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English version: 'Therefore, praising that land (Sukhavati), is to differentiate it from others. If one can cultivate according to their vows, none will fail to benefit.' Second, although all the pure lands of the ten directions are pure, their depth and subtlety are difficult to know. The Pure Land of Amitabha (Amitāyus) is the entry point to the Pure Lands. How can this be known? According to the *Avataṃsaka Sūtra* (Flower Garland Sutra), 'One kalpa (aeon) in the Saha world (娑婆世界) is equivalent to one day and one night in the Land of Ultimate Bliss (极乐世界). One kalpa in the Land of Ultimate Bliss is equivalent to one day and one night in the Land of Kesaradhvaja (袈裟幢世界).' Comparing the superior and inferior in this way, there are ten asamkhya (阿僧祇, countless) differences. Therefore, it is known to be the entry point to the Pure Lands. That is why all Buddhas particularly encourage it, and other Buddha lands are not so meticulously exhorted. Therefore, many believers are willing to be reborn there. Third, since the Pure Land of Amitabha is the entry point to the Pure Lands, the Saha world is the end of the impure lands. How can this be known? As the *Saddharma Smṛtyupasthāna Sūtra* (正法念经) says, 'To the northeast of here is a world called the Sahā (斯诃, endurance), where the land consists only of triangular sand and stones. It rains three times a year, and each rain wets the ground by no more than five inches. The beings there only eat fruits and wear tree bark as clothing, unable to seek life and unable to seek death.' Also, there is a world where all tigers, wolves, birds, beasts, and even snakes and scorpions have wings to fly, and they devour each other upon meeting, without distinguishing between good and evil.' Is this not the beginning of the impure lands? However, the environmental rewards (依报) of the Saha world are still shared with sages, while that world is the end of the impure lands. Since the Land of Peace and Bliss (安乐世界, Sukhavati) is the entry point to the Pure Lands, it is adjacent to this world, making rebirth very convenient. Why not go?' Ninth, according to the *Mahāyānasaṃgraha* (摄论) which contradicts this sutra, analyze the meaning of 'intentional speech at different times'. Now, in the *Amitāyurdhyāna Sūtra* (观经), the Buddha says, 'Those born in the lowest grade, who currently commit heavy sins, will encounter a good teacher at the time of death, and with the merit of ten recitations, they will be reborn.' According to the *Mahāyānasaṃgraha*, 'This is the Buddha's intentional speech at different times.' Moreover, scholars of general theories in ancient times mostly judged this passage as saying, 'The ten recitations at the time of death can only serve as the cause of rebirth, but do not immediately result in rebirth.' How can this be known? The *Mahāyānasaṃgraha* says, 'Just as exchanging one gold coin for a thousand gold coins cannot be achieved in one day.' Therefore, it is known that the accomplishment of ten recitations --------------------------------------------------------------------------------
Chinese
者，但得作因，未即得生，故名别时意语。”如此解者，将为未然。何者？凡菩萨作论释经，皆欲远扶佛意，契会圣情，若有论文违经者，无有是处。 今解别时意语者，谓佛常途说法，皆明先因后果，理数炳然。今此经中但说一生造罪，临命终时十念成就即得往生。不论过去有因、无因者，直是世尊引接当来造恶之徒，令其临终舍恶归善，乘念往生，是以隐其宿因。此是世尊隐始显终，没因谈果，名作别时意语。何以得知？但使十念成就，皆有过去因，如《涅槃经》云：“若人过去已曾供养半恒河沙诸佛，复经发心，而能于恶世中闻说大乘经教，但能不谤，未有余功；若经供养一恒河沙诸佛，及经发心，然后闻大乘经教，非直不谤，复加爱乐。”以此诸经来验，明知十念成就者，皆有过因不虚。若彼过去无因者，善知识尚不可逢遇，何况十念而可成就也？论云：“以一金钱贸得千金钱，非一日即得者。”若据佛意，欲令众生多积善因，便乘念往生。若望论主，乘闭过去因，理亦无爽。若作此解，即上顺佛经，下合论意，即是经、论相扶，往生路通，无复疑惑也。 第三、明广施问答，释去疑情者。自下就《大智度论》广施问答。 问曰：“但一切众生从旷大劫来，备造有漏之业，系属三界。云何 现代汉语译本：如果这样解释‘别时意语’，就显得不妥当了。为什么呢？凡是菩萨撰写论著解释佛经，都是为了深远地扶助佛的意旨，契合圣人的心意，如果出现论著的文句违背佛经的情况，那是不可能的。 现在解释‘别时意语’，是指佛通常说法，都明白地阐述先有因后有果，道理和规律非常明显。现在这部经中只说一生造罪，临命终时十念成就就能往生。不论过去有因还是没有因，这只是世尊引导将来造恶的人，让他们临终时舍弃恶行归向善行，凭借念佛往生，因此隐去了他们宿世的因。这是世尊隐藏开始而彰显结果，不谈因只说果，这叫做‘别时意语’。怎么知道是这样呢？只要十念成就，都有过去的原因，如《涅槃经》所说：‘如果有人过去曾经供养过半个恒河沙数的诸佛，又经过发心，才能在恶世中听闻到大乘经教，只要不诽谤，就没有其他的功德；如果经过供养一个恒河沙数的诸佛，以及经过发心，然后听闻大乘经教，不仅不诽谤，还更加喜爱。’用这些经文来验证，明确知道十念成就的人，都有过去的因，不是虚假的。如果他们过去没有因，善知识尚且不可能遇到，更何况十念可以成就呢？论中说：‘用一枚金钱换取千枚金钱，不是一天就能得到的。’如果按照佛的本意，是想让众生多积累善因，便能凭借念佛往生。如果按照论主的观点，隐藏过去的原因，道理也没有错。如果这样解释，就上顺佛经，下合论意，就是经和论互相扶持，往生的道路畅通，没有疑惑了。 第三，阐明广泛地提问和回答，解释消除疑惑。下面就《大智度论》广泛地提问和回答。 问：‘但是一切众生从旷远的大劫以来，造作了各种有漏的业，被束缚在三界之中。怎么能……’
English
English version: 'If explained in this way, the concept of 'different time intention' would be inappropriate. Why? Because all Bodhisattvas who write treatises to explain the sutras intend to profoundly support the Buddha's intention and align with the sentiments of the sages. It is impossible for a treatise to contain statements that contradict the sutras. Now, explaining 'different time intention' refers to the fact that the Buddha's usual teachings clearly state that there is a cause first, then a result, and the principles and laws are very clear. In this sutra, it only says that if one commits sins throughout their life, achieving ten recitations at the time of death will lead to rebirth in the Pure Land. Regardless of whether there was a cause in the past or not, this is simply the World-Honored One guiding those who will commit evil in the future, enabling them to abandon evil and turn to good at the time of death, and be reborn through mindfulness. Therefore, their past causes are concealed. This is the World-Honored One concealing the beginning and revealing the end, not discussing the cause but only talking about the result, which is called 'different time intention'. How do we know this is the case? As long as the ten recitations are achieved, there is a cause in the past, as the *Nirvana Sutra* says: 'If a person has offered to half a *Ganges* river of Buddhas in the past, and has also generated the aspiration for enlightenment, they will be able to hear the teachings of the *Mahayana* sutras in an evil age, and as long as they do not slander them, they have no other merit; if they have offered to one *Ganges* river of Buddhas, and have also generated the aspiration for enlightenment, then upon hearing the *Mahayana* sutras, they will not only not slander them, but will also love them even more.' Using these sutras to verify, it is clear that those who achieve ten recitations have a past cause, which is not false. If they had no cause in the past, it would be impossible to even encounter a good teacher, let alone achieve ten recitations. The treatise says: 'Exchanging one gold coin for a thousand gold coins cannot be achieved in one day.' According to the Buddha's intention, he wants sentient beings to accumulate more good causes, so that they can be reborn through mindfulness. According to the author of the treatise, concealing the past cause is also reasonable. If explained in this way, it is in accordance with the Buddha's sutras above and in agreement with the meaning of the treatise below, which means that the sutras and treatises support each other, the path to rebirth is clear, and there is no more doubt. Third, clarifying the extensive questions and answers to dispel doubts. Below, we will extensively ask and answer questions based on the *Mahaprajnaparamita Shastra* (*Dazhi Du Lun*). Question: 'But all sentient beings, from vast eons, have created various conditioned karmas and are bound to the three realms. How can...' --------------------------------------------------------------------------------
Chinese
不断三界系业，直尔少时念阿弥陀佛，即得往生，便出三界者？此系业之义，复欲云何？” 答曰：“有二种解释：一、就法来破；二、借喻以显。言就法者，诸佛、如来有不思议智、大乘广智、无等、无伦、最上胜智。不思议智力者，能以少作多，以多作少；以近为远，以远为近；以轻为重，以重为轻，有如是等智，无量、无边不可思议。 “自下第二有七番，并借喻以显。第一、譬如百夫、百年聚薪，积高千仞，豆许火焚，半日便尽。岂可得言：‘百年之薪，半日不尽。’也？第二、譬如癖者寄载他船，因风帆势，一日至于千里。岂可得言：‘癖者云何一日至千里也？’第三、亦如下贱贫人获一瑞物而以贡王，王庆所得，加诸重赏。斯须之顷，富贵盈望。岂可得言：‘以数十年仕备尽辛勤，上下尚不达而归者。’言彼富贵无此事也？第四、犹如劣夫以己身力掷驴不上，若从轮王行，便乘虚空飞腾自在。岂可得言：‘以劣夫之力必不能升虚空。’也？第五、又如十围之索，千夫不制；童子挥剑，倏尔两分。岂可得言：‘童子之力不能断索。’也？第六、又如鸩鸟入水，鱼蚌斯毙皆死；犀角触泥，死者还活。岂可得言：‘性命一断不可生。’也？第七、亦如黄鹄唤子安，子安还活。岂可得言：‘坟下千龄 现代汉语译本：问：如果一个人不断地被三界（欲界、色界、无色界）的业力束缚，但只要在临终很短的时间里念诵阿弥陀佛（Amitabha Buddha），就能往生（rebirth in the Pure Land）净土，从而脱离三界，那么这个‘系业’的意义又该如何理解呢？ 答：对此有两种解释：第一种，从法理上进行破斥；第二种，借助比喻来阐明。从法理上来说，诸佛（Buddhas）、如来（Tathagatas）具有不可思议的智慧、大乘（Mahayana）的广大智慧、无与伦比、至高无上的殊胜智慧。这种不可思议的智力，能够以少变多，以多变少；以近为远，以远为近；以轻为重，以重为轻。具有如此等等的智慧，无量无边，不可思议。 以下第二部分有七个比喻，都是借助比喻来阐明。第一，譬如一百个人、一百年积聚的柴薪，堆积高达千仞，但只要用豆粒大小的火来焚烧，半天就能烧尽。难道可以说：‘百年的柴薪，半天烧不尽’吗？第二，譬如一个跛脚的人搭乘别人的船，借助风帆的力量，一天就能到达千里之外。难道可以说：‘跛脚的人怎么可能一天到达千里之外呢？’第三，又如一个贫穷的人得到一件吉祥的宝物，并把它进贡给国王，国王庆贺得到宝物，给予他丰厚的赏赐。顷刻之间，就变得富贵显赫。难道可以说：‘有些人几十年为官，竭尽辛勤，上下都无法沟通，最终只能回家。’就说那个人不可能获得富贵吗？第四，犹如一个弱者用自己的力量无法把驴子抛上去，但如果跟随转轮圣王（Chakravartin）出行，就能乘着虚空，自由自在地飞翔。难道可以说：‘凭借弱者的力量必定不能升上虚空’吗？第五，又如十围粗的绳索，一千个人都无法制服；但一个童子挥动宝剑，瞬间就能将它斩断。难道可以说：‘童子的力量不能斩断绳索’吗？第六，又如鸩鸟（poisonous bird）进入水中，鱼蚌都会立即毙命；犀角触碰泥土，死去的人就能复活。难道可以说：‘性命一旦断绝就不能复生’吗？第七，又如黄鹄（swan）呼唤子安（Zi An），子安就能复活。难道可以说：‘坟墓下的千年……’
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English version: Question: If someone is constantly bound by the karma of the Three Realms (Desire Realm, Form Realm, Formless Realm), but only needs to recite Amitabha Buddha's (Amitabha Buddha) name for a short time at the end of their life to be reborn in the Pure Land (rebirth in the Pure Land), thus escaping the Three Realms, then how should the meaning of this 'bound karma' be understood? Answer: There are two kinds of explanations for this: first, to refute it from the perspective of Dharma (teachings); second, to illustrate it through metaphors. From the perspective of Dharma, all Buddhas (Buddhas) and Tathagatas (Tathagatas) possess inconceivable wisdom, the vast wisdom of Mahayana (Mahayana), unparalleled, supreme, and excellent wisdom. This inconceivable power of wisdom can transform the few into many, and the many into few; turn the near into far, and the far into near; make the light heavy, and the heavy light. They possess such wisdom, immeasurable and boundless, beyond comprehension. The second part below contains seven metaphors, all used to illustrate the point. First, it is like a hundred people gathering firewood for a hundred years, piling it up to a height of a thousand ren (ancient unit of length), but if you burn it with a fire the size of a bean, it will be completely burned in half a a day. Can it be said: 'The firewood of a hundred years cannot be burned in half a day?' Second, it is like a lame person riding on someone else's boat, using the power of the wind and sails, reaching a thousand miles in a day. Can it be said: 'How can a lame person reach a thousand miles in a day?' Third, it is like a poor person obtaining an auspicious treasure and offering it to the king, who celebrates the acquisition and bestows generous rewards upon him. In an instant, he becomes rich and powerful. Can it be said: 'Some people have served as officials for decades, exhausting their efforts, but unable to communicate with those above and below, and ultimately have to return home.' Can it be said that such a person cannot obtain wealth and honor? Fourth, it is like a weak man unable to throw a donkey up with his own strength, but if he follows the Chakravartin (Chakravartin), he can ride in the void and fly freely. Can it be said: 'With the strength of a weak man, he certainly cannot ascend into the void?' Fifth, it is like a rope ten spans thick, which a thousand men cannot subdue; but a child wielding a sword can instantly cut it in two. Can it be said: 'The child's strength cannot cut the rope?' Sixth, it is like a poisonous bird (poisonous bird) entering the water, causing all the fish and shellfish to die immediately; the horn of a rhinoceros touching the mud can revive the dead. Can it be said: 'Once life is cut off, it cannot be revived?' Seventh, it is like a swan (swan) calling Zi An (Zi An), and Zi An being revived. Can it be said: 'A thousand years under the grave...' -------------------------------------------------------------------------------- ，决无可苏。’也？