X61n1158_答四十八問
卍新續藏第 61 冊 No. 1158 答四十八問
No. 1158-A 答四十八問序
凈土之教。因地於法藏。肇端于韋提。開陳于靈鷲教主之金言。流衍于匡廬大士之蓮社。專一心而嚮往。歷三界以橫超。誠哉末法之要津矣。然上根即事契理。固諦信不回。下士有聞斯從。亦無因起惑。惟不上不下。位屆中流。乃欲從欲違。志無定向。繇是十疑通於智者。或問啟于則公。天鼓諄諄。婆心戀戀。豈曰多言。言所不容己也。而復晷沈膏繼。病劇藥增。后是二書。能無再述。有德園居士者。乘宿願力。起大悲心。代為百千眾生。曲申六八難問。山僧不免據款結案。隨繩解紛。使彼越煩惱之河者。直決其狐疑。出死生之穴者。頓離於鼠怯。叨陪往哲。共翊先宗云爾。若夫悟心外之無土。則一真湛而萬法泯。誰是西方。了土外之無心。則七寶飾而九蓮開。何妨本寂。是則居士于廓爾無疑之鄉。而幻出問端。似風來水面。山僧于默然無問之地。而夢酬答語。若谷和泉聲。雖云興瓶瀉。未敢儔古聖之宏規。而燭照冥消。聊以抉時人之翳目。其或闡提根心。倔強猶昔。斷斷乎薄凈土而不修。守偏空而自足。亦未如之何也已矣。悲夫。
萬曆十二年冬日杭沙門 袾宏 識
No. 1158
【現代漢語翻譯】 現代漢語譯本 凈土宗的教義，起源於法藏比丘（Dharmākara），發端于韋提希夫人（Vaidehi）。在靈鷲山（Grdhrakuta）的教主釋迦牟尼佛（Sakyamuni Buddha）的金口玉言中開示，在廬山慧遠大師（Huiyuan）的蓮社中流傳開來。一心一意地嚮往，經歷三界而橫向超脫。這確實是末法時代的關鍵途徑啊！ 上根之人能夠從現象中契合真理，所以堅定地相信而不動搖。下根之人聽聞便依從，也不會因此產生疑惑。只有不上不下的人，處在中間的層次，想要依從又想要違背，心志沒有定向。因此，智者大師（Zhiyi）撰寫《十疑論》，或問禪師（Ze Gong）發起提問。如同天鼓般諄諄教誨，如同慈母般戀戀不捨。難道是多言嗎？實在是不得不說啊！ 然而，時間流逝，如同點燃膏油般延續，病情加重，如同增加藥量般治療。後來的這兩本書，怎能不再加以闡述呢？有位有德園居士，憑藉宿世的願力，發起大悲心，代替成千上萬的眾生，委婉地提出六個或八個難以解答的問題。山僧我不免根據條款結案，順著繩索解開紛亂。使那些想要超越煩惱之河的人，直接斷除他們的狐疑；使那些想要脫離生死之穴的人，立刻遠離老鼠般的膽怯。我叨陪著以往的哲人，共同輔助先前的宗派罷了。 至於領悟心外無凈土，那麼一真法界湛然不動，萬法泯滅，誰是西方極樂世界？瞭解凈土外無自心，那麼七寶莊嚴，九品蓮花盛開，又何妨本來寂靜？這樣說來，居士在廓然無疑的境界中，幻化出提問，如同風吹過水麵；山僧我在寂然無問的境地中，夢中酬答，如同山谷應和泉水的聲音。雖然如同傾瓶倒瀉般滔滔不絕，卻不敢與古代聖人的宏偉規模相比，只是用燭光照亮，消除黑暗，姑且消除當今人們的眼疾。如果那些闡提（icchantika，斷善根的人）根性頑固，依然如故，堅決地輕視凈土而不修習，固守偏頗的空見而自鳴得意，那我也無可奈何了。可悲啊！ 萬曆十二年冬日，杭州沙門袾宏 識
【English Translation】 English version The Pure Land teachings originated with Dharmākara (法藏), began with Vaidehi (韋提希). They were expounded in the golden words of Sakyamuni Buddha (釋迦牟尼佛), the lord of Grdhrakuta (靈鷲山), and spread through the Lotus Society of Master Huiyuan (慧遠) of Lushan. With single-minded devotion, one aspires to transcend the Three Realms horizontally. Truly, it is the essential path of the Dharma-ending Age! Those of superior faculties can align with the truth through phenomena, thus firmly believing without wavering. Those of inferior faculties follow upon hearing, and will not give rise to doubts. Only those who are neither superior nor inferior, positioned in the middle, desire to follow yet also to resist, their will without direction. Therefore, Master Zhiyi (智者) composed the 'Ten Doubts' and Zen Master Ze Gong (或問) initiated questions. Like the resounding of a heavenly drum, with unwavering compassion. Is it verbose? It is simply impossible not to speak! However, time passes, like continuing to burn oil, the illness worsens, like increasing the dosage of medicine. How can these two books not be elaborated upon again? A virtuous layperson of Youde Garden, relying on past vows, aroused great compassion, and on behalf of hundreds of thousands of beings, subtly posed six or eight difficult questions. This mountain monk cannot avoid settling the case according to the terms, untangling the mess along the rope. To enable those who wish to cross the river of afflictions to directly cut off their doubts; to enable those who wish to escape the cave of birth and death to immediately abandon their rat-like timidity. I humbly accompany the wise men of the past, jointly assisting the preceding school. As for realizing that there is no Pure Land outside the mind, then the One True Dharma Realm is serene and unmoving, and all phenomena vanish. Who is the Western Pure Land? Understanding that there is no mind outside the Pure Land, then it is adorned with seven treasures and nine-grade lotuses bloom. What harm is there in original stillness? Thus, the layperson conjures up questions in a realm of vast clarity without doubt, like wind blowing across the water's surface; this mountain monk responds in a dream in a place of silent non-questioning, like a valley echoing the sound of a spring. Although it is like pouring from a bottle, I dare not compare it to the grand scale of the ancient sages, but merely illuminate and dispel darkness, temporarily curing the eye ailments of people today. If those icchantikas (闡提), with their stubborn nature, remain as before, resolutely despise the Pure Land and do not cultivate it, clinging to biased emptiness and being self-satisfied, then there is nothing I can do. Alas! Winter day of the twelfth year of Wanli, Hangzhou Shramana Zhuhong (袾宏) records.
答凈土四十八問
問。世人聞唸佛念心。心凈土凈之語。因膠執內心。拂拭令凈。偏空自喜。撥無西方。及語心土一如。則曰我心匪石。懷土奚為。蚓實含泥。黃壤豈侔金界。鰲誠戴岳。持地何若摶空。蓋亦喻似丹臺。像比蓮萼。四十脈絡。以當寶網交羅。一靈內朗。以況彌陀安住。近肺約西。通舌為池。法譬而已。無論實境。則有引風水之兇吉。致子孫之興衰。例依正之互融。示機感之摩忒。此猶未委正因。未窮十妙。更求 明誨。傾此惡見。
答。心凈土凈。語則誠然。但語有二義。一者約理。謂心即是土。凈心之外。無凈土也。二者約事。謂心為土因。其心凈者。其土凈也。若執理而廢事。世謂清閑即是仙。果清閑之外。無真仙乎。至如攬身份而言凈土。此則邪見尤甚。苦報彌深。蓋吾佛唯明一心。而膠人恒執四大。是故認肉絡為寶羅。指妄想為真佛。肺屬西而便名金地。舌生津而遂號華池。鄙偽千途。莫可列舉。豈知革囊不凈。幻質非真。徒費辛勤。終成敗壞。而復迷醉無知。竊附於心凈土凈之說。不但愚夫愚婦惑之。士大夫亦有受其害者。良可嘆也。
問。商入海。士趨朝。不待勸而騖者。以冠蓋之溢目。貨貝之動心也。釋迦現土。令人自擇。善財登閣。諸佛交光。其為觀念。
【現代漢語翻譯】 現代漢語譯本 答凈土四十八問
問：世人聽聞『唸佛念心，心凈土凈』的說法，於是固執地認為只要清理內心，使之潔凈即可。他們偏執于空，自我欣賞，否定西方極樂世界的存在。又有人說『心土一如』，就說我的心又不是石頭，為何要懷念凈土？蚯蚓尚且包含泥土，黃土怎能與金色的極樂世界相比？海龜尚且能揹負山嶽，支撐大地，又何必像大鵬一樣摶風而起？這就像用丹臺來比喻極樂世界，用蓮花的花萼來比喻極樂世界。用身體的四十條脈絡來比擬寶網交織羅列，用一靈內朗來比況彌陀安住其中。靠近肺部就說是西方，舌頭產生津液就說是蓮花池。這只是用世俗的譬喻而已，並不是真正的實境。有人還根據風水的兇吉來決定子孫的興衰，用依報和正報的相互融合來顯示機感和摩忒。這些都是沒有明白真正的因，沒有窮盡十種玄妙。希望您能進一步開示，消除我的這些錯誤見解。
答：『心凈土凈』，這句話確實沒錯。但這句話有兩種含義。一是約理而言，認為心就是凈土，在清凈的心之外，沒有其他的凈土。二是約事而言，認為心是凈土的因，心清凈，則凈土也清凈。如果執著于理而廢棄事，就像世人所說的清閑就是神仙一樣，難道清閑之外就沒有真正的神仙了嗎？至於有人用身體的各個部分來比擬凈土，這種邪見就更加嚴重，所受的苦報也更加深重。佛陀只是爲了闡明一心，而世人卻總是執著於四大。所以他們把肉體的脈絡當作寶網，把妄想當作真佛，把肺部靠近西方就說那是金色的土地，把舌頭產生津液就說是華麗的蓮花池。這種荒謬的錯誤數不勝數。他們哪裡知道這革囊並不清凈，這虛幻的身體並非真實。只是白費力氣，最終只會走向敗壞。而且還迷惑無知，竊取『心凈土凈』的說法。不僅愚夫愚婦被迷惑，就連士大夫也有受其害的，實在令人嘆息。
問：商人入海，士人奔赴朝廷，不用勸說就爭先恐後，是因為高官厚祿讓人眼花繚亂，金錢財富讓人心動。釋迦牟尼佛顯現凈土，讓人自己選擇。善財童子登上樓閣，諸佛交相輝映。這些都是爲了讓人觀想。
【English Translation】 English version Forty-Eight Questions on Pure Land
Question: People hear the saying 'Recite the Buddha, recite the mind; when the mind is pure, the land is pure.' They then fixate on purifying their inner mind, striving to cleanse it. They become attached to emptiness, delighting in themselves, and deny the existence of the Western Pure Land. Others say 'Mind and land are one,' and then declare, 'My mind is not stone, why should I yearn for the Pure Land? The earthworm contains mud, how can the yellow soil compare to the golden realm? The turtle carries mountains, why bother trying to fly?' They liken the body to the 'Dan Tai' (a mythical platform), and compare it to the lotus calyx. They use the forty meridians of the body to represent the interwoven jeweled nets, and the inner clarity of the spirit to symbolize Amitabha's (Amitābha) dwelling. They say the lungs are near the west, and the tongue is a pond. These are mere metaphors, not actual realities. Some even use the feng shui (geomancy) to determine the prosperity of their descendants, and use the mutual influence of the primary and secondary conditions to demonstrate the interaction of opportunity and 'Mote' (a term for subtle influence). They have not yet understood the true cause, nor have they exhausted the ten mysteries. I hope you can further enlighten me and dispel these wrong views.
Answer: 'When the mind is pure, the land is pure,' this statement is indeed true. However, it has two meanings. First, in terms of principle, it means that the mind is the Pure Land; there is no Pure Land outside of a pure mind. Second, in terms of practice, it means that the mind is the cause of the Pure Land; if the mind is pure, then the land is pure. If one clings to principle and abandons practice, it is like saying that leisure is the same as being an immortal. Is there no true immortal outside of leisure? As for those who use the parts of the body to represent the Pure Land, this is an even more serious wrong view, and the suffering will be even deeper. The Buddha only clarifies the One Mind, but people always cling to the Four Great Elements (earth, water, fire, wind). Therefore, they regard the body's meridians as jeweled nets, and delusions as the true Buddha. They say that the lungs are near the west, so that is the golden land, and that the tongue produces saliva, so that is the lotus pond. There are countless absurd errors. How can they know that this leather bag (the body) is impure, and this illusory body is not real? They are just wasting their efforts and will eventually decay. Moreover, they are confused and ignorant, and steal the saying 'When the mind is pure, the land is pure.' Not only are foolish men and women deceived by this, but even scholars and officials are harmed by it, which is truly lamentable.
Question: Merchants enter the sea, and scholars rush to the court, without needing to be persuaded, because the high officials and generous salaries dazzle the eyes, and the money and wealth move the heart. Shakyamuni Buddha (Śākyamuni) manifests the Pure Land, allowing people to choose for themselves. Sudhana (Śudhana) ascends the tower, and all the Buddhas shine their light upon him. These are all for the sake of contemplation.
無俟勸矣。使善知識緩頰繭足而導人信。不若善導之光從口出。真善導耳。嘗聞此方唸佛。凈土華鮮。唸佛心弛。凈土華萎。彼佛廣開方便。胡不移此華榮悴於此人之前乎。假令處世。則開目閉目。與蓮相參。期盡。則乘此華輪。彈指生彼。有何不可。而不然者。豈權巧之所不及耶。
答。干名圖利。乃現世之功能。人斯共見。唸佛往生。實隔世之因果。人所難知。雖然。蓮華實榮悴于目前。而迷者不覺耳。凈心為善。則神清氣爽。而內志開舒。穢心為惡。則氣暴神粗。而衷懷沮喪。華榮華悴。不昭然乎。況夫目親聖像。遠祖之誠言。池降銀臺。珍公之故事。以至身泛紅蓮。如高浩象。且代有其人矣。孰曰現世無徴哉。
問。道家所稱默朝者。與觀佛類。彼之天帝。即是菩薩。往就菩薩。或不退轉。孔子。儒童菩薩也。嘗思文王。至見其形黝然。正與觀佛類矣。文王在帝左右。孔子應與同居。今用思文王之法而思孔子。思孔子。即思菩薩。往就孔子。即往就菩薩。亦當得不退轉。則此二氏者。奚必挽之西耶。
答。天帝雖云菩薩。見身是欲界君王。孔子縱號儒童。應跡乃人間君子。譬之宰衡暫時外補。選舉者他歸。人主忽爾微行。朝覲者不赴。故知四生慈父。三界大師。天中之天。聖中之聖。唯佛
【現代漢語翻譯】 現代漢語譯本：無需再勸說了。讓善知識費盡口舌，磨破腳皮來引導人們相信，不如讓善導大師的光芒從口中發出，這才是真正的善知識啊。我曾聽說，在此方世界唸佛，凈土中的蓮花就鮮艷；唸佛的心懈怠，凈土中的蓮花就枯萎。阿彌陀佛廣開方便之門，為何不把這蓮花的榮枯顯現在這個人面前呢？假如在世時，睜眼閉眼都與蓮花相伴，臨終時就乘坐這蓮花寶座，彈指間往生凈土，有什麼不可以的呢？如果不是這樣，難道是佛的權巧方便還不夠嗎？ 回答：追求名利，是現世就能看到的功能，人們都共同見證。唸佛往生，是隔世的因果，人們難以知曉。雖然如此，蓮花的榮枯實際上就在眼前，只是迷惑的人沒有察覺罷了。以清凈的心行善，就會精神清爽，內心舒暢；以污穢的心作惡，就會氣息粗暴，精神萎靡，內心沮喪。蓮花的榮盛和枯萎，難道不明顯嗎？更何況，親眼見到聖像，是遠祖的誠實之言；池中降下銀臺，是珍公的故事。甚至有身體漂浮在紅蓮之上，如同高僧浩象的事蹟。而且每個時代都有這樣的人。誰說現世沒有徵兆呢？ 提問：道家所說的默朝，與觀佛相似。他們所說的天帝，就是菩薩。前往天帝那裡，或許也能不退轉。孔子，也是儒童菩薩。我曾想，周文王，甚至能見到其黝黑的形象，這正與觀佛相似啊。文王在天帝左右，孔子應該與他同住。現在用思念文王的方法來思念孔子，思念孔子，就是思念菩薩。前往孔子那裡，就是前往菩薩那裡，也應當能夠得到不退轉。那麼對於道家和儒家，何必一定要引導他們去西方極樂世界呢？ 回答：天帝雖然說是菩薩，但所顯現的身相是欲界君王。孔子縱然號稱儒童，所應化的事蹟是人間君子。這好比宰相暫時外放任職，選舉之人另投他處；人君忽然微服出行，朝覲之人不會前往。所以要知道，四生慈父，三界大師，天中之天，聖中之聖，唯有佛陀。
【English Translation】 English version: There is no need for further persuasion. It is better to have the light of Master Shandao emanating from the mouth, rather than having virtuous teachers exhaust their words and wear out their feet to guide people to believe. That is a true virtuous teacher. I have heard that in this world, when one recites the Buddha's name, the lotus flower in the Pure Land blooms brightly; when the mind slackens in reciting the Buddha's name, the lotus flower in the Pure Land withers. Amitabha Buddha (Amituo Fo) widely opens the door of expedient means, why not show the flourishing and withering of this lotus flower before this person? If, while living in the world, one's eyes are open or closed, one is accompanied by the lotus flower, and at the end of life, one rides this lotus flower throne and is reborn in the Pure Land in an instant, what is impossible? If it is not so, is it because the Buddha's skillful means are not sufficient? Answer: Seeking fame and profit is a function that can be seen in this life, and people commonly witness it. Rebirth in the Pure Land through reciting the Buddha's name is a cause and effect of a future life, which is difficult for people to know. However, the flourishing and withering of the lotus flower are actually before one's eyes, but the deluded do not perceive it. With a pure mind, doing good will bring mental clarity and inner peace; with a defiled mind, doing evil will bring a coarse breath and a dull spirit, and inner frustration. Is the flourishing and withering of the lotus flower not obvious? Moreover, personally seeing the holy image is the sincere word of the distant ancestors; the silver platform descending in the pond is the story of Zhen Gong. There are even stories of bodies floating on red lotuses, like the story of the eminent monk Hao Xiang. And there have been such people in every era. Who says there are no signs in this life? Question: The 'silent worship' (mo chao) mentioned by Taoists is similar to contemplating the Buddha. The Heavenly Emperor (Tiandi) they speak of is a Bodhisattva (Pusa). Going to the Heavenly Emperor may also lead to non-retrogression. Confucius (Kongzi) is also a 'Child Bodhisattva' (Rutong Pusa). I have thought that King Wen (Wen Wang) of Zhou could even see his dark appearance, which is similar to contemplating the Buddha. King Wen is on the left and right of the Heavenly Emperor, and Confucius should live with him. Now, using the method of thinking of King Wen to think of Confucius, thinking of Confucius is thinking of a Bodhisattva. Going to Confucius is going to a Bodhisattva, and one should also be able to obtain non-retrogression. Then, for Taoism and Confucianism, why must we guide them to the Western Pure Land? Answer: Although the Heavenly Emperor is said to be a Bodhisattva, the form he manifests is that of a king of the desire realm. Even if Confucius is called a 'Child Bodhisattva', the deeds he manifested are those of a gentleman in the human world. This is like a prime minister being temporarily sent out to serve in another post, and those seeking office go elsewhere; a ruler suddenly travels in disguise, and those who would pay homage do not go. Therefore, know that the compassionate father of the four kinds of beings, the great teacher of the three realms, the 'heaven above heavens', the 'sage among sages', is only the Buddha.
一人。無與等者。豈可默朝欲界。企想人間。便得擬萬億佛土外之西方。恒沙賢聖中之化主。二教不宗于佛。將誰宗耶。
問。或謂佛逼眾生。拋離骨肉。棄捨形骸。近別家鄉。遠投外國。魂爽幽幽。入此夢境。夢中獲寶。色色非真。聞之慘然。有何極樂。又云。在生亦是夢境。既全是夢。益復可悲。將謂菩薩先醒。卻行如夢六波羅密。則實報莊嚴。更成恍忽矣。我其歸常寂光乎。寂光無色。莽渺安依。不如寓世夢間。一任獻吉憎惡。
答。虛浮界內。是夢非真。常寂光中。是真非夢。世人以夢為真。以真為夢。顛倒如斯。良可悲矣。豈知骨肉之即仇冤。形骸之為桎梏。得生凈土。是則脫沉疴而再獲天年。釋狴犴而榮歸故里。名之極樂。詎不然乎。若夫菩薩行門。雖云如夢。譬之大喜將臨。夜現吉祥之境。豈比重昏失曉。魂招兇惡之徴。蓋菩薩在夢而將蘇。凡夫繇夢而入夢。至於寂光。則朗然大寐之得醒矣。
問。凈剎去此方十萬億佛土。是有數量者矣。但最為遙遠。非舟車人力之所及耳。竊意鸚鵡鸜鵒。既知唸佛。縱令迅飛。似亦可至。設使壽命短促。中道而殪。飛仙固不能至乎。飛仙或不能至。但修神足通。何患不至乎。然則欲往西方者。以目犍連為本師可也。
答。目連遙聞說法。循
【現代漢語翻譯】 現代漢語譯本： （指）沒有可以與之相比的人，怎麼可以默默地朝向欲界，企圖在人間，就想要比擬萬億佛土之外的西方極樂世界，以及恒河沙數賢聖之中的教化之主（阿彌陀佛）呢？如果這兩個教派（指禪宗和凈土宗）不以佛為宗，那又將以誰為宗呢？
問：有人說，佛逼迫眾生，拋棄骨肉親情，捨棄身體，近處離開家鄉，遠處投奔外國，魂魄幽暗，進入這種夢境。在夢中獲得珍寶，並非真實。聽了讓人感到悲慘，哪裡有什麼極樂可言？又說，在世時也是夢境，既然全是夢，更加可悲。如果說菩薩先覺醒，卻像在夢中一樣修行六波羅蜜（六度），那麼實報莊嚴（指實報莊嚴土）豈不更加虛幻了嗎？我還是歸於常寂光（指常寂光凈土）吧。常寂光沒有形色，茫茫渺渺，依靠什麼呢？不如寄身於世間的夢境中，任憑別人獻媚或憎惡。
答：虛幻漂浮的境界內，是夢而非真實；常寂光中，是真實而非夢。世人把夢當作真實，把真實當作夢，顛倒如此，實在可悲啊！哪裡知道骨肉就是仇怨，形骸就是枷鎖。能夠往生凈土，就是擺脫了長久的疾病而再次獲得天年，從監獄中釋放出來而光榮地回到故鄉。稱之為極樂，難道不是這樣嗎？至於菩薩的修行，雖然說是像夢一樣，比如大喜事將要來臨，夜晚出現吉祥的景象，怎麼能比得上重度昏迷而失去知覺，魂魄招來兇惡的徵兆呢？菩薩是在夢中而將要醒來，凡夫是從夢中而進入夢中。至於常寂光，那就是清醒地從大睡中醒來啊。
問：極樂凈土距離此方世界有十萬億佛土之遙，這是有數量的。只不過最為遙遠，不是舟船人力所能到達的。我私下認為，鸚鵡、鸜鵒（均為鳥名），既然知道唸佛，即使讓它們快速飛行，似乎也可以到達。假設它們壽命短促，中途死亡，飛仙（指有神通的仙人）難道也不能到達嗎？飛仙或許不能到達，但是修習神足通（六神通之一），還怕不能到達嗎？那麼想要前往西方極樂世界的人，以目犍連（佛陀十大弟子之一，以神通著稱）為老師就可以了。
答：目連（目犍連的簡稱）在遙遠的地方聽到佛陀說法，循
【English Translation】 English version: How can one, without equal, silently turn towards the desire realm, hoping in the human world to compare to the Lord of Transformation (Amitabha Buddha) in the Western Pure Land beyond countless Buddha lands, amidst countless sages? If these two schools (Zen and Pure Land) do not take the Buddha as their foundation, then who will they rely on?
Question: Some say that the Buddha forces sentient beings to abandon their flesh and blood, discard their bodies, leave their homes, and travel to foreign lands, their souls wandering in this dreamlike state. Obtaining treasures in a dream is not real. Hearing this is saddening; where is the bliss? Furthermore, they say that life itself is a dream. Since everything is a dream, it is even more tragic. If Bodhisattvas are said to be awakened, yet they practice the Six Paramitas (Six Perfections) as if in a dream, then the Real Reward Adornment (Real Reward Land) becomes even more illusory. Should I return to the Eternal Tranquil Light (Eternal Tranquil Light Land)? The Eternal Tranquil Light has no form, vast and boundless; what can I rely on? It is better to dwell in the dream of the world, letting others flatter or despise me.
Answer: Within the realm of illusion, it is a dream and not real; in the Eternal Tranquil Light, it is real and not a dream. Worldly people take dreams as reality and reality as dreams, such inversion is truly lamentable! How can they not know that flesh and blood are the source of enmity, and the body is a shackle? Being born in the Pure Land is like recovering from a long illness and regaining one's lifespan, being released from prison and returning gloriously to one's homeland. Is it not right to call it ultimate bliss? As for the practice of Bodhisattvas, although it is said to be like a dream, it is like the auspicious signs that appear at night when great joy is about to come. How can it be compared to being deeply unconscious and losing awareness, with the soul attracting ominous signs? Bodhisattvas are in a dream but about to awaken, while ordinary people enter deeper into dreams from dreams. As for the Eternal Tranquil Light, it is like awakening from a great sleep.
Question: The Pure Land is said to be hundreds of thousands of millions of Buddha lands away from this world, which is a quantifiable distance. However, it is extremely far, beyond the reach of boats, vehicles, and human power. I privately think that parrots and mynahs, since they know how to recite the Buddha's name, even if they fly swiftly, seem capable of reaching it. Supposing their lives are short and they die midway, can't flying immortals (referring to immortals with supernatural powers) reach it? If flying immortals cannot reach it, then by cultivating the power of spiritual feet (one of the six supernatural powers), what is there to fear in not reaching it? In that case, those who wish to go to the Western Pure Land should take Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) as their teacher.
Answer: Maudgalyayana (abbreviated as Maudgalyayana) heard the Buddha expounding the Dharma from afar, following
聲至一佛邦。已越娑婆無邊無量。欲回本土而不能得。蓋至彼者。繇彼佛之神力。非聲聞之神通也。今此極樂世界。姑陳其遠。聊存十萬億剎之名。究極其歸。實超情量數目之外。眾生生此。一則佛攝受力不可思議。二則已發願力不可思議也。而神通何與焉。
問。離妄身而求法身。更無法身。則今此妄身即法身也。彼佛便攝此身。致之凈土。不亦可乎。若凈土應現丈六等軀。不取革囊舊質。當似星隕為石。鳩化為鷹。至此而變。不亦可乎。嗟夫。浮黎始青之境。且許白日飛昇。樂邦清泰之域。顧使幽魂暗度。世之迷流。舍九品而取七趣者。無足怪矣。
答。據佛神力。舉大千世界而歸凈土。輕若鴻毛。況複色身。攝之彌易。顧神仙家所以不能解脫者。以其戀著于形神也。色身等乎泡露。不應將此往生。法性遍在虛空。何須至彼而變。蓋是密移凡質。超聖境以同歸。豈比暗度幽魂。作鬼家之活計。但求生彼。莫論身心。
問。世之求往生者。非即欲往生者也。就使正禮念時。佛現其前。引之西往。必辭以化緣未周。婚嫁未畢。幸少須臾無死耳。復有一人。異於前人。力修三昧。無間六時。慮后倦勤。失此機會。便乃投身自斃。縱火自焚。既匪舍報安詳。如入禪定。佛憐其愚。亦肯手相接否。
【現代漢語翻譯】 現代漢語譯本 聲音傳到一佛的國土（佛邦）。已經超越了娑婆世界無邊無量的距離。想要回到原來的本土卻不能夠。這是因為到達那個地方，是憑藉那尊佛的神力，而不是聲聞乘（Sravaka）的神通。現在這個極樂世界，姑且陳述它的遙遠，暫且保留十萬億佛土的名號。探究它的最終歸宿，實際上超出了情識和數量的衡量之外。眾生往生到這裡，一是佛的攝受力不可思議，二是已經發下的願力不可思議。而神通又有什麼關係呢？
問：離開虛妄之身而尋求法身，如果再沒有法身，那麼現在這個虛妄之身就是法身了。那麼佛就應該攝取這個身體，送到凈土去，不也可以嗎？如果凈土應該顯現丈六金身等身軀，不取用這革囊般的舊軀殼，應當像是星星隕落變成石頭，斑鳩變化成老鷹一樣。到了那裡就發生變化，不也可以嗎？唉！浮黎始青的境界，尚且允許白日飛昇，極樂清泰的區域，反而要讓幽魂暗中渡過。世上的迷惑之人，捨棄九品蓮花而選擇六道輪迴，就不值得奇怪了。
答：根據佛的神力，舉起大千世界而歸於凈土，輕得像鴻毛一樣，更何況是色身呢，攝取它更加容易。只是神仙家之所以不能解脫，是因為他們貪戀執著于形體和精神。色身等於泡沫和露水，不應該將這個帶去往生。法性遍佈在虛空之中，何須到了那裡才變化呢？這實際上是秘密地轉移凡夫的體質，超越聖人的境界而一同歸向凈土，哪裡能比得上暗中超度幽魂，做鬼道的活計呢？只要祈求往生到那裡，不要討論身體和心。
問：世上求往生的人，並非真正想要往生的人。就算在認真唸佛的時候，佛顯現在他的面前，引導他向西方去，他一定會推辭說化緣還沒有完成，婚嫁還沒有結束，希望稍微等待一會兒再死。又有一個人，不同於前面的人，努力修習三昧（Samadhi），沒有間斷地在六個時辰精進，擔心以後懈怠，失去這個機會，於是就投身自殺，縱火自焚。既然不是捨棄報身安詳地像進入禪定一樣，佛憐憫他的愚蠢，也肯伸手接引嗎？
【English Translation】 English version The sound reaches a Buddha-land (Buddha-kshetra). It has already surpassed the immeasurable distance of the Saha world. Wanting to return to one's original land but being unable to. This is because reaching that place is due to the divine power of that Buddha, not the supernatural power of a Sravaka. Now, this Sukhavati (Pure Land) is, for the moment, stated to be distant, temporarily retaining the name of a hundred thousand million kshetras. Investigating its ultimate destination, it actually exceeds the measure of emotions and numbers. Sentient beings are born here, firstly because the Buddha's power of reception is inconceivable, and secondly because the power of vows already made is inconceivable. And what does supernatural power have to do with it?
Question: Separating from the illusory body to seek the Dharmakaya (Dharma Body), if there is no Dharmakaya, then this illusory body is the Dharmakaya. Then the Buddha should take this body and send it to the Pure Land, wouldn't that be possible? If the Pure Land should manifest a sixteen-foot-tall body, etc., without taking this leather bag-like old form, it should be like a star falling and turning into a stone, a dove transforming into a hawk. Arriving there and changing, wouldn't that be possible? Alas! The realm of Fulishiqing (a mythological realm), even allows for ascension in broad daylight, the realm of Sukhavati, instead makes ghostly souls cross over in secret. The deluded people of the world, abandoning the nine grades of lotuses and choosing the six realms of reincarnation, is not surprising.
Answer: According to the Buddha's divine power, lifting the great thousand world and returning it to the Pure Land is as light as a feather, let alone a physical body, taking it is even easier. The reason why the immortals cannot be liberated is because they are attached to form and spirit. The physical body is equal to foam and dew, one should not take this to be reborn. The Dharma-nature pervades the void, why is it necessary to change there? This is actually secretly transferring the qualities of ordinary people, surpassing the realm of sages and returning together. How can it be compared to secretly delivering ghostly souls, doing the work of the ghost realm? Just seek to be born there, do not discuss the body and mind.
Question: The people in the world who seek rebirth are not those who truly want to be reborn. Even if during the time of earnestly reciting the Buddha's name, the Buddha appears before him, guiding him to the West, he will definitely decline, saying that the karmic connections have not been completed, the marriage has not ended, hoping to wait a little longer before dying. And there is another person, different from the previous person, diligently cultivating Samadhi, without interruption for six periods of time, worrying about being lazy later and losing this opportunity, so he throws himself to death, setting himself on fire. Since it is not abandoning the retribution body peacefully like entering Samadhi, would the Buddha, pitying his foolishness, also be willing to reach out and receive him?
答。智人之修凈土也。在生則自凈其心。報滿則任緣而往。不欲生而戀著世緣者。慢也。急欲生而自殘軀命者。愚也。如是之流。輕則攝入魔群。重則沈于惡趣。日光普照。不及覆盆。佛雖大慈。莫之能救。
問。設有一人。前生唸佛勤篤。機感未應。今生雖作散善。意常在佛。而為事所紲。不能依法修持。一期報盡。又無所感。此人于中陰身。種子忽萌。十唸完就。得見佛往生否。
答。前生以勤篤而植因。今世繇怠緩而失果。若使臨終克念。生或可期。待乎中陰發心。勢已無及。愿諸仁者。早為之圖。
問。有人於此。若一日以至七日。或匝月經年。翹勤勇猛。一心不亂矣。后為他師所奪。令入宗教二門。雖兩俱無成。猶不離佛門也。臨終時。佛肯憐而收之否歟。又有始勤中怠。終而改悔如初。始勤中惡。終而改悔如初。此人當入下品。當入疑城耶。
答。即念即佛。則唸佛何非宗。析空而念藏也。體空而念通也。次第而念別也。一心而念圓也。則唸佛何非教。一舉雙得。誰謂無成。前通后融。不名為奪。如是往生。固無疑矣。祇恐自生分別。心掛二途。愆繇已生。非佛法咎。至若過能改悔。位實難量。釋迦翹勤七日。而正覺先成。廣額放下屠刀。而菩提立證。下品疑城。未足限之矣
【現代漢語翻譯】 現代漢語譯本： 答：智者修持凈土法門，在世時就凈化自己的內心。壽命終了時，就隨順因緣往生。不希望往生卻貪戀世間因緣的人，是傲慢。急切希望往生而自殘身體性命的人，是愚癡。像這樣的人，輕則被攝入魔的群體，重則沉淪於惡道。如同日光普遍照耀，卻照不到覆蓋的盆子下，佛陀雖然大慈大悲，也無法救度。
問：假設有這樣一個人，前世唸佛非常勤奮懇切，但機緣感應尚未成熟。今生雖然做些散亂的善事，心中常常想著佛，卻被世事所牽絆，不能按照佛法修持。這一期生命結束后，又沒有什麼感應。這個人于中陰身階段，唸佛的種子忽然萌發，完成十念，能夠見到佛而往生嗎？
答：前世因為勤奮懇切而種下善因，今世因為懈怠懶散而失去善果。如果能夠在臨終時一心憶念佛，往生或許可以期望。如果等到中陰身階段才發心，那就已經來不及了。希望各位仁者，早作打算。
問：有這樣一個人，如果從一天到七天，或者一個月甚至一年，精進勇猛，一心不亂。後來被其他法師所奪，讓他進入宗教二門（指禪宗和教宗），雖然兩方面都沒有成就，但仍然沒有離開佛門。臨終時，佛陀肯憐憫而接引他嗎？還有人開始時勤奮，中間懈怠，最終改過自新如同最初；有人開始時勤奮，中間作惡，最終改過自新如同最初。這樣的人應當進入下品往生，還是應當進入疑城呢？
答：當下唸佛就是佛，那麼唸佛怎麼不是宗呢？分析空性而唸佛是藏教的唸佛，體悟空性而唸佛是通教的唸佛，依次第而唸佛是別教的唸佛，一心不亂而唸佛是圓教的唸佛。那麼唸佛怎麼不是教呢？一舉兩得，誰說沒有成就？先前融會貫通，後來圓融無礙，不能稱作被奪。像這樣往生，當然沒有疑問。只恐怕自己產生分別心，心思掛在兩條道路上，過失已經產生，不是佛法的過錯。至於能夠改正過錯並懺悔，他的品位實在難以衡量。釋迦牟尼佛精進勇猛七天，就成就了正覺。廣額放下屠刀，就立刻證得了菩提。下品往生和疑城，不足以限制他。
【English Translation】 English version: Answer: The wise person who cultivates the Pure Land practice purifies their mind while alive. When their lifespan is complete, they go according to conditions. Those who do not wish to be reborn but are attached to worldly affairs are arrogant. Those who eagerly wish to be reborn and harm their bodies and lives are foolish. Such people, lightly, are drawn into the groups of demons; heavily, they sink into evil realms. The sunlight shines universally, but it does not reach under an overturned bowl. Although the Buddha is greatly compassionate, He cannot save them.
Question: Suppose there is a person who, in a previous life, diligently and earnestly recited the Buddha's name, but the opportunity for response had not yet ripened. In this life, although they perform scattered good deeds, their mind is constantly on the Buddha, but they are bound by worldly affairs and cannot practice according to the Dharma. When this life ends, they have no response. In the intermediate state (bardo), the seed of Buddha-recitation suddenly sprouts, and they complete the ten recitations. Can they see the Buddha and be reborn in the Pure Land?
Answer: In the previous life, they planted the cause through diligence and earnestness; in this life, they lose the fruit due to laziness and negligence. If they can focus their mind on the Buddha at the time of death, rebirth may be expected. Waiting until the intermediate state to generate the aspiration is already too late. May all virtuous ones make plans early.
Question: There is a person who, for one to seven days, or for a month or even a year, is diligent, vigorous, and single-mindedly undistracted. Later, they are taken away by other teachers, causing them to enter the two gates of religion (referring to Chan Buddhism and the Teaching Schools), although they achieve nothing in either. However, they still do not leave the Buddha's gate. At the time of death, will the Buddha be willing to have compassion and receive them? There is also someone who is diligent at the beginning, negligent in the middle, and finally repents and returns to the beginning; someone who is diligent at the beginning, does evil in the middle, and finally repents and returns to the beginning. Should such a person enter the Lower Grade of Rebirth, or should they enter the City of Doubt?
Answer: Immediate recitation is Buddha, so how is Buddha-recitation not a school (宗, zong)? Analyzing emptiness while reciting is the Tripitaka Teaching's (藏教, Zang Jiao) recitation. Realizing emptiness while reciting is the Common Teaching's (通教, Tong Jiao) recitation. Reciting according to sequence is the Distinct Teaching's (別教, Bie Jiao) recitation. Reciting with single-mindedness is the Perfect Teaching's (圓教, Yuan Jiao) recitation. So how is Buddha-recitation not a teaching (教, Jiao)? Gaining two benefits with one action, who says there is no achievement? The former penetrates and the latter merges, it cannot be called being taken away. Such rebirth is certainly without doubt. Only fear that one generates discriminations oneself, the mind hangs on two paths, faults have already arisen, it is not the fault of the Buddha's Dharma. As for being able to correct faults and repent, their rank is truly difficult to measure. Shakyamuni Buddha was diligent and vigorous for seven days, and Perfect Enlightenment was achieved first. The broad-browed one (Guang E) put down the butcher knife, and Bodhi was immediately realized. The Lower Grade and the City of Doubt are not sufficient to limit them.
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問。王臣往生。是不捨國事者也。居士往生。是不捨家事者也。夫居士一心念佛。或無他礙。若王臣之勞于王事。當不若家事之可推諉者。楊無為諸君。亦何嘗被鰥官之刺。而竟致化佛之迎。豈軍旅政刑。一切不妨往生乎。抑彼唸唸與實相不背乎。
答。達心之士。萬機萬變。而國政非繁。執境之流。一夫一婦。而家緣尚累。譬之明鏡照物。終日照而無勞。空谷傳聲。多眾傳而不睏。如是。則大君不異世尊。百辟何非海眾。都俞吁咈。而妙法交宣。慶賞刑威。而真慈平等。王事佛事。打成一片矣。何凈土之難生耶。
問。下品下生者。夙緣不淺。得遇明師。助成十念。遂證此品。既具夙緣。應不為惡。總然為惡。一念相應。萬罪消滅。如久暗得明。頓然光耀。暗無所去。明無所來。遇此境界。旋上品上生。猶涉階級。而顧居下下。豈罪不可滅。功過相準耶。彼疑城之人。止是稍疑。未嘗造惡。抑不登品。誠為負屈。即如古今生疑城者。當是何人。有指名否。
答。凡人在世。固有噁心雖熾。聞凈土而不疑。亦有福業雖修。忽唸佛而不信。是以雖為惡而生凈土者此也。然而罪障乍消。凈因未廣。生則必生。但應卑位耳。故知內蓄疑情。前功枉棄。心存篤信。帶業還生。則疑信之間。利害非
【現代漢語翻譯】 現代漢語譯本：
問：王臣往生，是不捨棄國家事務的人；居士往生，是不捨棄家庭事務的人。居士一心念佛，或許沒有其他妨礙；但王臣勞心於國家事務，不像家庭事務可以推脫。楊無為等諸位，也未曾受到官場傾軋的困擾，卻最終得到化佛的迎接。難道軍旅政刑，一切都不妨礙往生嗎？還是說他們唸唸與實相不相背離呢？
答：通達心性的人，面對萬機萬變，也覺得國家政事並不繁瑣；執著于外境的人，即使只有一夫一婦，也覺得家庭關係是一種拖累。好比明鏡照物，終日照耀卻不覺疲勞；空谷傳聲，人多聲雜也不覺困頓。如此，則君王不異於世尊，百官何嘗不是海會大眾。贊同和反對的聲音，都變成了微妙佛法的宣揚；獎賞和刑罰的施行，都體現了真正的慈悲平等。王事和佛事，已經融為一體了。又有什麼凈土難以往生的呢？
問：下品下生的人，宿世的因緣不淺，才能遇到明師，幫助他成就十念，最終證得此品位。既然具有宿世的因緣，本不應該作惡。縱然作惡，只要一念與佛相應，就能使萬罪消滅，如同長久的黑暗中得到光明，頓時光芒四射。黑暗並沒有離開，光明也沒有從哪裡來。遇到這種境界，即使迴向上品上生，仍然要經過階梯，卻停留在下品下生，難道是罪業不可滅，功過要互相衡量嗎？那些懷疑疑城的人，只是稍微有些懷疑，並未曾作惡，卻不能登上品位，實在是被冤枉了。那麼古今以來生於疑城的人，又是指的哪些人呢？有沒有指名道姓的呢？
答：凡人在世，確實有噁心熾盛，卻聽聞凈土法門而不懷疑的人；也有福業雖然修習，卻忽然對唸佛法門不相信的人。因此，雖然作惡卻能往生凈土的，就是指的這些人。然而罪障剛剛消除，凈因尚未廣大，往生是必定能往生，但只能處於卑下的品位罷了。所以要知道，內心積蓄著疑情，之前的功德都白白拋棄了；心中存有篤實的信心，即使帶著業力也能往生。可見，在懷疑和信心之間，利害關係是截然不同的。
【English Translation】 English version:
Question: Royal ministers who are reborn in the Pure Land do not relinquish their national affairs. Lay practitioners who are reborn do not relinquish their family affairs. If a lay practitioner single-mindedly recites the Buddha's name, there may be no other obstacles. However, a royal minister toils over state affairs, which cannot be easily dismissed like family matters. Yang Wuwei and others were not troubled by officialdom, yet they were greeted by manifested Buddhas. Does this mean that military campaigns, governance, and punishments do not hinder rebirth? Or does it mean that their every thought is in accord with the true nature of reality (Dharmakaya)?
Answer: For those who understand the mind, myriad affairs and changes do not make national governance burdensome. For those attached to external objects, even a single spouse and child can be a burden. It is like a clear mirror reflecting objects, reflecting all day without fatigue, or an empty valley echoing sounds, transmitting many voices without exhaustion. Thus, the great ruler is no different from the World Honored One (Buddha), and the assembled officials are no different from the ocean-wide assembly (of Bodhisattvas). Praises and criticisms become the skillful means of propagating the wonderful Dharma. Rewards and punishments embody true compassion and equality. Royal affairs and Buddhist affairs become one. What difficulty is there in being reborn in the Pure Land?
Question: Those who are reborn in the lowest grade of the lowest level (of the Pure Land) have deep karmic connections from past lives and encounter a wise teacher who helps them achieve ten recitations, thus attaining this grade. Having such karmic connections, they should not commit evil. Even if they do commit evil, a single thought in accordance with the Buddha can eradicate myriad sins, like obtaining light in long darkness, instantly radiating brilliance. The darkness does not go anywhere, and the light does not come from anywhere. Encountering this state, even if aspiring to the highest grade of the highest level, one still has to go through stages, yet they remain in the lowest of the lowest. Is it that sins cannot be eradicated, and merits and demerits must be weighed against each other? Those who doubt in the City of Doubt (a metaphor for a state of uncertainty) only have slight doubts and have not committed evil, yet they cannot attain a higher grade, which is truly unjust. Who are those who are born in the City of Doubt in ancient and modern times? Are there any specific names?
Answer: In this world, there are indeed those whose evil thoughts are strong, yet they hear of the Pure Land and do not doubt. There are also those who cultivate meritorious deeds, yet suddenly do not believe in reciting the Buddha's name. Therefore, those who commit evil yet are reborn in the Pure Land are those people. However, their karmic obstacles have just been eliminated, and their pure causes have not yet been expanded. Rebirth is certain, but only in a lower position. Therefore, know that harboring doubts inwardly wastes previous merits. Maintaining steadfast faith allows one to be reborn even with karma. Thus, between doubt and faith, the benefits and harms are vastly different.
細矣。雖然。生疑城者。當是凈業勤修。止以心無決定。今世人疑則不勤。勤則不疑。且疑且勤。萬中一二。安所指其人乎。
問。放鳥雀魚鱉等。為之誦咒唸佛。愿彼往生。此物為當承力即生。為當舍此業報。生在人中。更師放生者。依法勤念。乃得生耶。
答。咒愿禽畜者。若業輕緣熟。承法力而亦得往生。業重緣疏。止滅罪而改形善趣。然禽畜未必生。而放生咒愿之人。福不唐捐矣。來生度化。終酬宿因。目連度蜂。足為明鏡。
問。以凈穢二土。較勝劣而誘人者。誘凡夫之人也。凡夫所極樂者。女人。所極不樂者。無女人。與眷屬之睽離也。今使棄眷屬而入無女人之國。且堅拒不入矣。佛何無方便如此。或曰。生彼國而六通。天眼徹于閨闥。詎有離憂耶。既身居凈土。而目中常見女人。奚異彼國之有女人。那得實無女人乎。又雅士性耽質素。不寶金玉。故抵璧投珠。揮金焚錦者。往往有之。無惑其聞珍域之名而勿愿耳。
答。凈土雖誘凡夫。然當其始誘之時。已詳陳女色之害矣。華箭革囊。種種譬喻。正言女人之為穢。無女人之為凈也。女人之為不樂。無女人之為極樂也。焉得反生堅拒。不願西歸乎。且六通遠徹。皆繇心地開明。則九族森陳。何啻空華閃爍。目見女人。奚足為礙。
【現代漢語翻譯】 現代漢語譯本： 細緻的提問。即使如此，對於那些在往生凈土這件事上心存疑慮的人來說，他們應當是那些精勤修習凈業，但只是因為內心沒有堅定信念的人。現在的人如果心存疑慮，就不會精勤修習；如果精勤修習，就不會心存疑慮。像這樣既有疑慮又肯精勤修習的人，一萬個人中也難有一兩個，又該如何去指望這些人呢？
問：放生鳥雀、魚鱉等動物，為它們誦咒唸佛，希望它們往生。這些動物是會憑藉佛法的力量立即往生，還是會捨棄現在的業報，轉生到人間，然後再拜放生者為師，依法精勤唸佛，最終才能往生呢？
答：為禽畜誦咒祈願，如果它們的業障較輕，因緣成熟，就能憑藉佛法的力量而往生。如果業障深重，因緣疏遠，就只能消除罪業，改變形體，轉生到好的去處。然而，禽畜未必能往生，但放生和誦咒祈願的人，所修的福報不會白費。來世度化它們，最終會償還宿世的因緣。目連尊者度化蜜蜂的故事，可以作為明鑑。
問：用清凈的凈土和污穢的穢土來比較優劣，以此來引導人們，這只是在引導凡夫俗子。凡夫俗子最貪戀的是女人，最不喜歡的則是沒有女人，以及與親人眷屬分離。現在如果讓他們拋棄親人眷屬，前往一個沒有女人的國度，他們一定會堅決拒絕前往。佛陀為什麼沒有更方便的法門來引導他們呢？或者有人說，往生到極樂世界后，就能獲得六神通，天眼可以看穿任何地方，難道還會有離別的憂愁嗎？既然身處清凈的凈土，卻仍然能親眼看見女人，這和那個國家有女人又有什麼區別呢？又怎麼能說是真正沒有女人呢？而且，高雅之士天性喜歡樸素，不看重金玉，所以抵璧投珠、揮金焚錦的人，也常常有。所以，不要奇怪他們聽說了珍寶遍地的凈土之名，卻不願意前往。
答：凈土雖然是爲了引導凡夫，但是在最初引導的時候，就已經詳細地闡述了女色的危害。用華箭、革囊等種種譬喻，正是爲了說明女人是污穢的，沒有女人才是清凈的。有女人是不快樂的，沒有女人才是極樂的。怎麼會反而產生堅決拒絕，不願意往生西方的想法呢？而且，六神通的遠徹，都是由於心地開明。那麼，即使九族親人都在眼前，也只不過像是空中的花朵一樣虛幻。親眼看見女人，又有什麼妨礙呢？
【English Translation】 English version: A detailed question. Even so, those who doubt the Pure Land should be those who diligently cultivate pure karma, but only because their minds lack firm conviction. People today, if they doubt, will not cultivate diligently; if they cultivate diligently, they will not doubt. Those who both doubt and cultivate diligently are rare, perhaps one or two in ten thousand. How can we expect to find such people?
Question: When releasing birds, fish, turtles, and other animals, and chanting mantras and reciting Buddha's name for them, hoping they will be reborn in the Pure Land, will these creatures be reborn immediately by the power of the Dharma, or will they abandon their current karmic retribution, be reborn as humans, and then take the one who released them as their teacher, diligently reciting Buddha's name according to the Dharma, and only then be reborn?
Answer: For those who chant mantras and make vows for birds and animals, if their karma is light and their conditions are ripe, they can be reborn in the Pure Land by the power of the Dharma. If their karma is heavy and their conditions are unfavorable, they can only eliminate their sins, change their form, and be reborn in good realms. However, these birds and animals may not necessarily be reborn in the Pure Land, but the merit of those who release them and chant mantras will not be in vain. In future lives, they will be able to liberate them and eventually repay their past karmic debts. The story of Maudgalyayana (目連) liberating the bees serves as a clear example.
Question: Using the comparison of the pure and impure lands to induce people is only for guiding ordinary people. What ordinary people crave most is women, and what they dislike most is the absence of women and separation from their families. Now, if they are asked to abandon their families and go to a land without women, they will definitely refuse. Why doesn't the Buddha have more expedient methods to guide them? Or some say that after being reborn in the Land of Ultimate Bliss, one will attain the six supernormal powers (六通), and the divine eye (天眼) can see through everything. How can there be any sorrow of separation? Since one dwells in the pure land, yet can still see women with one's eyes, what difference is there from that land having women? How can it be said that there are truly no women there? Moreover, refined scholars by nature love simplicity and do not value gold and jade. Therefore, there are often those who reject jade for a piece of clay, and burn gold and brocade. So, do not be surprised that they hear of the name of the land of treasures but are unwilling to go.
Answer: Although the Pure Land is to induce ordinary people, when it first began to induce, it had already explained in detail the harm of female beauty. The metaphors of flowery arrows (華箭), leather bags (革囊), and so on, are precisely to say that women are impure, and the absence of women is pure. Having women is unhappiness, and the absence of women is ultimate happiness. How can they instead firmly refuse and be unwilling to return to the West? Moreover, the far-reaching of the six supernormal powers all comes from the opening of the mind. Then, even if the nine generations of relatives are all present, they are only like illusory flowers in the sky. Seeing women with one's eyes, what obstacle is there?
至如無求廉士。不羨寶邦。是未知寶有同名。實非一體。此寶乃頑福所致。觸目而生貪。彼寶是凈德所成。久居而不染。執清修之小節。失聖境之偉觀。亦猶性惡淫聲。並點瑟回琴而共棄。心憎野史。與堯謨舜典而俱焚。賤金玉而舍西方。何以異於是。
問。極樂國中。一寶以至四寶。諸多奇麗。充燦其間。可謂富矣。然而取之不為貪者。曰。吾家業也。今人皆是富人之乍失業。與久失業者耳。嘗謂富即吾有。委而棄之。若此方龐居士輩者。豈不清高。不然。辛苦經營。早夜積著。雖復舊物。亦幾貪戀。況守錢虜哉。彼誓取凈土者。何以異此。
答。凈心本具。故云寶是家珍。凈愿求生。實乃復其故有。夫欲仁得仁尚非貪。吾復吾心胡名染。若夫實報莊嚴。則亦因凈果凈。理自如是。又何慕焉。如其顧舊業而求生。心之垢亦甚矣。何以得生凈土。
問。法藏恐人之憚煩而不求往生也。曰。十念足矣。釋迦恐人之憚煩而不求往生也。曰。七日足矣。見夫婦數米而念者。教以三十六萬億九千五百之號。從約也。而釋迦又以聞毫相名。與一稱名之效誘人。其意一耳。至遠公。與式公。而六時。而懺儀。備也。士攢眉去焉。夫使七日十念而不然也。佛語誑。信然也。何為峻凈國之城而拒人耶。
答。
【現代漢語翻譯】 現代漢語譯本： 至於那些自命清高的廉士，不羨慕極樂寶邦（指阿彌陀佛的凈土），是因為他們不知道寶有不同的含義，實際上並非一體。世俗的寶是因頑固的福報所致，容易讓人觸目而生貪念；而極樂世界的寶是清凈功德所成就，即使長久居住也不會被污染。他們執著于清修的小節，卻失去了聖境的宏偉景象，就像厭惡淫靡的音樂，連同瑟和琴一起拋棄；憎恨不實的野史，連同堯舜的典籍一起焚燒。輕賤金玉而捨棄西方極樂世界，這和上述行為有什麼區別呢？
問：極樂國中，從一寶到四寶，各種奇妙華麗的寶物，充滿其間，可以說是非常富有了。然而取用這些寶物卻不算是貪婪，這是為什麼呢？ 答：因為這些寶物本來就是『吾家業也』（指本自具足的清凈功德）。現在的人都是富人乍然失去家業，或者長期失去家業的人罷了。曾經說過，富有就是『吾有』（指本自具足），捨棄它就如同此方的龐居士之流，難道不清高嗎？不然的話，辛苦經營，早晚積攢，即使是恢復舊物，也難免貪戀，更何況是守財奴呢？那些發誓要往生凈土的人，和這些人又有什麼區別呢？
答：清凈心本來就具足，所以說寶是『家珍』（指本自具足的清凈功德）。以清凈的願力求生凈土，實際上是恢復自己本來就有的東西。想要得到仁就得到仁，尚且不能說是貪婪，我恢復我本有的清凈心，怎麼能說是被污染呢？至於實報莊嚴土（指證得真實果報的菩薩所居住的凈土），也是因為清凈的因才能得到清凈的果，道理自然是這樣。又有什麼可羨慕的呢？如果顧戀舊業而求生凈土，心中的污垢就太嚴重了，怎麼能得生凈土呢？
問：法藏菩薩（指阿彌陀佛的前身）恐怕人們因為怕麻煩而不求往生，所以說：『十念足矣』（指臨終十念即可往生）。釋迦牟尼佛恐怕人們因為怕麻煩而不求往生，所以說：『七日足矣』（指唸佛七日即可往生）。看到夫婦數著米粒唸佛，就教他們念三十六萬億九千五百之號（指《觀無量壽經》中的唸佛方法），這是從簡要處著眼。而釋迦牟尼佛又用聽聞佛的眉間白毫相的名字，與一聲稱念佛號的功效來誘導人們，他們的意思是一樣的。到了慧遠大師和道式法師，就有了六時念佛和各種懺儀，非常完備。士人卻皺著眉頭離開了。如果說七日十念不能往生，那麼佛說的話就是謊言，確實是這樣。為什麼要築起高高的凈土之城來拒絕人們呢？
答：
【English Translation】 English version: As for those self-proclaimed virtuous scholars who do not envy the Treasure Land (referring to Amitabha's Pure Land), it is because they do not know that treasures have different meanings and are not actually the same. Worldly treasures are caused by stubborn blessings, easily arousing greed at first sight; while the treasures of the Pure Land are achieved through pure merits, and one will not be defiled even after living there for a long time. They cling to the minor details of pure practice but lose sight of the magnificent view of the sacred realm, just like disliking lewd music and discarding both the zither and the qin together; hating untrue wild histories and burning both the Yao and Shun's classics together. Despising gold and jade and abandoning the Western Pure Land, how is this different from the above behavior?
Question: In the Land of Ultimate Bliss, from one treasure to four treasures, various wonderful and magnificent treasures fill it, which can be said to be very rich. However, taking these treasures is not considered greed, why is that? Answer: Because these treasures are originally 'my family property' (referring to the pure merits that are inherently complete). People today are just like rich people who have suddenly lost their family property, or those who have lost their family property for a long time. It has been said that wealth is 'what I have' (referring to what is inherently complete), abandoning it is like the layman Pang of this land, isn't that noble? Otherwise, working hard, accumulating day and night, even if it is restoring old things, it is inevitable to be greedy, let alone a miser? What is the difference between those who vow to be reborn in the Pure Land and these people?
Answer: The pure mind is inherently complete, so it is said that the treasure is 'family treasure' (referring to the pure merits that are inherently complete). Seeking rebirth in the Pure Land with pure vows is actually restoring what one originally had. Wanting to obtain benevolence and obtaining benevolence cannot be said to be greed, how can restoring my inherent pure mind be called defilement? As for the Land of Actual Reward and Adornment (referring to the Pure Land where Bodhisattvas who have attained true rewards reside), it is also because of pure causes that pure results are obtained, the principle is naturally like this. What is there to envy? If one cherishes old habits and seeks rebirth, the defilement in the heart is too serious, how can one be reborn in the Pure Land?
Question: Dharmakara Bodhisattva (referring to the previous life of Amitabha Buddha) was afraid that people would be afraid of trouble and not seek rebirth, so he said: 'Ten recitations are enough' (referring to being able to be reborn with ten recitations at the time of death). Shakyamuni Buddha was afraid that people would be afraid of trouble and not seek rebirth, so he said: 'Seven days are enough' (referring to being able to be reborn with seven days of reciting the Buddha's name). Seeing a couple counting rice grains while reciting the Buddha's name, he taught them to recite the name of 3.695 trillion (referring to the method of reciting the Buddha's name in the Contemplation Sutra), this is from a concise perspective. And Shakyamuni Buddha also used hearing the name of the white hair mark between the Buddha's eyebrows and the effect of reciting the Buddha's name once to induce people, their intentions are the same. By the time of Master Huiyuan and Dharma Master Daoshi, there were six periods of reciting the Buddha's name and various repentance rituals, which were very complete. The scholars frowned and left. If seven days and ten recitations cannot lead to rebirth, then the Buddha's words are lies, that is indeed the case. Why build a high city of the Pure Land to reject people?
Answer:
大聖化人。善權自非一種。宜繁者為說繁。宜簡者為說簡。七日十念。非言易以驕人。百倍之精專。七日勝乎七日。十念超乎萬念也。六時禮懺。非言難以阻人。宿習之濃厚。少時則刮磨未盡。有間則三昧難成也。龍舒日禮千拜。永明晝夜萬聲。攢眉而去。吾末如之何也已。
問。古德一喚裴休之名。動其羅剎之念。謂諱所當諱。而於彌陀呼喚無諱焉。眾所惑也。曰。此彌陀之愿。無傷也。聲音之道。靡間顯幽。故皋某來複。望其更生。號天呼父。命曰反本。至於發言必稱堯舜。逢人每說項斯。其指同矣。但六字尚存皈敬之文。四字全似唱名之瀆。牛山用以驅魔。等咒中鬼神之號。市人用以泄憤。同俗間詛詈之詞。若此者。亦可數數聒耳否乎。
答。裴休是二字之家諱。一稱則已褻其人。彌陀是萬德之尊稱。屢誦則彌增其美。稱堯說項喻實然矣。既爾。則但念尊稱。便成皈敬。六字四字。誠無別焉。獨以法久弊生。翻成瀆慢。鳴鑼擊鼓。而如唱如歌。泄憤申冤。而似咒似詛。聞之天耳。寧不悲乎。然而戲稱怒舉。亦植良因。果報將來。不可思議。凡情未諳。明者知之。
問。觀音勢至。凈國之儲君也。一稱其名。彼必來赴。譬如宰相。有汲引薦㧞之權。求進取者。可叫號而通之。未聞直幹人主者也
【現代漢語翻譯】 現代漢語譯本：大聖化身說法，善巧方便絕非只有一種。應該用繁複的方式來說的，就用繁複的方式來說；應該用簡要的方式來說的，就用簡要的方式來說。用七天的時間，每天進行十次唸佛，並非是說這種方法簡單就足以讓人驕傲自滿。以百倍的精進和專注去修持，七天的效果勝過平常的七天，十次的唸佛也超越平常的萬次唸佛。用六個時辰進行禮拜懺悔，並非是說這種方法困難就足以阻擋人們修行。只是因為長久以來的習氣太過濃厚，短時間的修行難以完全消除，稍有懈怠，就難以成就三昧（Samadhi，專注）。龍舒居士每天禮拜一千次，永明延壽禪師日夜唸佛一萬聲，那些皺著眉頭離開的人，我實在是沒有辦法了。
問：古代大德僅僅呼喚一聲裴休（Pei Xiu，唐朝宰相）的名字，就觸動了他羅剎（Rakshasa，惡鬼）般的嗔念，認為這是觸犯了應該避諱的事。但是對於彌陀（Amitabha，阿彌陀佛）的呼喚卻沒有避諱，很多人對此感到疑惑。答：這是彌陀（Amitabha，阿彌陀佛）的願力所致，沒有妨礙。聲音的道理，沒有顯現和隱蔽的分別。所以皋陶（Gao Yao，傳說中的人物）呼喚死者來複生，希望他能夠復活。號天呼父，稱之為反本歸源。至於有人說話必定稱頌堯舜（Yao and Shun，古代聖賢），見到人就稱讚項斯（Xiang Si，唐朝詩人），他們的用意是一樣的。但是六字洪名（指『南無阿彌陀佛』）還存有皈依和敬畏的含義，而直呼四字佛名（指『阿彌陀佛』）則完全像是唱名一樣顯得輕慢。牛山僧用它來驅趕邪魔，等同於咒語中鬼神的名號。市井之人用它來發泄憤怒，等同於世俗間的詛咒之詞。像這樣的情況，也可以經常在耳邊聒噪嗎？
答：裴休（Pei Xiu，唐朝宰相）是二字的名字，屬於家諱，稱呼一次就已經冒犯了他。彌陀（Amitabha，阿彌陀佛）是具有萬種功德的尊稱，多次誦唸只會增加他的美德。稱頌堯舜（Yao and Shun，古代聖賢），稱讚項斯（Xiang Si，唐朝詩人）是比喻他們名副其實。既然如此，那麼只要唸誦尊稱，就能夠成為皈依和敬畏。六字洪名和四字佛名，實際上並沒有區別。只是因為時間長了，弊端就產生了，反而變成了輕慢褻瀆。敲鑼打鼓，卻像唱歌一樣；發泄憤怒和冤屈，卻像咒罵一樣。天上的神靈聽到了，難道不會感到悲哀嗎？然而，戲謔的稱呼和憤怒的舉動，也種下了善良的因。未來的果報，不可思議。凡夫俗子不明白，明智的人自然會知道。
問：觀音（Avalokiteshvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）是凈土的儲君。只要稱念他們的名號，他們必定會前來應允。比如宰相，擁有提拔和推薦的權力，想要陞官進取的人，可以呼叫宰相來溝通。沒有聽說過直接去求人主的。
【English Translation】 English version: The Great Sage transforms to teach people, and skillful means are not just one kind. For those who should be taught with complexity, teach with complexity; for those who should be taught with simplicity, teach with simplicity. Reciting the Buddha's name ten times a day for seven days is not something to be proud of just because it's easy. With a hundredfold of diligence and focus, seven days can surpass ordinary seven days, and ten recitations can surpass ordinary ten thousand recitations. Performing repentance rituals for six periods of the day is not something to deter people just because it's difficult. It's just that long-standing habits are too strong, and short-term practice is difficult to completely eliminate. With a little slack, it's difficult to achieve Samadhi (concentration). Layman Longshu bowed a thousand times a day, and Zen Master Yongming Yanshou recited the Buddha's name ten thousand times day and night. Those who frowned and left, I really have no way to help them.
Question: Ancient virtuous monks only called Pei Xiu's (a Tang Dynasty chancellor) name once, and it stirred up his Rakshasa (demon) like anger, believing it was violating what should be avoided. But there is no taboo against calling Amitabha (Buddha of Infinite Light), which confuses many people. Answer: This is due to Amitabha's (Buddha of Infinite Light) vow, and there is no harm in it. The principle of sound has no distinction between the manifest and the hidden. Therefore, Gao Yao (a legendary figure) called for the dead to return to life, hoping he could be resurrected. Calling to heaven and calling to father is called returning to the origin. As for those who always praise Yao and Shun (ancient sages) when speaking, and praise Xiang Si (a Tang Dynasty poet) whenever they meet someone, their intentions are the same. However, the six-character mantra (referring to 'Namo Amitabha') still contains the meaning of refuge and reverence, while directly calling the four-character Buddha's name (referring to 'Amitabha') is completely like calling a name, which seems disrespectful. Monk Niushan used it to drive away demons, equivalent to the names of ghosts and gods in spells. Common people use it to vent their anger, equivalent to vulgar curses. In such cases, can it be constantly repeated in the ear?
Answer: Pei Xiu (a Tang Dynasty chancellor) is a two-character name, which is a family taboo. Calling it once is already offensive to him. Amitabha (Buddha of Infinite Light) is a respectful title with ten thousand virtues, and repeated chanting will only increase his merit. Praising Yao and Shun (ancient sages) and praising Xiang Si (a Tang Dynasty poet) are metaphors for their being worthy of their names. Since this is the case, then as long as you recite the respectful title, it becomes refuge and reverence. The six-character mantra and the four-character Buddha's name are actually no different. It's just that over time, drawbacks arise, and it turns into disrespect and blasphemy. Beating gongs and drums, but like singing; venting anger and grievances, but like cursing. Wouldn't the gods in the sky feel sad when they hear it? However, playful calling and angry actions also plant good causes. The future karmic retribution is inconceivable. Ordinary people don't understand, but wise people will know.
Question: Avalokiteshvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength) are the crown princes of the Pure Land. As long as you call their names, they will surely come to respond. For example, a prime minister has the power to promote and recommend. Those who want to advance can call the prime minister to communicate. I have never heard of going directly to the ruler.
。至如水鳥樹林。既皆佛化。臨終見之。與見佛無殊。則生前念之。與唸佛何異。況又不必直斥鴻名。重彼凡夫之惑。
答。權分大小。則千千宰執。何如一遇明君。報有正依。則庭下莊嚴。豈比堂中真主。是故提綱者自張其目。摘葉者每失其根。獨舉鴻名。更無容惑矣。
問。或想六字在我身份。一一歷念。此與安般數息。同一攝心。云何不許。斥為外道。又今時蓮宗。壞於白蓮等教。寶鑑所載。僅其二三。未盡舉也。向使佛說經時。既證六方廣長之舌。復示百種波旬之狀。庶讖同禹鼎。魔息閻浮。而不慮此。果何說乎。且即今其說最熾。其害甚深者。為是那種外道耶。
答。安般。乃借息觀心。全殊煉氣。歷念。則著身求效。固是邪宗。寶鑑深呵。他書競斥。千形萬態。莫可具陳。法弱魔強。末運應爾。佛曾懸記。非不慮也。若即今熾然為害。則有所謂十六字經。氣氣歸臍者。盡力追奔。直至丹田者。蹉認誰字者。謬解南無者。若斯等流。如鬼如魅。全無意況。西天九十五種之所不收。此方儒道二教之所不攝。野火燒空。久之自滅耳。又何足謂之外道乎哉。
問。今之迷者。猶背燭而坐。回首無不見燭者。彼一念緣佛。便應見佛。如必念之熟而後見。將回首見燭者。亦必瞪目熟視。久而
【現代漢語翻譯】 現代漢語譯本：至於水鳥樹林，既然都已是佛所化現，臨終見到它們，與見到佛沒有什麼區別。那麼生前唸誦它們，與唸佛又有什麼不同呢？何況又不必直接稱念佛的名號，加重那些凡夫的迷惑。 回答：權且區分大小，那麼成千上萬的宰相，又怎能比得上一次遇到英明的君主？報答有正報和依報，那麼庭院下的莊嚴，又怎能比得上堂中的**？因此，提綱挈領的人自然能張揚其綱目，摘取葉子的人常常會失去根本。唯獨稱念佛的名號，更沒有疑惑的餘地了。 提問：或者有人想像六字名號就在我自身之中，一一歷數唸誦。這與安般數息（一種禪修方法，通過觀察呼吸來集中注意力）一樣，都是爲了攝心（集中注意力）。為什麼不被允許，反而被斥責為外道呢？而且現在蓮宗（凈土宗）的敗壞，是因為白蓮教等邪教。寶鑑（指《寶鑑錄》）所記載的，僅僅是其中的兩三種，並沒有完全列舉。如果佛陀在說法的時候，既展現了六方廣長的舌相（佛的三十二相之一，表示誠實不妄語），又展示了百種波旬（魔）的形態，那麼就像禹鼎（古代象徵王權的寶器）一樣，可以鎮壓邪魔，使閻浮提（指我們所居住的這個世界）得到安寧，而不必擔心這些問題。這又該怎麼說呢？而且現在那些說法最盛行，危害最深重的，是哪一種外道呢？ 回答：安般，是借用呼吸來觀察心念，完全不同於煉氣。歷數唸誦，就是執著于自身而求功效，這本來就是邪宗。寶鑑深深地呵斥，其他書籍也競相斥責。千形萬態，無法一一陳述。末法時代，法弱魔強，本應如此。佛陀曾經預先記述，並非沒有考慮到這些。如果說現在盛行而造成危害的，那麼有所謂的『十六字經』，氣氣歸臍（將呼吸導向肚臍）的人，盡力追逐奔跑，直至丹田（道教修煉的部位）的人，錯誤地認識『誰』字的人，錯誤地理解『南無』的人。像這些流派，如鬼如魅，完全沒有意義。西天九十五種外道不收錄他們，此方儒道二教也不接納他們。野火燒空，時間久了自然會熄滅。又何必把他們稱作外道呢？ 提問：現在的迷惑之人，就像背對著蠟燭而坐，回頭就能看見蠟燭一樣。他們一念緣于佛，便應該見到佛。如果必須唸誦純熟之後才能見到佛，那麼回頭看見蠟燭的人，也必須瞪大眼睛仔細觀看，很久才能看見嗎？
【English Translation】 English version: As for water birds and trees, since they are all manifestations of the Buddha, seeing them at the time of death is no different from seeing the Buddha. Then reciting them during one's lifetime, what difference is there from reciting the Buddha's name? Moreover, there is no need to directly chant the Buddha's name, increasing the confusion of those ordinary people. Answer: If we tentatively distinguish between the great and the small, then how can thousands upon thousands of prime ministers compare to encountering an enlightened ruler once? Repaying has both direct and indirect rewards, then how can the solemnity beneath the courtyard compare to the ** in the hall? Therefore, those who grasp the key points will naturally promote their principles, while those who pick leaves often lose the root. Solely reciting the Buddha's name leaves no room for doubt. Question: Or someone imagines that the six-character name [Namo Amitabha - Homage to Amitabha Buddha] is within my own body, reciting each character one by one. This is the same as Anapanasati (a meditation practice of observing the breath to focus the mind), both are for Samatha (concentration). Why is it not allowed, but instead denounced as a heretical path? Moreover, the decline of the Lotus School [Pure Land School] nowadays is due to the White Lotus sect and other heretical teachings. What is recorded in the Treasure Mirror [Bao Jian Lu] is only two or three of them, not fully listed. If the Buddha, when expounding the Dharma, had shown both the broad and long tongue of the six directions [one of the thirty-two marks of the Buddha, indicating truthfulness] and the hundred forms of Mara [demon], then like the Yu Ding [ancient treasure symbolizing kingship], it could suppress demons and bring peace to Jambudvipa [the world we live in], without worrying about these problems. How should this be explained? And which kind of heretical path is the most prevalent and harmful now? Answer: Anapanasati is using the breath to observe the mind, completely different from Qi cultivation. Reciting each character one by one is clinging to oneself and seeking efficacy, which is inherently a heretical sect. The Treasure Mirror deeply rebukes it, and other books also denounce it. There are thousands of forms and states, which cannot be fully described. In the Dharma-ending age, the Dharma is weak and demons are strong, as it should be. The Buddha had previously recorded it, it's not that he didn't consider these things. If what is prevalent and causing harm now, then there are those so-called 'Sixteen-Character Sutras', those who direct Qi to the navel, those who chase and run with all their might until the Dantian [a location for cultivating Qi in Taoism], those who mistakenly recognize the character 'Who', those who misunderstand 'Namo'. These kinds of streams, like ghosts and demons, are completely meaningless. The ninety-five kinds of heretical paths in the Western Heaven do not include them, and the two teachings of Confucianism and Taoism in this land do not accept them. A wildfire burns across the sky, and will naturally extinguish after a long time. Why call them heretical paths? Question: Those who are deluded now are like sitting with their backs to a candle, turning their heads and seeing the candle. If they have one thought connected to the Buddha, they should see the Buddha. If they must recite until they are proficient before they can see the Buddha, then those who turn their heads to see the candle must also stare intently and look carefully for a long time before they can see it?
后見哉。向令佛設善權。唸佛時。隨念見佛。停心絕念。及與雜念時。便爾懵然。斯人人唸佛矣。安有闡提耶。
答。太陽日日當天。而戴盆不覺。明鏡時時對面。而瞽目無知。唸佛之人。唸唸與彌陀相接。而自昧自迷。何以異於是。良以心水不清。佛月不現。眾生自咎。于佛何尤。且明燭在背。回首幾人。指點徒勞。堅然強項。乃責佛之難見。亦獨何歟。
問。黃帝內經。明大惑之病。謂目中無端。忽有所見。是也。今學人于本無中。忽有所見。與見鬼何別。又云。將死之時。乃得接引。所謂時衰鬼弄人。捨身而隨之。不亦大惑歟。顧稱見惑思惑。一切惑繇是破焉。世人安得不惑。
答。無故而忽見。安得非邪。昔觀而今成。安得非正。蓋因果之常理也。凈業學人。應須平日考因果之根原。辨邪正之微細。至於臨終所見。魔佛顯然。誰足為惑。如觀立佛而現坐佛者。魔也。正報依報。不與經文符合者。魔也。以空觀空之而隱者。魔也。茍為不然。則凈心成就。凈境現前。接引往生。訓垂金口。安得與無故忽見比耶。
問。經云。剎中有諸天世人之異。此中既無日月風雨之司。諸天當何所職。又無營求衣食之苦。世人當何所為。合是攝來人天。良以化形丈六八尺。見證賢位聖位矣。更出舊名
【現代漢語翻譯】 現代漢語譯本： 唉，可惜啊！如果當初佛陀設立方便法門，讓唸佛的人在念佛時，就能隨念見到佛，停止妄心雜念時，就立刻變得懵然無知，這樣的人也算是念佛嗎？怎麼能說他不是斷善根的闡提（icchantika，斷善根的人）呢？
回答：太陽每天都在天上照耀，但頭頂著盆子的人卻感覺不到；明鏡時時擺在眼前，但瞎子卻一無所知。唸佛的人，唸唸都與阿彌陀佛相接，卻自己矇昧迷惑，這與上述情況有什麼不同呢？實在是因為心水不清，佛的月亮無法顯現。這是眾生自己的過錯，與佛有什麼關係呢？況且明亮的蠟燭就在背後，回頭看的人又有幾個呢？指點也是徒勞。硬著脖子，反而責怪佛難以見到，這又是什麼道理呢？
提問：黃帝內經闡明了大迷惑的病癥，說的是眼睛無緣無故，忽然看到什麼東西。是這樣的。現在學佛的人在本來什麼都沒有的情況下，忽然看到什麼，這與見鬼有什麼區別？又說，將要死的時候，才能得到接引，這就是所謂的時運衰敗鬼來捉弄人，捨棄身體而跟隨它去。這不是大迷惑嗎？但又說，見惑、思惑，一切迷惑都由此破除。世人怎麼能不迷惑呢？
回答：無緣無故忽然看見，怎麼能不是邪的呢？過去觀察而現在成就，怎麼能不是正的呢？這都是因果的常理啊。修習凈土法門的人，應該平時考察因果的根源，辨別邪正的細微之處。至於臨終所見，是魔是佛，顯而易見，誰會被迷惑呢？比如看到站立的佛像而顯現坐著的佛像，這就是魔。正報（自己的身心）和依報（所居住的環境）與經文不符合的，這就是魔。用空觀來觀照它而消失的，這就是魔。如果不是這樣，那麼就是凈心成就，凈土的境界顯現，佛來接引往生，這是佛親口所說，怎麼能與無緣無故忽然看見的情況相比呢？
提問：經書上說，佛剎中有諸天（devas，天神）和世人（humans，人類）的不同。那裡既然沒有日月風雨的掌管者，諸天應當有什麼職責呢？又沒有營求衣食的辛苦，世人應當做什麼呢？這應該是攝受來的人天（devas and humans，天人和人類），是因為化現出身高一丈六尺或八尺的身軀，來見證賢位（wise position，有賢德的地位）和聖位（holy position，聖人的地位）嗎？更說出原來的名字。
【English Translation】 English version: Alas! If only the Buddha had established skillful means, so that when people recite the Buddha's name, they could see the Buddha with each recitation. When they stop their deluded thoughts and distractions, they would immediately become ignorant. Can such a person be considered to be reciting the Buddha's name? How can we say that they are not icchantikas (icchantika, those who have severed their roots of goodness)?
Answer: The sun shines in the sky every day, but a person with a bowl on their head does not feel it. A bright mirror is always in front of them, but a blind person knows nothing. People who recite the Buddha's name are connected to Amitabha Buddha with every recitation, yet they themselves are ignorant and deluded. How is this different from the above situations? It is truly because the water of the mind is not clear, and the moon of the Buddha cannot appear. This is the fault of sentient beings themselves, what blame is there on the Buddha? Moreover, the bright candle is behind them, how many people turn their heads to look? Pointing it out is in vain. They stubbornly resist and blame the Buddha for being difficult to see. What is the reason for this?
Question: The Yellow Emperor's Inner Classic explains the illness of great delusion, saying that for no reason, the eyes suddenly see something. Is this so? Now, practitioners of Buddhism suddenly see something in what was originally nothing. What is the difference between this and seeing a ghost? It is also said that one can only be received at the time of death, which is the so-called time of decline when ghosts come to trick people, abandoning the body and following them. Isn't this a great delusion? But it is also said that the delusions of views and thoughts, all delusions, are broken by this. How can people not be deluded?
Answer: If one suddenly sees something for no reason, how can it not be evil? If one observes in the past and achieves now, how can it not be right? These are the constant principles of cause and effect. Practitioners of Pure Land Buddhism should usually examine the roots of cause and effect and distinguish the subtle differences between evil and right. As for what is seen at the time of death, whether it is a demon or a Buddha is obvious. Who would be deluded? For example, if one sees a standing Buddha and a sitting Buddha appears, that is a demon. If the main reward (one's own body and mind) and the dependent reward (the environment in which one lives) do not match the scriptures, that is a demon. If it disappears when one contemplates it with emptiness, that is a demon. If it is not like this, then it is because the pure mind has been achieved, the pure land realm appears, and the Buddha comes to receive one for rebirth. This is what the Buddha himself said, how can it be compared to suddenly seeing something for no reason?
Question: The scriptures say that in the Buddha-land there are differences between devas (devas, gods) and humans (humans, mankind). Since there are no controllers of the sun, moon, wind, and rain there, what duties should the devas have? And since there is no hardship in seeking food and clothing, what should the humans do? This should be the reception of the coming devas and humans (devas and humans, gods and humans), because they manifest bodies that are sixteen or eight feet tall to witness the wise position (wise position, a position of virtue) and the holy position (holy position, the position of a sage)? And they even reveal their original names.
何也。
答。人天唸佛。皆獲往生。欲示生因。猶存舊號。並是無為侶伴。禪寂生涯。何必上主天曹。下營人事。如此世界中耶。
問。法藏之發四十八愿也。曰。不得是愿。誓不作佛。今法藏之作佛。經十劫矣。其得誓願久矣。然尤亟亟然引眾生而歸之。若填河塞井然似繇未滿愿者。何也。愿之未滿。不可言得。愿之未得。不應作佛。豈作跡佛之後。又愿度生。至其涅槃而歸本佛。始真作佛耶。
答。菩薩之道。方其在因地也。則從因至果。及其居果地也。又帶果行因。是以得愿而心如未得。弘願繇稱作佛。而不住佛邊。真佛斯在。豈比人天小行。羅漢偏空者耶。若曰跡佛度生。唯涅槃乃成真佛。則古佛涅槃。皆同斷滅。靈山一會。儼然未散。復云何通。
問。或云。西乃天傾物老之方。人死念絕。乃得生彼。又云。天傾之處。地為有餘。有餘。則能廣容往生之眾。又云。庚辛屬金。金不變壞。以示不退轉之義。又云。萬物以西而成百果皆實于秋。行人東方行因。西方證果。竊為往生乃是生機。何不入東方生物之府。而反入肅殺之地。若標第一義諦。何不直於中央攝入耶。無乃但論一時當機。所謂西者。無所取義歟。
答。如來一語。多義攸含。但邪正殊途。理應揀擇。若云念絕。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼呢？ 答：人天唸佛，都能獲得往生。爲了顯示往生的原因，仍然沿用舊的名號。他們都是無為的同伴，過著禪修寂靜的生活，何必像這個世界一樣，向上巴結天上的神仙，向下經營人間的事務呢？ 問：Dharmākara（法藏）發四十八大愿的時候說：『如果不能實現這些願望，誓不成佛。』現在Dharmākara（法藏）成佛已經十劫了，他實現誓願已經很久了，然而他還是非常急切地引導眾生歸向凈土，好像填河堵井一樣，似乎願望還沒有完全實現。這是為什麼呢？如果願望沒有實現，就不能說是已經成佛。如果願望沒有實現，就不應該成佛。難道是先示現應化佛的形象，然後再發愿度化眾生，直到涅槃迴歸本佛，才算是真正成佛嗎？ 答：菩薩的修行之道，當他在因地修行的時候，是從因到果；等到他證得果位之後，又帶著果位的功德去行因地的修行。所以，雖然已經實現了願望，但內心仍然像沒有實現一樣。弘揚誓願，雖然已經被稱為佛，但並不停留在佛的境界。真正的佛就在這裡。這哪裡是人天乘的小修行，或者羅漢偏執于空性所能比擬的呢？如果說應化佛度化眾生，只有涅槃才能成就真佛，那麼過去的諸佛涅槃，豈不都成了斷滅？靈山法會，彷彿還沒有散去，這又該如何解釋呢？ 問：有人說，西方是天傾斜、萬物衰老的地方，人死後念頭斷絕，才能往生到那裡。又有人說，天傾斜的地方，地就會顯得有剩餘，有剩餘，就能廣闊地容納往生的眾生。還有人說，庚辛五行屬金，金不會變壞，以此來表示不退轉的意義。又有人說，萬物在西方成熟，百果都在秋天結實。修行人在東方行因，在西方證果。我私下認為，往生應該是生機，為什麼不進入東方生物的場所，反而進入肅殺之地呢？如果標榜第一義諦，為什麼不直接在中央攝入呢？難道只是針對一時的情況而說的，所謂的西方，沒有什麼實際意義嗎？ 答：如來的一句話，包含著多重意義，但是邪正的道路不同，理應加以選擇。如果說念頭斷絕……
【English Translation】 English version: Question: Why is that? Answer: People and gods who recite the Buddha's name all attain rebirth [in the Pure Land]. To show the cause of rebirth, they still retain their old names. They are all companions in non-action, leading a life of meditation and tranquility. Why would they, like this world, curry favor with the gods above and manage human affairs below? Question: When Dharmākara (法藏, 'Treasure of Dharma') made his forty-eight vows, he said, 'If these vows are not fulfilled, I vow not to become a Buddha.' Now, Dharmākara (法藏) has been a Buddha for ten kalpas (劫, eons). He has fulfilled his vows for a long time. Yet, he still urgently leads sentient beings to return to [the Pure Land], as if filling a river or blocking a well, as if his vows have not been completely fulfilled. Why is that? If the vows have not been fulfilled, it cannot be said that he has become a Buddha. If the vows have not been fulfilled, he should not have become a Buddha. Could it be that he first manifests as a nirmāṇakāya Buddha (應化佛, transformation body), and then vows to liberate sentient beings, until his nirvana (涅槃, cessation of suffering) and return to the dharmakāya Buddha (本佛, the essential body), only then does he truly become a Buddha? Answer: The path of a Bodhisattva, when he is in the stage of cause, progresses from cause to effect. When he dwells in the stage of effect, he again carries the effect to practice the cause. Therefore, although he has fulfilled his vows, his mind is still as if he has not fulfilled them. He propagates his vows, and although he is called a Buddha, he does not dwell on the side of Buddhahood. The true Buddha is here. How can this be compared to the small practices of humans and gods, or the Arhats (羅漢, enlightened disciples) who are attached to emptiness? If you say that the nirmāṇakāya Buddha (跡佛) liberates sentient beings, and only nirvana (涅槃) can achieve the true Buddha, then the nirvana (涅槃) of all past Buddhas would be annihilation. The assembly on Vulture Peak (靈山, sacred mountain), as if it has not yet dispersed, how can this be explained? Question: Some say that the West is the direction where the sky inclines and things grow old. Only when a person dies and their thoughts cease can they be reborn there. Others say that where the sky inclines, the earth will have surplus. With surplus, it can broadly accommodate the multitude of those reborn there. Still others say that Geng (庚) and Xin (辛) belong to metal in the Five Elements, and metal does not decay, thus indicating the meaning of non-retrogression. Yet others say that all things mature in the West, and all fruits ripen in autumn. Practitioners cultivate causes in the East and realize fruits in the West. I privately think that rebirth should be a matter of vitality. Why not enter the place of creation in the East, but instead enter the place of killing and decline? If you proclaim the First Principle (第一義諦, ultimate truth), why not directly absorb it in the center? Could it be that it is only discussed in response to a temporary situation, and the so-called West has no actual meaning? Answer: A single word of the Tathagata (如來, 'Thus Gone One', Buddha) contains multiple meanings, but the paths of evil and righteousness are different, and should be distinguished. If you say that thoughts cease...
則念絕誰生。若云地容。則地容有限。金性不變。秋位司成。二義為近。據實而論。亦不盡然。蓋虛空無盡。世界何窮。今此極樂之邦。東觀則西。西觀則東。南北二方。亦復類是。釋迦勸往。故說西方。別佛贊生。必標他向。那得執西立義。膠固不融。不然。童子遍參。何復南為正位。藥師示現。乃令東亦凈方。但歸心一處。專念斯成已耳。
問。兜率。彌勒宮也。昔人往往發願求生。具有儀法。至唐道昂。專修西方。而臨終兜率來迎。夫兜率可不願而致。西方似亦可不願而致矣。又或誓取銅輪。反得鐵輪。誓取金臺。反得銀臺。則誓取西方凈土。反得東方凈土。亦未可知。
答。十善戒定。生天之正因也。發願迴向。生凈土之正因也。故生天者。容有不資于愿。而生凈土者。無愿則不成也。蓋凈土非無善力。而愿乃居先。生天亦假慕求。而善為之主。世有初修天業。後知非。而一意西方。是以歿現玉京。俄隱跡。而重彰佛國。正專求之所感。豈漫修而可成。至如銅鐵未符。金銀稍隔。則是求上僅得其中。然而終竟必如其愿。志西方而功未就。要於人天善道受生耳。若能純一用心。堅誠發願。西則必西。何東生之足慮。
問。懺中所禮佛。乃盡三世。而所念佛。獨一彌陀。固謂三世諸佛無稱名之
【現代漢語翻譯】 現代漢語譯本：如果說唸佛終結於何處，是誰產生的呢？如果說是地容納了唸佛，那麼地的容納是有限的。金的性質不變，秋季主管肅殺，這兩種解釋比較接近。但根據實際情況來論，也不完全是這樣。因為虛空沒有窮盡，世界又怎麼會有盡頭呢？現在這個極樂世界，從東邊看是西邊，從西邊看是東邊，南北兩個方向，也都是這樣。釋迦牟尼佛勸人往生，所以說西方。別的佛讚歎往生，必定標明其他的方向。怎麼能執著于西方來立論，固執而不變通呢？不然的話，善財童子遍參善知識，為什麼還要以南方為正位呢？藥師佛示現，就讓東方也成為清凈的國土。只要歸心於一處，專心念佛就能成就。 問：兜率天是彌勒菩薩的宮殿。過去的人常常發願求生兜率天，有相應的儀軌法度。到了唐朝的道昂法師，專門修西方凈土，但臨終時卻是兜率天來迎接。那麼兜率天可以不發願而達到，西方凈土似乎也可以不發願而達到。又或者發誓要得到銅輪王，反而得到鐵輪王；發誓要得到金臺，反而得到銀臺。那麼發誓要往生西方凈土，反而得到東方凈土，也是未可知的事情。 答：修持十善業、持戒和禪定，是往生天界的正因。發願迴向，是往生凈土的正因。所以往生天界的人，或許可以不依靠發願；而往生凈土的人，沒有發願就不能成就。因為凈土並非沒有善的力量，而是發願居於首位。往生天界也需要仰慕追求，而善業是主導。世上有人最初修持天界的業，後來知道不對，而一心向往西方凈土，因此去世后顯現於玉京（天界），不久又隱去軌跡，而重新彰顯于佛國。這正是專心求往生的感應，哪裡是隨便修修就能成就的呢？至於銅輪和鐵輪不符，金臺和銀臺稍有差別，這是求上等的卻只得到中等的。然而最終必定會如其所愿。立志往生西方凈土而功德還沒有成就，就要在人天善道中受生了。如果能夠純一地用心，堅定誠懇地發願，往生西方就必定是西方，哪裡還用擔心往生到東方呢？ 問：在懺悔中所禮拜的佛，是盡虛空遍法界三世一切諸佛，而所念的佛，卻只有一尊阿彌陀佛。既然說三世諸佛沒有稱名之
【English Translation】 English version: If the thought ceases, from whom does it arise? If it is said that the earth contains it, then the earth's capacity is limited. The nature of gold is unchanging, and autumn governs completion. These two interpretations are closer to the truth. However, realistically speaking, this is not entirely the case. Because space is endless, how can the worlds be finite? Now, in this Land of Ultimate Bliss (Sukhavati), looking east, it is west; looking west, it is east. The north and south directions are similar. Shakyamuni Buddha encourages rebirth there, so he speaks of the West. Other Buddhas praise rebirth, and they must indicate other directions. How can one cling to the West and establish a rigid, inflexible doctrine? Otherwise, why would Sudhana (Shancai Tongzi) visit teachers everywhere, and still regard the South as the proper direction? The Medicine Buddha (Bhaisajyaguru) manifests and makes the East also a pure land. Simply direct your heart to one place, and single-mindedly reciting will accomplish it. Question: Tushita (兜率) is Maitreya's (彌勒) palace. In the past, people often made vows to be reborn there, with corresponding rituals and practices. But Daoang of the Tang Dynasty, who specialized in the Western Pure Land, was greeted by Tushita at the time of his death. So, Tushita can be attained without a vow, and the Western Pure Land seems to be attainable without a vow as well. Furthermore, one might vow to obtain a copper wheel (cakravartin), but instead obtain an iron wheel; vow to obtain a golden dais, but instead obtain a silver dais. So, vowing to be reborn in the Western Pure Land, but instead being reborn in the Eastern Pure Land, is also a possibility. Answer: Practicing the ten good deeds, upholding precepts, and practicing meditation are the direct causes for rebirth in the heavens. Making vows and dedicating merit are the direct causes for rebirth in the Pure Land. Therefore, those who are reborn in the heavens may not rely on vows, but those who are reborn in the Pure Land cannot succeed without vows. Because the Pure Land is not without the power of good deeds, but vows come first. Rebirth in the heavens also requires admiration and seeking, but good deeds are the main factor. There are people in the world who initially cultivate heavenly karma, but later realize it is not right, and wholeheartedly aspire to the Western Pure Land. Therefore, after death, they appear in Jade Capital (heaven), but soon disappear and reappear in the Buddha-land. This is the response of single-mindedly seeking rebirth there; how can it be accomplished by casual cultivation? As for the copper and iron wheels not matching, and the gold and silver daises being slightly different, this means seeking the highest but only obtaining the middle. However, in the end, it will surely be as one wishes. Aspiring to the Western Pure Land but not yet achieving the merit, one must be born in the good paths of humans and devas. If one can use the mind purely and sincerely make vows, then rebirth in the West will surely be in the West. Why worry about being born in the East? Question: The Buddhas worshiped in repentance are all the Buddhas of the three times, while the Buddha recited is only Amitabha (彌陀). Since it is said that the Buddhas of the three times have no name to be
愿耳。然彌陀亦有多名。具在經中。隨取一名持之。得否。據小彌陀經。翻為無量壽。無量光。而觀經獨稱無量壽者。豈能觀之智。所觀之光。即為光耶。六方佛中。其西亦有無量壽者。即是此佛自讚否耶。
答。如來名號。誠曰多端。但取偏熟眾生耳根。于中實無差別。惟彼彌陀之號。普遍十方。故令稱念之人。皆歸一致。且無量壽是唐言。阿彌陀乃梵語。而壽量現等虛空。光明自遍宇宙。舉體該用。但云無量壽足矣。若夫十方諸佛。核之歷有同名。釋迦尊稱。多之至於無算。極樂教主。何獨不然。非佛自讚。亦無疑矣。今時有人執念釋迦而不念彌陀者。自以為是。拗眾稱高。噫。釋迦使汝師彌陀。而汝不從教。譬之子違父命。而不就明師。雖日呼其父。安得不云忤逆。
問。觀音紹位時。彼世界中。固知必念彼佛之號矣。不知法藏當時念何佛名而成凈土。使其無所念。固不當以己之所不為者強人。使其遍念諸佛。尤不當使人專持而獨私於己。又復此門之開。自彌陀始。則諸佛何以徒知讚羨。而閉其門。略不為眾生地耶。
答。古佛出世。已經無量。則后佛之念先佛。誰復能數計而知。但當機教主。開啟法門。必出自一佛之口。猶禮樂征伐自天子出耳。非諸侯之不言唸佛也。且法海無邊。非謂止
【現代漢語翻譯】 現代漢語譯本： 問：好的。然而阿彌陀佛也有很多名號，都記載在經書中。隨便選取一個名號來持念，可以嗎？根據《小彌陀經》，翻譯為無量壽、無量光。而《觀經》只稱無量壽，難道是能觀的智慧，所觀的光，就是光嗎？六方佛中，西方也有一尊無量壽佛，這是阿彌陀佛自己讚歎自己嗎？ 答：如來的名號，確實有很多。只是選取與眾生耳根最熟悉的那個，其中實際上沒有差別。唯獨阿彌陀佛的名號，普遍十方，所以讓稱念的人，都歸於一致。而且無量壽是漢語，阿彌陀是梵語。而壽命的量如同虛空，光明自然遍佈宇宙。整體包含作用，只說無量壽就足夠了。至於十方諸佛，覈實起來也有同名的。釋迦牟尼佛的尊稱，多到數不清。極樂世界的教主，為什麼就不能這樣呢？不是佛自己讚歎自己，這一點毫無疑問。現在有人執著于念釋迦牟尼佛而不念阿彌陀佛，自以為是，違背大眾，抬高自己。唉！釋迦牟尼佛讓你以阿彌陀佛為師，而你不聽從教誨，好比兒子違背父親的命令，而不去向明師學習。即使每天呼喊他的父親，怎麼能說不是忤逆呢？ 問：觀音菩薩繼承佛位時，那個世界中，當然知道必定念阿彌陀佛的名號了。不知道法藏比丘（Dharmākara）當時念什麼佛的名號而成就凈土。如果讓他什麼都不念，本來就不應該用自己不去做的事情強求別人。如果讓他遍念諸佛，尤其不應該讓人專持一個名號而獨自偏愛自己。而且這個法門的開啟，從阿彌陀佛開始，那麼諸佛為什麼只是知道讚歎，而關閉這個法門，一點也不為眾生開啟呢？ 答：過去的佛出世，已經無數了，那麼後來的佛念先前的佛，誰又能數得清呢？只是當機教主，開啟法門，必定出自一佛之口，好比禮樂征伐出自天子一樣。不是說諸侯不念佛啊。而且法海無邊，不是說只
【English Translation】 English version: Question: Agreed. However, Amitābha (Amitābha - Infinite Light/Life) also has many names, all recorded in the scriptures. Is it permissible to choose any one of them to recite? According to the Smaller Sukhāvatīvyūha Sūtra, it is translated as Immeasurable Life and Immeasurable Light. But the Contemplation Sutra (Amitāyurdhyāna Sūtra) only mentions Immeasurable Life. Could it be that the wisdom of contemplation and the light contemplated are the same as light? Among the Buddhas of the six directions, there is also an Immeasurable Life Buddha in the West. Is this the Buddha praising himself? Answer: The Tathāgata's (Tathāgata - 'Thus Gone One', an epithet of the Buddha) names are indeed numerous. It is simply a matter of choosing the one most familiar to the ears of sentient beings, and there is actually no difference among them. Only the name Amitābha is universal in the ten directions, so that those who recite it all return to the same point. Moreover, 'Immeasurable Life' is the Chinese translation, while 'Amitābha' is the Sanskrit term. And the measure of life is like empty space, and the light naturally pervades the universe. The whole encompasses the function, so it is sufficient to simply say 'Immeasurable Life'. As for the Buddhas of the ten directions, upon verification, there are those with the same names. The honorable title of Śākyamuni (Śākyamuni - the sage of the Shakya clan, referring to the historical Buddha) is so numerous as to be uncountable. Why can't the lord of the Land of Bliss be the same? It is not the Buddha praising himself, there is no doubt about that. Nowadays, some people insist on reciting Śākyamuni and not Amitābha, thinking they are right, opposing the masses and elevating themselves. Alas! Śākyamuni told you to take Amitābha as your teacher, but you do not follow the teaching, like a son disobeying his father's orders and not seeking a wise teacher. Even if he calls out to his father every day, how can it not be said to be disobedience? Question: When Avalokiteśvara (Avalokiteśvara - the Bodhisattva of Compassion) succeeds to the Buddha's position, in that world, it is of course known that they must recite the name of that Buddha. I wonder what Buddha's name Dharmākara (Dharmākara - the monk who became Amitabha Buddha) recited at that time to achieve the Pure Land. If he was not to recite anything, one should not force others to do what one does not do oneself. If he recited all the Buddhas, one should especially not make people exclusively hold one name and favor himself alone. Moreover, the opening of this Dharma gate began with Amitābha, so why do all the Buddhas only know to praise it, and close their own gates, not opening them for sentient beings at all? Answer: The ancient Buddhas appeared in the world countless times, so who can count and know the later Buddhas reciting the earlier Buddhas? But the Dharma gate opened by the teaching master of the time must come from the mouth of one Buddha, just as rites, music, and military expeditions come from the Son of Heaven. It is not that the feudal lords do not recite the Buddha. Moreover, the sea of Dharma is boundless, it is not said to only
唸佛。而更無諸教。化門不執。豈必行諸己。而然後教人。就使彌陀不念古佛。令眾生念已何妨。譬孔子學無常師。為萬代宗師奚礙但當專念焉用多疑。
問。彼佛壽命。所謂河沙劫石。浩浩渺渺。非二乘能知者也。若曰復有觀音紹統。是無量而有量矣。佛厭眾生耶。眾生厭佛耶。佛厭眾生。則非佛。眾生厭佛。如法華所云。則觀音之開普門久矣。似非喜新者之所樂從也。將彌陀涅槃之後。亦有正法。像法。末法。而觀音之補位。同彌勒之降生乎。
答。無量有二。一為無量之無量。法性等於虛空是也。二為有量之無量。雖有紹繼。而人天莫數。是也。疑者謂釋迦誘迷邦諸子。故現無常。彌陀統凈土諸賢。正宜永壽。其涅槃也。似厭眾生。然而凈土眾生。已能悟佛身之常住。非比娑婆凡品。率皆認跡滅為真亡。無去無來。非新非舊。生彼國者。尚不明此義乎。是則子克家而父退休。臣有德而君禪位。繇眾生不疑無佛。故佛身權示捨生。縱入涅槃。奚得稱厭。若夫位有補處。則彷彿龍華。法無正末。則迥異娑婆矣。
問。極樂之樂。從情識生。三禪而上。已不耽樂。九品之內。顧復求樂。何也。若云寂滅為樂之樂。豈必緣衣食自然。無有眾苦。而得名乎。若云凈土唯心。心體常樂。何為又言觀佛心者
【現代漢語翻譯】 現代漢語譯本 專心念誦阿彌陀佛，不要再執著于其他的教法和門徑。難道一定要自己先做到，然後才能教導別人嗎？就算阿彌陀佛沒有唸誦過去的佛，讓眾生唸誦祂又有什麼妨礙呢？好比孔子學習沒有固定的老師，成為萬代的宗師又有什麼妨礙呢？只要專心念佛就好，何必多生疑惑。
問：阿彌陀佛的壽命，如同恒河沙數般的劫數，浩瀚無邊，不是二乘（聲聞乘和緣覺乘）所能瞭解的。如果說還有觀世音菩薩來繼承統領，那就是無量變成了有量了。是佛厭棄眾生呢？還是眾生厭棄佛呢？佛如果厭棄眾生，那就不是佛了。眾生如果厭棄佛，就像《法華經》所說的，那麼觀世音菩薩開啟普門已經很久了，似乎不是喜好新事物的人所樂於追隨的。難道阿彌陀佛涅槃之後，也會有正法時期、像法時期、末法時期，而觀世音菩薩的補位，如同彌勒菩薩的降生嗎？
答：無量有兩種。一種是無量的無量，法性等於虛空，就是這種情況。另一種是有量的無量，雖然有繼承，但人數眾多，人天都無法數清，就是這種情況。疑惑的人認為釋迦牟尼佛是爲了誘導邊遠地區的愚昧之人，所以示現無常。阿彌陀佛統領凈土的賢聖，正應該永遠長壽。祂的涅槃，好像是厭棄眾生。然而凈土的眾生，已經能夠領悟佛身的常住不變，不像娑婆世界的凡夫俗子，大多認為佛的示現滅度就是真正的死亡。沒有去也沒有來，不是新的也不是舊的。往生到極樂世界的人，難道還不明白這個道理嗎？這就好比兒子能繼承家業而父親退休，臣子有德行而君王禪讓。因為眾生不懷疑沒有佛，所以佛才權且示現捨棄生命。即使進入涅槃，怎麼能說是厭棄眾生呢？至於菩薩補位，則彷彿彌勒菩薩在龍華樹下成佛。佛法沒有正法、像法、末法時期之分，則與娑婆世界截然不同。
問：極樂世界的快樂，是從情識產生的。三禪天以上，已經不貪戀快樂了。九品往生的人，還要求快樂，這是為什麼呢？如果說是寂滅為樂的快樂，難道一定要依靠衣食自然，沒有各種痛苦，才能得名嗎？如果說凈土唯心，心體本來就是快樂的，為什麼又要說觀佛心呢？
【English Translation】 English version Single-mindedly recite Amitabha Buddha's name, and do not cling to other teachings or paths. Must one necessarily achieve something oneself before teaching others? Even if Amitabha Buddha did not recite the names of past Buddhas, what harm is there in having sentient beings recite His name? It is like Confucius learning from no fixed teacher, what obstacle is there to becoming a master for ten thousand generations? Just focus on reciting the Buddha's name, why harbor so many doubts?
Question: The lifespan of Amitabha Buddha, described as countless kalpas like the sands of the Ganges River, vast and boundless, is beyond the comprehension of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If it is said that Avalokiteśvara (Guanyin) Bodhisattva will succeed in leadership, then the immeasurable becomes measurable. Does the Buddha厭棄(dislike) sentient beings, or do sentient beings厭棄(dislike) the Buddha? If the Buddha厭棄(dislike) sentient beings, then He is not a Buddha. If sentient beings厭棄(dislike) the Buddha, as stated in the Lotus Sutra, then Avalokiteśvara Bodhisattva's opening of the Universal Gate has been long ago, and it does not seem to be something that those who like new things would be happy to follow. After Amitabha Buddha's Nirvana, will there also be a Correct Dharma period, a Semblance Dharma period, and a Degenerate Dharma period, and will Avalokiteśvara Bodhisattva's succession be like Maitreya (Mile) Bodhisattva's descent?
Answer: There are two kinds of immeasurable. One is the immeasurable of the immeasurable, where the Dharma-nature is equal to emptiness. The other is the immeasurable of the measurable, where although there is succession, the number of people and devas is countless. Those who doubt believe that Śākyamuni (Shijia Muni) Buddha appeared impermanent in order to guide the ignorant people of remote lands. Amitabha (Mituo) Buddha, who leads the sages of the Pure Land, should rightfully have eternal life. His Nirvana seems like He is厭棄(disliking) sentient beings. However, the sentient beings of the Pure Land are already able to realize the permanence of the Buddha's body, unlike the ordinary beings of the Saha world, who mostly mistake the apparent cessation of the Buddha's activities as true death. There is no going and no coming, neither new nor old. Those who are born in that land, do they not yet understand this meaning? It is like a son inheriting the family business while the father retires, or a minister having virtue while the ruler abdicates. Because sentient beings do not doubt the absence of the Buddha, the Buddha expediently shows the abandonment of life. Even if He enters Nirvana, how can it be called厭棄(disliking)? As for the bodhisattva succeeding to the position, it resembles Maitreya (Mile) Bodhisattva's enlightenment under the Dragon Flower Tree. The Dharma has no distinction of Correct, Semblance, or Degenerate periods, which is completely different from the Saha world.
Question: The happiness of the Pure Land arises from emotions and consciousness. Above the Third Dhyana Heaven, there is no longer any attachment to happiness. Those who are reborn in the Nine Grades still seek happiness, why is that? If it is said that the happiness of Nirvana is the happiness, must it rely on natural food and clothing, without any suffering, to be named as such? If it is said that the Pure Land is only mind, and the nature of the mind is always happy, why is it also said to contemplate the Buddha's mind?
。大慈悲是。
答。極樂雖接凡情。其實有二。一者對苦說樂。無有眾苦。故名極樂。二者稱性說樂。無苦無樂。故名極樂。此之真樂。豈情識之擬耶。又聲聞以寂滅為樂。大聖以慈悲為樂。則大慈悲心。非即常樂乎。而世人以慼慼言悲。抑末矣。
問。諸穢者。善權之必資也。昔宣師持律甚嚴。化佛數以穢破之。竊意凈剎中人。皆繇精戒而生。佛於此人。正宜遍示穢相。破其執情。柰何更示凈相。將非以水濟水乎。若曰此人定業應爾。則所謂欲令法音宣流。變化所作者。何人慾。何人變也。
答。諸佛善權。合宜則用。有宜逆破者。有宜順成者。各隨其機而已。娑婆苦界。先以苦而折摧。安養樂邦。合用凈而攝受。要使故習永離。善根純熟。何得遽以穢破。遂令鄙吝復萌。水鳥樹林。咸宣妙法。蓋為此也。直俟忍力堅強。然後回入染鄉。利生接物耳。今粗心比丘。未成一德。先試諸艱。觸涅而緇。良繇自取矣。
問。一人作佛事。諸佛應盡知。十方佛來迎。是人何所向。諸佛本同。跡同。種種皆同。唸佛者。合是十方諸佛同來接引。此獨一方三聖往迎。必其念時。所見偏淺。
答。諸佛雖能遍知。而赴機不亂。一佛既勤專念。而感應自符。修凈土者。就使諸佛齊彰。亦必有主有伴。
【現代漢語翻譯】 現代漢語譯本 大慈悲是什麼？ 回答：極樂世界雖然接引凡夫的情感，但實際上有兩層含義。一是針對苦難而言的快樂，因為沒有各種痛苦，所以稱為極樂。二是順應本性而言的快樂，沒有痛苦也沒有快樂，所以稱為極樂。這種真正的快樂，豈是情識所能比擬的呢？而且，聲聞乘以寂滅為樂，大聖則以慈悲為樂，那麼大慈悲心，不就是永恒的快樂嗎？而世人動不動就悲傷，真是捨本逐末了。 提問：各種不凈之物，是善巧方便所必須藉助的。過去宣律師持戒非常嚴格，化佛多次用不凈之物來破除他的執著。我私下認為，凈土中的人，都是因為精進持戒而生的。佛對於這些人，正應該普遍地顯示不凈之相，破除他們的執著之情。為什麼反而顯示清凈之相，難道不是以水濟水嗎？如果說這些人是命中註定應該這樣，那麼所謂『想要讓佛法之音宣揚流佈，變化所作』，是誰想要？誰在變化呢？ 回答：諸佛的善巧方便，適合什麼情況就用什麼。有的適合用逆向破除，有的適合用順勢成就，各自根據不同的根機而已。娑婆世界是苦難的世界，先用苦來折服摧毀。安養樂邦（指西方極樂世界）適合用清凈來攝受。要使過去的習氣永遠斷除，善根完全成熟。怎麼能立刻用不凈之物來破除，反而使鄙陋吝嗇之心再次萌生呢？水鳥樹林，都宣揚微妙的佛法，就是爲了這個緣故。只有等到忍耐的力量堅強了，然後才能回到染污的世間，利益眾生。現在有些粗心的比丘，還沒有成就任何德行，就先嚐試各種艱難困苦，沾染污垢，這實在是自找的。 提問：一個人做佛事，諸佛應該全部知曉。十方諸佛都來迎接，這個人應該朝向哪個方向呢？諸佛的本體相同，示現的跡象相同，種種都相同。唸佛的人，應該是十方諸佛一同前來接引。現在只有西方三聖前來迎接，一定是這個人唸佛的時候，所見的境界偏頗淺薄。 回答：諸佛雖然能夠普遍知曉，但是應機不會錯亂。一位佛既然勤奮專心念佛，那麼感應自然相符。修習凈土的人，就算諸佛同時顯現，也一定有主有伴。
【English Translation】 English version What is great compassion? Answer: Although Sukhavati (the Pure Land of Amitabha Buddha) accommodates the emotions of ordinary beings, it actually has two meanings. First, it is happiness in contrast to suffering; because there is no suffering, it is called Sukhavati (the Land of Ultimate Bliss). Second, it is happiness in accordance with one's true nature; without suffering or happiness, it is called Sukhavati. How can this true happiness be compared to emotional consciousness? Moreover, the Shravakas (Disciples of Buddha) take Nirvana as happiness, while the Great Saints take compassion as happiness. Isn't great compassion itself eternal happiness? But worldly people are easily saddened, which is truly focusing on the trivial. Question: Impurities are necessary for skillful means. In the past, Preacher Xuan (a strict Vinaya master) upheld the precepts very strictly, and the manifested Buddha repeatedly used impurities to break his attachments. I privately think that people in the Pure Land are born through diligent adherence to the precepts. The Buddha should universally show these people impure appearances to break their attachments. Why show pure appearances instead? Isn't this like using water to treat water? If it is said that these people are destined to be like this, then what about 'wanting to spread the Dharma sound and the transformations that are made'? Who wants it? Who is transforming? Answer: The Buddha's skillful means are used according to what is appropriate. Some situations are suitable for reverse destruction, while others are suitable for smooth accomplishment, each according to the individual's capacity. The Saha world (the world of suffering) is first subdued and destroyed with suffering. The Land of Peace and Nourishment (referring to the Western Pure Land) is suitable for being received with purity. It is necessary to ensure that old habits are permanently abandoned and good roots are fully matured. How can one immediately use impurities to break them, causing base and stingy thoughts to sprout again? The water birds and trees all proclaim the wonderful Dharma, and this is for that reason. Only when the power of patience is strong can one return to the defiled world to benefit beings. Now, some careless Bhikkhus (Buddhist monks) have not yet achieved any virtue and first try all kinds of hardships, becoming stained with defilement, which is truly self-inflicted. Question: When a person performs Buddhist deeds, all Buddhas should know. If Buddhas from the ten directions come to greet them, which direction should this person face? The essence of all Buddhas is the same, their manifestations are the same, and everything is the same. Those who recite the Buddha's name should be greeted by all the Buddhas from the ten directions. Now, only the Three Saints of the West come to greet them. It must be that when this person recites the Buddha's name, what they see is biased and shallow. Answer: Although all Buddhas can know everything, they respond to opportunities without confusion. Since one Buddha diligently and attentively recites the Buddha's name, the response naturally corresponds. Those who cultivate the Pure Land, even if all the Buddhas manifest simultaneously, there must be a principal and companions.
彌陀獨顯。化佛云從。因果法爾如然。非是偏淺所致。
問。涅槃云。釋迦亦有凈土。本我導師。在彼末法。最後誠言。可無信受。便爾六時但念迦文。生難勝國。豈不當機耶。釋迦極贊彌陀。合如其愿。既生彼已。遣我承事彌陀。亦復何礙。
答。諸佛誰無凈土。彌陀亦有穢邦。良繇土土交資。佛佛互贊。如世易子而教。猶華接干而生。妙用微權。不可思議。惡知難勝。非即清泰之鄉。安辨瞿曇。得無法藏之後。但遵現教。毋用他求。
問。有云大徹大悟人。不妨更見彌陀。既已不歷諸位。立地成佛矣。以佛見佛。猶以知知知。此一見為是參。為是證。意者權示榜樣。又或理既頓超。身猶凡下。往獲妙用。乃可度生耳。
答。凡夫心始得悟。見處與佛相齊。菩薩行實無邊。功能去佛猶遠。不妨再依古佛。重受新聞。且證且參。何窮何盡。昔人謂離師太早。不能盡其妙。況離佛乎。若執三祇薰煉。是藏教小乘。而弱羽狂飛。失利多矣。可不慎諸。
問。即凈即穢。即穢即凈。西方此土。不逾分寸。生而即無生。去則實不去。今曰彈指。曰一念頃。曰屈伸臂。此已約時。便似舉足移步。雖云極速。猶是兩途。
答。執謝惑銷。縱使路阻千山。而融通不二。情關識鎖。就令速超彈指
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛獨自顯現，化身佛陀如雲般隨從，這是因果法則自然而然的體現，並非是片面或淺顯的理解所能達到的。
問：涅槃經中說，釋迦牟尼佛也有凈土，他是我們本來的導師。在末法時代，他最後的真誠教誨，難道不應該信受嗎？如果只是六時念誦釋迦牟尼佛的名號，希望往生到難勝國土，難道不更符合時機嗎？釋迦牟尼佛極力讚歎阿彌陀佛，應該如他所愿。既然已經往生到西方極樂世界，再派遣我來承事阿彌陀佛，又有什麼妨礙呢？
答：哪一尊佛沒有凈土呢？阿彌陀佛也有穢土。正是因為凈土與穢土相互資助，諸佛之間互相讚歎，就像世俗之人交換孩子來教育，又像花朵嫁接枝幹而生長。這種妙用和權宜之計，是不可思議的。認為難勝國土就是清泰之鄉是錯誤的理解。又怎麼能斷定釋迦牟尼佛在獲得無法之藏后，就不能去其他凈土呢？只要遵從現在的教誨，不要向其他地方尋求。
問：有人說，大徹大悟的人，不妨礙再去拜見阿彌陀佛。既然已經不需要經歷各個修行階段，可以立即成佛了，那麼以佛的境界去見佛，就像用知覺去感知知覺一樣。這一次拜見，是屬於參拜，還是屬於證悟呢？或許只是權宜之計，爲了給大家做個榜樣，又或者是因為理上已經頓悟，但身體仍然是凡夫，前往西方極樂世界獲得妙用，才可以更好地度化眾生吧？
答：凡夫的心剛剛開始覺悟，所見到的境界與佛的境界相同，菩薩的修行實際上是無邊無際的，其功德和能力距離佛的境界還很遙遠。不妨再次依止過去的佛，重新接受新的教誨。證悟和參拜，是沒有窮盡的。古人說，過早地離開老師，就不能完全領會其中的奧妙，更何況是離開佛呢？如果執著於三大阿僧祇劫的熏修，那是藏教小乘的觀點，就像羽翼未豐就狂妄地飛翔，失去的利益會更多。難道不應該謹慎嗎？
問：凈與穢是相互依存的，西方極樂世界與我們所處的娑婆世界，並不超過一寸的距離。往生就是無生，離開實際上並沒有離開。現在說彈指之間，說一念頃刻，說屈伸手臂，這已經是在用時間來衡量了，就像抬腳邁步一樣，即使說速度極快，仍然是兩個不同的過程。
答：如果執著消除了，迷惑也消散了，即使道路被千山阻隔，也能融會貫通，達到不二的境界。如果情感的關卡和意識的枷鎖被打破，即使是超越彈指一揮間也是可以實現的。
【English Translation】 English version: Amitabha Buddha manifests alone, with the manifested Buddhas following like clouds. This is the natural manifestation of the law of cause and effect, not something achievable through superficial or shallow understanding.
Question: The Nirvana Sutra says that Shakyamuni Buddha also has a Pure Land, and he is our original teacher. In the Dharma-ending Age, shouldn't his final sincere teachings be believed and accepted? If one simply recites the name of Shakyamuni Buddha during the six periods of the day, hoping to be reborn in the Land of Difficult Victory (Nan Sheng Guo), wouldn't that be more appropriate for the times? Shakyamuni Buddha highly praises Amitabha Buddha; we should follow his wishes. Since one has already been reborn in the Western Pure Land, what harm is there in being sent to serve Amitabha Buddha?
Answer: Which Buddha doesn't have a Pure Land? Amitabha Buddha also has impure lands. It is precisely because Pure Lands and impure lands support each other, and Buddhas praise each other, like people exchanging children for education, or like grafting branches onto a tree. This wondrous function and expedient means are inconceivable. To think that the Land of Difficult Victory is the same as the Land of Pure Serenity (Qing Tai) is a misunderstanding. And how can one be certain that Shakyamuni Buddha, after obtaining the Treasury of No-Dharma, cannot go to other Pure Lands? Just follow the present teachings and do not seek elsewhere.
Question: Some say that a person who has attained great enlightenment may still visit Amitabha Buddha. Since they no longer need to go through various stages of practice and can attain Buddhahood immediately, seeing a Buddha with the mind of a Buddha is like using consciousness to perceive consciousness. Is this visit considered a pilgrimage or an attainment? Perhaps it is just an expedient means to set an example for others, or perhaps it is because one has already had a sudden enlightenment in principle, but the body is still that of an ordinary person, and going to the Western Pure Land to obtain wondrous functions is necessary to better liberate sentient beings?
Answer: When an ordinary person's mind first awakens, what they see is on par with the Buddha's realm, but a Bodhisattva's practice is truly boundless, and their merit and abilities are still far from the Buddha's realm. There is no harm in relying on the ancient Buddha again and receiving new teachings. Attainment and pilgrimage are endless. The ancients said that leaving the teacher too early prevents one from fully understanding the subtleties, let alone leaving the Buddha? If one clings to the cultivation of the three asamkhya kalpas, that is the view of the Hinayana of the Tripitaka teachings, like a fledgling bird flying wildly, losing more than it gains. Shouldn't one be cautious?
Question: Purity and impurity are interdependent; the Western Pure Land and our Saha world are not more than an inch apart. Rebirth is non-birth, and leaving is actually not leaving. Now we speak of a snap of the fingers, a moment of thought, or the bending and stretching of an arm. This is already measuring with time, like lifting a foot and taking a step. Even if we say it is extremely fast, it is still two different processes.
Answer: If attachments are eliminated and delusions are dispelled, even if the road is blocked by thousands of mountains, one can still achieve fusion and non-duality. If the barriers of emotions and the shackles of consciousness are broken, even surpassing the snap of a finger is possible.
。而判隔彌深。今學人唯圖句語尖新。喜談即穢即凈。不知頭沒九淵之下。謂天壤無殊。身沈鮑廁之中。謂薰蕕不別。良可哀夫。
問。執途之人而問之。皆曰。唸佛。耳之。則口稱。非心念也。詰之。則曰。心口相應云。夫心口相應斯成聲。因心而動斯爲念。安得以聲爲念乎。或謂萬法唯心。何聲之非心耶。然則鐘鼓琴瑟之鳴。亦是念乎。幾矯亂矣。
答。鐘鼓雖含洪韻。非叩不鳴。琴瑟雖具妙音。無指不發。鐘鼓琴瑟。譬唇舌之外張。若擊若彈。似心念之內動。如其絕念。從何發聲。是以寐語喃喃。亦繇夢想。豈得佛聲浩浩。不自心源。但世人任運稱呼。不專不切。初則藉念成聲。頃則隨聲亂念。名曰相應。實不相應耳。天如有言。口與心。聲聲相應。心與佛。步步不離。如是念佛。其庶幾乎。
問。善財之參德云。始知唸佛法門。及南過百城。五十四參而見阿彌陀佛也。則三昧成矣。他日文殊現身竹林。但令人念阿彌陀佛。夫以善財位臻十信。文殊何不徑指即見彌陀。而顧使周曆百城乎。彼學人未南詢而輒議西歸者。太早計乎。
答。始參而教唸佛。則從源以及流。周曆而見彌陀。則繇末而歸本。所謂無不從此法界流。無不還歸此法界也。是故南詢而後西返。豈曰遲還。往生而後遍游
【現代漢語翻譯】 現代漢語譯本： 而判斷的差別如此之深。現在的學佛人只追求語句的尖銳新奇，喜歡談論即是污穢又是清凈，不知道已經頭沒入深淵之下，還說天下沒有差別；身子沉在糞坑之中，還說香草和臭草沒有區別，真是可悲啊。
問：抓住一個路人問他，都說在念佛。聽到的，只是口頭稱念，並非心裡念。追問他，就說心口相應。心口相應才發出聲音，因為心裡動才成爲念頭。怎麼能把聲音當作念頭呢？或者說萬法唯心，難道聲音就不是心嗎？如果這樣，那麼鐘鼓琴瑟的鳴響，也是念頭嗎？這簡直是矯揉造作，擾亂正法了。
答：鐘鼓雖然包含洪亮的聲音，不敲擊就不會鳴響；琴瑟雖然具有美妙的音調，沒有手指撥動就不會發出聲音。鐘鼓琴瑟，好比唇舌的外在表現；敲擊彈撥，類似於心念的內在活動。如果斷絕了念頭，又從哪裡發出聲音呢？所以夢話喃喃，也是因為做夢。怎麼能說浩浩蕩蕩的佛號聲，不是來自心源呢？只是世人隨意稱念，不專注不懇切，開始是藉助念頭發出聲音，不久就隨著聲音擾亂了念頭，名為相應，實際上是不相應的。天如有句話說：『口與心，聲聲相應；心與佛，步步不離。』這樣唸佛，或許可以吧。
問：善財童子參訪德云比丘，才開始知道唸佛法門，以及後來向南走過一百多座城市，五十四參才見到阿彌陀佛。這樣三昧才算成就。後來文殊菩薩現身竹林，只是教人念阿彌陀佛。以善財童子已經達到十信的位次，文殊菩薩為什麼不直接指示他立即見到阿彌陀佛，而偏偏要讓他周遊一百多座城市呢？那些學佛人還沒有向南參訪就議論往生西方極樂世界，是不是太早打算了？
答：開始參訪就教他念佛，這是從源頭到支流；周遊參訪后見到阿彌陀佛，這是從末端迴歸根本。這就是所謂的『無不從此法界流，無不還歸此法界』。所以向南參訪而後迴歸西方，怎麼能說是遲緩呢？往生西方極樂世界之後才能遍游十方世界。
【English Translation】 English version: Yet the difference in judgment is so profound. Present-day Buddhist learners only pursue sharp and novel phrases, delighting in discussing 'both defilement and purity.' They are unaware that they are already submerged deep beneath the abyss, yet claim there is no difference in the world; their bodies are immersed in a latrine, yet they claim that fragrant and foul plants are indistinguishable. How lamentable!
Question: If you grab a passerby and ask them, they will all say they are reciting the Buddha's name (Nianfo 唸佛). What is heard is merely oral recitation, not mental recitation. If you press them, they will say it is 'correspondence between mind and mouth.' Correspondence between mind and mouth is what produces sound, and it is the movement of the mind that becomes a thought. How can sound be taken as thought? Or, it is said that all phenomena are mind-only; is sound not mind? If so, are the sounds of bells, drums, zithers, and lutes also thoughts? This is simply artificial and disruptive!
Answer: Although bells and drums contain resounding tones, they do not sound unless struck. Although zithers and lutes possess wondrous melodies, they do not emit sound without fingers plucking them. Bells, drums, zithers, and lutes are like the external manifestation of lips and tongue; striking and plucking are like the internal movement of mind and thought. If thoughts are extinguished, from where does sound arise? Therefore, even the mumbling of sleep-talking arises from dreams. How can the vast and mighty sound of the Buddha's name not originate from the source of the mind? It is just that worldly people recite casually, without focus or earnestness. Initially, they rely on thought to produce sound; soon, they are distracted by sound and their thoughts become disordered. This is called 'correspondence,' but in reality, it is not correspondence. As Tiānrú (天如) said, 'Mouth and mind, sound corresponds with sound; mind and Buddha, step by step, they are inseparable.' Reciting the Buddha's name in this way, perhaps it may be effective.
Question: It was only when Sudhana (善財, Shancai) visited the Bhikshu Devaśrī (德云, Deyun) that he first learned the Dharma gate of Buddha-Recollection (Nianfo 唸佛). And later, after traveling south through over a hundred cities and making fifty-four visits, he saw Amitābha Buddha (阿彌陀佛). Only then was Samadhi achieved. Later, Mañjuśrī Bodhisattva (文殊, Wenshu) appeared in the Bamboo Grove, simply instructing people to recite Amitābha Buddha. Since Sudhana had already reached the stage of the Ten Faiths, why didn't Mañjuśrī directly point him to immediately see Amitābha, but instead made him travel through over a hundred cities? Are those Buddhist learners who discuss rebirth in the Western Pure Land (西歸, Xigui) before visiting the south planning too early?
Answer: Teaching him to recite the Buddha's name at the beginning of his pilgrimage is to go from the source to the branches. Seeing Amitābha after traveling around is to return from the branches to the root. This is what is meant by 'Nothing does not flow from this Dharma Realm, and nothing does not return to this Dharma Realm.' Therefore, returning west after visiting the south cannot be called a delayed return. Only after being reborn in the Western Pure Land can one travel throughout the ten directions.
。何云早計。醫王發藥。標本隨宜。操縱微機。固凡情靡測矣。
問。總攝六根而唸佛。此勢至語也。念既從心與意之所生。則凡為愿者。迴向者。禮者。懺者。一念蔽之矣。世無心外之愿。與心外之迴向禮懺也。夫一心念佛。而是佛所發之菩提。即愿也。專向是佛。即迴向也。南無。即禮也。一念消生死之罪。即懺也。余可例知矣。唸佛有何不足。而紛紛使心亂哉。
答。一心清凈。是為理觀內明。五體翹勤。乃曰事懺外助。直觀本心。非不徑要。而末法眾生。慧薄垢重。須假理觀事懺。內外交攻。庶得定就慧成。死生速脫。但今人惟存事懺。理觀全荒。何況外飾虛文。中無實悔。反令清信男女。紛紛亂心。背普賢之愿王。乖慈雲之本制。嗟乎傷哉。弊也久矣。
問。觀經言。觀佛心者。大慈悲是。世人若能放生戒殺。仁民愛物。以至九類眾生皆滅度之。而不作滅度想。遂與法藏之心契矣。且又不違釋迦觀心之訓。柰何取觀身與稱名之粗跡。而反以佛心為助緣耶。
答。唸佛有二。一者唸佛心性。二者唸佛身名。念心性者。見真佛也。不妨覲光明相好之佛于西方。念身名者。見應佛也。亦能睹自性天真之佛于象外。本跡雙舉。理事同原。心性良非助緣。身名豈云粗跡。今五部六冊之徒。借
【現代漢語翻譯】 何謂早作打算？就像醫王開出藥方，根據病情的標本情況，靈活地進行治療。這種精妙的操控，實在不是凡夫俗子所能測度的。
問：總攝六根而唸佛，這是大勢至菩薩所說。念既然是從心和意所生，那麼凡是發願、迴向、禮拜、懺悔，都可以用一念來概括。世上沒有心外的發願，也沒有心外的迴向禮懺。一心念佛，而佛所發的菩提心，就是愿；專心向著佛，就是迴向；南無（皈依），就是禮；一念可以消除生死之罪，就是懺。其餘的可以依此類推。唸佛有什麼不足，而要紛紛擾擾地使心混亂呢？
答：一心清凈，這是理觀內明；五體投地，精勤禮拜，這是事懺外助。直接觀照本心，並非不直接重要。但末法時代的眾生，智慧淺薄，業障深重，必須藉助理觀事懺，內外交攻，才能得到定力成就，智慧增長，迅速脫離生死輪迴。但現在的人只注重事懺，理觀完全荒廢，更何況只是表面上的虛假行為，心中沒有真正的懺悔。反而讓清信的男女，紛紛擾擾，心生混亂，背離普賢菩薩的愿王，違背慈雲懺主的本來制度。唉，可悲啊！這種弊端已經很久了。
問：《觀經》說：『觀佛心者，大慈悲是。』世人如果能夠放生戒殺，仁愛百姓，愛護萬物，乃至使九類眾生都得到滅度，而不作滅度之想，就與法藏菩薩的心意相契合了。而且又不違背釋迦牟尼佛觀心的教誨。為什麼只取觀身和稱名的粗淺方法，反而把佛心作為助緣呢？
答：唸佛有兩種，一是念佛的心性，二是念佛的身名。念心性，就是見真佛。不妨在西方凈土覲見光明相好的佛。念身名，就是見應化佛。也能在形象之外，見到自性天真的佛。本和跡同時舉起，理和事同出一源。心性當然不是助緣，身名怎麼能說是粗淺的方法？現在五部六冊之徒，借
【English Translation】 What is early planning? It's like the Medicine King prescribing medicine, adjusting the treatment flexibly according to the symptoms and root causes of the illness. Such subtle manipulation is truly beyond the comprehension of ordinary people.
Question: 'Gathering the six senses to recite the Buddha's name,' this is what Mahāsthāmaprāpta (Great Strength Bodhisattva) said. Since recitation arises from the mind and intention, then all vows, dedications, prostrations, and repentances can be encompassed by a single thought. There are no vows outside the mind, nor are there dedications, prostrations, or repentances outside the mind. Reciting the Buddha's name with a single mind, and the Bodhi mind that the Buddha generates, is the vow; focusing solely on the Buddha is the dedication; Namo (taking refuge) is the prostration; a single thought can eliminate the sins of birth and death, which is repentance. The rest can be understood by analogy. What is lacking in reciting the Buddha's name that causes people to be so disturbed and confused?
Answer: A pure and concentrated mind is the inner clarity of principle-based contemplation; prostrating with the five limbs and diligently practicing is the external assistance of practice-based repentance. Directly contemplating the original mind is not unimportant. However, beings in the Dharma-ending Age have shallow wisdom and heavy defilements, so they must rely on both principle-based contemplation and practice-based repentance, attacking both internally and externally, in order to attain samadhi and develop wisdom, and quickly escape the cycle of birth and death. But now people only focus on practice-based repentance, completely neglecting principle-based contemplation, and what's more, they only engage in superficial and insincere actions, without genuine remorse in their hearts. This only causes faithful men and women to be disturbed and confused, deviating from the Vows of Samantabhadra (Universal Worthy Bodhisattva) and violating the original rules of Master Ciyun (Compassionate Cloud). Alas, how sad! This malpractice has been going on for a long time.
Question: The Contemplation Sutra says, 'Contemplating the Buddha's mind is great compassion.' If people can release living beings, abstain from killing, be kind to the people, cherish all things, and even liberate all nine categories of beings without conceiving the notion of liberation, then they will be in accord with the mind of Dharmākara (Dharma Treasury Bodhisattva). Moreover, they will not violate the teachings of Śākyamuni Buddha on contemplating the mind. Why do they only take the crude methods of contemplating the body and reciting the name, and instead regard the Buddha's mind as an auxiliary condition?
Answer: There are two ways to recite the Buddha's name: one is to recite the Buddha's mind-nature, and the other is to recite the Buddha's body and name. Reciting the mind-nature is seeing the true Buddha. It does not prevent one from seeing the Buddha with radiant marks and characteristics in the Western Pure Land. Reciting the body and name is seeing the manifested Buddha. One can also see the Buddha of one's own true nature beyond form. The fundamental and the manifested are raised together, and principle and practice share the same origin. The mind-nature is certainly not an auxiliary condition, and how can the body and name be called crude methods? Now, the followers of the Five Divisions and Six Compilations, using
口無為。撥空因果。障人禮像。𠷣彼稱名。古德有言。人人丹霞。方可劈佛。個個百丈。始可道無。其或未然。入地獄如箭射。
問。空華巾兔之類。世所謂幻妄也。一切依正之報。世所謂實事也。佛言實事俱是幻妄。則空華巾兔。又當何名。藉令彼之實事果為幻妄。其形狀了了虛偽。一空華巾兔可矣。安俟推破。始知幻妄。是故有幻者。有如幻者。有妄者。有如妄者。彼同居凈土。幻妄耶。如幻妄耶。全妄是真。全幻是中。同居穢土。即同居凈土。同居凈土。即上三土耶。
答。空華巾兔。固全體虛無。肉兔樹華。亦從來幻妄。本不推而自破。但在迷而未知。故正幻與如幻無殊。實妄與似妄何別。同居凈土。蓋即幻即如。即真即中者矣。統而論之。即穢即凈。即一即三。畢竟空寂。有何階限。然雖如是。情見未破。欣厭猶存。應須消除幻妄。證入真常。捐棄穢邦。求生凈國。若夫舍垢取凈。是生死業。常禪師語使未著在。
問。約心觀佛。以妄心。觀妄佛。所見之佛即妄也。悟如映象。如虛空。妄體全真。乃得證入蓮品。假如魔化佛身。亦妄也。妄與前妄。無二無別。則此妄豈不即空假中。當體全真。而必欲遣之。遣著何去。
答。別真妄。辨佛魔。一代時教。不得不然。據實而論。真亦
不立。有何妄焉。佛且是無。誰為魔者。不見有魔。尚安用遣。如其陰識猶封。未許撥無魔事。楞嚴所示。諦審思之。
問。昔人云。佛。日也。狀佛性者。曰。如杲日麗空。狀佛光者。亦曰。如百千日。此日觀所繇立也。非生盲人。無不見日。取其觀心易成。而諸師舍此。據作毫相之觀。疑于故紊觀經次序矣。或謂恐吸日精者混之。獨不慮黃闕眉間之論。矣門明堂之說。混我中觀耶。
答。不觀日輪。而觀毫相。越次而行。是自有說。良以觀門雖廣也。而標大主。則言佛便周。佛相雖多也。而表中道。則唯毫是統。蓋為夫樂簡便而憚繁劇者設也。似乎越次。實則無傷。獨慨夫法立魔隨。以邪混正。有不可勝舉者矣。噫。不但謬解經文。兼複流成世害。吸日月。而納妖祟以亡身。守印堂。而聚火熱以盲目。逼臍氣而成蠱滿。運任督而結癰疽。禍及良民。殃遺後代。可不悲夫。
問。凈土之無女人。恐惑行人也。而觀音自凈土出。往往化為女人。如所稱馬郎婦等者。合論指善財所見童女之類。並是慈相。蓋地上菩薩。始行慈度人耳。佛心既是慈悲。反於本剎。顯威光而不呈慈相。何也。
答。娑婆欲染偏重。故觀音即女以轉其心。善財差別未明。故婆須現女以通其智。非慈化之謂也。行慈而現
女。慈化未行。欲染先熾矣。九蓮佳士。始習凈心。有女以損善芽。甚不宜矣。
問。末法。般舟三昧經先滅。無量壽經更留。夫般舟所祈見者。此彌陀也。觀經所祈見者。亦此彌陀也。謂常行為難。則成觀亦難。謂見佛前立為難。則今之習觀者。方以日觀難成。直觀毫相矣。豈有今日難成之觀。而法滅時。更易為力也。
答。無量壽經更留住世者。大彌陀經是也。非十六觀經也。良以稱名易舉。觀想難成。般舟先觀足輪。逆緣而上。亦觀經之類耳。佛境勝而凡心粗。難就一心三觀。宴安便而勤苦逆。誰肯卻坐常行。而六字稱名。則三尺童子辦之矣。此經偏救末世。豈偶然哉。
問。慈雲開理一心。事一心。夫一心窮理。一心作事。是二心互起。如雙桴兩杵。亂動不休。奚云不亂。若理如事。事如理。彼一心即此一心。則單用一心。有何不可。禮師云。附事顯理。又是一種觀法。不合曰理觀事觀。天臺教門固如是。慈雲乃其後嗣。何獨不如是。
答。智一也。而明權實。非裂智以成雙。心一也。而說妄真。不破心而為二。觀有理事。亦何礙焉。譬之映象別而不離。水月分而不斷。就事而思其理。理在事中。從理而推其事。事非理外。何待兩處起念。桴杵亂投故理事者。一而二。二而一。不相
【現代漢語翻譯】 現代漢語譯本： 女子啊，慈悲教化尚未推行，情慾的火焰卻已先熾熱起來。那些在九蓮道場修行的優秀人士，剛剛開始學習清凈心，有女子來損毀他們的善根，實在是不應該啊。 問：末法時代，《般舟三昧經》（Pratyutpanna Samadhi Sutra，一種通過唸佛而得見諸佛的三昧法門）會先滅絕，《無量壽經》（Larger Sutra of Immeasurable Life，凈土宗的重要經典）會留存更久。而《般舟三昧經》所祈求見到的，是阿彌陀佛（Amitabha Buddha）。《觀經》（Contemplation Sutra，即《佛說觀無量壽佛經》）所祈求見到的，也是阿彌陀佛。如果說常行（constant walking meditation）很難，那麼成就觀想也很難。如果說見到佛站在面前很難，那麼現在學習觀想的人，正覺得觀日（sun contemplation）難以成就，只能直接觀想佛的毫相（urna，佛眉間白毫）。難道會有今天難以成就的觀想，在佛法滅絕的時候，反而更容易修習嗎？ 答：《無量壽經》留住世間更久，指的是《大彌陀經》（Larger Sutra of Immeasurable Life），而不是《十六觀經》（Contemplation Sutra，即《佛說觀無量壽佛經》）。因為稱念佛名容易做到，觀想卻難以成就。《般舟三昧經》先觀想足輪，然後逆著因緣向上觀想，也屬於《觀經》之類。佛的境界殊勝而凡夫的心粗糙，難以成就一心三觀（one mind three contemplations）。安逸的生活舒適而勤苦的修行令人厭惡，誰肯捨棄安逸而選擇常行呢？而六字名號（six-syllable mantra，即「南無阿彌陀佛」）的稱念，即使是三尺高的孩童也能做到。這部經偏重救度末法時代的眾生，難道是偶然的嗎？ 問：慈雲法師開示的理一心（principle one-mindedness），事一心（phenomenal one-mindedness）。如果說一心窮究真理，一心用來做事，這是兩種心互相生起，就像兩個鼓槌敲擊兩面鼓，不停地亂動，怎麼能說是不亂呢？如果理就是事，事就是理，那個一心就是這個一心，那麼只用一個心，有什麼不可以呢？禮師說，依附於事來顯現理，又是一種觀法，不應該說是理觀事觀。天臺宗（Tiantai school）的教義本來就是這樣，慈雲法師是天臺宗的後代傳人，為什麼唯獨不像天臺宗那樣呢？ 答：智慧雖然是一個，卻能明白權巧和真實。不是把智慧撕裂成兩個。心雖然是一個，卻能說妄想和真如，不是把心破開成兩個。觀想有理觀和事觀，又有什麼妨礙呢？譬如鏡中的影像，雖然不同卻不分離。水中的月亮，雖然分開卻不中斷。就事來思考其中的理，理就在事之中。從理來推及它的事，事不在理之外。何必等到兩個地方都生起念頭，鼓槌亂投呢？所以說理事，一而二，二而一，不相違背。
【English Translation】 English version: Woman, before the compassionate teachings have spread, the flames of desire are already blazing. Those excellent individuals practicing in the Nine Lotus sanctuary have just begun to learn pure mind. It is truly inappropriate for a woman to damage their roots of goodness. Question: In the Dharma-ending Age, the Pratyutpanna Samadhi Sutra (a samadhi method to see all Buddhas through Buddha recitation) will be the first to disappear, while the Larger Sutra of Immeasurable Life (an important scripture of Pure Land Buddhism) will remain longer. What the Pratyutpanna Samadhi Sutra seeks to see is Amitabha Buddha. What the Contemplation Sutra (Visualization Sutra) seeks to see is also Amitabha Buddha. If constant walking meditation is difficult, then achieving contemplation is also difficult. If seeing the Buddha standing before one is difficult, then those who are now learning contemplation find the sun contemplation difficult to achieve, and can only directly contemplate the urna (the white hair between the Buddha's eyebrows). How can it be that contemplation, which is difficult to achieve today, will be easier to practice when the Dharma is about to perish? Answer: The Longer Sutra of Immeasurable Life remaining in the world longer refers to the Larger Sutra of Immeasurable Life, not the Sixteen Contemplations Sutra (Contemplation Sutra). This is because reciting the Buddha's name is easy to do, while contemplation is difficult to achieve. The Pratyutpanna Samadhi Sutra first contemplates the wheel on the foot, and then contemplates upwards against the causal conditions, which is also similar to the Contemplation Sutra. The Buddha's realm is supreme, but the mind of ordinary people is coarse, making it difficult to achieve one mind three contemplations. A comfortable life is pleasant, but diligent practice is unpleasant, who would be willing to abandon comfort and choose constant walking? But the recitation of the six-syllable mantra (Namo Amitabha Buddha) can be done even by a three-foot-tall child. Is it accidental that this sutra focuses on saving sentient beings in the Dharma-ending Age? Question: Master Ciyun explains principle one-mindedness and phenomenal one-mindedness. If one mind is used to exhaustively investigate the truth, and one mind is used to do things, these are two minds arising mutually, like two drumsticks striking two drums, constantly moving in disorder, how can it be said to be not disordered? If principle is phenomena, and phenomena is principle, that one mind is this one mind, then what is wrong with using only one mind? Master Li said that relying on phenomena to reveal principle is another kind of contemplation, and it should not be said to be principle contemplation and phenomena contemplation. The teachings of the Tiantai school (Tiantai school) are originally like this, Master Ciyun is a descendant of the Tiantai school, why is he uniquely not like the Tiantai school? Answer: Wisdom is one, but it can understand expedient means and reality. It is not tearing wisdom into two. Mind is one, but it can speak of delusion and suchness, it is not breaking the mind into two. What is the harm in contemplation having principle contemplation and phenomena contemplation? It is like the image in a mirror, different but not separate. The moon in the water, separated but not interrupted. Thinking about the principle within phenomena, the principle is within phenomena. Inferring its phenomena from principle, phenomena is not outside of principle. Why wait until thoughts arise in two places, and the drumsticks are thrown in disorder? Therefore, principle and phenomena are one and two, two and one, not contradictory.
似。不相睽者也。況既曰附事顯理。則一種而雙用。明亦甚矣。慈雲之於臺教。復何悖乎。
問。十疑論似用不凈觀為凈土因者。向疑無女人。無眷屬。不足勸進凡夫。正謂其以不凈為凈耳。今使了知不凈。生厭離心。詎非凈土正因耶。然止觀稱不凈觀成。未離三界。應是但知世間不凈。未知諸天不凈。設能了知諸天不凈。不識可生凈土否。
答。娑婆不凈。女人乃其一端。十疑論廣說不凈。而意重女人耳。但知不凈可厭。而不欣凈土。未易往生。假令骨觀雖成。而不觀佛身。難登樂國。不凈為凈土正因。蓋未可也。
問。凈土水鳥樹林。演說無常苦空無我之義。此殆非了義也。彼佛既欲法音宣流。何不流一圓音。使隨類得度。而必此音乎。儻攝定性聲聞。來歸此土。更作是音。不令舊病增劇歟。
答。無常苦空之法。非局小也。蓋是徹上徹下。亦偏亦圓。觀夫不生不滅之謂無常。五陰不起之為真苦。菩薩而聞此義。彌廣其心。聲聞而解此音。頓忘其小。不曰圓音。謂之何哉。
問。處蓮胎者。六劫。十二劫。未聞三聖說法。而一由旬內。當不少水鳥樹林。彼其下品凡夫。但領無常苦空無我之義。目前色相。一切不取。不取之久。理應銷滅。車輪蓮質。那得獨存。又云如忉利天樂。既
【現代漢語翻譯】 現代漢語譯本： 相似，但不互相違背。何況已經說了『依附事相來顯明道理』，那麼一種方法而有雙重作用，這道理就非常明顯了。慈雲對天臺宗的教義，又有什麼相悖之處呢？ 問：十疑論似乎用不凈觀作為往生凈土的原因，之前疑惑（凈土）沒有女人，沒有眷屬，不足以勸勉凡夫，正是因為（凈土）以不凈為凈的緣故。現在如果使人瞭解不凈，產生厭離之心，難道不是往生凈土的正因嗎？然而止觀中說不凈觀成就，還沒有離開三界，應該是隻知道世間的不凈，不知道諸天的不凈。假設能夠了解諸天的不凈，不知道是否可以往生凈土？ 答：娑婆世界的不凈，女人只是其中的一個方面。《十疑論》廣泛地闡述不凈，而重點在於女人。僅僅知道不凈而感到厭惡，卻不欣求凈土，不容易往生。假設白骨觀雖然成就，卻不觀想佛身，難以登上極樂世界。所以說，不凈觀作為往生凈土的正因，大概是不可以的。 問：凈土中的水鳥樹林，演說無常、苦、空、無我的道理，這恐怕不是了義之說。阿彌陀佛既然想要法音宣流，為什麼不流出一種圓滿的音聲，使各類眾生都能得到度化，而必須是這種音聲呢？如果攝受了那些已經決定是聲聞乘根性的人，來到這個凈土，仍然宣說這種音聲，難道不會使他們舊病加重嗎？ 答：無常、苦、空的法，並非侷限於小乘。這道理是徹上徹下，既是偏又是圓。觀察那不生不滅就叫做無常，五陰不起就叫做真苦。菩薩聽到這個道理，更加擴充套件他們的心量；聲聞聽到這個音聲，立刻忘掉他們的小乘之心。如果不叫圓音，那又叫什麼呢？ 問：處在蓮花胎里的人，六劫、十二劫的時間，沒有聽到三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）說法，而一由旬（古代印度長度單位，約合11-16公里）之內，應當有不少水鳥樹林。那些下品往生的凡夫，只是領悟無常、苦、空、無我的道理，對於眼前的色相，一切都不執取。不執取的時間久了，理應銷滅。車輪一樣的蓮花花瓣，怎麼能夠獨自存在？又說如同忉利天（佛教欲界六天之一）的快樂，既然...
【English Translation】 English version: Similar, but not contradictory. Moreover, since it is said that 'relying on phenomena to reveal principles,' then one method has a dual function, which is very clear. How can Ciyun's teachings be contrary to the Tiantai school? Question: The 'Ten Doubts about Pure Land' seems to use the contemplation of impurity as a cause for rebirth in Pure Land. The previous doubt was that (Pure Land) has no women and no family, which is not enough to encourage ordinary people, precisely because (Pure Land) takes impurity as purity. Now, if people are made to understand impurity and generate a sense of aversion, isn't that a proper cause for rebirth in Pure Land? However, the 'Śamatha-Vipassanā' says that the contemplation of impurity, even when accomplished, has not yet left the Three Realms. It should be that one only knows the impurity of the world but does not know the impurity of the heavens. Supposing one can understand the impurity of the heavens, does one know whether one can be reborn in Pure Land? Answer: The impurity of the Saha world, women are only one aspect of it. The 'Ten Doubts about Pure Land' extensively elaborates on impurity, but the emphasis is on women. Merely knowing impurity and feeling aversion, but not seeking Pure Land with joy, it is not easy to be reborn. Supposing the contemplation of bones is accomplished, but one does not contemplate the Buddha's body, it is difficult to ascend to the Land of Bliss. Therefore, it cannot be said that the contemplation of impurity is a proper cause for rebirth in Pure Land. Question: The water birds and trees in Pure Land expound the principles of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman). This is probably not the ultimate meaning. Since Amitabha Buddha wants the Dharma sound to flow, why not emit a perfect sound so that all kinds of beings can be liberated, and why must it be this sound? If those who are determined to be of the Śravaka (hearer) vehicle are received into this Pure Land and this sound is still proclaimed, wouldn't it aggravate their old illness? Answer: The Dharma of impermanence, suffering, and emptiness is not limited to the Small Vehicle. This principle is thorough from top to bottom, both partial and complete. Observing that non-arising and non-ceasing is called impermanence, and the non-arising of the five skandhas is true suffering. When Bodhisattvas hear this principle, they further expand their minds; when Śravakas hear this sound, they immediately forget their Small Vehicle mind. If it is not called the perfect sound, then what is it called? Question: Those who are in the lotus womb for six kalpas (an aeon, an extremely long period of time), twelve kalpas, have not heard the Three Sages (Amitabha Buddha, Avalokiteśvara Bodhisattva, Mahasthamaprapta Bodhisattva) preach the Dharma, and within one yojana (an ancient Indian unit of distance, approximately 11-16 kilometers), there should be many water birds and trees. Those ordinary people who are reborn in the lower grades only understand the principles of impermanence, suffering, emptiness, and non-self, and they do not grasp any of the appearances before their eyes. If they do not grasp for a long time, they should naturally disappear. How can the wheel-like lotus petals exist alone? It is also said to be like the happiness of the Trayastrimsa Heaven (one of the six heavens of the Desire Realm in Buddhism), since...
受天樂。安保不墮。且若不墮時。何不徑修此天之業耶。
答。蓮開遲暮。正繇在世之日。不達無常苦空之理耳。向使早明斯理。何得久處蓮胞。故知不取色。則金色華開。不取相。則妙相佛現。育蓮之道斯在。銷華之說奚為。若謂樂比諸天。恐成退墮。不知借天為喻。生凈土者。已不欣羨天宮。故雖處樂不迷。志大道者。豈肯便修天樂。或又謂受用既等上天。身位胡居下品。此則正表高高三界。不及下下九蓮。證果雖卑。感報已勝。儲君尚在襁褓。脫異多官。伽陵未出胞胎音殊眾鳥。是故下生猶勝天宮。古訓昭然。無容更喙矣。
問。人畏生死事大。無常迅速。乃始猛欲求脫。不敢暫息也。一聞橫出三界之旨。捷路修行之說。唸佛消罪之文。十聲往生之愿。便謂有佛可憑。無業足懼。以玫悠悠。竟不得力。而入閻老手者多矣。則蓮宗誤之也。彼宗教二門。參究甚難。又不許疾見功效。生死二字。常繫於心。安得有此。
答。凡人修道。有聞難則止。聞易則行者。有聞難則勤。聞易則惰者。古聖施教。各順時宜。善用心者。存乎其人而已。唸佛一途。直超三界。大悲之極。故啟斯門。若夫怠荒成弊。眾生自誤。非佛誤眾生也。我欲仁而仁斯至。仁在目前。狂克念而聖斯成。聖非遙遠。是亦以易誤人
【現代漢語翻譯】 現代漢語譯本：享受天上的快樂，確保不墮落。如果不會墮落，為什麼不直接修習這天上的事業呢？
答：蓮花開放的遲緩，正是因為在世的時候，不明白無常、苦、空的道理。如果早點明白這個道理，怎麼會長期停留在蓮花的花苞里呢？所以說，不執著於色，那麼金色的蓮花就會開放；不執著于相，那麼微妙的佛就會顯現。培育蓮花之道就在於此，消除蓮花的說法又有什麼用呢？如果說快樂可以和諸天相比，恐怕會造成退墮。卻不知道借用天來比喻，往生凈土的人，已經不羨慕天上的宮殿了。所以即使身處快樂之中也不會迷惑，立志于大道的人，怎麼會僅僅修習天上的快樂呢？或者又說，享受既然和上天一樣，身位為什麼居於下品？這正是表明高高的三界，比不上低低的九品蓮花。證得的果位即使卑微，感應的報答已經勝過了。儲君還在襁褓之中，脫離了眾多官職；伽陵鳥還沒從胞胎里出來，聲音就勝過眾鳥。因此下生仍然勝過天宮，古訓昭然，無需再多說了。
問：人們畏懼生死是大事，無常迅速，才開始猛烈地想要解脫，不敢稍微停息。一聽到橫超三界的宗旨，捷徑修行的說法，唸佛消除罪業的文章，十聲唸佛就能往生的願望，就認為有佛可以依靠，沒有罪業值得畏懼，以至於悠悠忽忽，最終不能得力，而進入閻王手中的人很多。那麼是蓮宗耽誤了他們嗎？那些宗教二門，參究非常困難，又不允許快速見到功效，生死二字，常常放在心上，怎麼會有這種情況呢？
答：一般人修道，有聽到困難就停止，聽到容易就去做的；有聽到困難就勤奮，聽到容易就懈怠的。古代聖人施教，各自順應時宜，善於用心的人，在於自己而已。唸佛這一條路，直接超越三界，是大悲到了極點，所以開啟了這個法門。至於怠惰荒廢造成弊端，是眾生自己耽誤了自己，不是佛耽誤了眾生。我想要仁，仁就立刻到來，仁就在眼前；狂人能夠剋制自己的念頭，聖人就可以成就，聖人並非遙遠。這也是因為容易而耽誤了人。
【English Translation】 English version: Enjoying heavenly bliss, ensuring no fall. If there is no fall, why not directly cultivate the deeds of this heaven?
Answer: The late blooming of the lotus is precisely because, during one's lifetime, one does not understand the principles of impermanence, suffering, and emptiness. If one had understood these principles earlier, how could one have remained in the lotus bud for so long? Therefore, it is said that if one does not cling to form (rupa), then the golden lotus will bloom; if one does not cling to characteristics (lakshana), then the wondrous Buddha will appear. The way to nurture the lotus lies in this; what use is there in discussing the elimination of the lotus? If one says that the bliss can be compared to the heavens, one might fall. But one does not know that using heaven as a metaphor, those who are reborn in the Pure Land no longer envy the heavenly palaces. Therefore, even in bliss, they are not deluded; those who aspire to the Great Path, how could they merely cultivate heavenly bliss? Or one might say, since the enjoyment is equal to the heavens, why is the position in the lower grades? This precisely shows that the high Three Realms are not as good as the low Nine Grades of Lotus. Although the fruit attained is humble, the karmic reward is already superior. The crown prince is still in swaddling clothes, yet he surpasses many officials; the Kalavinka bird has not yet emerged from the womb, yet its sound surpasses all birds. Therefore, rebirth in the lower realms is still superior to the heavenly palaces; the ancient teachings are clear, there is no need for further discussion.
Question: People fear the great matter of birth and death, and impermanence is swift, so they begin to vehemently seek liberation, not daring to rest even for a moment. Upon hearing the principle of transcending the Three Realms horizontally, the teaching of the shortcut to practice, the texts on reciting the Buddha's name to eliminate sins, and the vow to be reborn after ten recitations, they believe that there is a Buddha to rely on and no karma to fear, so they become complacent and ultimately fail to gain strength, and many enter the hands of Yama (the King of Death). Is it then that the Lotus School has misled them? Those other two schools of teachings, investigation is very difficult, and they do not allow for quick results; the two words 'birth' and 'death' are constantly on their minds, how could this happen?
Answer: Generally, people who cultivate the Way, some stop when they hear it is difficult and act when they hear it is easy; some are diligent when they hear it is difficult and become lazy when they hear it is easy. The ancient sages taught according to the times; those who use their minds well depend on themselves. The path of reciting the Buddha's name directly transcends the Three Realms; it is the extreme of great compassion, so this Dharma gate was opened. As for negligence and waste leading to faults, it is sentient beings who mislead themselves, not the Buddha who misleads sentient beings. If I desire benevolence, benevolence will immediately arrive; benevolence is right before my eyes. If a madman can restrain his thoughts, a sage can be accomplished; a sage is not far away. This is also because ease misleads people.
乎。若夫一言頓悟。立地成佛。宗門言易。抑又甚矣。安得亦謂之誤。
問。豐干。彌陀化身也。寒山拾得。文殊普賢也。彌陀之現。不領觀音勢至。而挾文殊普賢以游。至所屬詞。又多宗門語耳。將無以唸佛觀佛為局。而轉如來禪成祖師禪乎。抑常寂光土之人。匪是莫繇接乎。
答。觀音勢至。固稱日侍導師。文殊普賢。何曾暫離安養。故釋迦乃娑婆化主。會有觀音。黃檗非儒教宗師。席延裴相。融通攝化。寧有定乎。至謂語涉宗門。似乎更翻凈業。殊不知九蓮華蕊。枝枝開迦葉之顏。七寶欄楯。步步入善財之閣。八楞毫相。楞楞觀中道真詮。六字名稱。字字示西來密意。何待轉小為大。變局為通。然後接彼上根。演斯玄化。故知唸佛一路。即是入理妙門。圓契五宗。弘該諸教。精微莫測。廣大無窮。鈍根者得之而疾免苦輪。利智者逢之而直超彼岸。似粗而細。若易而難。普愿深思。慎勿忽也。
答凈土四十八問(終)
【現代漢語翻譯】 現代漢語譯本：如果說一句話就能頓悟，立刻成佛，禪宗就太容易了，難道也可以說是錯的嗎？
問：豐干（唐代天臺山國清寺僧人，相傳為阿彌陀佛化身）是阿彌陀佛的化身，寒山（唐代詩僧）和拾得（唐代詩僧）是文殊菩薩和普賢菩薩的化身。阿彌陀佛顯現，不帶領觀音菩薩和勢至菩薩，卻挾帶著文殊菩薩和普賢菩薩遊歷，而且所說的言語，又多是禪宗的語言。這難道不是把唸佛觀佛看得太侷限，而把如來禪轉變成了祖師禪嗎？還是說常寂光土（佛的法身所居之凈土）的人，不是這樣就無法接引呢？
答：觀音菩薩和勢至菩薩，固然被稱為日夜侍奉的導師，文殊菩薩和普賢菩薩，又何曾暫時離開過安養（極樂凈土）？所以釋迦牟尼佛是娑婆世界（我們所居住的這個世界）的教化之主，也會有觀音菩薩的示現。黃檗禪師不是儒教的宗師，卻在席間款待裴休宰相，這是融通攝受教化，難道有什麼定規嗎？至於說言語涉及禪宗，似乎更是顛覆了凈業（修習凈土法門）。殊不知九品蓮花的蕊，每一枝都開放著迦葉尊者（釋迦摩尼十大弟子之一，以頭陀第一著稱）的微笑，七寶欄桿，每一步都進入善財童子（《華嚴經》中人物，歷參五十三位善知識）的樓閣。八楞毫相（佛的三十二相之一），棱棱角角都顯現著中道真諦，六字名號（南無阿彌陀佛），每一個字都昭示著西來（達摩祖師從西方來到中國）的秘密心意。何必等待轉小為大，變侷限為通達，然後才能接引那些上等根器的人，演說這種玄妙的教化。所以要知道唸佛這一條路，就是入理的妙門，圓滿地契合五宗（禪宗五個主要流派），廣泛地涵蓋各種教義，精微深奧不可測度，廣大無邊沒有窮盡。愚鈍的人得到它，就能迅速免除痛苦的輪迴，聰慧的人遇到它，就能直接超越到彼岸。看似粗淺卻很精細，好像容易卻很困難。希望大家深入思考，千萬不要輕忽啊。
《凈土四十八問》終
【English Translation】 English version: If a single word can bring sudden enlightenment and instant Buddhahood, then Zen is far too easy. Can it also be said to be wrong?
Question: Fenggan (a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty, traditionally believed to be an incarnation of Amitabha Buddha) is an incarnation of Amitabha Buddha, and Hanshan (a Tang Dynasty poet-monk) and Shide (a Tang Dynasty poet-monk) are incarnations of Manjushri Bodhisattva and Samantabhadra Bodhisattva. When Amitabha Buddha appears, he does not lead Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, but instead travels with Manjushri Bodhisattva and Samantabhadra Bodhisattva. Moreover, the words he speaks are mostly Zen language. Isn't this limiting the practice of Buddha-recitation and Buddha-contemplation, and transforming Tathagata Zen into Patriarchal Zen? Or is it that people in the Land of Eternal Tranquility cannot be reached in any other way?
Answer: Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are indeed called the guiding teachers who attend day and night, but when have Manjushri Bodhisattva and Samantabhadra Bodhisattva ever temporarily left Sukhavati (the Pure Land of Ultimate Bliss)? Therefore, Shakyamuni Buddha is the teaching master of the Saha world (the world we live in), and Avalokiteshvara Bodhisattva will also manifest. Zen Master Huangbo was not a Confucian master, yet he hosted Prime Minister Pei Xiu at his seat, harmonizing and embracing teachings. Are there any fixed rules? As for saying that the language involves Zen, it seems to be even more of an overturning of Pure Land practice. Little do people know that each branch of the nine-grade lotus flower opens with the smile of Venerable Kashyapa (one of the ten great disciples of Shakyamuni Buddha, known for being foremost in ascetic practices), and each step of the seven-jeweled railing enters the pavilion of Sudhana (a figure in the Avatamsaka Sutra who visited fifty-three good advisors). The eight-faceted marks of excellence (one of the thirty-two marks of a Buddha), with their distinct angles, reveal the true meaning of the Middle Way, and each word of the six-syllable name (Namo Amitabha Buddha) indicates the secret intention of the Westward transmission (Bodhidharma's arrival in China from the West). Why wait to transform the small into the great, and change limitations into thorough understanding, before being able to receive those of superior capacity and expound this profound teaching? Therefore, know that the path of Buddha-recitation is the wonderful gateway to entering principle, perfectly aligning with the five schools (the five major schools of Zen), and broadly encompassing all teachings. It is subtle and immeasurable, vast and without end. Those of dull faculties obtain it and quickly escape the cycle of suffering, while those of sharp intellect encounter it and directly transcend to the other shore. It seems coarse but is refined, and appears easy but is difficult. May everyone contemplate deeply and not neglect it!
The Forty-Eight Questions on the Pure Land (End)