English
'Producing flavor.' There are such immeasurable flavors of the Buddha-path, so even though it is grasping at a form, one should not be attached to it. Moreover, the form spoken of in that Pure Land is the un-outflow form, the real-mark form. In the second section, it clarifies the lightness and heaviness of cultivating the path in this land and that land, and whether the retribution obtained is true or false. If one wishes to aspire to return to the West, simply using a little time for prostration, contemplation, recitation, etc., regardless of the length of one's life, at the time of death, the light platform will come to receive them, swiftly reaching that land, with a position that does not regress. Therefore, the *Larger Sutra* ( *Larger Sutra of Immeasurable Life* ) says: 'If people and gods from the ten directions come to be born in my country, if they do not completely reach extinction and still regress, I will not attain perfect enlightenment.' In this land (referring to the Saha world), it takes a long time, fully cultivating giving, precepts, patience, diligence, concentration, and wisdom, and even before ten thousand kalpas have passed, one is still not exempt from the burning house (a metaphor for the world filled with afflictions and suffering), falling into delusion, hence it is called extremely heavy effort, but the retribution obtained is false. The *Larger Sutra* also says: 'Those born in my country, horizontally cut off the five evil destinies.' Now, this is in relation to Amitabha's Pure Land (Amitabha Buddha's pure land), the five paths (hell-beings, hungry ghosts, animals, humans, and gods) of the Saha world can all be called evil destinies. Hell-beings, hungry ghosts, and animals are purely where evil karma leads, hence they are called evil destinies; the humans and gods of the Saha world are where mixed good and evil karma leads, and can also be called evil destinies. If one follows the methods of cultivation in this land (Saha world) to cultivate and eliminate afflictions, one must first cut off the views of delusion, separate from the cause of the three evil paths (hell, hungry ghosts, animals), and extinguish the result of the three evil paths; then cut off the delusions of practice, separate from the cause of humans and gods, and sever the result of humans and gods. These are all gradually eliminated, and cannot be called horizontal cutting off; if one can be reborn in Amitabha's Pure Land, the five paths of the Saha world are instantly abandoned all at once, hence it is called horizontal cutting off. Cutting off the five evil destinies is cutting off their result; the natural closing of the evil destinies is closing off their cause. This clarifies what is to be separated from. Ascending the path without end manifests what is to be obtained. If one can make an effort (focus one's mind), redirecting one's vows towards the West, from the extent of one's life to even ten recitations, there is none who will not be reborn. Once one arrives in that country, one immediately enters the assembly of the truly settled (those who are certain to attain enlightenment), which is equal to the merit of cultivating the path for ten thousand kalpas in this land. In the eighth great gate, there are three kinds of analysis: First, briefly listing the sutras to prove and encourage abandoning this land (Saha world) and rejoicing in that land (Pure Land); Second, comparing Amitabha Buddha and Shakyamuni Buddha; Third, explaining the meaning of rebirth. First --------------------------------------------------------------------------------
Chinese
、略举诸大乘经，来证皆劝舍此、悕彼者。一、谓耆阇崛山说《大经》二卷；二、《观经》一部，王宫、耆阇两会正说；三、《小卷无量寿经》，舍卫一说；四、复有《十方随愿往生经》明证；五、复有《无量清净觉经》二卷，一会正说；六、更有《十往生经》一卷。诸余大乘经论，指赞处多，如《请观音》、《大品经》等。又如龙树、天亲等论，叹劝非一，余方净土，皆不如此丁宁。 第二、弥陀、释迦二佛比挍者。谓此佛释迦如来八十年住世，暂现即去，去而不返，比于忉利诸天，不至一日。又释迦在时，救缘亦弱，如毗舍离国，救人现患等。何者？时毗舍离国人民，遭五种恶病：一者、眼赤如血；二者、两耳出脓；三者、鼻中流血；四者、舌噤无声；五者、所食之物化为粗涩；六、识闭塞犹如醉人。有五夜叉：或名讫拏迦罗，面黑如墨而有五眼，狗牙上出吸人精气，良医耆婆尽其道术，所不能救。时有月盖长者为首，部领病人，皆来归佛，叩头求哀。尔时世尊起无量悲愍，告病人曰：“西方有阿弥陀佛、观世音、大势至菩萨，汝等一心合掌求见。”于是大众皆从佛劝，合掌求哀。尔时彼佛放大光明，观音、大势一时俱到，说大神咒，一切病苦，皆悉消除，平复如故。然二佛神力应亦齐等，但释迦如来不申 现代汉语译本：下面简要列举一些大乘经典，来证明都劝人舍弃此世，希望往生彼国（净土）。一、在耆阇崛山（Grdhrakuta，又名灵鹫山，是释迦牟尼佛常住的场所）所说的《大经》两卷；二、《观经》（《观无量寿经》的简称）一部，在王宫和耆阇崛山两处法会中正式宣说；三、《小卷无量寿经》（《阿弥陀经》的俗称），在舍卫国（Sravasti，古印度城市，是佛陀传法的重要地点）宣说；四、还有《十方随愿往生经》明确证明；五、还有《无量清净觉经》二卷，在一处法会中正式宣说；六、更有《十往生经》一卷。其他大乘经论，指明赞叹的地方很多，如《请观音经》、《大品般若经》等。又如龙树（Nagarjuna，佛教中观学派创始人）、天亲（Vasubandhu，又称世亲，佛教瑜伽行唯识学派创始人）等论著，赞叹劝导不止一次，其他方世界的净土，都没有这样详细叮咛。 第二，弥陀佛（Amitabha，阿弥陀佛，西方极乐世界的教主）和释迦佛（Sakyamuni，释迦牟尼佛，娑婆世界的教主）的比较。释迦如来（Sakyamuni Tathagata）在世八十年，短暂示现后就离去，一去不返，相比于忉利天（Trayastrimsa，佛教欲界六天之一）的诸天，还不到一天的时间。而且释迦佛在世时，救助因缘的力量也较弱，比如毗舍离国（Vaishali，古印度城市）救助人们的现世苦难等。为什么这样说呢？当时毗舍离国人民，遭受五种恶病：一、眼睛赤红如血；二、两耳流脓；三、鼻中流血；四、舌头僵硬不能说话；五、所食之物变成粗糙苦涩；六、意识闭塞就像醉酒的人一样。有五个夜叉（Yaksa，一种鬼神）：有的名叫讫拏迦罗（Kinkara），面色黑如墨汁，长着五只眼睛，狗牙向上突出，吸取人的精气，即使是名医耆婆（Jivaka，古印度著名医生）用尽他的医术，也不能救治。当时有月盖长者（Candra-mukha）为首，带领着病人，都来归依佛陀，叩头求哀。这时世尊（Lokanaatha）生起无量的悲悯，告诉病人说：‘西方有阿弥陀佛（Amitabha）、观世音（Avalokitesvara）、大势至菩萨（Mahasthamaprapta），你们一心合掌祈求见到他们。’于是大众都听从佛的劝告，合掌求哀。这时阿弥陀佛放出大光明，观世音、大势至一时都来到，说大神咒，一切病苦，都全部消除，恢复如初。然而两位佛的神力应该也是一样的，但是释迦如来没有施展。
English
English version: Here are some major Mahayana sutras briefly listed to prove that they all advise people to abandon this world and hope to be reborn in that other land (Pure Land). 1. The two-volume 'Great Sutra' spoken at Grdhrakuta (also known as Vulture Peak, the place where Sakyamuni Buddha often resided); 2. The one-part 'Contemplation Sutra' (short for 'The Sutra of Contemplation on the Buddha of Immeasurable Life'), formally preached in two assemblies, the royal palace and Grdhrakuta; 3. The 'Smaller Sukhavativyuha Sutra' (commonly known as the 'Amitabha Sutra'), preached in Sravasti (an ancient Indian city, an important place for the Buddha to preach the Dharma); 4. There is also the 'Sutra of Rebirth in the Ten Directions According to One's Vows' as clear evidence; 5. There is also the two-volume 'Sutra of Immeasurable Pure Enlightenment', formally preached in one assembly; 6. There is also the one-volume 'Ten Rebirth Sutra'. Other Mahayana sutras and treatises have many places that specifically praise and commend, such as the 'Avalokitesvara Sutra', the 'Mahaprajnaparamita Sutra', etc. Also, treatises by Nagarjuna (founder of the Madhyamaka school of Buddhism), Vasubandhu (also known as Asanga's brother, founder of the Yogacara school of Buddhism), etc., praise and exhort more than once. Other Pure Lands in other directions are not so detailed and earnest. Second, a comparison between Amitabha Buddha (Amitabha, the lord of the Western Pure Land) and Sakyamuni Buddha (Sakyamuni, the lord of the Saha world). Sakyamuni Tathagata lived in the world for eighty years, appearing briefly and then departing, never to return, which is less than a day compared to the devas of Trayastrimsa (one of the six heavens of the desire realm in Buddhism). Moreover, when Sakyamuni Buddha was in the world, the power to save beings was also weaker, such as saving people from present suffering in the country of Vaishali (an ancient Indian city). Why is this so? At that time, the people of Vaishali suffered from five kinds of evil diseases: 1. Eyes as red as blood; 2. Pus flowing from both ears; 3. Blood flowing from the nose; 4. Tongue stiff and unable to speak; 5. The food eaten turned into coarse and astringent substances; 6. Consciousness was blocked as if one were drunk. There were five Yakshas (a type of ghost or spirit): some were named Kinkara, with faces as black as ink, with five eyes, dog teeth protruding upwards, sucking people's essence, even the famous doctor Jivaka (a famous ancient Indian doctor) exhausted his medical skills, but could not cure them. At that time, Candra-mukha was the leader, leading the patients, all came to take refuge in the Buddha, kowtowing and begging for mercy. At this time, the World Honored One (Lokanaatha) arose immeasurable compassion and told the patients: 'In the West, there are Amitabha Buddha (Amitabha), Avalokitesvara (Avalokitesvara), and Mahasthamaprapta Bodhisattva (Mahasthamaprapta), you should single-mindedly join your palms and pray to see them.' Thereupon, the masses all followed the Buddha's advice, joining their palms and begging for mercy. At this time, Amitabha Buddha emitted great light, Avalokitesvara and Mahasthamaprapta all arrived at the same time, speaking the great divine mantra, all the suffering of illness was completely eliminated, and they were restored to their original state. However, the divine power of the two Buddhas should also be the same, but Sakyamuni Tathagata did not exert it. --------------------------------------------------------------------------------
Chinese
己能，故显彼长，欲使一切众生莫不齐归，是故释迦处处叹归，须知此意也。是故昙鸾法师，正意归西，故傍《大经》，奉赞云：“安乐声闻菩萨众，人天智慧咸洞达，身相庄严无殊异，但顺他方故列名。颜容端正无可比，精微妙躯非人天，虚无之身无极体，是故顶礼平等力。” 第三、释往生意者。就中有二：一、释往生意；二、问答解释。 第一、问曰：“今愿生净土，未知作何意也？” 答曰：“只欲疾成自利、利他，利物深广，十信、三贤，摄受正法，契会不二，见证佛性，明晓实相。观照晖心，有无二谛，因果先、后，十地优、劣，三忍、三道，金刚无碍，证大涅槃，大乘宽运，欲无限时住，为尽无边生死海故。” 问有三番。问曰：“愿生净土，拟欲利物者。若尔，所拔众生，今现在此。已能发得此心，只应在此，拔苦众生。何因得此心竟，先愿生净土？似如舍众生，自求菩提乐也。” 答曰：“此义不类。何者？如《智度论》云：‘譬如二人，俱见父、母眷属没在深渊。一人直往，尽力救之，力所不及，相与俱没；一人遥走，趣一舟船，乘来济接，并得出难。’菩萨亦尔，若未发心时，生死流转与众生无别；但已发菩提心时，先愿往生净土，取大悲船，乘无碍辩才，入 现代汉语译本： 因为自己能够做到，所以彰显阿弥陀佛的长处，想要使一切众生没有不一起归向净土的，因此释迦牟尼佛处处赞叹归向净土，要知道这个用意啊。所以昙鸾法师，以归向西方净土为正意，所以在《大经》（《无量寿经》的简称）旁边，奉赞说：‘安乐净土的声闻菩萨大众，人天智慧都通达，身相庄严没有差别，只是顺应他方世界的缘故而列出名号。颜容端正无可比拟，精妙的躯体不是人天所有，虚无之身是无极的本体，所以顶礼平等的力量。’ 第三、解释往生之意。其中有二：一、解释往生之意；二、问答解释。 第一、问：‘现在发愿往生净土，不知道应当作何理解？’ 答：‘只是想要快速成就自利、利他，利益众生深广，从十信位到三贤位，摄受正法，契合不二之理，见证佛性，明了实相。观照晖心，有和无二谛，因果的先后，十地的优劣，三忍和三道，金刚般无碍，证得大涅槃，大乘宽广的运行，想要无限时地住世，为了尽无边生死苦海的缘故。’ 问有三番。问：‘发愿往生净土，打算利益众生。如果是这样，所要救拔的众生，现在就在这里。已经能够发起这样的心，只应当在这里，救拔受苦的众生。为何得到这个心之后，先发愿往生净土？好像是舍弃众生，自己寻求菩提之乐啊。’ 答：‘这个道理不类似。为什么呢？如《智度论》（《大智度论》的简称）所说：‘譬如两个人，都看见父母眷属沉没在深渊中。一个人直接前往，尽力救助他们，但力量不够，和他们一起沉没；一个人远远地跑开，去寻找一艘船，乘船来救接，一起脱离困境。’菩萨也是这样，如果还没有发菩提心的时候，生死流转和众生没有区别；但是已经发了菩提心的时候，先发愿往生净土，取得大悲之船，乘着无碍的辩才，进入