English
English version: 'If beings are born by transformation in the desire realm, there should also be Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) and the great ocean.' The answer is: 'Because of the power of Amitabha Buddha's (Amitabha: the Buddha of Infinite Light and Life) original vows, there are no mountains, rivers, or seas, nor the Four Heavenly Kings (the guardians of the four cardinal directions) or Trayastrimsa Heaven (Trayastrimsa: the Heaven of the Thirty-three Gods). Because of the power of beings' merit, they can dwell relying on emptiness.' The third question: 'That Pure Land is a state of non-retrogression. Once beings are born there, they will not regress. Why is it that merely by reciting the Buddha's name and making vows, without severing afflictions, can one be reborn there?' The answer is: 'The so-called non-retrogression is because that place is superior, the conditions are strong, the time is long, and there is no interruption, so one can attain non-retrogression. It is not that one is non-retrogressive immediately upon birth. The so-called superior place means that beings can easily obtain ease and comfort, and thus generate Bodhicitta (Bodhicitta: the mind of enlightenment), just as there are Bhikkhus (Bhikkhus: Buddhist monks) who wish to obtain seven-jeweled houses and bedding. That land has neither the three evil realms (hell, hungry ghosts, and animals) nor poverty, old age, sickness, or death. The land is pure, adorned with hundreds of treasures, surpassing the Sixth Heaven (Paranimmita-vasavatti: the heaven of control over others' creations), so it is said to be a superior place. The so-called strong conditions mean that there are no five causes of regression, as the *Vibhasa* (Vibhasa: a type of commentary in Abhidharma Buddhism) says: 1. no prolonged illness, 2. no distant travels, 3. no constant recitation and study, 4. no constant engagement in affairs, 5. no constant quarrels. These five causes make the mind weary and thus easily give rise to a regressive mind. Also, there are no women, no lust, no infatuation or attachment. Although one sees, hears, and touches the six sense objects, the mind is not defiled at all. Also, there are no evil friends. One is constantly with the Bodhisattvas (Bodhisattvas: beings who are on the path to Buddhahood), and every morning they successively make offerings to all the Buddhas. The sound of flowing water and wind blowing through the trees all proclaim the Dharma (Dharma: the teachings of the Buddha). Because these conditions are strong, one will not create evil karma and regress to the three evil realms. The so-called long time means that one kalpa (kalpa: an aeon, a very long period of time) in the Saha world (Saha: the world we live in, characterized by suffering) is equivalent to one day and night in that Pure Land. Moreover, the lifespan of beings there is immeasurable and boundless asamkhya kalpas (asamkhya: an extremely large number). After cultivating for such a long time, why would one not reach the state of non-retrogression? The so-called no interruption means that superior people and superior Dharma continuously support and maintain, thus receiving the final body. How could one regress? Furthermore, there are three levels of non-retrogression: First, according to the *Yingluo Benye Jing* (Yingluo Benye Jing: a Buddhist scripture), the seventh stage before the ten grounds is called the stage of non-retrogression. Practitioners mostly advance and retreat at the end of the sixth stage. If one reaches the seventh stage, one will definitely not regress. This person enters the ranks of Bodhisattvas of the seed nature. Second, according to the *Maitreya Question Sutra* (Maitreya Question Sutra: a Buddhist scripture) and the *Mahaprajnaparamita Sastra* (Mahaprajnaparamita Sastra: a major treatise on the Perfection of Wisdom): If a Bodhisattva has not reached the first ground, even though they cultivate for countless kalpas, --------------------------------------------------------------------------------
Chinese
习善根，而未能得不退转；若至初地，以见道力离身见等诸烦恼，故断发菩提心相违退因故更不退。三者、依《资粮论》云：若菩萨得无生忍时即住不动地，必当作佛更不退转。此即当于八地，以无生忍在七地故，得无生忍已至八地中更不退转。今准《观经》，众生生彼得不退转者，但谓初地得生法二忍更不退转，非取七地，究竟而论亦得成佛，何但七八地也。若言念佛非断惑者，此非解烦恼性故不能断，然能伏惑令其不起，且如人一心念佛，意地当更不起贪瞋嫉妒邪见也。由念佛故转无始恶业、生无量功德、遮无量恶业、止无量三不善根。又纵不断烦恼，但生到彼地方断烦恼，然后渐渐乃得不退，于理何过。” 第四叙偏赞之心。 次问：“十方更无净土，何以独赞西方？” 答：“非为更无佛土，恐众生境繁心乱。故《随愿往生经》云：此处众生信向者少、习邪者多，心意无定，故令众生专心有在，故偏赞也。又若言十方皆有净土，众生之心则便慢缓，若唯一处心即殷重。” 问：“弥勒下生，此土亦净，复是同界；佛劝生彼，何胜此间？” 答：“此虽言净，由劣四天，当知西方胜过自在。又复此界有三恶道、女色淫欲便利之秽，何得同彼？地既非胜，终还退转，所以赞彼。” 现代汉语译本： 修习善根，但未能证得不退转的境界；如果到达初地（菩萨十地中的第一地，指欢喜地），因为有见道的智慧力量，能够脱离身见等各种烦恼，所以断除了与菩提心相违背的退转之因，因此不再退转。第二种说法，依据《资粮论》所说：如果菩萨证得无生法忍（对诸法不生不灭的真理的证悟）时，就安住于不动地（菩萨八地），必定能够成佛，不再退转。这指的是菩萨八地，因为无生法忍在七地（菩萨七地，指远行地）时证得，得到无生法忍后到达八地中就不再退转。现在根据《观经》（《观无量寿经》），众生往生到西方极乐世界就能得到不退转的境界，只是说在初地证得生忍和法忍后就不再退转，不是指七地，究竟来说也能成佛，不仅仅是七地和八地才能成佛。如果说念佛不能断除烦恼，这是因为念佛不是直接解决烦恼的性质，所以不能断除，但是能够降伏烦恼，使它不起作用。比如人一心念佛，意念中就不会再产生贪婪、嗔恨、嫉妒、邪见等念头。因为念佛的缘故，能够转化无始以来的恶业，产生无量的功德，遮止无量的恶业，停止无量种不善的根源。而且即使不断除烦恼，只要往生到西方极乐世界，在那里断除烦恼，然后渐渐地就能得到不退转的境界，在道理上有什么过错呢？ 第四部分叙述偏袒赞扬的心态。 接着提问：‘十方世界并非没有净土，为什么唯独赞扬西方净土？’ 回答：‘不是因为没有其他佛土，而是担心众生面对太多境界会心意散乱。《随愿往生经》说：这个世界的众生信奉正道的少，学习邪道的却很多，心意不定，所以让众生专心于一个地方，因此偏袒赞扬西方净土。而且如果说十方世界都有净土，众生的心就会变得怠慢松懈，如果只专注于一个地方，心就会变得恳切殷重。’ 提问：‘弥勒菩萨下生时，这个世界也会变得清净，而且还是同一个世界；佛陀劝导往生西方净土，有什么胜过这个世界呢？’ 回答：‘虽然说这个世界会变得清净，但仍然比不上四天王天（佛教欲界六天中的最低一层），应当知道西方净土胜过自在天（佛教欲界六天中的最高一层）。而且这个世界还有三恶道（地狱、饿鬼、畜生）、男女情欲和大小便等污秽，怎么能和西方净土相比呢？这个世界的环境既然不殊胜，最终还是会退转，所以赞扬西方净土。’
English
English version: Practicing good roots, but failing to attain the state of non-retrogression; if one reaches the first ground (Bhumis, the first of the ten stages of a Bodhisattva's path, Pramudita), because of the power of seeing the truth (Darshana-marga), one can be free from afflictions such as self-view (Satkayadrishti), therefore, cutting off the causes of retrogression that are contrary to the Bodhi mind, one will no longer regress. The second view, according to the *Ziliang Lun* (Treatise on Accumulating Merits), states: If a Bodhisattva attains the *anutpattika-dharma-kshanti* (the patient acceptance of the non-arising of all dharmas), he will dwell in the immovable ground (Acala-bhumi, the eighth Bhumi), and will surely become a Buddha without retrogression. This refers to the eighth Bhumi, because the *anutpattika-dharma-kshanti* is attained in the seventh Bhumi (Duramgama, the seventh Bhumi), and after attaining the *anutpattika-dharma-kshanti*, one will no longer regress in the eighth Bhumi. Now, according to the *Guan Jing* (Contemplation Sutra), sentient beings who are born there (Sukhavati) attain the state of non-retrogression, which only means that they attain the *ksanti* (patience) of birth and dharma in the first Bhumi and will no longer regress, not referring to the seventh Bhumi. Ultimately speaking, they can also become Buddhas, not just those in the seventh and eighth Bhumis. If it is said that reciting the Buddha's name does not eliminate afflictions, it is because reciting the Buddha's name does not directly resolve the nature of afflictions, so it cannot eliminate them, but it can subdue afflictions and prevent them from arising. For example, when a person single-mindedly recites the Buddha's name, thoughts of greed, hatred, jealousy, and wrong views will no longer arise in the mind. Because of reciting the Buddha's name, one can transform beginningless evil karma, generate immeasurable merits, block immeasurable evil karma, and stop immeasurable roots of unwholesomeness. Moreover, even if one does not eliminate afflictions, as long as one is born in that land (Sukhavati), one can eliminate afflictions there, and then gradually attain the state of non-retrogression. What is wrong with this in terms of reasoning? The fourth part describes the mentality of partial praise. Next, the question is asked: 'There are other Pure Lands in the ten directions, why do you only praise the Western Pure Land?' The answer is: 'It is not because there are no other Buddha lands, but because we fear that sentient beings will be distracted by too many realms. The *Suiyuan Wangsheng Jing* (Sutra of Rebirth According to One's Vows) says: In this world, there are few sentient beings who believe in the right path, and many who practice evil paths. Their minds are unstable, so we encourage sentient beings to focus on one place, therefore we partially praise the Western Pure Land. Moreover, if it is said that there are Pure Lands in all ten directions, the minds of sentient beings will become slow and lax. If they focus on only one place, their minds will become earnest and sincere.' The question is asked: 'When Maitreya (the future Buddha) descends, this world will also become pure, and it is still the same world; why does the Buddha encourage rebirth in the Western Pure Land, what is better than this world?' The answer is: 'Although it is said that this world will become pure, it is still inferior to the Four Heavenly Kings (the lowest of the six heavens in the Desire Realm), one should know that the Western Pure Land surpasses the Paranirmitavasavartin Heaven (the highest of the six heavens in the Desire Realm). Moreover, this world still has the three evil paths (hell, hungry ghosts, animals), the defilements of sexual desire and excrement, how can it be compared to the Western Pure Land? Since the environment of this world is not superior, one will eventually regress, so we praise the Western Pure Land.' -------------------------------------------------------------------------------- 第五叙体性。 次问：“净土以何为体？”
Chinese
答：“《摄论》云：唯识智为体，谓佛及菩萨，唯识智为体。即《金刚般若论》云：智习唯识通，如是取净土。若《佛地论》：以佛自在无漏心为体，非离佛净心外别有宝等净色也。又释者，是彼佛大慈悲愿力无分别后得智为体。” 六。 次问：“此经部类多少宗趣所明？” 答：“穷括部类，有其四本，通明净土，即以净土为宗：一《观经》、二《无量寿经》、三《小阿弥陀》、四《鼓音经》。又如晋时帛延译《无量清净平等觉经》，又有《大阿弥陀经》两卷，或即与宋元嘉年中所译《无量寿经》及前《清净觉经》而同本异译。准此《观经》亦宋元嘉年中求那跋摩译，与彼全别。今寻捡四经，部部之内虽则俱明净土，然旨趣不同。如此《观经》教修净土之业，即以定散二善为宗，如《无量寿》等三经，如来观众生净土机熟宜闻，说时至故，释迦颜色胜常，阿难因起发问。世尊颜色欢悦者，应念过去当来现在诸佛胜妙事也。佛赞阿难善哉能问，因为广说西方净土之事，即以净土为宗。如此《小阿弥陀经》又问何故名极乐？极乐之事未知虚实，如来因为释得极乐之名，及引六方诸佛证成非妄，此经即以断疑证实为宗。如《鼓音经》 第五，叙述体性。 接着问：‘净土以什么为体？’ 回答：‘《摄大乘论》说：唯识智为体，指的是佛和菩萨，以唯识智为体。也就是《金刚般若论》所说：智慧修习通达唯识，这样才能理解净土。如果按照《佛地经论》：以佛自在无漏的心为体，并非在佛的清净心之外另有宝物等清净的色相。’又有解释说，是以佛的大慈悲愿力以及无分别的后得智为体。 第六。 接着问：‘这部经的部类有多少？宗趣是什么？所阐明的是什么？’ 回答：‘总括来说，部类有四种根本经典，都阐明净土，并且以净土为宗：一是《观无量寿经》，二是《无量寿经》，三是《小阿弥陀经》，四是《鼓音经》。又有晋朝时帛延翻译的《无量清净平等觉经》，还有《大阿弥陀经》两卷，或许与宋朝元嘉年间所翻译的《无量寿经》以及之前的《清净觉经》是同本异译。依照这个推断，《观无量寿经》也是宋朝元嘉年间求那跋摩翻译的，与其他的完全不同。现在寻查这四部经，每一部都在阐明净土，然而旨趣不同。比如《观无量寿经》教导修习净土的行业，以定善和散善两种善行为宗。像《无量寿经》等三部经，如来观察到众生往生净土的机缘成熟，适宜听闻，所以释迦牟尼佛的脸色胜过平常，阿难因此发起提问。世尊脸色欢悦，是因为忆念过去、当来、现在诸佛殊胜美妙的事情。佛赞叹阿难问得好，因此广说西方净土的事情，以净土为宗。像《小阿弥陀经》又问为什么叫做极乐？因为对极乐的事情不知虚实，如来因此解释极乐的名称，并且引用六方诸佛来证明并非虚妄，这部经以断除疑惑、证实真理为宗。像《鼓音经》。’