English
English version: 'Why? Although this person may not immediately attain liberation, they constantly do not destroy cause and effect, and do not lose karmic retribution. If they give rise to an empty view as small as a mustard seed, I would not allow it. Why? Because this view destroys and loses cause and effect, mostly falling into evil paths. In future lives, they will surely turn away from my teachings.' Now I advise practitioners that although the principle is non-arising, the principles of the two truths (conventional truth and ultimate truth) are not without conditions to seek, and all can be reborn in the Pure Land. Therefore, the Vimalakirti Sutra says: 'Although observing all Buddha lands and all beings as empty, they constantly cultivate the Pure Land and teach all beings.' Also, that sutra says: 'Although practicing non-action, they manifest a body to receive, this is the practice of a Bodhisattva; although practicing non-arising, they initiate all good deeds, this is the practice of a Bodhisattva.' This is the true realization. Question: 'Now in the world, there are people who practice the Mahayana (Great Vehicle) of no-form, and do not cling to the distinction between self and other, and do not protect the characteristics of the precepts at all. What about this matter?' Answer: 'Those who think like this are extremely harmful. Why? As the Vaipulya Sutra says: 'The Buddha established precepts for upasakas (lay male devotees), forbidding them from going to the homes of widows, virgins, wine sellers, dyers, oil pressers, and tanners. Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'World Honored One! For whom are these precepts established?' The Buddha told Ananda: 'There are two kinds of practitioners: one is those who practice in the world; the other is those who practice out of the world. For those who practice out of the world, I do not establish these matters; for those who practice in the world, I now establish these. Why? All beings are my children.' The Buddha is the father and mother of all beings, preventing and restraining them, so that they may leave the world early and attain Nirvana (extinction of suffering).' Second, understanding the principle of Bodhisattva's love and compassion. Question: 'According to the Mahayana sacred teachings, if a Bodhisattva develops love and compassion for all beings, they should abandon it. Now, encouraging beings to be reborn together in the Pure Land, isn't this attachment to love and taking on appearances? How can one avoid the defilements of the world?' Answer: 'The methods and functions of a Bodhisattva's practice are twofold. What are the two? First, realizing the wisdom of emptiness, Prajna (wisdom); second, possessing great compassion.' --------------------------------------------------------------------------------
Chinese
一、以修空慧般若力故，虽入六道生死，不为尘染所系；二、以大悲念众生故，不住涅槃。菩萨虽处二谛，常能妙舍有、无，取、舍得中，不违大道理也。是故《维摩经》云：‘譬如有人欲于空地造立宫舍，随意无碍，若于虚空终不能成；菩萨亦如是，为欲成就众生故，愿取佛国。愿取佛国者，非于空也。’” 第三、破系心外无法者。就中有二：一、破计情；二、问答解释。 问曰：“或有人言：‘所观净境，约就内心，净土融通，心净即是。心外无法，何须西入？’” 答曰：“但法性净土，理处虚融，体无偏局，此乃无生之生，上士堪入。是故《无字宝箧经》云：‘善男子！复有一法，是佛所觉，所谓诸法不去、不来，无因、无缘，无生、无灭，无思、无不思，无增、无减。佛告罗睺罗言：“汝今受持我此所说正法义不？”尔时十方有九亿菩萨，即白佛言：“我等皆能持此法门，当为众生流通不绝。”世尊答言：“是善男子等，则为两肩荷担菩提，彼人即得不断辩才，得善清净诸佛世界。命终之时，即得现见阿弥陀佛与诸圣众住其人前，得往生也。”’自有中下之辇，未能破相，要依信佛因缘求生净土，虽至彼国，还居相土。又云：‘若摄缘从本，即是心外无法；若分二谛明义，净土无妨是 现代汉语译本 一、凭借修习空性智慧（般若，Prajna）的力量，即使进入六道轮回（六道生死，Six realms of Samsara），也不会被尘世的污染所束缚； 二、因为对众生怀有大慈悲心，所以不住于涅槃（Nirvana）。菩萨虽然处于二谛（二谛，Two Truths：世俗谛和胜义谛），常常能够巧妙地舍弃有和无，在取舍之中，不违背大道理。因此《维摩经》（Vimalakirti Sutra）说：‘譬如有人想在空地上建造宫殿房屋，可以随意建造没有阻碍，如果想在虚空中建造，最终不能成功；菩萨也是这样，为了成就众生，发愿往生佛国（佛国，Buddha-land）。发愿往生佛国，不是在虚空中。’ 第三、破斥执着于心外无法的观点。其中分为两部分：一、破斥情执；二、问答解释。 问：‘或许有人说：‘所观想的清净境界，是就内心而言，净土（净土，Pure Land）的融通，心清净就是净土。心外没有法，何必向西方求生净土？’ 答：‘但是法性净土，从理上来说是虚空融合的，本体没有偏颇和局限，这才是无生之生，上等根器的人可以进入。所以《无字宝箧经》（Avatamsaka Sutra）说：‘善男子！还有一种法，是佛所觉悟的，就是诸法不去不来，没有因没有缘，没有生没有灭，没有思也没有不思，没有增加也没有减少。’佛告诉罗睺罗（罗睺罗，Rahula）说：‘你现在受持我所说的正法义吗？’当时十方有九亿菩萨，对佛说：‘我们都能受持这个法门，当为众生流通不绝。’世尊回答说：‘这些善男子等，就是用两肩担负着菩提（菩提，Bodhi），他们就能得到不断绝的辩才，得到清净的诸佛世界。命终的时候，就能现见阿弥陀佛（阿弥陀佛，Amitabha Buddha）与诸圣众住在他们面前，得以往生净土。’自有中下根器的人，未能破除对相的执着，需要依靠信佛的因缘求生净土，即使到了彼国，还是居住在相土。’又说：‘如果从根本上摄取因缘，就是心外无法；如果分二谛来阐明意义，净土不妨碍是心外之法。’
English
English version 1. By the power of cultivating emptiness and wisdom (Prajna), even if entering the six realms of Samsara (六道生死, Six realms of Samsara), one will not be bound by the defilements of the world; 2. Because of great compassion for sentient beings, one does not abide in Nirvana. Although Bodhisattvas dwell in the Two Truths (二谛, Two Truths: conventional truth and ultimate truth), they are always able to skillfully relinquish existence and non-existence, and in taking and relinquishing, they do not violate the great principles. Therefore, the Vimalakirti Sutra (维摩经) says: 'It is like someone who wants to build palaces and houses on empty ground, which can be built freely without hindrance, but if one wants to build in the void, it will ultimately not succeed; Bodhisattvas are also like this, in order to accomplish sentient beings, they vow to be reborn in the Buddha-land (佛国, Buddha-land). Vowing to be reborn in the Buddha-land is not in the void.' Third, refuting the view that there is no Dharma outside the mind. This is divided into two parts: 1. Refuting emotional attachments; 2. Explanation through questions and answers. Question: 'Perhaps someone says: 'The pure realm that is contemplated is based on the inner mind, and the Pure Land (净土, Pure Land) is all-pervasive, and a pure mind is the Pure Land. There is no Dharma outside the mind, so why seek rebirth in the Pure Land in the West?' Answer: 'However, the Dharma-nature Pure Land, in terms of principle, is empty and integrated, and the essence has no bias or limitation. This is the birth of no-birth, which can be entered by those of superior capacity. Therefore, the Avatamsaka Sutra (无字宝箧经) says: 'Good man! There is also a Dharma that is awakened by the Buddha, which is that all Dharmas neither go nor come, have no cause nor condition, have no birth nor death, have no thought nor no-thought, have no increase nor decrease.' The Buddha said to Rahula (罗睺罗, Rahula): 'Do you now uphold the meaning of the Dharma I have spoken?' At that time, nine hundred million Bodhisattvas in the ten directions said to the Buddha: 'We can all uphold this Dharma gate and will circulate it continuously for sentient beings.' The World Honored One replied: 'These good men, etc., are carrying Bodhi (菩提, Bodhi) on both shoulders, and they will obtain uninterrupted eloquence and obtain pure Buddha-lands. At the time of death, they will see Amitabha Buddha (阿弥陀佛, Amitabha Buddha) and all the holy assembly dwelling before them, and they will be reborn in the Pure Land.' There are those of middle and lower capacity who have not broken through attachment to forms and need to rely on the conditions of faith in the Buddha to seek rebirth in the Pure Land. Even if they reach that country, they still reside in the realm of forms.' It is also said: 'If one gathers the conditions from the root, then there is no Dharma outside the mind; if one explains the meaning by dividing the Two Truths, the Pure Land does not hinder being a Dharma outside the mind.' -------------------------------------------------------------------------------- 心外法也。’” 二、问答解释。
Chinese
问曰：“向言无生之生唯上士能入，中下不堪者，为当直将人约法作如此判？为当亦有圣教来证？” 答曰：“依《智度论》云：‘新发意菩萨机解软弱，虽言发心，多愿生净土。何意然者？譬如婴儿，若不近父母恩养，或堕坑、落井，火、蛇等难，或乏乳而死。要假父母摩洗养育，方可长大能绍继家业。菩萨亦尔，若能发菩提心，多愿生净土，亲近诸佛，增长法身，方能匡绍菩萨家业，十方济运。为斯益故，多愿生也。’又彼论云：‘譬如鸟子翅翮未成，不可逼令高翔，先须依林傅树，羽成有力，方可舍林游空。新发意菩萨亦尔，先须乘愿，求生佛前，法身成长，随感赴益。’又阿难白佛言：‘此无相波罗蜜在何处说？’佛言：‘如此法门在阿毗跋致地中说。何以故？有新发意菩萨，闻此无相波罗蜜门，所有清净善根悉当灭没也。’又来但至彼国，即一切事毕，何用诤此深浅理也？” 第四、破愿生秽土，不愿生净土者。 问曰：“或有人言：‘愿生秽国教化众生，不愿往生净土。’是事云何？” 答曰：“此人亦有一徒。何者？若身居不退已去，为化杂恶众生故，能处染不染，逢恶不变——如鹅、鸭入水，水不能湿——如此人等，堪能处 ‘心外法也。’ 二、问答解释。 问：‘先前说‘无生之生’只有上等根器的人才能领悟，中下根器的人无法领悟，这是直接根据人的根器来判断，还是有圣教经典可以佐证？’ 答：‘根据《智度论》（Mahāprajñāpāramitopadeśa，解释《大般若经》的论书）所说：‘新发菩提心的菩萨，根机和理解力还很薄弱，虽然发了菩提心，但大多希望往生净土。为什么呢？比如婴儿，如果不靠近父母的恩惠养育，就会掉进坑里、井里，遇到火、蛇等灾难，或者因为缺乏乳汁而死亡。需要依靠父母的摩挲洗涤和养育，才能长大，能够继承家业。菩萨也是这样，如果能发起菩提心，大多希望往生净土，亲近诸佛，增长法身，才能匡正和继承菩萨的家业，在十方世界救济众生。为了这个利益，所以大多希望往生净土。’《智度论》又说：‘比如小鸟，翅膀还没有长成，不能强迫它高飞，必须先依靠树林，等到羽毛长成有力了，才能离开树林在空中飞翔。新发菩提心的菩萨也是这样，必须先凭借愿力，求生到佛前，法身才能成长，然后才能随缘应化，利益众生。’阿难（Ānanda，佛陀的十大弟子之一，以记忆力强著称）问佛：‘这无相波罗蜜（Anabhilamba-pāramitā，不执著于相的智慧）在哪里宣说？’佛说：‘这种法门在阿毗跋致地（Avaivartika-bhūmi，不退转地）中宣说。为什么呢？因为有新发菩提心的菩萨，听到这无相波罗蜜门，所有清净的善根都会消灭。’既然来到净土，一切事情就都圆满了，又何必争论这些深浅的道理呢？’ 第四、破斥愿生秽土，不愿生净土的人。 问：‘有人说：‘我愿意往生到污秽的国土去教化众生，不愿意往生到清净的净土。’这件事怎么样？’ 答：‘这种人也有一类。哪一类呢？如果自身已经处于不退转的境界，为了教化各种恶劣的众生，能够身处染污而不被染污，遇到恶劣的环境也不会改变——就像鹅、鸭进入水中，水不能沾湿它们一样——这样的人，才能够身处
English
‘It is a dharma external to the mind.’ 2. Questions and Answers for Explanation. Question: ‘Earlier, it was said that only superior beings can enter the ‘unborn birth,’ while those of middle and lower capacities cannot. Is this judgment made directly based on people's capacities, or is there scriptural evidence to support it?’ Answer: ‘According to the *Mahāprajñāpāramitopadeśa* (Treatise on the Great Perfection of Wisdom, a commentary on the *Prajñāpāramitā Sūtra*): ‘Newly aspiring Bodhisattvas have weak faculties and understanding. Although they generate the aspiration for enlightenment, they mostly wish to be born in the Pure Land. Why is this so? It is like an infant who, if not near the loving care of its parents, may fall into pits, wells, or encounter dangers like fire and snakes, or die from lack of milk. It requires the parents' caressing, washing, and nurturing to grow up and be able to inherit the family business. Bodhisattvas are also like this. If they can generate the *bodhicitta* (aspiration for enlightenment), they mostly wish to be born in the Pure Land, be close to all the Buddhas, and increase their *dharmakāya* (dharma body), so that they can rectify and inherit the Bodhisattva's family business and deliver beings in the ten directions. For this benefit, they mostly wish to be born there.’ Furthermore, that treatise says: ‘It is like a bird whose wings have not yet developed; it cannot be forced to soar high. It must first rely on the forest and cling to trees. When its feathers are fully grown and strong, it can then leave the forest and roam in the sky. Newly aspiring Bodhisattvas are also like this. They must first rely on their vows and seek birth before the Buddhas, so that their *dharmakāya* can grow, and then they can respond to beings' needs and benefit them.’ Furthermore, Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory) said to the Buddha: ‘Where is this *Anabhilamba-pāramitā* (non-attachment perfection of wisdom) taught?’ The Buddha said: ‘This dharma gate is taught in the *Avaivartika-bhūmi* (stage of non-retrogression). Why? Because if newly aspiring Bodhisattvas hear this gate of non-attachment perfection of wisdom, all their pure roots of goodness will be destroyed.’ Since coming to the Pure Land, everything is accomplished, why argue about these profound and shallow principles?’ 4. Refuting those who wish to be born in impure lands and not in Pure Lands. Question: ‘Some people say: ‘I wish to be born in impure lands to teach sentient beings, and I do not wish to be born in Pure Lands.’ What about this matter?’ Answer: ‘These people also belong to a certain category. Which category? If they themselves are already in the state of non-retrogression, and for the sake of transforming various evil beings, they can dwell in defilement without being defiled, and remain unchanged when encountering evil circumstances—like geese and ducks entering water, which cannot wet them—only such people are capable of being in --------------------------------------------------------------------------------