English
English version: 'Born in a womb' is because after five hundred years, they can still see and hear the Three Jewels (Buddha, Dharma, Sangha), so it is known that it is not a borderland (referring to a culturally backward place lacking the Dharma) among the eight difficulties (referring to the eight obstacles that prevent one from practicing the Dharma)." Question: 'Do those who are born in a womb dwell in seven-jeweled palaces and enjoy happiness? What do they remember?' Answer: 'The scriptures use the analogy: 'It is like a prince of a Chakravartin (wheel-turning king) who offends the king and is confined to the inner palace, locked with golden chains, with no lack of any supplies, just like a king. At this time, although the prince has all kinds of wonderful and exquisite entertainment, his heart is not happy, but he only thinks of all kinds of ways to seek pardon and hopes to get out.' Those who are born in a womb are also like this, although they dwell in seven-jeweled palaces and have beautiful sights, smells, tastes, and touches, they do not find it enjoyable; but because they do not see the Three Jewels, cannot make offerings, and cultivate various good roots, they feel pain. Recognizing their original sins, they deeply blame themselves, repent of their mistakes, and seek to leave that place, and they will get what they want. Like those who are born in the upper, middle, and lower grades, it will not be until the end of five hundred years that they recognize their sins and repent of their mistakes.' Question: 'Those who are born in the Land of Bliss (Sukhavati) with a mind of doubt are called those born in a womb. How does doubt arise?' Answer: 'The scriptures only say: 'Doubt and disbelief,' without saying the reason for the doubt. I will try to explain it with the method of counteracting, based on the five sentences of the scriptures that I do not understand. Those who do not understand the Buddha's wisdom are those who cannot believe and understand the Buddha's omniscient wisdom (sarvajna), and because they do not understand, they have doubts. This sentence generally explains the content of the doubt; the following four sentences explain the content of the doubt one by one. 'There are four meanings of doubt: First, doubt that just remembering Amitabha Buddha (Amitabha), one will not necessarily be reborn in the Land of Bliss (Sukhavati). Why? The scriptures say: 'The law of karma is like a scale, the heavier one pulls first.' How can one, in a lifetime or a hundred years, or ten years or a month, do all kinds of evil, but only with ten continuous thoughts, be reborn, immediately enter the assembly of the truly assured (those who will not regress), and be forever separated from the sufferings of the three evil realms (hell, hungry ghosts, animals)? If so, how can the principle of pulling first be believed? Also, since beginningless kalpas (extremely long periods of time), one has created all kinds of defiled (impure) actions, belonging to the three realms (desire realm, form realm, formless realm), how can one not cut off the afflictions and delusions of the three realms, but only with a short time of reciting Amitabha Buddha' --------------------------------------------------------------------------------
Chinese
陀佛，便出三界乎？系业之义，复欲云何？对治此疑，故言不思议智。 “不思议智者，谓佛智力能以少作多，以多作少；以近为远，以远为近；以轻为重，以重为轻；以长为短，以短为长。如是等佛智，无量、无边不可思议。 “譬如百夫、百年聚薪，积高千仞，豆许火焚，半日便尽。岂可得言，百年之薪积，半日不尽乎？ “又如躄者寄载他船，因风帆势，一日至千里。岂可得言，躄者云何一日至千里乎？ “又如下贱贫人获一瑞物而以贡主。主庆所得加诸重赏，斯须之顷，富贵盈溢。岂可得言，以可有数十年仕备尽辛勤，上下尚不达归者，言彼富贵无此事乎？ “又如劣夫以己身力，掷驴不上，从转轮王行，便乘虚空飞腾自然。复可以掷驴之劣夫，言必不能乘空耶？ “又如十围之索，千夫不制，童子挥剑，瞬顷两分。岂可得言，一小儿力，不能断索乎？ “又如鸩鸟入水，鱼蚌斯毙，犀角触泥，死者咸起。岂可得言，性命一断，无可生乎？ “又如黄鹄呼子安，子安还活。岂可得言，坟下千岁龄，决无可苏乎？ “一切万法，皆有自力、他力，自摄、他摄，千开万闭，无量无边。安得以有碍之识，疑彼无碍之法乎？ “又五不思议中，佛法最 现代汉语译本： 佛陀，那么如何才能脱离三界（欲界、色界、无色界）呢？业力的含义，又该如何理解呢？为了消除这个疑惑，所以才说不可思议的智慧。 ‘不可思议智’是指佛的智慧和力量能够将少变多，将多变少；将近变远，将远变近；将轻变重，将重变轻；将长变短，将短变长。像这样的佛智，是无量无边、不可思议的。 譬如一百个人，用一百年的时间积攒柴火，堆积高达千仞，但是用豆粒大小的火去焚烧，半天就烧尽了。难道可以说，积攒了一百年的柴火，半天烧不完吗？ 又如一个跛子，寄身于别人的船上，借助风帆的力量，一天就能到达千里之外。难道可以说，跛子怎么可能一天到达千里之外呢？ 又如一个贫穷的人，得到一件吉祥的宝物，并把它进贡给国王。国王因为得到宝物而高兴，给予他丰厚的赏赐，顷刻之间，这个人就变得富贵盈门。难道可以说，那些花费几十年时间做官，历尽辛勤，上下奔波却不能升迁回家的人，说没有这种富贵的事情吗？ 又如一个力气弱小的人，用自己的力量，无法把驴子抛上去，但是跟随转轮圣王（Chakravartin）出行，就能乘着虚空飞腾，这是自然而然的。难道可以用那个抛驴不动的弱小之人，说他一定不能在空中飞行吗？ 又如十围粗的绳索，一千个人都无法制服，但是一个童子挥动宝剑，瞬间就能将它斩断。难道可以说，一个小孩子，没有能力斩断绳索吗？ 又如鸩鸟（poisonous bird）进入水中，鱼和蚌就会死亡，犀牛角触碰泥土，死去的人就会复活。难道可以说，生命一旦断绝，就无法复生了吗？ 又如黄鹄（swan）呼唤子安（Zi An），子安就能复活。难道可以说，埋在坟墓下千年的人，绝对不可能复活吗？ 一切万法，都有自力和他力，自身摄取和被他摄取，千开万闭，无量无边。怎么可以用有局限的意识，去怀疑那没有阻碍的佛法呢？ 在五种不可思议之中，佛法最为不可思议。
English
English version: Buddha, then how does one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)? What is the meaning of karma, and how should it be understood? To dispel this doubt, we speak of inconceivable wisdom. 'Inconceivable wisdom' refers to the Buddha's wisdom and power to transform the few into many, and the many into few; to make the near far, and the far near; to make the light heavy, and the heavy light; to make the long short, and the short long. Such Buddha-wisdom is immeasurable, boundless, and inconceivable. For example, if a hundred people gather firewood for a hundred years, piling it up to a thousand 'ren' (ancient Chinese unit of length), and then burn it with a fire the size of a bean, it will be completely consumed in half a day. Can it be said that firewood gathered for a hundred years cannot be burned up in half a day? Or, like a cripple who hitches a ride on someone else's boat, using the power of the wind and sails, can travel a thousand 'li' (ancient Chinese unit of length) in a day. Can it be said, how can a cripple travel a thousand 'li' in a day? Or, like a poor person who obtains an auspicious treasure and offers it to the king. The king, pleased with the treasure, bestows upon him generous rewards, and in an instant, the person becomes wealthy and prosperous. Can it be said that those who spend decades in officialdom, enduring hardship and striving for advancement but failing to achieve promotion and return home, can say that such wealth is impossible? Or, like a weak man who cannot throw a donkey up with his own strength, but when traveling with a Chakravartin (转轮圣王), can naturally fly through the air. Can it be said that the weak man who cannot throw a donkey cannot fly in the sky? Or, like a rope ten spans thick that a thousand men cannot control, but a child wielding a sword can cut it in two in an instant. Can it be said that a small child does not have the strength to cut the rope? Or, like a 'zhen' bird (鸩鸟) entering the water, causing fish and shellfish to die, and a rhinoceros horn touching the mud, causing the dead to rise. Can it be said that once life is severed, there is no possibility of rebirth? Or, like a yellow swan calling for Zi An (子安), and Zi An comes back to life. Can it be said that someone buried in a tomb for a thousand years can never be resurrected? All phenomena have self-power and other-power, self-grasping and other-grasping, a thousand openings and ten thousand closings, immeasurable and boundless. How can one use limited consciousness to doubt the unobstructed Dharma? Among the five inconceivables, the Buddha-dharma is the most inconceivable. --------------------------------------------------------------------------------
Chinese
不可思议。而以百年之恶为重，疑十念念佛为轻，不得往生安乐，入正定聚者，是事不然。 “二者、疑佛智于人不为玄绝。何以故？夫一切名字从相待生，觉智从不觉生，如是迷方从记方生。若便迷绝不迷，迷卒不解；迷若可解，必迷者解亦可云解者迷。迷解、解迷犹手反覆耳，乃可明、昧为异，亦安得超然哉？起此疑故，于佛智慧生疑不信。对治此疑，故言不可称智。 “不可称智者，言佛智绝称谓，非相形待。何以言之？法若是有，必应有知有之智；法若是无，亦应有知无之智。诸法离于有、无，故佛冥诸法，则智绝相待。汝引解、迷为喻，犹是一迷耳，不成迷解。亦如梦中与他解梦，虽云解梦，非是不梦。以知取佛，不曰知佛；以不知取佛，非知佛；以非知、非不知取佛，亦非知佛；以非非知、非非不知取佛，亦非知佛。佛智离此四句，缘之者心行灭，损之者言语断。以是义故，释论云：‘若人见般若，是则为被缚；若不见般若，是亦为被缚。若人见般若，是则为解脱；若不见般若，是亦为解脱。’此偈中说，不离四句者为缚，离四句者为解脱。汝疑佛智与人不玄绝者，是事不然。 “三者、疑佛实不能度一切众生。何以故？过去世有无量阿僧祇恒沙诸佛，现在十方世界亦有无量、无边阿 现代汉语译本：这是不可思议的。如果因为重视百年所作的恶业，而轻视临终十念阿弥陀佛（Amitabha）名号的功德，认为这样就不能往生安乐净土，进入正定聚（assured of enlightenment），这是不对的。 ‘第二种疑惑是，怀疑佛的智慧对于凡人来说并不玄妙深奥。为什么呢？因为一切名相都是从相对待的关系中产生的，觉悟的智慧是从不觉悟的状态中产生的，就像迷路是因为有记住方向的行为才产生的。如果完全迷失而没有不迷失的状态，迷路的人最终也不会明白；如果迷路可以被理解，那么迷路的人所理解的也可以说是理解者的一种迷失。迷与解、解与迷就像手掌的正反面一样，只能说明光明和黑暗是不同的，又怎么能超越这种相对性呢？’因为产生这种疑惑，所以对佛的智慧产生怀疑而不相信。为了对治这种疑惑，所以说佛的智慧是不可称量的。 ‘不可称量的智慧，是指佛的智慧超越了一切称谓，不是相对待而存在的。为什么这么说呢？如果法是‘有’，那么必然有知道‘有’的智慧；如果法是‘无’，那么也必然有知道‘无’的智慧。诸法超越了‘有’和‘无’，所以佛证悟诸法时，他的智慧就超越了相对待。你用‘解’和‘迷’来比喻，这仍然是一种迷失，不能构成真正的理解。就像在梦中给别人解梦一样，虽然说是解梦，但仍然是在做梦。用‘知’去理解佛，不能说是真正了解佛；用‘不知’去理解佛，也不是真正了解佛；用‘非知非不知’去理解佛，也不是真正了解佛；用‘非非知非非不知’去理解佛，也不是真正了解佛。佛的智慧超越了这四句，缘念它的人心念止息，毁谤它的人言语断绝。因为这个缘故，《大智度论》（Mahaprajnaparamita-sastra）中说：‘如果有人见到般若（Prajna，智慧），那就是被束缚；如果有人不见般若，那也是被束缚。如果有人见到般若，那就是解脱；如果有人不见般若，那也是解脱。’这首偈颂中说，不离开四句的就是被束缚，离开四句的就是解脱。你怀疑佛的智慧对于凡人来说并不玄妙深奥，这是不对的。 ‘第三种疑惑是，怀疑佛实际上不能度化一切众生。为什么呢？因为过去世有无量阿僧祇（asamkhya，无数）恒河沙（ganga sand）数量的诸佛，现在十方世界也有无量无边的阿僧祇数量的众生，