了十念與《觀經》意少有不同。彼《觀經》中，不除五逆，唯除誹謗方等之罪；此兩卷經，除其五逆，誹謗正法，如是相違，云何通者？彼經說其雖作五逆，依大乘教，得懺悔者；此經中說不懺悔者，由是義故，不相違也。或有說言：「《彌勒所問經》十念者，非而純凈土說，亦同《觀經》第四對凈土而說。所以然者，所說

【現代漢語翻譯】 現代漢語譯本：初地（菩薩修行階位的第一階段）以上的菩薩才能完全具備這樣的十念。在純凈土中，這是下輩往生的原因，這就是隱密義的十念。

所謂顯了義的十念相，是針對《觀經》中的第四對凈土而說的。如《觀經》所說：『下品下生的人，或許有眾生造作不善的業，犯下五逆十惡，具備各種不善。臨命終時，遇到善知識，為他說微妙的佛法，教導他念佛。如果不能唸佛，應當稱念無量壽佛，所以在念念之中消除八十億劫生死之罪，命終之後，就能往生』，乃至廣說以什麼樣的心稱為至心？怎樣稱為十念相續？』鳩摩羅什（譯經大師）說：『譬如有人在曠野中遇到惡賊，揮舞刀劍，直接來要殺他。這個人努力奔跑，想要渡過一條河，這時只想著渡河的辦法，到了河邊，想著是穿著衣服渡河？還是脫了衣服渡河？如果穿著衣服下水，恐怕不能過去；如果脫了衣服下水，恐怕沒有時間。只有這個念頭，沒有其他的想法，一心想著渡河，這就是一念。這樣的十念，不夾雜其他的念頭，修行人也是這樣。如果唸佛的名號，如果唸佛的形象，不間斷地念佛，乃至十念，這樣至誠懇切的心，就稱為十念。』這就是顯了義的十念相。

現在這兩卷經雖然說了十念，也包含隱密義和顯了義兩種含義，然而其中顯了義的十念與《觀經》的含義略有不同。《觀經》中，不排除五逆罪，只排除誹謗方等經典的罪；這兩卷經，排除五逆罪和誹謗正法的罪，這樣互相矛盾，應該如何解釋呢？《觀經》說即使造作了五逆罪，依靠大乘佛法，也能得到懺悔；這兩卷經中說的是不懺悔的人，因為這個緣故，所以不矛盾。或者有人說：『《彌勒所問經》中的十念，不是針對純凈土說的，也和《觀經》中的第四對凈土一樣。』之所以這樣說，是因為所說...

【English Translation】 English version: Only Bodhisattvas above the first Bhumi (the first stage of a Bodhisattva's path) can fully possess these ten recitations (ten thoughts). In the pure land, this is the cause for rebirth in the lower ranks, and these are the ten recitations with a hidden meaning.

The aspect of the ten recitations with a manifest meaning is spoken of in relation to the fourth contemplation of purity in the Visualization Sutra (Amitayurdhyana Sutra). As the Visualization Sutra says: 'Those born in the lowest rank of the lowest class are those beings who commit evil deeds, the five rebellious acts, the ten evil acts, and possess all kinds of evil. When they are about to die, they meet a good teacher who speaks the wonderful Dharma for them and teaches them to recite the Buddha's name. If they cannot recite, they should call upon Amitayus Buddha (the Buddha of immeasurable life). Therefore, in each recitation, they eliminate the sins of eighty billion kalpas (an immense period of time) of birth and death, and after death, they will be reborn,' and so on, explaining what kind of mind is called the utmost sincerity, and how it is called the continuous ten recitations. Kumarajiva (a famous translator of Buddhist scriptures) said: 'For example, if someone encounters evil thieves in the wilderness, brandishing swords and directly coming to kill him. That person runs diligently, wanting to cross a river. At that time, he only thinks about the means of crossing the river. When he reaches the riverbank, he thinks about whether to cross the river with his clothes on or to take them off. If he enters the water with his clothes on, he may not be able to cross; if he takes off his clothes, he may not have time. He only has this thought, and no other ideas. He is single-mindedly thinking about crossing the river, and this is one recitation. These ten recitations are not mixed with other thoughts, and the practitioner is also like this. If he recites the Buddha's name, if he contemplates the Buddha's image, he recites the Buddha's name without interruption, even for ten recitations. Such a sincere mind is called ten recitations.' This is the aspect of the ten recitations with a manifest meaning.

Now, although these two volumes speak of ten recitations, they also contain the two meanings of hidden and manifest. However, the ten recitations with a manifest meaning in them are slightly different from the meaning in the Visualization Sutra. In the Visualization Sutra, the five rebellious acts are not excluded, only the sin of slandering Vaipulya sutras (Mahayana sutras) is excluded; these two volumes exclude the five rebellious acts and the sin of slandering the correct Dharma. Since they contradict each other, how should they be explained? The Visualization Sutra says that even if one commits the five rebellious acts, one can obtain repentance by relying on the Mahayana teachings; these two volumes speak of those who do not repent, and for this reason, they do not contradict each other. Or some say: 'The ten recitations in the Maitreya Questions Sutra (a sutra where Maitreya answers questions) are not spoken of in relation to the pure land, but are also spoken of in relation to the fourth contemplation of purity in the Visualization Sutra.' The reason for this is that what is said...

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十念，雖言非凡夫念，而是十信、三賢菩薩之所修習慈悲心等以為十念。」故《大寶積經．發勝志樂會》說：「爾時彌勒菩薩白佛言：『世尊！如佛所說阿彌陀佛極樂世界功德利益，若有眾生髮十種心，隨一一心專念向阿彌陀佛，是人命終，當得往生彼佛世界。世尊！何等名為發十種心，由是心故，當得往生彼佛世界？』佛告彌勒菩薩言：『彌勒！如是十心，非諸凡愚、不善丈夫具煩惱者之所能發。何等為十？一者、于諸眾生起于大慈，無損害心；二者、于諸眾生起于大慈，無逼惱心；三者、于佛正法不惜身，命樂守護心；四者、於一切法發生勝忍，無執著心；五者、不貪利養，恭敬、尊重，凈意樂心；六者、求佛種智，於一切時無忘失心；七者、于諸眾生尊重、恭敬，無下劣心；八者、不著世論，于菩提分生決定心；九者、種諸善根，無有雜染，清凈之心；十者、于諸如來舍離諸相，起隨念心。彌勒！是名菩薩發十種心，由是心故，當得往生阿彌陀佛極樂世界。彌勒！若人於此十種心中，隨成一心，樂欲往生彼佛世界，若不得生，無有是處。』」

解云：

即此經者，與《彌勒所問》同本異譯。所言非諸凡愚、不善丈夫具煩惱之者所能發者，凡謂無性一闡提者；愚謂趣寂二乘種性；誹謗正法，造五逆等

【現代漢語翻譯】 現代漢語譯本： 所謂的『十念』，雖然說不是凡夫俗子的念頭，而是十信位、三賢位的菩薩們所修習的慈悲心等等，以此作為十念。」所以《大寶積經．發勝志樂會》中說：『那時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！如您所說的阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）極樂世界（Sukhavati，阿彌陀佛的凈土）的功德利益，如果有眾生髮起十種心，隨其中任何一種心，專心念向阿彌陀佛，這個人命終之後，應當能夠往生到那個佛的世界。世尊！什麼叫做發起十種心，因為這些心的緣故，能夠往生到那個佛的世界？』佛告訴彌勒菩薩說：『彌勒！這十種心，不是那些凡夫愚昧、不善良的男子，以及具有煩惱的人所能夠發起的。哪十種呢？第一，對於一切眾生生起大慈悲心，沒有損害眾生的心；第二，對於一切眾生生起大慈悲心，沒有逼迫惱亂眾生的心；第三，對於佛的正法，不吝惜身命，快樂地守護的心；第四，對於一切法，生起殊勝的忍耐，沒有執著的心；第五，不貪圖利養，恭敬、尊重，清凈意樂的心；第六，尋求佛的種智（Buddha-gnana，佛的一切智慧），在一切時候都沒有忘失的心；第七，對於一切眾生尊重、恭敬，沒有輕視卑賤的心；第八，不執著於世俗的言論，對於菩提分（bodhi-paksa，通往覺悟的要素）生起決定的信心；第九，種植各種善根，沒有夾雜污染，清凈的心；第十，對於諸如來（Tathagata，佛的稱號），舍離各種表相，生起隨唸的心。彌勒！這叫做菩薩發起十種心，因為這些心的緣故，應當能夠往生到阿彌陀佛的極樂世界。彌勒！如果有人對於這十種心中，成就任何一種心，並且樂意想要往生到那個佛的世界，如果不能夠往生，那是絕對不可能的。』

解釋說：

這部經，與《彌勒所問經》是同本不同譯。所說的不是那些凡夫愚昧、不善良的男子，以及具有煩惱的人所能夠發起的，所謂的『凡』，是指沒有佛性的一闡提（icchantika，斷絕善根的人）；所謂的『愚』，是指趣向寂滅的二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）種性；誹謗正法，造作五逆罪等。

【English Translation】 English version: The 'Ten念 (ten thoughts)' are not the thoughts of ordinary people, but rather the compassion and other qualities cultivated by Bodhisattvas in the Ten Faiths and Three Worthies stages, which are used as the Ten念.' Therefore, the Mahāratnakūṭa Sūtra, Chapter on Generating Superior Aspiration and Joy states: 'At that time, Maitreya Bodhisattva (future Buddha) said to the Buddha: 'World Honored One! As the Buddha has described the merits and benefits of Amitabha Buddha's (Buddha of the Western Pure Land) Sukhavati (Pure Land of Amitabha), if there are sentient beings who generate ten kinds of minds, and with any one of these minds, single-mindedly direct their thoughts towards Amitabha Buddha, upon the end of their life, they shall be reborn in that Buddha's world. World Honored One! What are these ten kinds of minds, by virtue of which they can be reborn in that Buddha's world?' The Buddha told Maitreya Bodhisattva: 'Maitreya! These ten minds cannot be generated by foolish ordinary people, unwholesome men, or those who are afflicted with defilements. What are the ten? First, to generate great compassion towards all sentient beings, without any intention to harm them; second, to generate great compassion towards all sentient beings, without any intention to oppress or disturb them; third, to cherish and protect the Buddha's Dharma, without being attached to one's own life or happiness; fourth, to generate superior patience towards all dharmas, without any attachment; fifth, to not be greedy for gain, but to be respectful, reverent, and have a pure intention; sixth, to seek the Buddha's wisdom (Buddha-gnana, all-knowing wisdom of the Buddha), without forgetting it at any time; seventh, to respect and revere all sentient beings, without any sense of inferiority; eighth, to not be attached to worldly discussions, but to generate a firm resolve towards the factors of enlightenment (bodhi-paksa, elements leading to enlightenment); ninth, to plant all kinds of wholesome roots, without any impurities, with a pure mind; tenth, to relinquish all forms of attachment to the Tathagatas (title of the Buddha), and to generate mindfulness. Maitreya! These are the ten kinds of minds generated by Bodhisattvas, by virtue of which they shall be reborn in Amitabha Buddha's Sukhavati. Maitreya! If a person cultivates any one of these ten minds, and desires to be reborn in that Buddha's world, it is impossible that they will not be reborn there.'

The explanation says:

This sutra is a different translation of the same text as the Maitreya's Questions. The statement that these minds cannot be generated by foolish ordinary people, unwholesome men, or those who are afflicted with defilements, refers to 'ordinary' as those who are icchantikas (those who have severed their roots of goodness) without Buddha-nature; 'foolish' refers to those of the Two Vehicles (sravaka-yana and pratyeka-buddha-yana, Hearer Vehicle and Solitary Realizer Vehicle) who are inclined towards quiescence; those who slander the Dharma, commit the five heinous offenses, and so on.

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，名不善士具煩惱者。除此餘人成一心，得生彼國，必有是處。是故應知《彌勒所說》十念非凡夫念等者，非但地上所修十念。若不爾者，地前菩薩何無慈悲，豈不往耶？若《觀經》中修十六觀當生彼國，廣如彼說九品之行，次門當述。

若《往生論》明五因行。如彼論云：「若善男子、女人，修五念門行成就，畢竟得生安樂國土，見彼阿彌陀佛。何等五念門？一者、禮拜門；二者、讚歎門；三者、作愿門；四者、觀察門；五者、迴向門。云何禮拜？身業禮拜阿彌陀如來、應、正遍知，為生彼國故。云何讚歎？口業讚歎，稱彼如來名，如彼如來光明智相，如彼名義，欲如實修行相應故。云何作愿？心常愿，一心專念，畢竟往生安樂國土，欲如實修行奢摩他故。云何觀察？智慧觀察，正念觀彼，欲如實修行毗婆舍那故，一、觀佛國功德；二、觀佛功德；三、觀菩薩莊嚴功德。云何迴向？不捨一切苦惱眾生，心常作愿，迴向為首，得成就大悲心故。」廣說如彼；往生因緣，略說如是。

第五、出往生品數者。唯《觀無量壽經》說往生彼土不過九品，故彼經言：「『唯愿世尊為我廣說無憂惱處，我當往生！不樂閻浮提濁惡世也。此濁惡處，地獄、餓鬼、畜生盈滿，多不善聚，愿我未來不聞惡聲，不見惡人。今向

【現代漢語翻譯】 現代漢語譯本：名不善之士，充滿煩惱的人，除此之外，其他人如果能一心不亂，必定能夠往生到西方極樂世界。因此，應當知道《彌勒菩薩所說》的十念法門，並非凡夫所修的普通唸佛，不僅僅是地上菩薩所修的十念。如果不是這樣，那麼地前菩薩難道就沒有慈悲心嗎？難道他們就不能往生嗎？《觀無量壽經》中修持十六觀想，就能往生西方極樂世界，詳細內容如經中所說九品往生的修行，將在後面的章節中敘述。

如果按照《往生論》所說，需要修持五種因行。如該論所說：『如果善男子、善女人，修持五念門併成就，最終必定能夠往生安樂國土，見到阿彌陀佛。哪五念門呢？一是禮拜門；二是讚歎門；三是作愿門；四是觀察門；五是迴向門。』什麼是禮拜？身業禮拜阿彌陀如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），爲了往生彼國。什麼是讚歎？口業讚歎，稱念阿彌陀如來（Tathagata）的名號，讚歎阿彌陀如來（Tathagata）的光明智慧之相，讚歎阿彌陀如來（Tathagata）名號的意義，爲了如實修行，與佛相應。什麼是作愿？心中常常發願，一心專念，必定往生安樂國土，爲了如實修行奢摩他（Samatha，止）。什麼是觀察？用智慧觀察，以正念觀想阿彌陀佛（Tathagata），爲了如實修行毗婆舍那（Vipassana，觀），一、觀想佛國功德；二、觀想佛的功德；三、觀想菩薩莊嚴功德。什麼是迴向？不捨棄一切受苦惱的眾生，心中常常發願，以迴向為首要，從而成就大悲心。』詳細內容如該論所述；往生的因緣，簡略地說就是這樣。

第五、說明往生品位。《觀無量壽經》中說，往生到西方極樂世界不過九品，所以經中說：『唯愿世尊為我廣說無憂惱之處，我當往生！不樂意待在閻浮提（Jambudvipa）這個污濁罪惡的世界。這個污濁罪惡的地方，地獄、餓鬼、畜生充滿，聚集了許多不善，愿我未來聽不到惡聲，見不到惡人。現在面向

【English Translation】 English version: Those who are named 'not good' and are full of afflictions. Apart from these people, if others can achieve single-mindedness, they will surely be born in that land. Therefore, it should be known that the ten recitations mentioned in the Maitreya's Discourse are not the ordinary recitations of ordinary people, nor are they merely the ten recitations practiced by Bodhisattvas on the ground. If that were not the case, why would pre-ground Bodhisattvas lack compassion? Would they not be able to be reborn there? In the Contemplation Sutra, practicing the sixteen contemplations will lead to rebirth in that land, as described in detail regarding the practices of the nine grades of rebirth, which will be discussed in the following sections.

According to the Treatise on Rebirth, one needs to cultivate five causes. As the treatise states: 'If good men and women cultivate the five gates of mindfulness and achieve success, they will certainly be born in the Land of Bliss and see Amitabha Buddha (Amitabha-Tathagata). What are the five gates of mindfulness? First, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of observation; fifth, the gate of dedication.' What is prostration? It is the bodily act of prostrating to Amitabha Tathagata (Amitabha-Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), for the sake of being born in that land. What is praise? It is the verbal act of praising, reciting the name of the Tathagata (Tathagata), praising the light and wisdom of the Tathagata (Tathagata), and praising the meaning of the name of the Tathagata (Tathagata), in order to practice in accordance with reality. What is making vows? It is the constant wish in the mind, single-mindedly focusing on being reborn in the Land of Bliss, in order to truly practice Samatha (Samatha). What is observation? It is observing with wisdom, contemplating with right mindfulness, in order to truly practice Vipassana (Vipassana), first, contemplating the merits of the Buddha-land; second, contemplating the merits of the Buddha; third, contemplating the merits of the adornments of the Bodhisattvas. What is dedication? It is not abandoning all suffering beings, constantly making vows in the mind, with dedication as the foremost, thereby achieving great compassion.' The details are as described in that treatise; the causes and conditions for rebirth are briefly as such.

Fifth, explaining the grades of rebirth. Only the Contemplation Sutra on Immeasurable Life states that rebirth in that land is no more than nine grades. Therefore, the sutra says: 'I pray that the World-Honored One will extensively explain to me the place free from sorrow and affliction, and I shall be reborn there! I do not delight in this impure and evil world of Jambudvipa (Jambudvipa). This impure and evil place is filled with hells, hungry ghosts, and animals, and is a gathering of many unwholesome things. I wish that in the future I will not hear evil sounds or see evil people. Now, facing'

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世尊五體投地，求哀懺悔，唯愿佛日教我觀于清凈業處。』

「爾時世尊故眉間光，其光金色，遍照十方無量世界，還住佛頂，化為金臺，如須彌山，十方諸佛凈妙國土皆于中現。或有國土七寶合成，復有國土純是蓮華，復有國土如自在天宮，復有國土如頗梨鏡，十方國土皆于中現，如是等無量諸佛國土，嚴顯可觀，令韋提希見。時韋提希白佛言：『世尊！是諸佛土，雖復清凈，皆有光明，我今樂生極樂世界阿彌陀佛所。唯愿世尊！教我思惟，教我正受。』

「佛告韋提希：『汝今知不？阿彌陀佛去此不遠，汝當繫念，諦觀彼國，凈業成者。我今為汝廣說眾譬，亦令未來世一切凡夫，欲修凈業者，得生西方極樂國土。欲生彼國者，一者、不殺生，修十善業；二者、受持三歸，具足眾戒，不犯威儀；三者、發菩提心，深信因果，讀誦大乘，勸進行者。如是三事，名為凈業。』

「佛告韋提希：『汝今知不？此三種業，過去、未來、現在三世諸佛凈業正因。』

「佛告阿難及韋提希：『上品上生者，若有眾生愿生彼國者，發三種心，即便往生。何等為三？一者、至誠心；二者、深心；三者、迴向發願心。具三心者，必生彼國。復有三種眾生當得往生。何等為三？一者、慈心不殺，具諸戒行；二者

【現代漢語翻譯】 現代漢語譯本 世尊五體投地，懇求哀憐懺悔，只希望佛陀慈悲教導我如何觀想清凈的業處。

這時，世尊從眉間放出光明，那光芒是金色的，遍照十方無量世界，然後回到佛頂，化為金色的臺座，像須彌山一樣，十方諸佛清凈美好的國土都顯現在其中。有的國土是七寶合成的，有的國土純粹是蓮花，有的國土像自在天宮，有的國土像頗梨鏡，十方國土都在其中顯現，像這樣無量諸佛國土，莊嚴顯赫，令人讚嘆，讓韋提希夫人看見。當時韋提希夫人對佛說：『世尊！這些佛土，雖然都很清凈，都有光明，但我現在樂意往生到極樂世界阿彌陀佛（Amitabha）那裡。只希望世尊教導我如何思惟，教導我如何正確地修行。』

佛告訴韋提希夫人：『你知道嗎？阿彌陀佛離這裡不遠，你應該集中意念，仔細觀察那個國土，清凈的業成就的人才能往生。我現在為你廣泛地講述各種譬喻，也讓未來世一切凡夫，想要修習清凈之業的人，能夠往生西方極樂國土。想要往生那個國土的人，第一，不殺生，修習十善業；第二，受持三歸依（皈依佛、皈依法、皈依僧），具足各種戒律，不違犯威儀；第三，發菩提心（為利益一切眾生而求成佛的心），深信因果，讀誦大乘經典，勸勉他人修行。像這三件事，就叫做清凈之業。』

佛告訴韋提希夫人：『你知道嗎？這三種業，是過去、未來、現在三世諸佛修習清凈之業的正因。』

佛告訴阿難（Ananda）和韋提希夫人：『上品上生的人，如果有眾生髮愿往生那個國土，發起三種心，就能往生。是哪三種心呢？第一，至誠心；第二，深心；第三，迴向發願心。具備這三種心的人，必定能往生那個國土。還有三種眾生能夠往生。是哪三種呢？第一，有慈悲心不殺生，具足各種戒行；第二，

【English Translation】 English version The World-Honored One prostrated himself, begging for mercy and repenting, only hoping that the Buddha would compassionately teach me how to contemplate the pure karmic realms.'

At that time, the World-Honored One emitted light from between his eyebrows. The light was golden, illuminating countless worlds in the ten directions, and then returned to the crown of the Buddha's head, transforming into a golden platform, like Mount Sumeru (Sumeru Mountain, the central world-mountain in Buddhist cosmology). All the pure and wonderful lands of the Buddhas in the ten directions appeared within it. Some lands were composed of the seven treasures, some lands were purely lotuses, some lands were like the palaces of the Paranirmitavasavartin Devas (the sixth and highest heaven of the desire realm), and some lands were like crystal mirrors. The lands of the ten directions all appeared within it. Such were the countless Buddha lands, adorned and magnificent, pleasing to behold, allowing Vaidehi (Queen Vaidehi) to see them. At that time, Vaidehi said to the Buddha: 'World-Honored One! Although these Buddha lands are all pure and have light, I now desire to be born in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha). I only hope that the World-Honored One will teach me how to contemplate, teach me how to practice correctly.'

The Buddha told Vaidehi: 'Do you know? Amitabha Buddha is not far from here. You should concentrate your mind and carefully observe that land. Only those who have accomplished pure karma can be reborn there. I will now extensively explain various metaphors for you, so that all ordinary beings in the future who desire to cultivate pure karma can be reborn in the Western Land of Ultimate Bliss. Those who desire to be born in that land, first, do not kill, cultivate the ten wholesome deeds; second, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe all precepts, and do not violate the rules of conduct; third, generate the Bodhi mind (the mind seeking enlightenment for the benefit of all beings), deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice. These three things are called pure karma.'

The Buddha told Vaidehi: 'Do you know? These three karmas are the true cause of pure karma for all Buddhas of the past, future, and present.'

The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha) and Vaidehi: 'Those who are born in the highest level of the highest grade, if there are beings who vow to be born in that land, generate three kinds of minds, and they will be reborn. What are the three? First, the sincere mind; second, the profound mind; third, the mind of dedicating merit and making vows. Those who possess these three minds will surely be born in that land. There are also three kinds of beings who can be reborn. What are the three? First, having a compassionate mind and not killing, fully observing all precepts; second,

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、讀誦大乘方等經典；三者、修行六念，迴向發願，愿生彼國。具此功德，一日乃至七日，即得往生。

「『生彼國時，此人精進勇猛故，阿彌陀如來，與觀世音、大勢至，無數化佛、百千比丘、聲聞大眾、無量諸天、七寶宮殿，觀世音菩薩執金剛臺，與大勢至菩薩，至行者前，阿彌陀佛放大光明照行者身，與諸菩薩授手迎接，觀世音、大勢至與無數菩薩讚歎行者，勸進其心，行者見已，歡喜踴躍，自見其身乘金剛臺，隨從佛后，如彈指頃，往生彼國。生彼國已，見佛色身眾相具足，見諸菩薩色相具足，光明、寶林演說妙法，聞已即悟無上法忍，逕須臾間，歷事諸佛，遍十方界。于諸佛前，次第授記，還到本國，得無量百千陀羅尼門，是名上品上生者。

「『上品中生者，不必受持讀誦方等經典，善解義趣，于第一義心不驚動，深信因果，不謗大乘，以此功德迴向愿求生極樂國。行此行者，命欲終時，阿彌陀佛與觀世音、大勢至無量大眾眷屬圍繞，持紫金臺至行者前，贊言：「法子！汝行大乘，解第一義，是故我今來迎接汝。」與千化佛一時授手。行者自見坐紫金臺，合掌叉手，讚歎諸佛，如一念頃，即生彼國，七寶池中。此紫金臺如大寶華，經宿則開，行者身作紫磨金色，足下亦有七寶蓮華，佛及菩薩

【現代漢語翻譯】 『（如果有人）讀誦大乘方等經典；或者修行六念（唸佛、念法、念僧、念戒、念施、念天），迴向發願，愿生彼國（極樂世界）。具備這些功德，一日乃至七日，即可往生。

『往生彼國（極樂世界）時，此人精進勇猛的緣故，阿彌陀如來（Amitabha，西方極樂世界教主），與觀世音（Avalokiteśvara，慈悲的菩薩）、大勢至（Mahāsthāmaprāpta，智慧的菩薩），無數化佛、百千比丘、聲聞大眾、無量諸天、七寶宮殿，觀世音菩薩執金剛臺，與大勢至菩薩，來到行者面前，阿彌陀佛放大光明照行者身，與諸菩薩授手迎接，觀世音、大勢至與無數菩薩讚歎行者，勸進其心，行者見已，歡喜踴躍，自己看見其身乘金剛臺，隨從佛后，如彈指頃，往生彼國（極樂世界）。生彼國（極樂世界）后，見佛色身眾相具足，見諸菩薩色相具足，光明、寶林演說妙法，聞已即悟無上法忍，經過短暫的時間，歷事諸佛，遍十方界。于諸佛前，次第授記，還到本國，得無量百千陀羅尼門，這叫做上品上生者。

『上品中生者，不必受持讀誦方等經典，善解義趣，于第一義心不驚動，深信因果，不謗大乘，以此功德迴向愿求生極樂國。行此行者，命欲終時，阿彌陀佛與觀世音、大勢至無量大眾眷屬圍繞，持紫金臺至行者前，贊言：「法子！汝行大乘，解第一義，是故我今來迎接汝。」與千化佛一時授手。行者自見坐紫金臺，合掌叉手，讚歎諸佛，如一念頃，即生彼國（極樂世界），七寶池中。此紫金臺如大寶華，經宿則開，行者身作紫磨金色，足下亦有七寶蓮華，佛及菩薩

【English Translation】 『(If someone) recites the Mahāyāna Vaipulya sutras; or cultivates the six recollections (recollection of the Buddha, the Dharma, the Sangha, the precepts, generosity, and the devas), dedicates the merit and makes vows, wishing to be born in that land (the Pure Land of Ultimate Bliss). Possessing these merits, from one day to seven days, one can be reborn there.

『When reborn in that land (the Pure Land of Ultimate Bliss), because this person is diligent and courageous, Amitabha Tathagata (Amitabha, the lord of the Western Pure Land of Ultimate Bliss), together with Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion), Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of wisdom), countless manifested Buddhas, hundreds of thousands of Bhikkhus, the assembly of Śrāvakas, immeasurable devas, and seven-jeweled palaces, Avalokiteśvara Bodhisattva holding a vajra platform, and Mahāsthāmaprāpta Bodhisattva, come before the practitioner. Amitabha Buddha emits great light illuminating the practitioner's body, and together with the Bodhisattvas, extends their hands to welcome them. Avalokiteśvara and Mahāsthāmaprāpta, together with countless Bodhisattvas, praise the practitioner, encouraging their mind. The practitioner, seeing this, rejoices and leaps for joy, seeing themselves riding on a vajra platform, following behind the Buddha, and in the time it takes to snap one's fingers, is reborn in that land (the Pure Land of Ultimate Bliss). After being born in that land (the Pure Land of Ultimate Bliss), they see the Buddha's body complete with all marks, see the Bodhisattvas' bodies complete with all marks, the light and jeweled trees expounding the wonderful Dharma. Having heard this, they immediately awaken to the unsurpassed Dharma-kṣānti, and in a short time, serve all the Buddhas, throughout the ten directions. Before all the Buddhas, they receive predictions in order, and return to their original land, obtaining immeasurable hundreds of thousands of Dharani gates. This is called the highest level of the highest rebirth.

『Those reborn in the middle level of the highest grade do not necessarily need to uphold, recite, and study the Vaipulya sutras, but they understand the meaning and purpose well, their minds are not disturbed by the ultimate truth, they deeply believe in cause and effect, and do not slander the Mahāyāna. With these merits, they dedicate and vow to be born in the Land of Ultimate Bliss. When the life of a practitioner of this practice is about to end, Amitabha Buddha, surrounded by Avalokiteśvara, Mahāsthāmaprāpta, and immeasurable great assemblies of attendants, holds a purple-gold platform and comes before the practitioner, praising, 'Dharma son! You practice the Mahāyāna and understand the ultimate truth, therefore I now come to welcome you.' Together with a thousand manifested Buddhas, they extend their hands at the same time. The practitioner sees themselves sitting on a purple-gold platform, joining their palms and praising all the Buddhas, and in the time it takes for a single thought, they are reborn in that land (the Pure Land of Ultimate Bliss), in a seven-jeweled pond. This purple-gold platform is like a great jeweled flower, and it opens after a night. The practitioner's body becomes the color of purple-gold, and there are also seven-jeweled lotuses under their feet, along with the Buddha and Bodhisattvas.

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俱時放光明照行者身，目即開明，因前宿習，普聞眾聲，純說甚深第一義諦，即下金臺，禮佛合掌，讚歎世尊。經於七日，應時即于無上菩提得不退轉，應時即能飛至十方，歷事諸佛，于諸佛所，修諸三昧，經一小劫，得無生忍，現前授記，是名上品中生者。

「『上品下生者，亦信因果，不謗大乘，但發無上道心，以此功德，迴向愿求生極樂國。行者命欲終時，阿彌陀佛，及觀世音、大勢至，與諸眷屬，持金蓮華，化作五百佛來迎此人。五百化佛一時授手贊言：「法子！汝今清凈，發無上道心，我來迎汝。」見此事時，即自見身坐金蓮華，坐已華合，隨世尊后，即得往生七寶池中。一日、一夜蓮華乃開；七日之中，乃得見佛。雖見佛身，于眾相好心不明瞭；於三七日後，乃了了見，聞眾樂音聲皆演妙法，遊歷十方，供養諸佛，于諸佛前，聞甚深法，經三小劫，得百法明門，住歡喜地，是名上品下生者。是名上輩生相，名第十四觀。

「『中品上生者，若有眾生，受持八戒齋，修行諸戒，不造五逆，無眾過患，以此善根，迴向愿求生於西方極樂世界。臨命終時，阿彌陀佛，與諸比丘，眷屬圍繞，放金色光，至其人所，演說苦、空、無常、無我，讚歎出家，得離眾苦。行者見已，心大歡喜，自見己身坐蓮華

【現代漢語翻譯】 現代漢語譯本： 俱時放出光明照耀修行者的身體，眼睛立即開明，因為前世的習氣，普遍聽聞各種聲音，純粹宣說甚深的第一義諦，隨即從金臺下來，禮拜佛陀，合掌，讚歎世尊。經過七日，應時就在無上菩提中得到不退轉，應時就能飛往十方，經歷侍奉諸佛，在諸佛處所，修習各種三昧（Samadhi，禪定），經過一小劫（Kalpa，時間單位），得到無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），佛陀現前為他授記，這叫做上品中生者。 『上品下生者，也相信因果，不誹謗大乘佛法，只是發起無上菩提道心，用這個功德，迴向發願求生極樂世界。修行者壽命將終時，阿彌陀佛（Amitabha Buddha），以及觀世音（Avalokitesvara）、大勢至（Mahasthamaprapta），與各種眷屬，拿著金蓮花，化作五百尊佛來迎接這個人。五百化佛一時伸出手讚歎說：「法子！你現在清凈，發起無上道心，我來迎接你。」見到這件事時，就自己看見身體坐在金蓮花上，坐定后蓮花閉合，跟隨著世尊身後，就得以往生到七寶池中。一日一夜后蓮花才開放；七日之中，才能得見佛陀。雖然見到佛身，對於佛的各種相好並不明瞭；在三七日後，才能明瞭地看見，聽聞各種音樂音聲都在演說微妙的佛法，遊歷十方，供養諸佛，在諸佛面前，聽聞甚深的佛法，經過三小劫，得到百法明門（理解一切事物本質的智慧），安住于歡喜地（菩薩修行的一個階段），這叫做上品下生者。這叫做上輩往生的景象，叫做第十四觀。 『中品上生者，如果有眾生，受持八關齋戒（Astanga-samanvagata-uposatha，佛教的一種戒律），修行各種戒律，不造作五逆罪（五種極重的罪行），沒有各種過失和災患，用這個善根，迴向發願求生於西方極樂世界。臨命終時，阿彌陀佛，與各種比丘（Bhikkhu，出家修行的男性佛教徒），眷屬圍繞，放出金色光芒，到達這個人所在的地方，演說苦、空、無常、無我（duhkha, sunyata, anitya, anatman，佛教的四個基本概念），讚歎出家修行，能夠脫離各種痛苦。修行者見到后，內心非常歡喜，自己看見自己的身體坐在蓮花上。

【English Translation】 English version: At that moment, light shines forth, illuminating the body of the practitioner, and their eyes immediately open. Due to past habits, they universally hear all kinds of sounds, purely expounding the profound First Principle. They then descend from the golden dais, prostrate before the Buddha, join their palms, and praise the World-Honored One. After seven days, they attain non-retrogression in unsurpassed Bodhi (supreme enlightenment), and are able to fly to the ten directions, serving all the Buddhas. In the presence of these Buddhas, they cultivate various Samadhis (meditative states). After one small Kalpa (aeon), they attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and receive a prediction of Buddhahood in their presence. This is called rebirth in the highest level of the highest grade. 『Those born in the lowest level of the highest grade also believe in cause and effect, do not slander the Mahayana (Great Vehicle) teachings, but simply arouse the unsurpassed Bodhicitta (the mind of enlightenment). With this merit, they dedicate their aspirations to be reborn in the Land of Ultimate Bliss. When the practitioner's life is about to end, Amitabha Buddha (the Buddha of Infinite Light), along with Avalokitesvara (the Bodhisattva of Compassion), Mahasthamaprapta (the Bodhisattva of Great Strength), and their retinue, holding golden lotus flowers, transform into five hundred Buddhas to welcome this person. The five hundred transformed Buddhas simultaneously extend their hands and praise, saying, 'Child of the Dharma! You are now pure, having aroused the unsurpassed Bodhicitta. We have come to welcome you.' Upon seeing this, they immediately see themselves sitting on a golden lotus flower. Once seated, the flower closes, and following behind the World-Honored One, they are reborn in the seven-jeweled pond. After one day and one night, the lotus flower opens; within seven days, they are able to see the Buddha. Although they see the Buddha's body, they are not clear about the various marks and characteristics; after three weeks, they clearly see and hear the sounds of music all expounding the wonderful Dharma. They travel through the ten directions, making offerings to all the Buddhas. In the presence of these Buddhas, they hear the profound Dharma. After three small Kalpas, they attain the Hundred Dharma Gates of Enlightenment (understanding the essence of all things), and dwell in the Ground of Joy (a stage of Bodhisattva practice). This is called rebirth in the lowest level of the highest grade. This is called the appearance of rebirth in the highest grade, and is called the Fourteenth Contemplation. 『Those born in the highest level of the middle grade, if there are sentient beings who uphold the Eight Precepts (Astanga-samanvagata-uposatha, a set of vows taken by lay practitioners), cultivate various precepts, do not commit the five heinous offenses, and are free from various faults and calamities, with this good root, they dedicate their aspirations to be reborn in the Western Land of Ultimate Bliss. When approaching the end of their life, Amitabha Buddha, surrounded by various Bhikkhus (Buddhist monks) and their retinue, emits golden light, reaching the place where this person is, expounding suffering, emptiness, impermanence, and non-self (duhkha, sunyata, anitya, anatman, the four basic concepts of Buddhism), praising renunciation of the household life, and being able to escape from all suffering. Upon seeing this, the practitioner is greatly delighted, and sees their own body sitting on a lotus flower.

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臺，長跪合掌，為佛作禮，未舉頭頃，即得往生極樂世界，蓮華尋開。當華敷時，聞眾音聲，讚歎四諦，應時即得阿羅漢道，三明六通，具八解脫，是名中品上生者。

「『中品中生者，若有眾生，若一日一夜，受持八戒齋；若一日一夜持沙彌戒；若一日一夜持具足戒，威儀無缺，以此功德，迴向愿求生極樂國，戒香薰脩。如此行者，臨命終時，見阿彌陀佛，與諸眷屬，放金色光，持七寶蓮華，至行者前。行者自見空中有聲贊言：「善男女子！如汝善人，隨順三世諸佛教法，我來迎汝。」行者自見坐蓮華上，蓮華即合，生於西方極樂世界。在寶地中，經於七日，蓮華乃敷。華即敷已，開目合掌，讚歎世尊，聞法歡喜，得須陀洹；經半劫已，成阿羅漢，是名中品中生者。

「『中品下生者，若有善男子、善女人，孝養父母，行世仁慈。此人命欲終時，遇善知識，為其廣說阿彌陀佛國土樂事，亦說法藏比丘四十八大愿。聞此事已，尋即命終，譬如壯士屈伸臂頃，即生西方極樂世界。生逕七日，遇觀世音及大勢至，聞法歡喜，過小一劫，成阿羅漢，是名中品下生者。

「『下品上生者，或有眾生，作眾惡業，雖不誹謗方等經典，如此愚人，多造眾惡，無有慚愧。命欲終時，遇善知識，為贊大乘十二部經首

【現代漢語翻譯】 現代漢語譯本 跪在佛前，雙手合十，向佛行禮，還沒抬起頭，就往生到極樂世界，蓮花隨即開放。當蓮花盛開時，聽到各種聲音讚歎四諦（苦、集、滅、道），立刻證得阿羅漢果位，具足三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），這叫做中品上生者。

『中品中生者，如果有眾生，能在一日一夜裡，受持八戒齋（不殺生、不偷盜、不淫慾、不妄語、不飲酒、不著香華鬘不香油涂身不歌舞倡伎、不坐臥高廣大床、非時食），或者一日一夜持沙彌戒（出家男眾所受的戒律），或者一日一夜持具足戒（比丘、比丘尼所受的戒律），威儀沒有缺失，用這些功德，迴向發願往生極樂世界，戒的香氣熏修自身。這樣修行的人，臨命終時，會見到阿彌陀佛（Amitabha），和他的眷屬，放出金色的光芒，拿著七寶蓮花，來到修行者面前。修行者自己會聽到空中有聲音讚歎說：『善男子、善女子！像你這樣的善人，隨順過去、現在、未來三世諸佛的教法，我來迎接你。』修行者自己會看到自己坐在蓮花上，蓮花隨即閉合，往生到西方極樂世界。在寶地中，經過七日，蓮花才開放。蓮花開放后，睜開眼睛，雙手合十，讚歎世尊，聽聞佛法，心生歡喜，證得須陀洹果（小乘初果）；經過半劫（極長的時間單位）后，成就阿羅漢果位，這叫做中品中生者。

『中品下生者，如果有善男子、善女人，孝順供養父母，在世間行仁慈之事。這個人壽命將要終結時，遇到善知識，為他廣泛地講述阿彌陀佛（Amitabha）國土的快樂之事，也宣說法藏比丘（Dharmakara Bhikshu）的四十八大愿。聽到這些事後，隨即命終，就像壯士屈伸手臂那樣迅速，就往生到西方極樂世界。往生后經過七日，遇到觀世音（Avalokiteshvara）和大勢至（Mahasthamaprapta），聽聞佛法，心生歡喜，經過一個小劫（相對較短的時間單位），成就阿羅漢果位，這叫做中品下生者。

『下品上生者，或許有眾生，造作各種惡業，雖然沒有誹謗方等經典（大乘經典），這種愚笨的人，造作很多惡業，沒有慚愧之心。壽命將要終結時，遇到善知識，為他讚歎大乘十二部經（十二種不同形式的佛經）的經名

【English Translation】 English version Kneeling on the platform, with palms together, he paid homage to the Buddha. Before he could raise his head, he was reborn in the Land of Ultimate Bliss, and the lotus flower opened immediately. When the flower bloomed, he heard various sounds praising the Four Noble Truths (suffering, accumulation, cessation, and the path), and immediately attained the state of Arhat, possessing the Three Clarities (knowledge of past lives, divine eye, and extinction of outflows) and Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), and equipped with the Eight Deliverances (deliverance through contemplating external forms while having internal form, deliverance through contemplating external forms while having no internal form, deliverance through realizing purity through the body, deliverance from the sphere of infinite space, deliverance from the sphere of infinite consciousness, deliverance from the sphere of nothingness, deliverance from the sphere of neither perception nor non-perception, and deliverance from the cessation of perception and sensation). This is called rebirth in the Upper Level of the Middle Grade.

'Rebirth in the Middle Level of the Middle Grade: If there are sentient beings who, for one day and one night, uphold the Eight Precepts (not killing, not stealing, not engaging in sexual activity, not lying, not consuming intoxicants, not wearing garlands or using perfumes, not watching dancing or listening to music, not sleeping on high or luxurious beds, and not eating at improper times); or for one day and one night uphold the Shramanera Precepts (precepts for novice monks); or for one day and one night uphold the Full Precepts (precepts for fully ordained monks and nuns), without any flaws in their conduct, and dedicate this merit, vowing to be reborn in the Land of Ultimate Bliss, their virtuous conduct perfuming and cultivating themselves. When such practitioners approach the end of their lives, they will see Amitabha Buddha (Amitabha), with his retinue, emitting golden light, holding a seven-jeweled lotus flower, and arriving before the practitioner. The practitioner will hear a voice in the sky praising, 'Good man, good woman! Like you, a virtuous person who follows the teachings of all Buddhas of the three periods of time, I have come to welcome you.' The practitioner will see himself sitting on the lotus flower, and the lotus flower will close immediately, and he will be reborn in the Western Land of Ultimate Bliss. In the jeweled land, after seven days, the lotus flower will open. When the flower opens, he will open his eyes, put his palms together, praise the World-Honored One, hear the Dharma and rejoice, and attain the state of Srotapanna (stream-enterer, the first stage of Arhatship); after half a kalpa (an extremely long unit of time), he will attain the state of Arhat. This is called rebirth in the Middle Level of the Middle Grade.

'Rebirth in the Lower Level of the Middle Grade: If there are good men and good women who are filial to their parents and practice benevolence in the world. When this person's life is about to end, they will meet a good advisor who will extensively describe the joys of Amitabha Buddha's (Amitabha) land, and also explain the Forty-Eight Great Vows of the Bhikshu Dharmakara (Dharmakara Bhikshu). After hearing these things, they will immediately die, and as quickly as a strong man bends and stretches his arm, they will be reborn in the Western Land of Ultimate Bliss. After being reborn for seven days, they will meet Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta), hear the Dharma and rejoice, and after a small kalpa (a relatively short unit of time), they will attain the state of Arhat. This is called rebirth in the Lower Level of the Middle Grade.

'Rebirth in the Upper Level of the Lower Grade: Perhaps there are sentient beings who commit various evil deeds, although they do not slander the Vaipulya Sutras (Mahayana Sutras). Such foolish people commit many evil deeds and have no sense of shame. When their lives are about to end, they will meet a good advisor who will praise the titles of the twelve divisions of the Mahayana scriptures (twelve different forms of Buddhist scriptures).

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題名字，以聞如是諸經名故，除滅千劫極重惡業。智者復教合掌叉手，稱南無阿彌陀佛，稱佛名故，除五十億劫生死之罪。爾時彼佛即遣化佛、化觀世音、化大勢至至行者前，贊言：「善男子！汝稱名故，諸罪消滅，我來迎汝。」作是語已，行者即見化佛光明，遍滿其室。見已歡喜，即便命終，乘寶蓮華，隨化佛后，生寶池中。經七七日，蓮華乃敷，當華敷時，大悲觀世音菩薩放大光明住其人前，為說甚深十二部經，聞已信解，發無上道心，經十小劫，具百法明門，得入初地，是名下品上生者。得聞佛名、法名，及聞僧名，聞三寶名，即得往生。

「『下品中生者，或有眾生，毀犯五戒、八戒，及具足戒。如是愚人，偷僧祇物，盜現前僧物，不凈說法，無有慚愧，以諸惡業而自莊嚴。如此罪人，以惡業故，應墮地獄，命欲終時，地獄眾火一時俱至。遇善知識，以大慈為說阿彌陀佛十力威德，廣說彼佛光明神力，亦贊戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪，地獄猛火化為清涼風，吹諸天華，華上皆有化佛、菩薩迎接，一念頃，即得往生七寶池中蓮華之內。經於六劫，蓮華乃敷，觀世音、大勢至以梵音聲安慰彼人，為說大乘甚深經典。聞此法已，應時即發無上道心。是名下品中生者。

【現代漢語翻譯】 現代漢語譯本：僅僅因為聽聞這些經典的名字，就能消除千劫以來的極重惡業。智者進一步教導（亡者）合掌叉手，稱念『南無阿彌陀佛』（皈依阿彌陀佛），因為稱念佛的名號，就能消除五十億劫的生死之罪。這時，阿彌陀佛就會派遣化身佛、化身觀世音（Avalokiteśvara，以慈悲著稱的菩薩）、化身大勢至（Mahāsthāmaprāpta，代表智慧的菩薩）來到修行者面前，讚歎說：『善男子！你因為稱念佛名，所有罪業都已消滅，我來迎接你。』說完這些話后，修行者就能看見化身佛的光明，遍滿整個房間。看見光明后，心中充滿歡喜，隨即命終，乘坐寶蓮花，跟隨著化身佛，往生到寶池之中。經過七七四十九天，蓮花才會開放，當蓮花開放的時候，大悲觀世音菩薩放出大光明，住在他的面前，為他說甚深微妙的十二部經，聽聞之後，深信理解，發起無上菩提心，經過十小劫，具足百法明門，得以進入初地（菩薩的第一個階位），這叫做下品上生者。能夠聽聞佛的名號、法的名號，以及聽聞僧的名號，聽聞三寶的名號，就能往生。 『下品中生者，或者有眾生，毀犯五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八戒（在五戒基礎上增加不非時食、不歌舞觀聽、不著香花鬘、不坐臥高廣大床）、以及具足戒（比丘、比丘尼所受的全部戒律）。這樣的愚人，偷盜僧祇物（寺院的公共財物），盜取現前僧的財物，以不清凈的心態說法，沒有慚愧之心，用各種惡業來莊嚴自己。這樣的罪人，因為惡業的緣故，本應墮入地獄，臨命終時，地獄的眾火一齊到來。這時遇到善知識，以大慈悲心為他說阿彌陀佛的十力（佛的十種力量）威德，廣泛地宣說阿彌陀佛的光明神力，也讚歎戒、定、慧（佛教修行的三個方面）、解脫、解脫知見（從煩惱中解脫的智慧）。這個人聽聞之後，消除八十億劫的生死之罪，地獄的猛火化為清涼的風，吹來諸天之花，每朵花上都有化身佛、菩薩前來迎接，在一念之間，就能往生到七寶池中的蓮花之內。經過六劫，蓮花才會開放，觀世音菩薩、大勢至菩薩用梵音來安慰這個人，為他說大乘甚深經典。聽聞此法之後，應時就發起無上菩提心。這叫做下品中生者。

【English Translation】 English version: Merely by hearing the names of these sutras, one can eliminate extremely heavy evil karma accumulated over a thousand kalpas (aeons). The wise further teach (the deceased) to join their palms and bow, reciting 『Namo Amitabha Buddha』 (Homage to Amitabha Buddha), because reciting the Buddha's name eliminates the sins of birth and death for fifty billion kalpas. At this time, Amitabha Buddha will send a manifested Buddha, a manifested Avalokiteśvara (Bodhisattva known for compassion), and a manifested Mahāsthāmaprāpta (Bodhisattva representing wisdom) to the practitioner, praising, 『Good man! Because you recite the Buddha's name, all your sins are extinguished, and I have come to welcome you.』 After saying these words, the practitioner will see the light of the manifested Buddha filling the entire room. Seeing this light, they will be filled with joy and immediately pass away, riding a precious lotus flower, following the manifested Buddha, and being reborn in the Treasure Pond. After forty-nine days, the lotus flower will bloom, and when the flower blooms, the compassionate Avalokiteśvara Bodhisattva will emit great light, dwelling before them, and expounding the profound twelve divisions of scriptures. Upon hearing this, they will deeply believe and understand, and generate the unsurpassed Bodhi mind (the mind of enlightenment). After ten small kalpas, they will possess the hundred Dharma gates of clarity and attain the first Bhumi (the first stage of a Bodhisattva), this is called the Lower Grade Upper Birth. Being able to hear the name of the Buddha, the name of the Dharma, and the name of the Sangha, hearing the names of the Three Jewels, one can be reborn in the Pure Land. 『Those born in the Lower Grade Middle Birth are beings who have violated the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), the eight precepts (adding no eating after noon, no dancing or watching entertainment, no wearing garlands or perfumes, no sitting on high or luxurious beds to the five precepts), and the full precepts (all the precepts taken by monks and nuns). Such foolish people steal Sangha property (communal property of the monastery), steal property from the present Sangha, preach the Dharma with impure intentions, and have no sense of shame, adorning themselves with various evil deeds. Such sinners, because of their evil karma, should fall into hell, and when their lives are about to end, the fires of hell will all arrive at once. At this time, they encounter a good teacher, who, with great compassion, speaks to them of the ten powers (ten strengths of a Buddha) and majestic virtue of Amitabha Buddha, extensively explaining the light and spiritual power of Amitabha Buddha, and also praising the precepts, concentration, wisdom (three aspects of Buddhist practice), liberation, and the knowledge and vision of liberation (wisdom of liberation from afflictions). After hearing this, they eliminate the sins of birth and death for eighty billion kalpas, and the fierce fires of hell transform into a cool breeze, blowing celestial flowers, and on each flower, there are manifested Buddhas and Bodhisattvas coming to welcome them. In an instant, they are reborn within a lotus flower in the Seven Treasure Pond. After six kalpas, the lotus flower will bloom, and Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva will comfort them with Brahma sounds, expounding the profound Mahayana scriptures. After hearing this Dharma, they will immediately generate the unsurpassed Bodhi mind. This is called the Lower Grade Middle Birth.』

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「『下品下生者，或有眾生，作不善業，五逆、十惡，具諸不善，如此愚人，以惡業故，應墮惡道，逕歷多劫，受苦無窮。如此愚人臨命終時，遇善智識種種安慰，為說妙法，教令唸佛。彼人苦逼，不能唸佛，善友告言：「汝若不能念者，應稱無量壽佛！」如是至心，如是令聲不絕，具足十念，稱南無阿彌陀佛。稱佛名故，于唸唸中除八十億劫生死之罪。命終之後，見金蓮華，猶如日輪，住其人前，如一念頃，即得往生極樂世界。于蓮華中，滿十二大劫，蓮華方開，觀世音、大勢至以大悲音聲為其廣說諸法實相，除滅罪法，聞已歡喜，應時即發菩提之心。』」

解云：

總分九品，略有二家：一釋，此之九品，並是十信菩薩，約進、約退，造善、造惡，升、降不同，分成九品。初三人是十信位，從本不退直趣入者，行有淺、深，成上三品；中三品人，退大乘心，發小乘意，退大乘行，修小乘業，行有淺、深，成中品三；下三品人，退大乘心，趣生死流，退大乘行，造生死罪，罪有重、輕，成下品三。二釋，言發大菩提心，修行菩薩行，行有淺、深，成上三品；發菩提心，修行聲聞行，行有淺、深，成中三品；不發大、小二乘心，不修大、小二乘行，唯趣生死心，唯造生死罪，造罪重、輕，成下三品。此

【現代漢語翻譯】 『下品下生者，或者有眾生，造作不善的業，犯下五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），具備各種不善的行為。這樣的愚人，因為惡業的緣故，應當墮入惡道，經歷漫長的劫數，遭受無盡的痛苦。這樣的愚人在臨命終時，遇到善知識（指善友、師長）以種種方式安慰他，為他說微妙的佛法，教導他念佛。這個人被痛苦逼迫，不能唸佛，善友就告訴他說：『你如果不能唸佛，應當稱念無量壽佛（阿彌陀佛的名號）！』這樣至誠懇切，這樣令聲音不間斷，具足十念，稱念南無阿彌陀佛（皈依阿彌陀佛）。因為稱念佛的名號，在每一個念頭中都能消除八十億劫生死輪迴的罪業。命終之後，看見金色的蓮花，猶如太陽一般，停留在他的面前，如同一個念頭的時間，就能夠往生到極樂世界。在蓮花之中，經過十二大劫，蓮花才開放，觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta）兩位菩薩以大慈悲的聲音為他廣泛地宣說諸法實相，消除罪業的方法，聽聞之後心生歡喜，應時就發起菩提之心（覺悟之心）。』

解釋說：

總共分為九品，大致有兩種解釋：第一種解釋，這九品都是十信位的菩薩，根據精進或退步，造善或造惡，上升或下降的不同，分成九品。最初的三品是十信位的菩薩，從一開始就不退轉而直接趣入的，修行有深淺，成就上三品；中間的三品人，退失大乘之心，發起小乘之意，退失大乘之行，修習小乘之業，修行有深淺，成就中品三品；下三品人，退失大乘之心，趨向生死之流，退失大乘之行，造作生死之罪，罪業有輕重，成就下品三品。第二種解釋，說的是發起大菩提心，修行菩薩行，修行有深淺，成就上三品；發起菩提心，修行聲聞行，修行有深淺，成就中三品；不發起大乘、小乘之心，不修習大乘、小乘之行，只趨向生死之心，只造作生死之罪，造罪有輕重，成就下三品。這是……

【English Translation】 'Those born in the lowest level of the lowest grade are beings who have committed unwholesome deeds, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), and the ten evil acts (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong views), accumulating all kinds of unwholesome actions. Such foolish people, due to their evil karma, should fall into evil realms, passing through many kalpas (aeons), enduring endless suffering. When such foolish people are about to die, they encounter good advisors (virtuous friends or teachers) who comfort them in various ways, explain the wonderful Dharma (Buddhist teachings) for them, and teach them to recite the Buddha's name. Because they are oppressed by suffering, they cannot recite the Buddha's name, so their good friends tell them: 'If you cannot recite, you should call upon Amitāyus Buddha (the name of Amitābha Buddha)!' In this way, with utmost sincerity, and with uninterrupted voice, they complete ten recitations, calling upon Namo Amitābha Buddha (Homage to Amitābha Buddha). Because of calling upon the Buddha's name, in each thought, they eliminate the sins of eighty billion kalpas of birth and death. After death, they see a golden lotus flower, like the sun, dwelling before them. In the space of a single thought, they are reborn in the Land of Ultimate Bliss (Sukhavati). Within the lotus flower, after twelve great kalpas, the lotus flower opens, and Avalokiteśvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Power) extensively explain the true nature of all dharmas (phenomena) with voices of great compassion, eliminating the methods of sinful karma. Having heard this, they rejoice and immediately awaken the Bodhi-mind (the mind of enlightenment).'

Explanation:

Divided into nine grades in total, there are roughly two interpretations: The first interpretation is that these nine grades are all Bodhisattvas of the Ten Faiths, divided into nine grades based on differences in progress or regression, creating good or creating evil, ascending or descending. The first three grades are Bodhisattvas of the Ten Faiths, who enter directly without regression from the beginning, with varying depths of practice, achieving the upper three grades; the middle three grades are people who retreat from the Mahayana mind, generate the Hinayana intention, retreat from the Mahayana practice, cultivate the Hinayana karma, with varying depths of practice, achieving the middle three grades; the lower three grades are people who retreat from the Mahayana mind, tend towards the stream of birth and death, retreat from the Mahayana practice, create the sins of birth and death, with varying degrees of sin, achieving the lower three grades. The second interpretation is that it refers to generating the great Bodhi-mind, practicing the Bodhisattva path, with varying depths of practice, achieving the upper three grades; generating the Bodhi-mind, practicing the Sravaka path, with varying depths of practice, achieving the middle three grades; not generating the Mahayana or Hinayana mind, not practicing the Mahayana or Hinayana practice, only tending towards the mind of birth and death, only creating the sins of birth and death, with varying degrees of sin, achieving the lower three grades. This is...

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即粗分九品也。

若細別論，上品上生者，發三種心，則《起信論》曰：「信成就發心位，在十信終心也。」生彼便得無生法忍者，是謂緣觀無生忍，以《本業經》說無生忍在解位故；上品中生者，位在十信初，此間一劫是彼一日故，經一小劫得無生忍者，謂證理無生忍，則當初地也；上品下生者，是十信以前，信歸三寶受菩薩戒以去是也。以亦信因果，不謗大乘，但發無上道心，故七日之中，唯見佛身，而心不了，三七日後了了見聞者，謂此人未得依業識門而見如來故，三七日後，方入十解，見佛唯從心起故。經三小劫住歡喜地者，謂彼小劫當此僧祇，所以中品逕一小劫，下品逕三小劫。同入初地者，以勝解行地諸菩薩者，根有利、鈍，行亦勒、怠故，唯長、短異，而功行等。下余品中，準之可知。中三品內，上者，是暖、頂、忍抉擇分位也；中品者，前三方便解脫分也；下品者，五停以前趣善凡夫。此三品人並是現般，但以生便半劫分為三品耳。下三品者，總是一切趣惡凡夫，造眾惡逆，輕、重不同，遇緣聞法滅罪，有成三品，更無位別。

若依《無量壽經》，總說三品。如彼經說：「佛告阿難：『其有眾生生彼國者，皆悉住于正定聚。所以者何？彼佛國中，無諸邪聚，及不定聚。十方恒沙諸佛、如

【現代漢語翻譯】 現代漢語譯本： 這就是粗略地分為九品的情況。

如果詳細區分，上品上生的人，是發了三種心的人，正如《起信論》所說：『信成就發心位，在十信終心。』往生到極樂世界后便證得無生法忍的人，這指的是緣觀無生忍，因為《本業經》說無生忍在解位。上品中生的人，位在十信初，因為極樂世界的一日相當於此界的一劫，經過一小劫證得無生忍者，指的是證理無生忍，也就是初地菩薩。上品下生的人，是十信以前的人，信歸三寶，受菩薩戒以後的人。因為他們也相信因果，不誹謗大乘，只是發了無上道心，所以在七日之中，只能見到佛身，而心不明白，三七日後才明白見聞的人，是因為這個人還沒有得到依業識門而見如來的緣故，三七日後，才進入十解位，見佛完全是從心而起的緣故。經過三小劫住在歡喜地的人，是因為極樂世界的小劫相當於此界的僧祇劫，所以中品往生的人經過一小劫，下品往生的人經過三小劫。同樣進入初地的人，是因為勝解行地的菩薩，根器有利有鈍，修行也有精進有懈怠，所以只有時間長短的差異，而功行是相等的。其餘下品的情況，可以參照以上類推得知。中三品內，上品是指暖、頂、忍、世第一法的抉擇分位；中品是指前三方便解脫分；下品是指五停心觀以前趣向善道的凡夫。這三品人都是現世證得解脫，只是因為往生后經過半劫的時間長短分為三品而已。下三品的人，總的來說是一切趣向惡道的凡夫，造作各種惡逆之罪，輕重不同，遇到因緣聽聞佛法而滅罪，成就為三品，沒有其他的位次差別。

如果依據《無量壽經》，總的來說分為三品。如該經所說：『佛告訴阿難：『凡是往生到那個國土的眾生，都安住于正定聚。這是什麼原因呢？因為那個佛國中，沒有各種邪定聚，以及不定聚。十方恒河沙數的諸佛、如來』

【English Translation】 English version: This is a rough division into nine grades.

If we discuss it in detail, those of the highest level of the highest grade are those who have aroused the three kinds of minds, as the Treatise on Awakening of Faith says: 'The stage of arousing the mind of accomplished faith is at the end of the ten faiths.' Those who attain the anutpattika-dharma-kshanti (無生法忍) [acceptance of the non-arising of phenomena] upon being born there, this refers to the anulomiki-anutpattika-dharma-kshanti (緣觀無生忍) [acceptance of non-arising based on conditioned observation], because the Brahma Net Sutra says that anutpattika-dharma-kshanti is in the stage of understanding. Those of the middle level of the highest grade are in the initial stage of the ten faiths, because one kalpa (劫) [eon] here is one day there, and after one small kalpa they attain anutpattika-dharma-kshanti, which refers to the artha-anutpattika-dharma-kshanti (證理無生忍) [acceptance of non-arising based on principle], which is the initial bhumi (地) [stage]. Those of the lowest level of the highest grade are before the ten faiths, those who have taken refuge in the Three Jewels and received the bodhisattva (菩薩) [enlightenment being] precepts. Because they also believe in cause and effect, do not slander the Mahayana (大乘) [Great Vehicle], but only arouse the supreme bodhicitta (道心) [mind of enlightenment], therefore, within seven days, they only see the Buddha's body, and their minds are not clear, and after three weeks they clearly see and hear, because this person has not yet attained seeing the Tathagata (如來) [Thus Come One] based on the karma-vijnana (業識) [karmic consciousness] gate, and after three weeks, they enter the ten understandings, seeing the Buddha arises solely from the mind. Those who dwell in the Pramudita-bhumi (歡喜地) [Joyful Ground] after three small kalpas, because the small kalpas there are equivalent to asamkhya kalpas (僧祇劫) [innumerable eons] here, therefore, those of the middle grade pass through one small kalpa, and those of the lower grade pass through three small kalpas. Those who enter the initial bhumi together, because the adhimukti-carya-bhumi (勝解行地) [ground of superior understanding and practice] bodhisattvas have sharp and dull faculties, and their practice is diligent and lazy, therefore, there are only differences in length, and their merits and practices are equal. The situations of the remaining lower grades can be inferred accordingly. Within the middle three grades, the highest refers to the ushmagata (暖) [heat], murdhan (頂) [peak], kshanti (忍) [patience], and laukikagra-dharma (世第一法) [highest mundane dharma] stages of the nirvedha-bhagiya (抉擇分) [definitive] division; the middle grade refers to the first three upaya (方便) [skillful means] of the vimukti-bhagiya (解脫分) [liberation] division; the lower grade refers to ordinary people who are approaching goodness before the five smrtyupasthana (停心觀) [foundations of mindfulness]. These three grades of people all attain nirvana (般) [liberation] in this life, but they are divided into three grades based on the length of half a kalpa after being born there. The lower three grades of people, in general, are all ordinary people who are heading towards evil, committing various evil and rebellious acts, with different degrees of severity, and encountering the opportunity to hear the dharma (法) [teachings] and extinguish their sins, achieving the three grades, without any other differences in stage.

If based on the Amitayus Sutra (無量壽經) [Infinite Life Sutra], it generally speaks of three grades. As that sutra says: 'The Buddha told Ananda (阿難) [Joyful One]: 'All beings who are born in that country dwell in the samyaktva-niyata-rasi (正定聚) [group of those assured of enlightenment]. Why is this so? Because in that Buddha-land, there are no mithyatva-niyata-rasi (邪定聚) [group of those assured of wrongness], nor aniyata-rasi (不定聚) [group of those not assured]. The Buddhas and Tathagatas of the ten directions, as numerous as the sands of the Ganges'

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來，皆共讚歎無量壽佛威神功德不可思議。諸有眾生，聞其名號，信心歡喜，乃至一念至心迴向，愿生彼國，即得往生。住不退轉，唯除五逆，誹謗正法。』

「佛告阿難：『十方世界，諸天人民，其有至心願生彼國，凡有三輩：其上輩者，舍家棄欲而作沙門，發菩提心，一向專念無量壽佛，修諸功能，愿生彼國。此眾生臨壽終時，無量壽佛與諸大眾現其人前，即隨彼佛往生其國，便於七寶華中自然化生，住不退轉，智慧勇猛，神通自在。是故，阿難！其有眾生欲於今世見無量壽佛，應發無上菩提心，修行功德，愿生彼國。』

「佛語阿難：『其中輩者，十方世界諸天人民，其有至心願生彼國，雖不能行作沙門，大修功德，當發無上菩提之心，一向專念無量壽佛，多少修善，奉持齋戒，起立塔像，飲食沙門，懸繒、燃燈，散華、燒香，以此迴向，愿生彼國。其人臨終，無量壽佛化現其身，光明相好，具如真佛，與諸大眾現其人前，即隨化佛往生其國，住不退轉，功德智慧，以如上輩者也。』

「佛語阿難：『其下輩者，十方世界諸天人民，其有至心欲生彼國，假使不能作諸功德，當發無上菩提之心，一向專意，乃至十唸唸無量壽佛，愿生其國。若聞深法，歡喜信樂，不生疑惑，乃至一念念于彼佛，

【現代漢語翻譯】 現代漢語譯本 『他們都一起讚歎無量壽佛（Amitabha）威神功德不可思議。如有眾生，聽聞他的名號，內心充滿信心和歡喜，甚至只要在一念之間至誠迴向，發願往生那個佛國，就能立即往生，住在不退轉的境界，只有犯下五逆重罪和誹謗正法的人除外。』

『佛告訴阿難（Ananda）：『十方世界，諸天和人民，如果有人至誠發願往生那個佛國，大致可以分為三類：上等根器的人，捨棄家庭和慾望而出家修行，發起菩提心，一心專念無量壽佛，修習各種功德，發願往生那個佛國。這種眾生在臨終的時候，無量壽佛會與諸位大眾顯現在他面前，他便跟隨佛往生到那個佛國，在七寶蓮花中自然化生，住在不退轉的境界，具有勇猛的智慧和神通自在。所以，阿難！如果有人希望在今生見到無量壽佛，就應當發起無上的菩提心，修行功德，發願往生那個佛國。』

『佛告訴阿難：『中等根器的人，十方世界諸天和人民，如果有人至誠發願往生那個佛國，即使不能出家修行，廣修功德，也應當發起無上的菩提心，一心專念無量壽佛，隨自己的能力修習善行，奉持齋戒，建造佛塔和佛像，供養飲食給沙門（Shramana），懸掛幡幢，點燃燈火，散佈鮮花，焚燒香，用這些功德迴向，發願往生那個佛國。這種人在臨終的時候，無量壽佛會化現出他的身形，光明和相好，完全和真佛一樣，與諸位大眾顯現在他面前，他便跟隨化佛往生到那個佛國，住在不退轉的境界，所獲得的功德和智慧，和上等根器的人一樣。』

『佛告訴阿難：『下等根器的人，十方世界諸天和人民，如果有人至誠想要往生那個佛國，即使不能做各種功德，也應當發起無上的菩提心，一心專注，甚至只要以十念來憶念無量壽佛，發願往生那個佛國。如果聽聞到甚深佛法，內心充滿歡喜和信樂，不產生任何疑惑，甚至只要在一念之間憶念那位佛，

【English Translation】 English version 『They all together praised Amitabha (Immeasurable Life Buddha) for his awe-inspiring divine power and inconceivable merits. If there are sentient beings who hear his name, with joyful faith, even with one thought sincerely dedicating their merit, vowing to be born in that land, they will immediately be reborn there, dwelling in the state of non-retrogression, except for those who commit the five heinous offenses and slander the true Dharma.』

『The Buddha told Ananda: 『In the ten directions of the world, gods and people, if there are those who sincerely wish to be born in that land, there are generally three categories: The superior ones renounce their homes and desires to become Shramanas (ascetics), generate the Bodhi mind, single-mindedly focus on Amitabha, cultivate various merits, and vow to be born in that land. When these beings are approaching the end of their lives, Amitabha will appear before them with the great assembly, and they will immediately follow that Buddha to be reborn in that land, naturally transforming in a seven-jeweled lotus flower, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. Therefore, Ananda! If there are beings who wish to see Amitabha in this life, they should generate the unsurpassed Bodhi mind, cultivate merits, and vow to be born in that land.』

『The Buddha told Ananda: 『The middle ones, gods and people in the ten directions of the world, if there are those who sincerely wish to be born in that land, although they cannot practice as Shramanas, greatly cultivate merits, they should generate the unsurpassed Bodhi mind, single-mindedly focus on Amitabha, cultivate good deeds as much as they can, uphold precepts and fasts, erect pagodas and images, offer food and drink to Shramanas, hang banners, light lamps, scatter flowers, burn incense, and dedicate these merits, vowing to be born in that land. When these people are approaching the end of their lives, Amitabha will manifest his form, with radiant light and excellent marks, just like the true Buddha, and appear before them with the great assembly, and they will immediately follow the manifested Buddha to be reborn in that land, dwelling in the state of non-retrogression, with merits and wisdom like those of the superior ones.』

『The Buddha told Ananda: 『The inferior ones, gods and people in the ten directions of the world, if there are those who sincerely wish to be born in that land, even if they cannot perform various merits, they should generate the unsurpassed Bodhi mind, single-mindedly focus their intention, even with ten recitations, remember Amitabha, and vow to be born in that land. If they hear the profound Dharma, with joyful faith, without generating any doubts, even with one thought remembering that Buddha,

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以至誠心願生其國。此人臨終，夢見彼佛，得往生，功德智慧，次如中輩者也。』」

當熟之！思之！能于其中，端心正行。

舉要言之，三乘聖人，及地前三賢，並二乘七方便發心以去，假名菩薩，乃至方便道前，四眾男、女，無根、二根，至於龍、鬼八部，但能發菩提心，專念阿彌陀佛，厭惡穢剎，欣樂凈土。臨命終時，正念現前者，皆得往生也。若勇猛精進，觀行分明，臨終最後心不亂者，並得上生；乃至臨終最後十念相續，現在前者得下品。此中菩薩往生自有三輩；二乘往生自有上、中、下；凡夫往生自有上、中、下。各有九品，但經中不能委細分別，大、小凡夫，合論九品，究實即有無量差別也。

詳四十八愿及《觀經》旨，凡夫是正生；聖人是兼生。彼經唯言：「為未來世一切凡夫，為煩惱賊之所害者，說清凈業處。」勸人往生，不論菩薩。于凡夫中，謗大乘人不得往生，以斷善根故；二乘人中，惡法學人不得往生，不信有十方凈土故；菩薩不願生者，亦復不生，以懸愿自在故；若二乘無學，不問惡與不惡，皆得往生，以三界穢土中，無受生處故。生人品類，略義如是。

六、往生難易，于中有二：先明二處優、劣；後述往生難、易。

言優、劣者，夫總贊實德，誰劣？

【現代漢語翻譯】 『以至誠心願生其國。此人臨終，夢見彼佛（指阿彌陀佛），得往生，功德智慧，次如中輩者也。』

當熟知！思之！能于其中，端心正行。

總而言之，三乘聖人，以及地前三賢，還有二乘七方便發心之後，假名菩薩，乃至方便道前，四眾男、女，無根、二根，甚至龍、鬼八部，只要能發菩提心，專心念誦阿彌陀佛（Amitabha），厭惡污穢的娑婆世界，欣喜向往極樂凈土。臨命終時，正念現前的人，都能往生。如果勇猛精進，觀想修行分明，臨終最後心不散亂的人，都能得上品往生；乃至臨終最後十念相續，正念現前的人得下品往生。這裡菩薩往生自有三輩；二乘往生自有上、中、下；凡夫往生自有上、中、下。各有九品，只是經中不能詳細分別，大、小凡夫，合在一起論九品，實際上有無量差別。

詳細考察四十八愿以及《觀經》（《觀無量壽經》）的宗旨，凡夫是主要往生的對象；聖人是兼帶往生的對象。彼經只說：『為未來世一切凡夫，為煩惱賊所害者，說清凈業處。』勸人往生，不論菩薩。在凡夫中，誹謗大乘佛法的人不得往生，因為斷了善根；二乘人中，學習惡法的人不得往生，因為不相信有十方凈土；菩薩不願往生的人，也不會往生，因為有懸愿自在的緣故；如果二乘無學，不論善與不善，都能往生，因為在三界穢土中，沒有受生之處。往生人的品類，大概就是這樣。

六、往生難易，其中有二：先說明二處優劣；后敘述往生難易。

說到優劣，如果總贊真實功德，誰會差呢？

【English Translation】 'With utmost sincerity, they vow to be born in that land. When such a person approaches the end of their life, they dream of that Buddha (referring to Amitabha), attain rebirth, and their merit and wisdom are comparable to those of the middle rank.'

You should be familiar with this! Ponder it! Be able to, within it, maintain an upright mind and correct conduct.

In summary, the saints of the Three Vehicles, as well as the Three Worthies before the stages, along with those of the Two Vehicles who have generated the aspiration for enlightenment from the Seven Expedient stages onwards, nominal Bodhisattvas, and even before the path of expedient means, the four assemblies of men and women, those without roots and those with two roots, even the dragons and the eight classes of beings, as long as they can generate the Bodhi mind, single-mindedly recite Amitabha Buddha (Amitabha), detest the defiled lands, and rejoice in the pure lands. Those who have right mindfulness present at the moment of death can all be reborn. If they are courageous and diligent, and their contemplation and practice are clear, those whose minds are not disturbed at the very end will all attain rebirth in the upper grades; even those who have the last ten moments of mindfulness continuous at the moment of death, with right mindfulness present, will attain the lower grades. Here, Bodhisattvas have their own three grades of rebirth; those of the Two Vehicles have their own upper, middle, and lower grades; ordinary beings have their own upper, middle, and lower grades. Each has nine grades, but the sutras cannot distinguish them in detail. Great and small ordinary beings are combined to discuss the nine grades, but in reality, there are limitless differences.

Examining the Forty-Eight Vows and the essence of the Contemplation Sutra (the Sutra on Contemplation of Amitayus Buddha), ordinary beings are the primary recipients of rebirth; saints are secondary recipients. That sutra only says: 'For all ordinary beings in the future world, who are harmed by the thieves of afflictions, it speaks of the pure karma practices.' It encourages people to be reborn, regardless of Bodhisattvas. Among ordinary beings, those who slander the Mahayana Dharma cannot be reborn because they have severed their roots of goodness; among those of the Two Vehicles, those who study evil dharmas cannot be reborn because they do not believe in the pure lands of the ten directions; Bodhisattvas who do not wish to be reborn will also not be reborn because they have the freedom of suspended vows; if those of the Two Vehicles are without learning, regardless of whether they are good or not, they can all be reborn because there is no place to be born in the defiled lands of the Three Realms. The categories of beings who are reborn are roughly as such.

1. The ease or difficulty of rebirth, there are two aspects to this: first, clarify the advantages and disadvantages of the two places; then, describe the ease or difficulty of rebirth.

Speaking of advantages and disadvantages, if we generally praise true virtues, who would be inferior?

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是故齊是法王，俱稱善逝，身充萬能，土盈眾美。但以為化眾生，或居穢土，則近墟滿野；或處凈剎，則奇寶盈封。若論其處，非無優、劣，兜率天宮，則構虛而立；極樂世界，則就地而安，此則人、天趣別。若據此土法論彼界，則天優人劣也；若論凈、穢者，兜率是穢界，極樂則凈剎。粗分此彼，有其十四異：謂兜率天，界地挾隘，亦男、女雜居，亦有現行欲染，亦有退轉，亦壽四千歲，仍有中夭，身量亦爾，又三性心起，故以噁心或墮地獄，又三受互起，又六塵境令人放逸，又男生在父膝，女在母膝，又唯以菩薩為說法主，又或得聖果，或有不得；若西方土，反此為相，若就此義，西方大優也。

后論往生難、易。或說西方易生，兜率難生，且有七種差別：一、極樂是人易生，兜率是天難生；二、極樂但持五戒得生，兜率具修十善方往；三、極樂乃至十念往，兜率具施、戒、修往；四、西方終憑彌陀佛四十八大愿往，兜率可憑唯自力往；五、西方有觀音菩薩等當來此土勸進往，兜率無此事；六、西方經、論具贊勸，兜率但一經贊說；七、古來大德向西方多，向兜率者少。由此義故，西方易往生，兜率難上生也。

或說兜率易生，極樂難生，所以知者？知止天宮同在此內，不大、小所共信許，既是化在

【現代漢語翻譯】 現代漢語譯本：因此，釋迦牟尼佛是法王（Dharma Raja），都被尊稱為善逝（Sugata），其身充滿萬能，其國土充滿各種美好。但爲了教化眾生，有時居住在穢土（impure land），靠近荒野；有時處於凈剎（pure land），充滿奇珍異寶。若論其所處之地，並非沒有優劣之分。兜率天宮（Tushita Heaven），是構築于虛空而立；極樂世界（Sukhavati），則是安立於地面之上，這是人道和天道的區別。若依據此土的法則來評論彼界，那麼天道優於人道；若論凈土和穢土，兜率天是穢界，極樂世界則是凈剎。粗略區分此彼，有十四種不同：即兜率天，界地狹隘，男女雜居，有現行的慾望，有退轉，壽命四千歲，仍有中途夭折，身量也是如此，又有三性心（三種心性）生起，因此可能因噁心而墮入地獄，又有三種感受互相生起，又有六塵（六種感官對像）之境令人放逸，又男嬰生在父親膝上，女嬰生在母親膝上，又只有菩薩作為說法之主，又或者得到聖果，或者沒有得到；如果西方凈土，則與此相反。若就此意義而言，西方凈土大大優勝。

後面討論往生（rebirth）的難易。有人說西方凈土容易往生，兜率天難以往生，且有七種差別：一、極樂世界是人容易往生，兜率天是天人難以往生；二、極樂世界只要持守五戒（five precepts）就能往生，兜率天要具足修習十善業（ten wholesome actions）才能往生；三、極樂世界乃至臨終十念（ten recitations）就能往生，兜率天要具足佈施、持戒、修行才能往生；四、西方凈土最終憑藉阿彌陀佛（Amitabha Buddha）的四十八大愿（forty-eight great vows）往生，兜率天只能憑藉自己的力量往生；五、西方凈土有觀音菩薩（Avalokiteshvara）等將來此土勸人前往，兜率天沒有此事；六、西方凈土的經典、論著都讚歎勸人前往，兜率天只有一部經贊說；七、自古以來大德（virtuous monks）嚮往西方凈土的多，嚮往兜率天的少。由此意義，西方凈土容易往生，兜率天難以往生。

有人說兜率天容易往生，極樂世界難以往生，為什麼知道呢？因為知道兜率天宮同在此界之內，不大不小為眾人所信許，既然是化生在...

【English Translation】 English version: Therefore, Shakyamuni Buddha is the Dharma Raja (法王, King of Dharma), both are called Sugata (善逝, Well-gone One), his body is filled with omnipotence, and his land is filled with all kinds of beauty. However, in order to teach sentient beings, sometimes he resides in an impure land (穢土), close to the wilderness; sometimes he is in a pure land (凈剎), filled with rare treasures. If we talk about the place where they are, there is indeed a distinction between superior and inferior. Tushita Heaven (兜率天宮) is constructed in the void; Sukhavati (極樂世界) is established on the ground, which is the difference between the human realm and the heavenly realm. If we judge the other realm based on the laws of this land, then the heavenly realm is superior to the human realm; if we talk about pure and impure lands, Tushita Heaven is an impure realm, and Sukhavati is a pure land. Roughly distinguishing between this and that, there are fourteen differences: that is, Tushita Heaven, the boundary is narrow, men and women live together, there are existing desires, there is regression, the lifespan is four thousand years, and there are still premature deaths, and the body size is also like this, and the three nature minds (三性心, three kinds of mind nature) arise, so it is possible to fall into hell due to evil thoughts, and the three feelings arise mutually, and the six dusts (六塵, six sense objects) cause people to be indulgent, and male babies are born on their father's lap, and female babies are born on their mother's lap, and only Bodhisattvas are the masters of Dharma teaching, and some may attain the holy fruit, and some may not; if it is the Western Pure Land, it is the opposite. In this sense, the Western Pure Land is far superior.

Later, we will discuss the difficulty of rebirth (往生). Some say that the Western Pure Land is easy to be reborn in, and Tushita Heaven is difficult to be reborn in, and there are seven differences: 1. It is easier for humans to be reborn in Sukhavati, and it is difficult for heavenly beings to be reborn in Tushita; 2. In Sukhavati, one can be reborn by upholding the five precepts (五戒), while in Tushita, one must fully cultivate the ten wholesome actions (十善業) to be reborn; 3. In Sukhavati, one can be reborn even with ten recitations (十念) at the time of death, while in Tushita, one must fully practice generosity, precepts, and cultivation to be reborn; 4. The Western Pure Land ultimately relies on Amitabha Buddha's (彌陀佛) forty-eight great vows (四十八大愿) to be reborn, while Tushita can only rely on one's own strength to be reborn; 5. In the Western Pure Land, Avalokiteshvara Bodhisattva (觀音菩薩) and others will come to this land to encourage people to go there, while Tushita does not have this; 6. The sutras and treatises of the Western Pure Land all praise and encourage people to go there, while Tushita only has one sutra praising it; 7. Since ancient times, many virtuous monks (大德) have yearned for the Western Pure Land, and few have yearned for Tushita. For this reason, the Western Pure Land is easy to be reborn in, and Tushita is difficult to be reborn in.

Some say that Tushita Heaven is easy to be reborn in, and Sukhavati is difficult to be reborn in. How do we know this? Because we know that Tushita Heaven is within this realm, neither big nor small, and is believed by everyone. Since it is a transformation birth in...

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，故定得生。準《上生經》四眾行六度事法，八部聞名喜贊，懺悔惡業，修十事行，回愿生彼，一切皆得；極樂世界，準《對法論》別時意趣者，如說若有愿生極樂世界得往生，意在別時，猶貨一錢而得千錢，故彼經言：「非小善根因緣而得生彼。」《天親論》云：「女人及根闕，二乘種不生。」可彼佛毫相，如五須彌，豈凡夫類，能見此相？如是等義，成證非一，是故愿西方萬一不生。

或說，在前二說，並不盡理，凡其往生難、易，一任因緣。緣謂諸佛、菩薩同體大悲；因是四眾九輩所起願行。同體之悲，雖無局人；眾生之業，猶是參差。若是業因熟者，愿隨便生，非以人、天如難往，亦以凈、穢如有礙；若其願行闕聞者，在前無誠，豈由同界而易生？復以化身而輒謁，由是王舍城內，三億餘家，同居一城，而不聞如來之名。那落伽中，九十億人別住，難家猶來見金色三相。則知眾生起行，良由勝緣之相屬，有失、不失。或有性自屬彌陀，或有本來系慈氏，如逐所屬，各得道速；強於無屬，多勞少益。是故長者之婢母，受化于羅云；非想三天子，悟道于遣身。

然則委心所尊，競務其業，往之易，早於彈指。何為徒交難、易之論。如其發心決定無疑，六事易是辨，九品非難修，罪業雖多，銷過朝陽之

【現代漢語翻譯】 現代漢語譯本：因此必定能夠往生。《上生經》記載，四眾弟子奉行六度萬行，天龍八部聽聞佛法歡喜讚歎，懺悔自身惡業，修持十種善行，迴向發願往生彼國，一切眾生皆可得償所願；極樂世界，依據《對法論》的別時意趣，就像經中所說，如果有人發願往生極樂世界就能得以往生，意在說明這是在其他時間才能實現的，就像用一文錢換來千文錢的利益，所以經中說：『不能以微小的善根因緣就能往生彼國。』《天親論》中說：『女人以及六根不全的人，還有二乘的種子都不能往生。』可是阿彌陀佛的眉間白毫相，猶如五座須彌山，難道凡夫俗子能夠見到這樣的相好嗎？』像這樣的例子還有很多，足以證明並非所有人都能夠輕易往生西方極樂世界。

或者有人說，前面兩種說法，都不夠全面，往生極樂世界是難還是易，完全取決於因緣。因緣指的是諸佛菩薩的同體大悲；因是四眾弟子和九品往生者所發起的願行。同體大悲，雖然沒有限定對像；但眾生的業力，卻各有不同。如果業因成熟，那麼隨愿往生，不能因為是人道或天道就認為難以往生，也不能因為是凈土或穢土就認為有所阻礙；如果願行有所缺失，那麼在佛前沒有真誠的懺悔，難道會因為同在一個世界就容易往生嗎？又比如佛以化身示現，即使在王舍城內，三億多戶人家，同住一座城裡，卻不曾聽聞如來的名號。在那落迦地獄中，九十億人分別居住，但難陀的母親卻能來見到佛陀金色的三十二相。由此可知眾生髮起修行，實在是因為殊勝因緣的相互關聯，有得到，也有失去。有的人天性就歸屬於阿彌陀佛，有的人本來就與彌勒菩薩有緣，如同追隨各自的歸屬，各自得道迅速；勝過那些沒有歸屬的人，費力多而收效少。所以長者的婢女之母，接受了羅睺羅的教化；非想非非想天的天人，因為捨棄身體而悟道。

既然如此，那就應該全心全意地尊崇，努力修行，往生極樂世界就容易，而且快如彈指一揮間。為什麼還要徒勞地爭論往生是難還是易呢？如果發心堅定無疑，那麼六種容易往生的條件就容易辨別，九品往生的修行也不難修成，罪業即使再多，也能像朝陽一樣迅速消融。

【English Translation】 English version: Therefore, one is certain to be reborn [in the Pure Land]. According to the Upper Birth Sutra, the fourfold assembly practices the six perfections, and the eight classes of beings hear the name [of Amitabha Buddha], rejoice and praise, repent of their evil karma, cultivate the ten meritorious deeds, and dedicate their vows to be reborn there; all can achieve their wish. Regarding the Land of Ultimate Bliss, according to the Abhidharmasamuccaya, it is a matter of 'different times and intentions.' As it says, 'If there are those who vow to be reborn in the Land of Ultimate Bliss, they will be reborn,' the intention is that it will be realized at a different time, like exchanging one coin for a thousand. Therefore, the sutra says, 'One cannot be born there with small roots of goodness and conditions.' The Vasubandhu's Discourse says, 'Women, those with deficient faculties, and those with the seeds of the Two Vehicles are not born there.' But the white hair-curl mark of that Buddha is like five Mount Sumerus (Sumeru: the central world-mountain in Buddhist cosmology), how can ordinary people see such a mark? Such meanings and proofs are not singular, therefore, I wish that one in ten thousand will not be born in the West.

Or some say that the previous two explanations are not entirely reasonable. Whether rebirth is difficult or easy depends entirely on conditions. 'Conditions' refer to the great compassion of the Buddhas and Bodhisattvas, which is of one substance [with all beings]; 'cause' refers to the vows and practices undertaken by the fourfold assembly and the nine grades of rebirth. Although the compassion of one substance is not limited to any particular person, the karma of sentient beings is still varied. If the karmic cause is ripe, then one will be reborn according to one's vows. One should not think that rebirth is difficult because one is in the human or heavenly realms, nor should one think that there are obstacles because one is in a pure or defiled land. If one's vows and practices are lacking, and one is not sincere before the Buddha, how can one be easily reborn simply because one is in the same realm? Furthermore, even if the Buddha manifests in a transformation body, even in the city of Rajagrha (Rajagrha: ancient city in India), where over three hundred million families live together in one city, they may not have heard the name of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha). In the Naraka (Naraka: hell realm) hells, ninety billion people live separately, yet Nanda's mother was still able to see the golden thirty-two marks [of the Buddha]. Thus, it is known that sentient beings' practice arises from the association with superior conditions, with gains and losses. Some are inherently affiliated with Amitabha (Amitabha: the Buddha of Infinite Light), and some are originally connected to Maitreya (Maitreya: the future Buddha); like following one's respective affiliations, each attains the Way quickly, surpassing those who have no affiliation, who exert much effort but gain little. Therefore, the maidservant's mother of the elder was transformed by Rahula (Rahula: the Buddha's son); the devas (devas: gods) of the Realm of Neither Perception nor Non-Perception awakened to the Way by abandoning their bodies.

Therefore, one should entrust one's heart to what one reveres, strive diligently in one's practice, and rebirth will be easy and as quick as a snap of the fingers. Why then engage in futile debates about whether rebirth is difficult or easy? If one's aspiration is firm and without doubt, then the six easinesses are easy to discern, the nine grades of rebirth are not difficult to cultivate, and even if one's karmic offenses are many, they can be dissolved as quickly as the morning sun.

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卻暗界，趣雖幽阻，通逾王印之開塞。但以克舟之學徒，守株之行者，疑乎覆千界之舌相誠言，信乎愚一心之井蝦說。豈非藏遺燕石，疑慮隋珠？悲復哀哉！

第七、解妨除疑者。

問：「如《攝大乘論》釋作別時意，豈不覺彼耶？」

答：「彼論所明，有別時、有不別時。若唯空發願，即是別時；若行、愿兼修非是別時。若天親菩薩判十念行作別時意者，何故造《往生論》勸人往生？又《觀經》教興意者，緣韋提希生阿阇世王逆子，因厭五濁，愿生極樂。佛即為說三福業，十六觀門，勸無生往生，乃至十惡、五逆，悉勸往生。既凈土請主，身居五濁，復生逆子，佛說皆生，即知現居五濁凡夫，悉得往生也(矣)。」

問：「韋提希是大菩薩，為化眾生，現受女身，生於逆子。豈實是凡夫類耶？」

答：「縱令實是菩薩，現受女身，化眾生者。必須隱其實能，現同凡夫，攝化同類，即現同凡夫，身居五濁，常知即引五濁凡夫往生極樂也。《攝論》曰：『由唯發願，是別時意。』故知三福、十六觀、七日唸佛等，那別時也？」

問：「如《往生論》云：『女人及根缺，二乘不生。』云何女人等三，亦得往生？」

答：「理實可然，若無種，定得往生。言正種者：一於此土中

【現代漢語翻譯】 現代漢語譯本：

唉，那幽暗的境界，道路雖然幽深險阻，但只要像王印開啟一樣就能通行無阻。然而，那些只懂得刻舟求劍的學習者，以及只會守株待兔的行動者，他們懷疑佛陀廣博如覆蓋千界的舌相所說的真實之語，卻相信那愚昧如井底之蛙的片面之詞。這難道不是把藏著的燕石當寶貝，反而懷疑隋侯之珠的價值嗎？真是可悲可嘆啊！ 第七、解答疑惑，消除障礙。 問：『如果《攝大乘論》（Mahāyānasaṃgraha，解釋大乘教義的論著）解釋為「別時意」（bié shí yì，不同時期的意圖），難道不是覺察到其中的問題了嗎？』 答：『該論所闡明的，有「別時」，也有「不別時」。如果只是空發願，那就是「別時」；如果修行和發願兼顧，就不是「別時」。如果天親菩薩（Vasubandhu）判斷十念修行是「別時意」，那麼他為何還要造《往生論》（Wangsheng Lun，關於往生的論著）勸人往生呢？而且《觀經》（Guan Jing，即《觀無量壽經》）教導發起意念，是因為韋提希（Vaidehi）夫人因兒子阿阇世王（Ajatasattu）作亂而厭惡五濁惡世，發願往生極樂世界。佛陀就為她說三福業、十六觀門，勸導無生之理而往生，甚至十惡、五逆之人，都勸他們往生。既然凈土的請求者，身處五濁惡世，又生下逆子，佛陀卻說都能往生，由此可知現在身處五濁惡世的凡夫，都能往生。』 問：『韋提希（Vaidehi）是大菩薩，爲了教化眾生，示現為女身，生下逆子。難道真的是凡夫俗子嗎？』 答：『即使她真的是菩薩，示現為女身，教化眾生，也必須隱藏她真實的本領，表現得和凡夫一樣，才能攝受教化同類。也就是示現得和凡夫一樣，身處五濁惡世，這樣才能引導五濁惡世的凡夫往生極樂世界。《攝大乘論》（Mahāyānasaṃgraha）說：『由於只是發願，所以是「別時意」。』由此可知三福、十六觀、七日唸佛等，都不是「別時意」啊！』 問：『如果《往生論》（Wangsheng Lun）說：『女人以及六根不全的人，還有二乘人不能往生。』那麼為什麼女人等三種人，也能往生呢？』 答：『從道理上來說確實如此，如果沒有正因，肯定不能往生。所說的正因是：一、在此土中』

【English Translation】 English version:

Alas, the realm of darkness, though the path is secluded and obstructed, can be traversed unhindered like the opening of a royal seal. However, those learners who only know to carve a boat to find a lost sword, and those who only know to wait for a rabbit by a stump, doubt the truthful words spoken by the Buddha's tongue, which is as vast as covering a thousand worlds, and believe the one-sided words of a frog in a well. Isn't this like treasuring hidden Yan stones while doubting the value of the Sui Marquis's pearl? How sad and lamentable! Seventh, resolving doubts and removing obstacles. Question: 'If the Mahāyānasaṃgraha (Compendium on the Great Vehicle, a treatise explaining the doctrines of Mahayana) explains it as 'different time intention' (bié shí yì), doesn't it perceive the problem in it?' Answer: 'What that treatise clarifies is that there is 'different time' and 'not different time'. If it is only empty vows, then it is 'different time'; if practice and vows are combined, it is not 'different time'. If Bodhisattva Vasubandhu judges the ten recitations practice as 'different time intention', then why did he create the Wangsheng Lun (Treatise on Rebirth) to encourage people to be reborn? Moreover, the Guan Jing (Contemplation Sutra, i.e., Amitāyurdhyāna Sūtra) teaches the arising of intention because Lady Vaidehi, due to her son King Ajatasattu's rebellion, detested the five defilements and vowed to be reborn in the Pure Land. The Buddha then spoke to her about the three meritorious deeds and the sixteen contemplations, encouraging rebirth through the principle of non-birth, and even those who commit the ten evils and five rebellious acts are encouraged to be reborn. Since the petitioner of the Pure Land, residing in the five defilements, and giving birth to a rebellious son, the Buddha said that all can be reborn, it is known that ordinary people currently residing in the five defilements can all be reborn.' Question: 'Vaidehi is a great Bodhisattva, manifesting as a woman to transform sentient beings, giving birth to a rebellious son. Is she really an ordinary person?' Answer: 'Even if she is truly a Bodhisattva, manifesting as a woman to transform sentient beings, she must conceal her true abilities and appear the same as ordinary people in order to gather and transform those of the same kind. That is, appearing the same as ordinary people, residing in the five defilements, so that she can guide ordinary people in the five defilements to be reborn in the Pure Land. The Mahāyānasaṃgraha says: 'Because it is only vows, it is 'different time intention'.' Therefore, it is known that the three meritorious deeds, the sixteen contemplations, the seven days of reciting the Buddha's name, etc., are not 'different time intention'!' Question: 'If the Wangsheng Lun says: 'Women, those with incomplete faculties, and those of the Two Vehicles cannot be reborn.' Then why can women and the other two types of people also be reborn?' Answer: 'In principle, it is indeed so; if there is no right cause, one certainly cannot be reborn. The so-called right cause is: first, in this land'

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，或有男子，或有女人種，于女人因決定招女根者，此人縱修凈土行，亦不得往生。以凈土中無女人故，此是定業，不可復勸，即是業障也。盲、聾等缺根，可知亦爾也。若有悔除，不入其類。二乘者，種二乘因，不信大乘及十方凈土，亦不得生也。彼論所明種者，定業種也。」

問：「若爾，何故《觀經》曰：『受持五戒，即生至彼。聞說四諦，悟罪漢果等。』」

答：「此不愚法人，信有十方諸佛，及凈土發願往生。若悟果竟，佛為說《法華經》，並回心向大，是《智度論》之所判也。」

問：「眾生惡業甚重，能障于凈土，非小善能除，何故《觀經》云：『臨終十念即往生得也。』？」

答：「心是業主，受生之本。臨終之心，猶如眼目，能導一切業。若臨終心惡，能引一切惡業；若心善者，能引一切善業。如龍所行，云即隨之，心若西逝，業亦隨之。」

問：「如《彌勒所問經》說十念中云：『非凡夫念，不雜結使念。』今此眾生體是凡夫，結使不斷，云何唸佛而得生耶？」

答：「或云：『若如彼經，唯佛一人得生，余皆不得，以十地後心菩薩獨有二種無明故。』今解彼經，云凡夫念者，若不發菩提心，求出三界作佛，而直爾但唸佛求生者，是凡夫念，彼不得生。故

【現代漢語翻譯】 現代漢語譯本：或者有男子，或者有女人，因為性行為而決定了招感女性性別的，這個人即使修行凈土法門，也不能往生。因為凈土中沒有女人，這是確定的業力，無法改變，就是業障。盲人、聾人等有生理缺陷的人，情況也是一樣。如果有人懺悔改過，就不屬於這一類。修二乘法的人，種下二乘的因，不相信大乘佛法以及十方凈土，也不能往生。彼論所說的『種』，是指決定的業力之種。

問：『如果這樣，為什麼《觀經》（《觀無量壽經》）說：『受持五戒，就能往生到凈土。聽聞四諦，就能證悟聲聞果位等。』？』

答：『這是指不愚昧佛法的人，相信有十方諸佛，以及凈土，並且發願往生。如果證悟果位之後，佛為他們說《法華經》，並且迴心向大乘，這是《智度論》（《大智度論》）所判定的。』

問：『眾生的惡業非常重，能夠障礙往生凈土，不是小的善業能夠消除的，為什麼《觀經》說：『臨終十念就能往生？』？』

答：『心是業主，是受生的根本。臨終的心，就像眼睛一樣，能夠引導一切業力。如果臨終的心是惡的，就能牽引一切惡業；如果心是善的，就能牽引一切善業。就像龍飛行時，雲彩跟隨它一樣，心如果嚮往西方，業力也會跟隨它。』

問：『如《彌勒所問經》（《彌勒菩薩所問經》）所說十念中說：『不是凡夫的念，不是夾雜煩惱的念。』現在這些眾生本身是凡夫，煩惱沒有斷除，怎麼唸佛就能往生呢？』

答：『有人說：『如果按照那部經的說法，只有佛一個人能夠往生，其餘的人都不能往生，因為只有十地菩薩之後的心才有兩種無明。』現在解釋那部經，說凡夫念，是指如果不發菩提心，求出離三界成佛，而只是唸佛求往生的人，這是凡夫念，這樣的人不能往生。』

【English Translation】 English version: If there is a man or a woman who, through sexual activity, determines the acquisition of a female gender, even if this person cultivates the Pure Land practice, they will not be able to be reborn there. This is because there are no women in the Pure Land. This is fixed karma, which cannot be changed, and is therefore a karmic obstacle. The same applies to those who are blind, deaf, or have other physical defects. If someone repents and reforms, they will not be included in this category. Those who cultivate the Two Vehicles, planting the seeds of the Two Vehicles, and do not believe in the Mahayana teachings and the Pure Lands of the ten directions, will also not be able to be reborn there. The 'seed' mentioned in that treatise refers to the seed of fixed karma.

Question: 'If that is the case, why does the Contemplation Sutra (Amitayurdhyana Sutra) say: 'Upholding the Five Precepts leads to rebirth there. Hearing the Four Noble Truths leads to the realization of the Arhat fruit, etc.'?'

Answer: 'This refers to those who are not ignorant of the Dharma, who believe in the Buddhas of the ten directions and the Pure Lands, and who make vows to be reborn there. If, after realizing the fruit, the Buddha teaches them the Lotus Sutra and they turn their minds towards the Mahayana, this is what is determined in the Great Perfection of Wisdom Treatise (Mahaprajnaparamita-sastra).'

Question: 'Sentient beings' evil karma is very heavy and can obstruct rebirth in the Pure Land. Small acts of goodness cannot eliminate it. Why does the Contemplation Sutra say: 'Even ten recitations at the time of death lead to rebirth'?'

Answer: 'The mind is the master of karma and the root of rebirth. The mind at the time of death is like the eyes, which can guide all karma. If the mind at the time of death is evil, it can attract all evil karma; if the mind is good, it can attract all good karma. Just as clouds follow the dragon's path, if the mind yearns for the West, karma will follow it.'

Question: 'As the Maitreya's Questions Sutra (Maitreya-pariprccha) says about the ten recitations: 'It is not the recitation of an ordinary person, nor is it a recitation mixed with afflictions.' Now, these sentient beings are inherently ordinary people, and their afflictions have not been severed. How can they be reborn by reciting the Buddha's name?'

Answer: 'Some say: 'If it were according to that sutra, only the Buddha alone could be reborn, and no one else could, because only the mind after the Tenth Ground Bodhisattva has two kinds of ignorance.' Now, explaining that sutra, the recitation of an ordinary person means that if one does not generate the Bodhi mind, seeking to escape the Three Realms and become a Buddha, but simply recites the Buddha's name seeking rebirth, this is the recitation of an ordinary person, and such a person cannot be reborn.'

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皆鬚髮菩提心也。不雜結使念者，唯須一心相續，觀佛相好，而若口唸佛，心緣五欲者，是雜結念也。唸佛是淳凈心，與結使相違也。或有異義見前同。」

問：「眾生罪業，大積如山，何得十念須滅爾許惡業。假令百千萬遍，猶是太少，若不滅惡業，復何得往生凈土乎？」

答：「有三義：一者、若臨終時正念現前者，此心能引無始以來，及一生所作善業，共相資助，即得往生也；二者、諸佛名號，總萬德成，但能一念唸佛名者，即一念之中總念萬德，則滅罪業，惡業礙往，除罪何系？故下品生中雲：『稱佛名故，于唸唸中除八十億劫生死之罪。』三者、無始惡業，從妄心生；唸佛功德，從真心起。真心如日，妄心如闇。真心暫起，妄念即除；如日始出，眾暗悉除。由此三義，乃至臨命終時十念成就者，定得往生。」

問：「凈土勝妙，是法王所居，蓮華藏，非凡夫行處。理須凡行凡地，聖踐聖場，寧得底下凡夫，生斯妙處？」

答：「是凡夫，即不得游于凈土；既是法王，何得踐於五濁？雖是法王，為化眾生故，游於五濁；亦雖是凡夫，為供養佛故，生於凈土。又四十八大愿，初先為一切凡夫，后兼為三乘聖人，故知凈土宗意，本為凡夫，兼為聖人也。又十解以去，不畏生惡道，故可願

【現代漢語翻譯】 皆鬚髮菩提心也（Bodhicitta，覺悟之心）。不雜結使念者，唯須一心相續，觀佛相好，而若口唸佛，心緣五欲者，是雜結念也。唸佛是淳凈心，與結使相違也。或有異義見前同。

問：『眾生罪業，大積如山，何得十念須滅爾許惡業。假令百千萬遍，猶是太少，若不滅惡業，復何得往生凈土（Pure Land，阿彌陀佛的凈土）乎？』

答：『有三義：一者、若臨終時正念現前者，此心能引無始以來，及一生所作善業，共相資助，即得往生也；二者、諸佛名號，總萬德成，但能一念唸佛名者，即一念之中總念萬德，則滅罪業，惡業礙往，除罪何系？故下品生中雲：『稱佛名故，于唸唸中除八十億劫生死之罪。』三者、無始惡業，從妄心生；唸佛功德，從真心起。真心如日，妄心如闇。真心暫起，妄念即除；如日始出，眾暗悉除。由此三義，乃至臨命終時十念成就者，定得往生。』

問：『凈土勝妙，是法王所居，蓮華藏，非凡夫行處。理須凡行凡地，聖踐聖場，寧得底下凡夫，生斯妙處？』

答：『是凡夫，即不得游于凈土；既是法王，何得踐於五濁？雖是法王，為化眾生故，游於五濁；亦雖是凡夫，為供養佛故，生於凈土。又四十八大愿，初先為一切凡夫，后兼為三乘聖人，故知凈土宗意，本為凡夫，兼為聖人也。又十解以去，不畏生惡道，故可願』

【English Translation】 English version: All must generate Bodhicitta (Bodhicitta, the mind of enlightenment). Those who do not mix thoughts with afflictions only need to focus their minds continuously, contemplating the auspicious marks of the Buddha. However, if one recites the Buddha's name while the mind is attached to the five desires, this is a mixed thought. Reciting the Buddha's name is a pure mind, which is contrary to afflictions. Similar meanings can be found earlier.

Question: 'The sins of sentient beings accumulate like mountains. How can ten recitations eliminate so much evil karma? Even hundreds of millions of recitations would still be too few. If evil karma is not eliminated, how can one be reborn in the Pure Land (Pure Land, the Pure Land of Amitabha Buddha)?'

Answer: 'There are three reasons: First, if the right thought appears at the time of death, this mind can draw upon the good deeds accumulated from beginningless time and throughout one's life, mutually assisting each other, and one will be reborn. Second, the names of all Buddhas are composed of all virtues. If one can recite the Buddha's name even once, in that one thought, one is reciting all virtues, thus eliminating sinful karma. Evil karma obstructs rebirth; if sins are removed, what remains to hinder? Therefore, it is said in the Lower Grade of Rebirth: 'By reciting the Buddha's name, in each thought, one eliminates the sins of eighty billion kalpas of birth and death.' Third, beginningless evil karma arises from the deluded mind; the merit of reciting the Buddha's name arises from the true mind. The true mind is like the sun, and the deluded mind is like darkness. When the true mind arises even briefly, deluded thoughts are immediately eliminated, just as when the sun begins to rise, all darkness is dispelled. Because of these three reasons, even if one achieves ten recitations at the time of death, one will certainly be reborn.'

Question: 'The Pure Land is supremely wonderful, the abode of the Dharma King, the Lotus Treasury, not a place for ordinary beings. It is reasonable that ordinary practices are for ordinary realms, and holy beings tread holy grounds. How can lowly ordinary beings be born in such a wonderful place?'

Answer: 'If one is an ordinary being, one cannot roam in the Pure Land; if one is a Dharma King, how can one tread in the five turbidities? Although one is a Dharma King, one roams in the five turbidities to transform sentient beings; likewise, although one is an ordinary being, one is born in the Pure Land to make offerings to the Buddha. Furthermore, the forty-eight great vows were initially made for all ordinary beings, and later extended to the holy beings of the three vehicles. Therefore, it is known that the intention of the Pure Land school is primarily for ordinary beings, and secondarily for holy beings. Moreover, after the tenth understanding, one is not afraid of being born in evil realms, so one can aspire.'

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生凈土。故知凈土奧意，本為凡夫，非為菩薩也。」

問：「親遇善緣，預九品生，頻見文義，憤心云披。若有眾惡，不識修善，已入三途，為有方便，救彼亡靈，令除業障，生極樂界以不？」

答：「愚情難通，聖教有術。故《不空罥索神變真言經》第二十八卷，〈灌頂真言成就品〉曰：『爾時十方一切剎土，三世一切如來，毗盧遮那如來，一時皆伸右無畏手，摩清凈蓮華明王頂，同說不空大灌頂光真言曰：

「『「唵(唯中抬聲引呼)(一)　荷暮伽廢(無計反)嚕者娜(二)　摩訶畝陀(能乙反)啰么抳(三)　缽頭么(二合)入縛攞(四)　跛(二合)啰襪亸野𤙖(五)」

「『若有眾生，隨處得聞此大灌頂光真言，二三七遍經耳根者，即得除滅一切罪障；若諸眾生具造十惡、五逆，四重諸罪，猶如微塵，滿斯世界。身壞命終，墮諸惡道，以是真言加持土沙一百八遍，尸陀林中，散亡者屍骸上，或散墓上，遇皆散之，彼所亡者，若地獄中、若餓鬼中、若修羅中、若傍生中，以一切不空如來不空毗盧遮那如來真言本願，大灌頂光真言加持土沙之力，應時即得光明及身，除諸罪報，舍所苦身，往于西方極樂國土，蓮華化生，乃至菩提，更不墮落。』

「此等經文，往往而在，悔哉

【現代漢語翻譯】 現代漢語譯本：因此可知，凈土法門的深奧意義，本來是爲了凡夫而設，不是爲了菩薩而設的。

問：『如果有人有幸遇到善緣，預知自己將往生九品凈土，並且經常閱讀佛經，心中的煩惱像云一樣消散。但如果有人做了很多惡事，不明白修行善法，已經墮入地獄、餓鬼、畜生三惡道，有沒有什麼方便法門，可以救度這些亡靈，使他們消除業障，往生到極樂世界呢？』

答：『用愚昧的情感很難理解，但聖教有其特殊的方法。因此，《不空罥索神變真言經》第二十八卷，〈灌頂真言成就品〉中說：『那時，十方一切剎土，三世一切如來，毗盧遮那如來（Vairocana Buddha，宇宙的法身佛），同時都伸出右手作無畏印，摩清凈蓮華明王（Arya Amoghapasha Lokeshvara，不空罥索觀音）的頭頂，一同宣說不空大灌頂光真言，說：

『「唵（Om，種子字） 荷暮伽廢（無計反）嚕者娜 摩訶畝陀（能乙反）啰么抳 缽頭么（二合）入縛攞 跛（二合）啰襪亸野𤙖」』

『如果有眾生，無論在什麼地方，聽到這個大灌頂光真言，兩遍、三遍、七遍經過耳根，就能消除一切罪障；如果有很多眾生造作了十惡（身口意所造十種惡業）、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、四重罪（比丘、比丘尼所犯四種根本重罪），罪業像微塵一樣，充滿整個世界。身壞命終，墮入各種惡道，用這個真言加持過的土沙一百零八遍，在尸陀林（墳場）中，散在亡者的屍骸上，或者散在墳墓上，遇到就散。那麼這些亡者，無論在地獄中、餓鬼中、修羅中、畜生中，都因為一切不空如來（Amoghasiddhi Buddha，不空成就佛）、不空毗盧遮那如來（Amoghavajra Vairocana Buddha，不空金剛毗盧遮那佛）的真言本願，以及大灌頂光真言加持土沙的力量，立刻得到光明照耀身體，消除各種罪報，捨棄痛苦的身體，往生到西方極樂國土，在蓮花中化生，乃至證得菩提，不再墮落。』

這樣的經文，到處都有記載，真是令人後悔啊！

【English Translation】 English version: 'Therefore, it is known that the profound meaning of the Pure Land teachings is originally intended for ordinary beings, not for Bodhisattvas.'

Question: 'If someone is fortunate enough to encounter good conditions, foresees their rebirth in the Nine Grades of the Pure Land, and frequently reads the scriptures, their afflictions dissipate like clouds. However, if someone has committed many evil deeds, does not understand how to cultivate goodness, and has already fallen into the three evil realms of hell, hungry ghosts, and animals, is there any expedient means to save these deceased spirits, enabling them to eliminate their karmic obstacles and be reborn in the Land of Ultimate Bliss?'

Answer: 'It is difficult to comprehend with ignorant emotions, but the sacred teachings have their special methods. Therefore, the twenty-eighth volume of the Amoghapasha Sutra of Great Transformation Dharani, in the chapter on Accomplishment of the Consecration Dharani, states: 'At that time, all Buddhas of the ten directions and all lands, all Tathagatas of the three times, Vairocana Buddha (Vairocana Buddha, the Dharmakaya Buddha of the universe), simultaneously extended their right hands in the gesture of fearlessness, touched the crown of Arya Amoghapasha Lokeshvara (Arya Amoghapasha Lokeshvara, the Infallible Net Bodhisattva), and together proclaimed the Great Unfailing Light Consecration Dharani, saying:

'「Om (Om, seed syllable) Homogha Vairocana, Maha Mudra Mani, Padma Jvala, Pra Vartaya Hum」'

'If there are sentient beings who, wherever they may be, hear this Great Light Consecration Dharani, two, three, or seven times passing through their ears, they will immediately eliminate all karmic obstacles. If there are many sentient beings who have committed the ten evil deeds (ten unwholesome actions of body, speech, and mind), the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and the four grave offenses (four fundamental grave offenses committed by monks and nuns), their sins, like dust, fill the entire world. When their bodies break and their lives end, they fall into various evil realms. By using this Dharani to bless earth and sand one hundred and eight times, scattering it in the charnel ground (cemetery) on the corpses of the deceased, or scattering it on the graves, scattering it whenever encountered, then those deceased, whether in hell, among hungry ghosts, among Asuras, or among animals, will, because of the original vows of all Amoghasiddhi Buddhas (Amoghasiddhi Buddha, the Buddha of Unfailing Success), Amoghavajra Vairocana Buddhas (Amoghavajra Vairocana Buddha, the Unfailing Vajra Vairocana Buddha), and the power of the Great Light Consecration Dharani blessing the earth and sand, immediately receive light illuminating their bodies, eliminate all karmic retributions, abandon their suffering bodies, and be reborn in the Western Land of Ultimate Bliss, transforming in a lotus flower, and even attain Bodhi, never falling again.'

Such sutra passages are found everywhere, how regrettable!

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！罪業自造，苦果影追，痛哉！獨因獨厄，無人救護。自非同體大悲，弘濟秘術，誰能遠開幽鍵昇華臺？雖無他作自受之理，而有緣起難思之力。則知以遇咒沙即有緣，若不被沙，何論脫期？惟夫大悲無方，長舌無雜，不行、不信，後悔無反。然則不信用者，徒負厚恩，報日轉遠；有順行者，接魂華蓮，孝順便立。幸逢真言，令出不難，凡百君子，誰不奉行？散沙墓上，尚逝界，況乎咒衣著身，聆音誦字(矣)？」

游心安樂道(終)

【現代漢語翻譯】 現代漢語譯本：罪業是自己造下的，苦果就像影子一樣緊隨其後，真是痛苦啊！獨自造業，獨自承受災難，沒有人能夠救助。如果不是具備同體大悲之心，弘揚救濟的秘密法術，誰能夠開啟幽冥之鎖，登上超脫的平臺呢？雖然沒有他人造作自己承受的道理，但是有緣起不可思議的力量。由此可知，遇到咒沙（mantra sand）即是有緣，如果沒有被咒沙加持，又怎麼能談得上脫離苦難的期限呢？只有大悲心沒有侷限，佛的教誨真實不虛，如果不去實踐、不相信，那麼後悔也來不及了。然而，不相信的人，只是辜負了深厚的恩情，離解脫之日越來越遠；而那些能夠依教奉行的人，就能以蓮花接引亡魂，孝順之心也因此得以彰顯。有幸遇到真言（mantra），往生不再是難事，所有君子，誰不奉行呢？將咒沙散在墳墓上，尚且能利益逝者，更何況將咒衣穿在身上，聆聽真言，誦唸經文呢？ 《游心安樂道》完

【English Translation】 English version: Sins are self-created, and the bitter consequences follow like a shadow, how painful! Creating karma alone, enduring suffering alone, no one can rescue. If not for the great compassion that sees all beings as one, and the propagation of secret methods of salvation, who can open the gates of the underworld and ascend to the platform of transcendence? Although there is no principle of others creating and oneself suffering, there is the inconceivable power of dependent origination. Thus, know that encountering mantra sand (mantra sand) is itself a karmic connection. If one is not blessed by the sand, how can one speak of escaping the cycle of suffering? Only great compassion is boundless, and the Buddha's teachings are without falsehood. If one does not practice or believe, regret will be too late. However, those who do not believe only betray the profound grace, and the day of liberation becomes ever more distant; those who can follow the teachings will have their souls received by lotus flowers, and filial piety will be established. Fortunately encountering the mantra (mantra), rebirth is no longer difficult. What gentleman would not follow this? Scattering the sand on the grave can still benefit the deceased, how much more so wearing the mantra cloth on the body, listening to the sound, and reciting the words (of the scriptures)? The End of 'Wandering the Mind in the Path of Bliss'

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