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秽拔苦。若是实凡夫者，唯恐自行未立，逢苦即变，欲济彼者，相与俱没。如似逼鸡入水，岂能不湿？是故《智度论》云：‘若凡夫发心，即愿在秽土拔济众生者，圣意不许。’何意然者？龙树菩萨释云：‘譬如四十里冰，如有一人，以一升热汤投之，当时似如少减。若经夜至明，乃高于余者。凡夫在此发心救苦，亦复如是。以贪、嗔境界违顺多故，自起烦恼返堕恶道故也。’” 第五、破若生净土多喜着乐者。 问曰：“或有人言：‘净土之中唯有乐事，多喜着乐，妨废修道，何须愿往生也？’” 答曰：“既云净土，无有众秽。若言着乐，便是贪爱烦恼，何名为净？是故《大经》云：‘彼国人天，往来进止，情无所系。’又四十八愿云：‘十方人天，来至我国，若起想念贪计身者，不取正觉。’《大经》又云：‘彼国人天，无所适莫。’何有着乐之理也？” 第六、破求生净土非是小乘。 问曰：“或有人言：‘求生净土便是小乘，何须修之？’” 答曰：“此亦不然。何以故？但小乘之教，一向不明生净土故也。” 第七、会通愿生兜率劝归净土者。 问曰：“或有人言：‘愿生兜率，不愿归西。’是事云何？” 答曰：“此义不类，少分似同，据体 现代汉语译本 秽拔苦。如果确实是凡夫俗子，只怕自己修行尚未稳固，遇到苦难就心生动摇，想要救济他人，结果反而一同沉没。就像是强迫鸡下水，怎么可能不被打湿？所以《智度论》（Mahaprajnaparamita-sastra，解释《大般若经》的论著）中说：‘如果凡夫发心，就希望在污秽的国土中拔济众生，圣人的意思是不同意的。’为什么这样说呢？龙树菩萨（Nagarjuna，大乘佛教的重要思想家）解释说：‘譬如四十里的冰，如果有一个人，用一升的热水泼上去，当时好像稍微减少了一些。如果经过一夜到天亮，反而比其他的冰更高了。凡夫在此发心救苦，也是这样。因为贪、嗔的境界，顺境和逆境太多，自己生起烦恼，反而堕入恶道。’ 第五、破斥如果往生净土会贪恋快乐的说法。 问：‘或许有人说：‘净土之中只有快乐的事情，容易贪恋快乐，妨碍修行，为什么还要发愿往生呢？’’ 答：‘既然说是净土，就没有污秽。如果说贪恋快乐，那就是贪爱烦恼，怎么能称为净呢？所以《大经》（《无量寿经》的别称）中说：‘那个国家的人天，往来进止，心无所系。’又有四十八愿说：‘十方人天，来到我的国家，如果生起想念，贪恋执着身体的，我就不成正觉。’《大经》又说：‘那个国家的人天，没有什么亲疏分别。’哪里有贪恋快乐的道理呢？’ 第六、破斥求生净土是小乘的说法。 问：‘或许有人说：‘求生净土就是小乘，为什么还要修习呢？’ 答：‘这也是不对的。为什么呢？因为小乘的教义，一向不明确说明往生净土。’ 第七、会通发愿往生兜率天（Tusita Heaven，弥勒菩萨所在的天界）劝人归向净土。 问：‘或许有人说：‘愿意往生兜率天，不愿意归向西方净土。’这件事怎么样呢？’ 答：‘这个意义不相同，只有少部分相似，从本质上来说，
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English version To pull out suffering from a defiled land. If one is truly an ordinary person, they would only fear that their own practice is not yet established. Upon encountering suffering, they immediately change their mind. Wanting to save others, they end up sinking together. It's like forcing a chicken into the water; how can it not get wet? Therefore, the *Mahaprajnaparamita-sastra* (Treatise on the Great Perfection of Wisdom, a commentary on the *Prajnaparamita Sutra*) says: 'If an ordinary person makes a vow to pull beings out of suffering in a defiled land, the sages do not approve.' Why is that? Nagarjuna (an important thinker in Mahayana Buddhism) explains: 'It's like forty *li* of ice. If someone pours one *sheng* of hot soup on it, it seems to diminish a little at that moment. But if it goes through the night until morning, it will be higher than the rest. An ordinary person making a vow to save suffering here is also like that. Because of the many favorable and unfavorable circumstances of greed and anger, they generate afflictions themselves and fall back into evil paths.' Fifth, refuting the idea that rebirth in the Pure Land leads to attachment to pleasure. Question: 'Some might say: 'In the Pure Land, there are only joyful things. It's easy to become attached to pleasure, which hinders practice. Why should we vow to be reborn there?'' Answer: 'Since it's called the Pure Land, there is no defilement. If you speak of attachment to pleasure, that is greed and affliction. How can it be called pure? Therefore, the *Larger Sutra* (another name for the *Infinite Life Sutra*) says: 'The people and devas of that country, in their comings and goings, have no emotional attachments.' Also, the Forty-Eight Vows say: 'If beings from the ten directions, upon coming to my country, give rise to thoughts of attachment and clinging to the body, may I not attain perfect enlightenment.' The *Larger Sutra* also says: 'The people and devas of that country have no preferences or dislikes.' How can there be any reason to be attached to pleasure?' Sixth, refuting the idea that seeking rebirth in the Pure Land is a practice of the Small Vehicle (Hinayana). Question: 'Some might say: 'Seeking rebirth in the Pure Land is a practice of the Small Vehicle. Why should we cultivate it?'' Answer: 'That is also not correct. Why? Because the teachings of the Small Vehicle do not explicitly mention rebirth in the Pure Land.' Seventh, reconciling the aspiration to be reborn in Tusita Heaven (the heaven where Maitreya Bodhisattva resides) with the encouragement to turn towards the Pure Land. Question: 'Some might say: 'I wish to be reborn in Tusita Heaven, not to return to the Western Pure Land.' What about this matter?' Answer: 'This meaning is not the same; only a small part is similar. In essence, --------------------------------------------------------------------------------
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大别，有其四种。何者？一、弥勒世尊为其天众转不退法轮，闻法生信者获益，名为信同。着乐无信者，其数非一。又来虽生兜率，位是退处。是故经云：‘三界无安，犹如火宅。’二、往生兜率，正得寿命四千岁，命终之后不免退落。三、兜率天上虽有水鸟、树林，和鸣哀雅，但与诸天生乐为缘，顺于五欲不资圣道；若向弥陀净国一得生者，悉是阿毗跋致，更无退人与其杂居。又复，位是无漏，出过三界，不复轮回。论其寿命，即与佛齐，非算数能知。其有水鸟、树林，皆能说法，令人悟解，证会无生。四、据《大经》，且以一种音乐比挍者，经赞言：‘从世帝王至六天，音乐转妙有八重，展转胜前亿万倍，宝树音丽倍亦然。复有自然妙伎乐，法音清和悦心神，哀婉雅亮超十方。是故稽首清净勋。’” 第八、挍量愿生十方净土不如归西方者。 问曰：“或有人言：‘愿生十方净国，不愿归西方。’是义云何？” 答曰：“此义不类，于中有三。何者？一、十方佛国非为不净，然境宽则心昧，境狭则意专，是故《十方随愿往生经》云：‘普广菩萨白佛言：“世尊！十方佛土皆为严净，何故诸经中偏叹西方阿弥陀国，劝往生也？”佛告普广菩萨：“一切众生浊乱者多，正念者少，欲令众生专志有在 现代汉语译本 大别有四种。是哪四种呢？第一，弥勒世尊（Maitreya Buddha，未来佛）为他的天众转不退法轮（wheel of non-regression），听闻佛法而生起信心的人能够获益，这叫做‘信同’。贪图享乐而没有信心的人，数量非常多。即使往生到兜率天（Tushita Heaven，弥勒菩萨的居所），他们的地位仍然是会退转的。所以经书上说：‘三界（Three Realms，欲界、色界、无色界）没有安稳，就像火宅一样。’ 第二，往生到兜率天，即使能够得到四千岁的天寿，寿命终结之后仍然免不了退落。 第三，兜率天上虽然有水鸟、树林，发出和谐优美的声音，但是这些都只是与诸天众生享乐的因缘，顺应五欲（Five Desires，色、声、香、味、触），不能资助圣道（Noble Path）；如果往生到阿弥陀佛（Amitabha Buddha）的清净国土，一旦往生，全部都是阿毗跋致（Avaivartika，不退转者），没有会退转的人与他们杂居。而且，他们的地位是无漏（without outflows），超出三界，不再轮回。论及寿命，就与佛一样长久，不是算数能够知道的。那里的水鸟、树林，都能说法，使人领悟理解，证悟无生。 第四，根据《大经》（Larger Sutra），仅仅用一种音乐来比较，经书赞叹说：‘从世间帝王到第六天（Sixth Heaven），音乐越来越美妙，有八重，一层比一层胜过前面亿万倍，宝树发出的声音的美丽程度也是这样。还有自然产生的奇妙音乐，法音清澈和谐，使人心神愉悦，哀婉雅亮，超越十方。因此，稽首礼拜清净的功德。’ 第八、比较愿生十方净土（Pure Lands of the Ten Directions）不如归向西方净土（Western Pure Land）的原因。 问：‘有人说：‘我愿意往生到十方净国，不愿意归向西方净土。’这种说法是什么意思？’ 答：‘这种说法不恰当，其中有三个原因。是什么呢？第一，十方佛国并非不净，但是境界宽广则心容易迷惑，境界狭窄则意念容易专一，所以《十方随愿往生经》（Sutra on Rebirth in the Ten Directions According to One's Vows）说：‘普广菩萨（Puguang Bodhisattva）对佛说：“世尊！十方佛土都是庄严清净的，为什么诸经中偏偏赞叹西方阿弥陀佛国，劝人往生呢？”佛告诉普广菩萨：“一切众生，心识混浊散乱的多，正念（Right Mindfulness）的人少，想要让众生专心致志有所归宿’
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English version There are four major differences. What are they? First, Maitreya Buddha (Maitreya Buddha, the future Buddha) turns the wheel of non-regression (wheel of non-regression) for his heavenly beings. Those who hear the Dharma and generate faith benefit, which is called 'faith-alike'. Those who indulge in pleasure and lack faith are numerous. Even if they are reborn in Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva), their position is still subject to regression. Therefore, the sutra says: 'The Three Realms (Three Realms, the desire realm, the form realm, and the formless realm) are without peace, like a burning house.' Second, even if one is reborn in Tushita Heaven and attains a lifespan of four thousand years, one cannot avoid falling back after the end of that lifespan. Third, although there are water birds and forests in Tushita Heaven that produce harmonious and beautiful sounds, these are only causes for the heavenly beings to enjoy themselves, conforming to the five desires (Five Desires, form, sound, smell, taste, and touch) and not aiding the Noble Path; if one is reborn in the pure land of Amitabha Buddha (Amitabha Buddha), once reborn, all are Avaivartika (Avaivartika, non-regressing), and there are no regressing beings mixed among them. Moreover, their position is without outflows, surpassing the Three Realms, and they no longer undergo reincarnation. In terms of lifespan, it is as long as the Buddha's, beyond calculation. The water birds and forests there can all preach the Dharma, enabling people to understand and realize, and to attain the realization of non-birth. Fourth, according to the Larger Sutra (Larger Sutra), comparing only one kind of music, the sutra praises: 'From worldly emperors to the Sixth Heaven (Sixth Heaven), the music becomes increasingly wonderful, with eight levels, each surpassing the previous one by hundreds of millions of times, and the beauty of the sounds emitted by the jeweled trees is also like this. There are also naturally produced wonderful musical instruments, the Dharma sounds are clear and harmonious, pleasing the mind and spirit, mournful and elegant, surpassing the ten directions. Therefore, I bow in reverence to the pure merit.' Eighth, comparing why aspiring to be reborn in the Pure Lands of the Ten Directions (Pure Lands of the Ten Directions) is not as good as returning to the Western Pure Land (Western Pure Land). Question: 'Some people say: 'I wish to be reborn in the Pure Lands of the Ten Directions, and I do not wish to return to the Western Pure Land.' What does this mean?' Answer: 'This statement is not appropriate, and there are three reasons for this. What are they? First, the Buddha lands of the ten directions are not impure, but when the realm is wide, the mind is easily confused, and when the realm is narrow, the mind is easily focused. Therefore, the Sutra on Rebirth in the Ten Directions According to One's Vows (Sutra on Rebirth in the Ten Directions According to One's Vows) says: 'Puguang Bodhisattva (Puguang Bodhisattva) said to the Buddha: 'World Honored One! The Buddha lands of the ten directions are all adorned and pure, why do the sutras particularly praise the Western Land of Amitabha Buddha and encourage rebirth there?' The Buddha told Puguang Bodhisattva: 'Most sentient beings have turbid and scattered minds, and few have right mindfulness (Right Mindfulness). I want sentient beings to be focused and have a place to return to.' --------------------------------------------------------------------------------
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，是故赞叹彼国，为别异耳。若能依愿修行，莫不获益。”’二、十方净土虽皆是净，而深、浅难知，弥陀净国乃是净土之初门。何以得知？依《华严经》云：‘娑婆世界一劫当极乐世界一日一夜，极乐世界一劫当袈裟幢世界一日一夜。’如是优、劣相望，乃有十阿僧祇，故知为净土初门。是故诸佛偏劝也，余方佛国都不如此丁宁。是故有信之徒多愿往生也。三、弥陀净国既是净土初门，娑婆世界即是秽土末处。何以得知？如《正法念经》云：‘从此东北有一世界，名曰斯诃，土田唯有三角沙石。一年三雨，一雨湿润不过五寸。其土众生唯食果子，树皮为衣，求生不得，求死不得。复有一世界，一切虎、狼禽兽乃至蛇、蝎，悉皆有翅飞行，逢者相啖，不简善恶。’此岂不名秽土始处？然娑婆依报乃与贤圣同流，唯此乃是秽土终处。安乐世界既是净土初门，即与此方境次相接，往生甚便，何不去也？” 第九、据《摄论》与此经相违，料简别时意语者。今《观经》中佛说：“下品生人现造重罪，临命终时遇善知识，十念成就即得往生。”依《摄论》云：“道佛别时意语。”又古来通论之家多判此文云：“临终十念但得作往生因，未即得生。何以得知？论云：‘如以一金钱贸得千金钱，非一日即得。’故知十念成就 现代汉语译本：所以赞叹阿弥陀佛的净土，是为了区别于其他的净土。如果能够依照自己的愿望修行，没有谁不能获得利益。' 二、十方诸佛的净土虽然都是清净的，但是深浅程度难以知晓，阿弥陀佛的净土乃是净土的入门之处。为什么可以这样说呢？依据《华严经》所说：‘娑婆世界一劫相当于极乐世界的一日一夜，极乐世界一劫相当于袈裟幢世界的一日一夜。’像这样优劣相比，有十阿僧祇（无数）的差别，所以知道极乐世界是净土的入门之处。因此诸佛偏爱劝导人们往生极乐世界，其他地方的佛国都没有这样详细叮咛。所以有信仰的人大多愿意往生极乐世界。三、阿弥陀佛的净土既然是净土的入门之处，娑婆世界就是秽土的末端。为什么可以这样说呢？如《正法念经》所说：‘从此东北方向有一个世界，名叫斯诃（忍），那里的土地只有三角形的沙石。一年下三次雨，一次雨水湿润的深度不超过五寸。那里的众生只吃果子，用树皮当衣服，求生不得，求死不能。’又有一个世界，所有的虎、狼、禽兽乃至蛇、蝎，都有翅膀可以飞行，相遇就互相吞食，不分善恶。’这难道不是秽土的开始之处吗？然而娑婆世界的依报（生存环境）还与贤圣相同，只有那个世界才是秽土的终结之处。安乐世界（极乐世界）既然是净土的入门之处，就与这个娑婆世界的边境相连接，往生非常方便，为什么不去呢？’ 第九、根据《摄大乘论》（Mahāyānasaṃgraha）与《观无量寿经》（Amitāyurdhyāna Sūtra）相违背的地方，来辨别‘别时意语’的含义。现在《观经》中佛说：‘下品往生的人，现在造作了很重的罪业，临命终时遇到善知识，以十念的功德就能往生。’依据《摄大乘论》所说：‘这是佛陀在不同时间所说的不同含义。’而且古来通论的学者大多判断这段经文说：‘临终十念只能作为往生的原因，并不能立刻往生。’为什么可以这样说呢？《摄大乘论》说：‘如同用一个金钱去换取一千个金钱，不是一天就能得到的。’所以知道十念成就