English
English version: 'This is not reasonable.' Five, if all sentient beings were to be exhausted, the world would fall into the extreme of existence. Because of this reason, there are countless Buddhas who liberate all sentient beings. 'Question: If sentient beings cannot be exhausted, the world must fall into the extreme of non-existence. Because of non-existence, the Buddha actually cannot liberate all sentient beings?' 'Answer: The world is neither finite nor infinite, and it transcends the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence). The Buddha causes sentient beings to leave these four propositions, and this is called liberation. In reality, there is neither liberation nor non-liberation, neither exhaustion nor non-exhaustion. For example, in a dream, one crosses the great ocean, encountering waves and various difficulties. That person is fearful and cries out loudly. Someone outside awakens him, and he is then calm and without worry. He only crossed the dream, not the river.' 'Question: Saying liberation and non-liberation both fall into extreme views. Why only say that liberating all sentient beings is the vast wisdom of the Mahayana, and not say that not liberating sentient beings is the vast wisdom of the Mahayana?' 'Answer: Sentient beings all dislike suffering and seek happiness, fear bondage and seek liberation. Hearing of liberation, they will turn towards it. Hearing of non-liberation, they will not know why there is no liberation, and will think that the Buddha has no great compassion, and will not turn towards it. Because they do not turn towards it, they will sleep long in a long dream, with no way to stop. For these people, we speak more of liberation and not of non-liberation. Furthermore, the *Zhū Fǎ Wú Xíng Jīng* (诸法无行经, Sutra on the Absence of Characteristics of All Dharmas) also says: 'The Buddha did not attain Buddhahood, nor does he liberate sentient beings. Ordinary people forcefully discriminate, saying that the Buddha liberates sentient beings.' Saying 'liberating sentient beings' is a *duìzhì xī tán* (对治悉檀, provisional teaching to counteract afflictions); saying 'not liberating sentient beings' is a *dì yī yì xī tán* (第一义悉檀, teaching of ultimate meaning). The two sayings each have their reasons and do not contradict each other.' 'Question: Like waking up from a dream, isn't that liberation? If all the dreams of all sentient beings were to cease, wouldn't the world be exhausted?' 'Answer: Saying that a dream is the world, if the dream ceases, then there is no dreamer. If there is no dreamer, then there is no one to speak of liberation. Thus, know that the world is the same as the world beyond, and although countless sentient beings are liberated, one will not fall into delusion.' Fourth, doubting that the Buddha has not attained *yī qiè zhǒng zhì* (一切种智, the wisdom of all kinds, the wisdom regarding all aspects of all things). --------------------------------------------------------------------------------
Chinese
何以故？若能遍知诸法，诸法堕有边故；若不能遍知，则非一切种智故。对治此疑故，言无等、无伦最上胜智。 “无等、无伦最上胜智者，凡夫智虚妄，佛智如实，虚实玄殊，理无得等，故言无等。声闻、辟支佛欲有所知，入定方知，出定不知，又知亦有限；佛得如实三昧，常在深定，而遍知照万法二与无二，深法非伦，故言无伦。八地已上菩萨，虽得报生三昧用无出入，而习气微熏三昧不极明净，形待佛智，犹为有上。佛智、断具足，如法而照，法无量故，照亦无量。譬如函大，盖亦大，故言最上。 “此三句亦可展转相成，以佛智无与等者故所以无伦，以无伦故最上胜；亦可最上胜故无等，无等故无伦。但言无等便足，复何以须下二句者？如须陀洹智，不与阿罗汉等，而是其类；初地至十地亦如是，智虽不等，非不其伦。何以故？非最上故。 “汝以知有边为难，疑佛非一切智者，是事不然。” 问曰：“下辈生中，云‘十念相续，便得往生’。云何名为十念相续？” 答曰：“譬如有人，空旷回处，值遇怨贼，拔刃奋勇，直来欲杀。其人劲走，视渡一河，若得渡河，首领可全。尔时但念渡河方便：‘我至河岸，为着衣渡？为脱衣渡？若着衣纳，恐不得过；若脱衣纳，恐无得暇 现代汉语译本：为什么这么说呢？如果能够完全知晓一切诸法，那么诸法就落入了有边（有限制）的范畴；如果不能完全知晓，那就不是一切种智（佛的智慧）了。为了对治这种疑惑，所以说无等、无伦最上胜智。 ‘无等、无伦最上胜智’是指，凡夫的智慧是虚妄的，佛的智慧是如实的，虚妄和如实之间有天壤之别，道理上不可能相等，所以说无等。声闻（Śrāvaka）、辟支佛（Pratyekabuddha）想要知道什么，需要入定才能知道，出定就不知道了，而且所知也有限；佛得到如实三昧（Tathatā-samādhi），常在甚深禅定之中，却能普遍照见万法，二与无二（不二），这种甚深之法是无法比拟的，所以说无伦。八地以上的菩萨，虽然得到报生三昧（resultant-birth samādhi），运用时没有出入（自由自在），但习气（habitual energy）的轻微熏染使得三昧不够明净，相对于佛的智慧，仍然是有上的（有局限）。佛的智慧，断德（freedom from defilements）和智德（wisdom）都具足，如实地照见诸法，因为法是无量的，所以照见也是无量的。譬如箱子大，盖子也大，所以说是最上。 这三句话也可以互相解释，因为佛的智慧没有可以与之相等的，所以才说是无伦，因为无伦所以才是最上胜；也可以是最上胜所以才无等，无等所以才无伦。但只说无等就足够了，为什么还要加上后面的两句呢？比如须陀洹（Srotāpanna）的智慧，不与阿罗汉（Arhat）相等，但还是属于同一类；初地（first Bhumi）到十地（tenth Bhumi）也是这样，智慧虽然不相等，但并非不是同一范畴。为什么呢？因为不是最上的缘故。 你因为知道有边（有限制）而感到困惑，怀疑佛不是一切智（omniscient），这是不对的。" 问：‘下品往生的人，说‘十念相续，便得往生’。’ 什么是十念相续呢？ 答：譬如有一个人，在空旷偏僻的地方，遇到怨贼，拔出刀奋勇地直奔过来要杀他。这个人拼命地跑，看到一条河，心想渡过这条河，性命就可以保全。这时只想着渡河的办法：‘我到了河边，是穿着衣服渡河呢？还是脱了衣服渡河呢？如果穿着衣服下水，恐怕过不去；如果脱了衣服下水，恐怕没有时间了。
English
English version: Why is that? If one could completely know all dharmas (phenomena), then all dharmas would fall into the category of having a limit (finite); if one cannot completely know them, then it is not omniscient wisdom (Buddha's wisdom). To counteract this doubt, it is said to be unequaled, unparalleled, supreme, and victorious wisdom. 'Unequaled, unparalleled, supreme, and victorious wisdom' means that the wisdom of ordinary beings is false, while the wisdom of the Buddha is true. The difference between falsity and truth is vast, and in principle, they cannot be equal, so it is said to be unequaled. Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), if they want to know something, need to enter into samādhi (meditative absorption) to know it, and when they emerge from samādhi, they do not know it, and their knowledge is also limited; the Buddha attains true suchness samādhi (Tathatā-samādhi), constantly abiding in deep samādhi, yet universally illuminates all dharmas, two and not two (non-dual). This profound dharma is incomparable, so it is said to be unparalleled. Bodhisattvas (enlightenment beings) above the eighth Bhumi (stage), although they attain resultant-birth samādhi (resultant-birth samādhi) and use it without coming or going (freely), the slight influence of habitual energy (habitual energy) makes the samādhi not extremely clear and pure. Compared to the Buddha's wisdom, it is still limited. The Buddha's wisdom, with both the qualities of cessation (freedom from defilements) and wisdom (wisdom) complete, truly illuminates all dharmas. Because dharmas are immeasurable, the illumination is also immeasurable. It is like a large box having a large lid, so it is said to be supreme. These three sentences can also be explained in relation to each other. Because the Buddha's wisdom has nothing that can be equal to it, it is said to be unparalleled; because it is unparalleled, it is supreme and victorious. It can also be that because it is supreme and victorious, it is unequaled; because it is unequaled, it is unparalleled. But saying unequaled is sufficient, so why is it necessary to add the following two sentences? For example, the wisdom of a Srotāpanna (stream-enterer) is not equal to that of an Arhat (worthy one), but they are still of the same category; the first Bhumi (stage) to the tenth Bhumi (stage) is also like this. Although the wisdom is not equal, it is not that they are not of the same category. Why is that? Because it is not supreme. You are troubled by knowing that there is a limit (finite), and you doubt that the Buddha is not omniscient (omniscient), but this is not correct." Question: 'In the lower level of rebirth, it is said, 'Ten moments of mindfulness in succession, and one will attain rebirth.' What is meant by ten moments of mindfulness in succession?' Answer: 'For example, a person in a desolate and remote place encounters an enemy thief who draws his sword and rushes forward to kill him. The person runs desperately and sees a river, thinking that if he can cross the river, his life can be saved. At this time, he only thinks about the means of crossing the river: 'When I reach the riverbank, should I cross with my clothes on? Or should I take off my clothes to cross? If I go into the water with my clothes on, I am afraid I will not be able to cross; if I take off my clothes to go into the water, I am afraid I will not have time.' --------------------------------------------------------------------------------
Chinese
。’但有此念，更无他缘，一念何当渡河，即是一念。如是不杂心，名为十念相续。行者亦尔，念阿弥陀佛，如彼念渡，迳于十念：若念佛名字，若念佛相好，若念佛光明，若念佛神力，若念佛功德，若念佛智慧，若念佛本愿。无他心间杂，心心相次乃至十念，名为十念相续。 “一往言十念相续，似若不难。然凡夫心犹野马，识剧猿猴，驰骋六尘，不暂停息。宜至信心，预自克念，便积习成性，善根坚固也。如佛告频婆娑罗王：‘人积善行，死无恶念。如树西倾，必倒随曲。’若便刀风一至，百苦凑身，若习前不在怀，念何可辨？ “又宜同志五、三共结言要，垂命终时，迭相开晓，为称阿弥陀佛名号，愿生安乐，声声相次，使成十念也。譬如蜡印印泥，印坏文成；此命断时，即是生安乐时。一入正定聚，更何所忧也！” 略论安乐净土义(毕) 现代汉语译本： ‘只要有这种念头，没有其他的因缘，一个念头如何渡过河流，那就是一个念头。像这样不夹杂其他念头的心，就叫做十念相续。修行人也是这样，念阿弥陀佛（Amitabha Buddha），就像想着渡河一样，经过十个念头：或者念佛的名字，或者念佛的相好，或者念佛的光明，或者念佛的神力，或者念佛的功德，或者念佛的智慧，或者念佛的本愿。没有其他的心夹杂其中，心心相续直到十念，就叫做十念相续。 ‘一般而言，十念相续，似乎不难。然而凡夫的心就像野马一样难以驯服，意识像猿猴一样躁动不安，在色、声、香、味、触、法这六尘中奔驰，没有片刻停息。应该在平时就生起坚定的信心，预先约束自己的念头，这样才能逐渐养成习惯，使善根坚固。就像佛告诉频婆娑罗王（King Bimbisara）说：‘人积累善行，死的时候就没有恶念。就像树向西倾斜，必定会随着倾斜的方向倒下。’如果等到临终时，四大分离的痛苦一起来到，如果平时没有把念佛放在心上，到那时又怎么能分辨念头呢？’ ‘所以应该和志同道合的道友五人或三人共同约定，临命终时，互相开导提醒，为大家称念阿弥陀佛（Amitabha Buddha）的名号，愿生安乐世界，声音声声相续，使之成就十念。譬如用蜡印盖在泥上，印虽然坏了，但是文字却印成了；这生命断绝的时候，就是往生安乐世界的时候。一旦进入正定聚（assured of enlightenment），还有什么可忧虑的呢！’ 《略论安乐净土义》完
English
English version: ‘Having only this thought, without any other conditions, how does a single thought cross the river? That is a single thought. Such a mind without mixing other thoughts is called ten-念相续 (ten moments of continuous mindfulness). Practitioners are also like this, reciting 阿弥陀佛 (Amitabha Buddha), just like thinking about crossing a river, passing through ten thoughts: either reciting the Buddha's name, or contemplating the Buddha's auspicious marks, or contemplating the Buddha's light, or contemplating the Buddha's divine power, or contemplating the Buddha's merits, or contemplating the Buddha's wisdom, or contemplating the Buddha's original vows. Without other thoughts intermingling, mind after mind continuously until ten thoughts, this is called ten-念相续 (ten moments of continuous mindfulness).’ ‘Generally speaking, ten-念相续 (ten moments of continuous mindfulness) seems not difficult. However, the mind of ordinary beings is like a wild horse, difficult to tame, and consciousness is as restless as a monkey, galloping in the six dusts (色, 声, 香, 味, 触, 法 - form, sound, smell, taste, touch, and dharma), without pausing for a moment. One should develop firm faith in ordinary times, restrain one's thoughts in advance, so that one can gradually develop a habit and strengthen the roots of goodness. Just as the Buddha told 频婆娑罗王 (King Bimbisara): ‘People who accumulate good deeds will have no evil thoughts at the time of death. Just like a tree leaning westward, it will surely fall in the direction of the lean.’ If, when the suffering of the four elements separating comes all at once at the time of death, if one has not usually kept mindfulness of the Buddha in mind, how can one discern thoughts at that time?’ ‘Therefore, one should make an agreement with five or three like-minded fellow practitioners, to remind and enlighten each other when approaching the end of life, to recite the name of 阿弥陀佛 (Amitabha Buddha) for everyone, wishing to be born in the Land of Bliss, with voices following one after another, so as to accomplish ten thoughts. It is like using a wax seal to stamp on mud; although the seal is broken, the text is imprinted; when this life ends, it is the time to be born in the Land of Bliss. Once entering the 正定聚 (assured of enlightenment), what else is there to worry about!’ End of 'A Brief Discussion on the Meaning of the Land of Bliss' --------------------------------------------------------------------------------