English
English version: 'The remaining three forms of life are also like that.' Therefore, the *Saddharma-smṛty-upasthāna Sūtra* (Right Mindfulness Sutra) says: 'Bodhisattvas appear by transformation, telling the heavenly beings: 'Ordinary people, through these hundreds of thousands of lives, are attached to pleasure, indulging in idleness and not cultivating the path. They do not realize that the blessings they accumulated in the past are exhausted, and they will fall into the three evil realms (hell, hungry ghosts, animals) to suffer all kinds of miseries.'' Therefore, the *Nirvana Sutra* says: 'This body is a collection of suffering, everything is impure, like being bound, sores, etc., fundamentally without meaning or benefit. Even the bodies of the gods are the same.' Therefore, that sutra also says: 'Exhortation to cultivate non-negligence. Why? Because negligence is the root of all evils; non-negligence is the source of all good. Just like the light of the sun and moon, the brightest among all lights; the Dharma of non-negligence is also like that, the most supreme among all good Dharmas. Just like Mount Sumeru (Sumeru), the highest among all mountains; the Dharma of non-negligence is also like that, the most supreme among all good Dharmas. Why? All evil Dharmas arise from negligence; all good Dharmas have non-negligence as their root.' Second, someone asks: 'Although it is said that from beginningless kalpas (aeons) there is endless samsara (cycle of rebirth) in the six realms (hell, hungry ghosts, animals, humans, asuras, gods), how many bodies are received in one kalpa to say that one is transmigrating?' The answer is: 'As the *Nirvana Sutra* says: 'Take the grass and trees of the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), cut them into four-inch tallies, and use them to count the number of parents' heads of the bodies received in one kalpa, yet they will not be exhausted.' Or it is said: 'The breast milk drunk in one kalpa is more than the four great oceans.' Or it is said: 'The accumulated bones of the bodies in one kalpa are like Mount Vipula (Vipula).' Having endured birth and death in vain since such distant kalpas, and still being an ordinary person today, have you ever contemplated, grieved, and sighed without end?' Third, someone asks again: 'Since it is said that countless bodies have been received in vast kalpas, is it just a general statement to make people feel disgusted? Or is there scriptural evidence to prove it?' The answer is: 'All are clear statements in the Holy Teachings (Buddha's teachings). What are they? As the *Lotus Sutra* says: 'In the past, inexpressible, long, distant great kalpas,' --------------------------------------------------------------------------------
Chinese
有佛出世号大通智胜如来。有十六王子，各升法座教化众生。一一王子，各各教化六百万亿那由他恒河沙众生。其佛灭度已来，至极久远，犹不可数知。’何者？经云：‘总取三千大千世界大地，磨以为墨。佛言：“是人过千国土乃下一点，大如微尘，如是展转，尽地种墨。”佛言：“是人所经国土，若点、不点，尽抹为尘，一尘一劫。彼佛灭度已来，复过是数。今日众生，乃是彼时十六王子，座下曾受教法。”’是故经云：‘以是本因缘，为说《法华经》。’《涅槃经》复云：‘一是王子，一是贫人，如是二人互相往反。言王子者，今日释迦如来，乃是彼时第十六王子也；言贫人者，今日众生等是。’” 第四、问曰：“此等众生既云流转多劫，然三界之中，何趣受身为多？” 答曰：“虽言流转，然于三恶道中，受身偏多。如经说云：‘于虚空中量取方圆八肘，从地至于色究竟天。于此量内所有可见众生，即多于三千大千世界人、天之身。’故知恶道身多。何故如此？但恶法易起，善心难生故也。今时但看现在众生，若得富贵，唯事放逸、破戒；天中即复着乐者多。是故经云：‘众生等是流转，恒三恶道为常家。’人、天暂来即去，名为客舍故也。依《大庄严论》，劝一切众生，常须系念现前，偈云 现代汉语译本：有佛出世，名号为大通智胜如来（Mahābhijñājñānābhibhū，佛名）。有十六位王子，各自登上法座教化众生。每一位王子，各自教化六百万亿那由他恒河沙数的众生。那位佛陀灭度以来，时间极其久远，仍然无法数清。’为什么这样说呢？经中说：‘如果把三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的大地全部磨成墨。佛说：“这个人经过一千个国土才点下一滴墨，大小如微尘，这样辗转，直到用尽所有的大地墨。”佛说：“这个人所经过的国土，无论有点墨还是没有点墨的地方，全部抹为尘土，一粒尘土代表一劫（kalpa）。那位佛陀灭度以来，又超过了这样的劫数。今日的众生，就是那时十六位王子座下曾经接受教法的众生。”’所以经中说：‘因为这个本来的因缘，才为他们宣说《法华经》（Saddharma Puṇḍarīka Sūtra）。’《涅槃经》（Nirvāṇa Sūtra）又说：‘一个是王子，一个是贫人，这样两个人互相往返。所说的王子，就是今日的释迦如来（Śākyamuni），乃是那时第十六位王子；所说的贫人，就是今日的众生等等。’ 第四、问：‘这些众生既然说是流转了多劫，那么在三界（Triloka）之中，哪一道受生的身体最多？’ 答：‘虽然说是流转，但是在三恶道（Tri-apāya-bhūmi）中，受生的身体特别多。如经中所说：‘在虚空中量取方圆八肘的空间，从地面直到色究竟天（Akaniṣṭha）。在这个空间内所有可见的众生，就多于三千大千世界的人和天人的身体。’所以知道恶道的身体多。为什么会这样呢？因为恶法容易生起，善心难以生起。现在只要看看现在的众生，如果得到富贵，就只顾放纵享乐、破戒；天界之中也多是贪着快乐的人。所以经中说：‘众生等等都是在流转，永远以三恶道为常住的家。’人道和天道只是暂时来一下就离开，称为客舍。’依据《大庄严论》（Mahāvyūha Sūtra），劝一切众生，常常需要系念现前，偈颂说
English
English version: There was a Buddha who appeared in the world named Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Tathāgata). There were sixteen princes, each ascending the Dharma seat to teach and transform sentient beings. Each prince, respectively, taught and transformed six million billions of nayutas of Ganges-river-like sands of sentient beings. Since that Buddha's Parinirvāṇa, the time has been extremely long, still impossible to know the number. Why is this? The Sutra says: 'If one were to take all the earth of the Trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system) and grind it into ink. The Buddha said: "This person passes through a thousand lands and then makes a dot, as small as a mote of dust, and so on, until all the earth-ink is exhausted." The Buddha said: "The lands that this person passes through, whether dotted or not dotted, are all ground into dust, one dust mote representing one kalpa (aeon). Since that Buddha's Parinirvāṇa, even more kalpas have passed than that number. The sentient beings of today are those who, at that time, were under the tutelage of the sixteen princes."' Therefore, the Sutra says: 'Because of this original cause and condition, the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) is expounded for them.' The Nirvāṇa Sūtra also says: 'One is a prince, one is a poor person, and these two interact with each other. The prince spoken of is today's Śākyamuni (释迦如来), who was the sixteenth prince at that time; the poor person spoken of is today's sentient beings, and so on.' Fourth, Question: 'Since these sentient beings are said to transmigrate for many kalpas, in which of the Triloka (three realms) do they receive bodies the most?' Answer: 'Although it is said that they transmigrate, they receive bodies particularly more in the Tri-apāya-bhūmi (three evil paths). As the Sutra says: 'If one were to measure a space of eight cubits square in the empty sky, from the ground up to the Akaniṣṭha (highest heaven of form). Within this measured space, all visible sentient beings are more numerous than the bodies of humans and devas (gods) in the three-thousand-great-thousand world system.' Therefore, it is known that bodies in the evil paths are more numerous. Why is this so? It is because evil dharmas are easily aroused, and good minds are difficult to generate. Now, just look at the sentient beings of the present time; if they obtain wealth and status, they only indulge in dissipation and break the precepts; in the heavens, there are also many who are attached to pleasure. Therefore, the Sutra says: 'Sentient beings, and so on, are all transmigrating, always taking the three evil paths as their permanent home.' The human and deva realms are only temporary visits, called guest houses.' According to the Mahāvyūha Sūtra (Great Adornment Sutra), all sentient beings are exhorted to constantly keep their minds on the present moment, as the verse says: --------------------------------------------------------------------------------
Chinese
：‘盛年无患时，懈怠不精进，贪营众事务，不修施戒禅，临为死所吞，方悔求修善。智者应观察，除断五欲想，精勤习心者，终时无悔恨。心意既专至，无有错乱念，智者勤投心，临终意不散。不习心专至，临终必散乱，心若散乱时，如调马用硙，若其斗战时，回旋不直行。’” 第五、又问曰：“一切众生皆有佛性，远劫以来应值多佛。何因至今仍自轮回生死，不出火宅？” 答曰：“依大乘圣教，良由不得二种胜法，以排生死，是以不出火宅。何者为二？一谓圣道；二谓往生净土。其圣道一种今时难证。一、由去大圣遥远；二、由理深解微。是故《大集月藏经》云：‘我末法时中，亿亿众生起行修道，未有一人得者。’当今末法，现是五浊恶世，唯有净土一门，可通入路。是故《大经》云：‘若有众生，纵令一生造恶，临命终时，十念相续称我名字，若不生者，不取正觉。’又复一切众生都不自量，若据大乘，真如、实相、第一义空，曾未措心；若论小乘，修入见谛、修道，乃至那含、罗汉，断五下、除五上，无问道、俗未有其分。纵有人、天果报，皆为五戒、十善能招此报，然持得者甚希。若论起恶造罪，何异暴风駃雨？是以诸佛大慈劝归净土。纵使一形造恶，但能系意专精，常能念佛，一切诸 ‘当身强力壮、没有疾病忧患的时候，如果懈怠而不精进修行，贪图经营各种俗务，不修布施、持戒、禅定等善行，等到面临死亡的吞噬，才后悔没有及时修习善法。有智慧的人应当观察到这一点，断除对色、声、香、味、触五欲的贪恋，精勤修习心性的人，临终时才不会有悔恨。如果心意能够专注而真诚，没有错乱的念头，有智慧的人努力投入心力，临终时意念就不会散乱。如果不习惯心意专注，临终时必定会散乱，心如果散乱的时候，就像训练马匹使用石磨一样，如果在战斗的时候，就会回旋而不能直线前进。’ 第五、又有人问：‘一切众生都具有佛性（Buddha-nature），从久远的过去到现在，应该遇到过很多佛。为什么直到今天仍然在生死轮回中，无法脱离充满苦难的火宅（burning house of suffering）？’ 回答说：‘根据大乘（Mahayana）的圣教，这是因为众生没有得到两种殊胜的法门，来排除生死，所以无法脱离火宅。哪两种法门呢？一是圣道（path of the sages）；二是往生净土（rebirth in the Pure Land）。圣道这种法门现在很难证得。一是由于距离伟大的圣者释迦摩尼佛（Shakyamuni Buddha）的时代已经非常遥远；二是由于佛法的道理深奥，理解的人很少。所以《大集月藏经》（Mahasamghata-ratnaketu-dharani Sutra）中说：‘在我末法（decline of the Dharma）时期，亿万众生发起修行，没有一个人能够证得圣果。’现在是末法时期，是充满五浊（five defilements）的恶世，只有净土法门，可以通行进入。所以《无量寿经》（Larger Sutra of Immeasurable Life）中说：‘如果有众生，即使一生造作恶业，临命终时，以十念相续不断地称念我的名字阿弥陀佛（Amitabha Buddha），如果不能往生净土，我就不成正觉。’而且一切众生都不自我衡量，如果按照大乘佛法来说，对于真如（Tathata）、实相（Reality），第一义空（Emptiness）的道理，从来没有用心去体会；如果按照小乘（Hinayana）佛法来说，修习进入见谛（stream-enterer）、修道（once-returner），乃至阿那含（non-returner）、阿罗汉（arhat），断除五下分结（five lower fetters）、去除五上分结（five higher fetters），无论出家在家都没有人能够做到。即使有人能够获得人天果报，都是因为持守五戒（five precepts）、修习十善（ten wholesome actions）才能招感这样的果报，然而能够真正持守的人非常稀少。如果说起造恶作罪，那就像暴风骤雨一样容易。因此诸佛以大慈悲心劝导众生归向净土。即使一生造作恶业，只要能够专心致志，常常念佛，一切诸