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大正藏第 47 册 No. 1961 净土十疑论 No. 1961 净土十疑论序 宋、无为子杨杰述 爱不重不生娑婆，念不一不生极乐。娑婆，秽土也；极乐，净土也。娑婆之寿有量；彼土之寿则无量矣。娑婆备诸苦；彼土则安养无苦矣。娑婆随业转轮生死；彼土一往则永证无生法忍，若愿度生，则任意自在，不为诸业转矣。其净秽、寿量、苦乐、生死，如是差别，而众生冥然不知，可不哀哉？ 阿弥陀佛，净土摄受之主也；释迦如来，指导净土之师也。观音、势至，助佛扬化者也。是以如来一代教典，处处叮咛，劝往生也。 阿弥陀佛与观音、势至，乘大愿船，泛生死海，不着此岸、不留彼岸、不止中流，唯以济度为佛事。是故《阿弥陀经》云：“若有善男子、善女人，闻说阿弥陀佛，执持名号，若一日乃至七日，一心不乱。其人临命终时，阿弥陀佛与诸圣众现在其前，是人终时，心不颠倒，即得往生极乐国土。”又经云：“十方众生，闻我名号，忆念我国，植诸德本，至心回向，欲生我国，不果遂者，不取正觉。”所以祇洹精舍无常院，令病者面西，作往生净土想。盖弥陀光明遍照法界念佛众生，摄取不舍。圣、凡一体，机、感相应。诸佛心内众生，尘尘 现代汉语译本 《净土十疑论序》 宋朝无为子杨杰 著 若不是深重的爱恋，就不会出生在娑婆世界；若不是一心不乱的念佛，就不会往生到极乐世界。娑婆（Saha，意为堪忍）是污秽的国土；极乐（Sukhavati，意为安乐）是清净的国土。娑婆世界的寿命是有限的；极乐世界的寿命则是无限的。娑婆世界充满各种痛苦；极乐世界则是安养没有痛苦的。娑婆世界随着业力流转生死；极乐世界一旦往生就能永远证得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻体悟），如果愿意度化众生，就能任意自在，不被各种业力所牵引。这种清净与污秽、寿命长短、痛苦与快乐、生死轮回的差别如此巨大，而众生却懵然不知，难道不令人悲哀吗？ 阿弥陀佛（Amitabha Buddha，意为无量光佛或无量寿佛），是净土摄受众生的主导者；释迦如来（Sakyamuni Buddha，佛教的创始人）是指导众生往生净土的导师。观音（Avalokitesvara，意为观世音菩萨）、势至（Mahasthamaprapta，意为大势至菩萨），是帮助佛陀弘扬教化的助手。因此，如来一代的教典中，处处叮咛，劝导众生往生净土。 阿弥陀佛与观音、势至，乘坐大愿之船，泛游生死之海，不执着于此岸（指娑婆世界）、不滞留于彼岸（指涅槃）、也不停在中流，唯一以救度众生为佛事。《阿弥陀经》中说：‘如果有善男子、善女人，听闻阿弥陀佛的名号，执持名号，若一日乃至七日，一心不乱。这人临命终时，阿弥陀佛与诸圣众就会显现在他面前，这人在临终时，心不颠倒，就能往生到极乐国土。’ 经中又说：‘十方众生，听闻我的名号，忆念我的国土，种植各种功德根本，至诚恳切地回向，想要往生我的国土，如果不能如愿，我就不成佛。’ 所以祇洹精舍（Jetavana Vihara，佛教早期重要的寺院）的无常院，让病人面向西方，作往生净土的观想。因为弥陀的光明遍照法界念佛的众生，摄取他们而不舍弃。圣人与凡人成为一体，佛的垂念与众生的感应相互契合。诸佛心中的众生，如同微尘一样众多
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English version The Preface to the Ten Doubts about Pure Land Composed by Yang Jie, Wuwei Zi of the Song Dynasty If love is not profound, one will not be born in Saha; if mindfulness is not focused, one will not be born in Sukhavati. Saha (Saha, meaning 'able to be endured') is a defiled land; Sukhavati (Sukhavati, meaning 'land of bliss') is a pure land. The lifespan in Saha is limited; the lifespan in that land is limitless. Saha is filled with all kinds of suffering; that land is peaceful and without suffering. Saha revolves in the cycle of birth and death according to karma; once born in that land, one will eternally attain Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound realization of the non-arising and non-ceasing of all dharmas). If one wishes to liberate beings, one can be free and at ease, not driven by various karmas. Such differences in purity and defilement, lifespan, suffering and happiness, birth and death, are so great, yet sentient beings are ignorant of them. Is this not lamentable? Amitabha Buddha (Amitabha Buddha, meaning 'Buddha of Immeasurable Light' or 'Buddha of Immeasurable Life') is the master who receives beings in the Pure Land; Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) is the teacher who guides beings to be reborn in the Pure Land. Avalokitesvara (Avalokitesvara, meaning 'the Bodhisattva who perceives the sounds of the world') and Mahasthamaprapta (Mahasthamaprapta, meaning 'the Bodhisattva of Great Strength') are assistants who help the Buddha propagate the teachings. Therefore, in the teachings of the Thus Come One throughout his life, he repeatedly urged beings to be reborn in the Pure Land. Amitabha Buddha, along with Avalokitesvara and Mahasthamaprapta, ride the great ship of vows, sailing the sea of birth and death, not clinging to this shore (referring to the Saha world), not staying on the other shore (referring to Nirvana), and not stopping in the middle stream, only taking the salvation of beings as their Buddha-work. Therefore, the 'Amitabha Sutra' says: 'If there are good men and good women who hear the name of Amitabha Buddha, hold onto the name, for one day to seven days, with one-pointedness of mind. When this person is about to die, Amitabha Buddha and all the holy assembly will appear before them. When this person dies, their mind will not be confused, and they will be reborn in the Land of Ultimate Bliss.' The sutra also says: 'Sentient beings of the ten directions, hearing my name, remembering my land, planting various roots of virtue, sincerely dedicating their merit, desiring to be born in my land, if they do not achieve it, I will not attain perfect enlightenment.' Therefore, in the Impermanence Hall of Jetavana Vihara (Jetavana Vihara, an important early Buddhist monastery), the sick are made to face the West, contemplating rebirth in the Pure Land. Because the light of Amitabha shines throughout the Dharma Realm, embracing and not abandoning sentient beings who recite the Buddha's name. The holy and the ordinary become one, the Buddha's compassion and the beings' response resonate with each other. The sentient beings within the hearts of all Buddhas are as numerous as dust motes. -------------------------------------------------------------------------------- 极乐；众生心中净土，念念弥陀。
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吾以是观之，智慧者易生，能断疑故；禅定者易生，不散乱故；持戒者易生，远诸染故；布施者易生，不我有故；忍辱者易生，不瞋恚故；精进者易生，不退转故；不造善、不作恶者易生，念能一故；诸恶已作、业报已现者易生，实惭惧故。虽有众善，若无诚信心、无深心、无回向发愿心者，则不得上上品生矣。 噫！弥陀甚易持，净土甚易往，众生不能持、不能往，佛如众生何？夫造恶业入苦趣，念弥陀生极乐，二者皆佛言也。世人忧堕地狱，而疑往生者，不亦惑哉？ 晋慧远法师，与当时高士刘遗民等，结白莲社于庐山，盖致精诚于此尔。其后七百年，僧、俗修持，获感应者非一，咸见于净土传记，岂诬也哉？ 然赞辅弥陀教观者，其书山积。唯天台智者大师《净土十疑论》最为首冠，援引圣言，开决群惑，万年闇室，日至而顿有余光；千里水程，舟具而不劳自力，非法藏后身不能至于是也。 杰顷于都下尝获斯文，读示所知，无不生信，自遭酷罚，感寤益深，将广其传，因为序引(熙宁九年仲秋述)。 净土十疑论 隋、天台智者大师说 第一疑 问曰：“诸佛、菩萨以大悲为业，若欲救度众生，只应愿生三界，于 现代汉语译本：极乐（Sukhavati）：众生心中清净的国土，念念不离阿弥陀佛（Amitabha）。 我认为，有智慧的人容易往生，因为他们能断除疑惑；有禅定的人容易往生，因为他们不会散乱；持戒的人容易往生，因为他们远离各种染污；布施的人容易往生，因为他们没有‘我’的执着；忍辱的人容易往生，因为他们不生瞋恨；精进的人容易往生，因为他们不退转；不造善也不作恶的人容易往生，因为他们的念头能够专一；已经造作各种恶业，并且恶报已经显现的人容易往生，因为他们真正感到惭愧和恐惧。即使有各种善行，如果没有真诚的信心、没有深刻的心、没有回向发愿的心，那么就不能以上上品往生了。 唉！阿弥陀佛非常容易念诵，净土非常容易往生，众生不能念诵、不能往生，佛和众生有什么区别呢？造作恶业而堕入苦难的境地，念诵阿弥陀佛而往生极乐世界，这两者都是佛说的话啊。世人担忧堕入地狱，却怀疑往生极乐世界，这不是太迷惑了吗？ 晋朝的慧远法师，与当时的高士刘遗民等人，在庐山结成白莲社，大概就是把精诚放在这里吧。在那之后的七百年，僧人和俗人修行，获得感应的不是一个，都记载在净土传记中，难道是虚假的吗？ 然而赞助和辅助阿弥陀佛教义的书籍堆积如山。只有天台智者大师的《净土十疑论》最为首要，引用圣人的话语，开解众人的疑惑，如同万年黑暗的房间，太阳一到就立刻有了剩余的光芒；如同千里水路，船只具备了就不需要自己费力，不是法藏菩萨（Dharmakara）的后身不能达到这样的境界。 我曾经在都城获得这篇文章，读给所认识的人看，没有不产生信心的，自从遭受酷刑，感悟更加深刻，将要广泛传播它，因此写了这篇序言（熙宁九年仲秋述）。 《净土十疑论》 隋朝、天台智者大师说 第一疑 问：诸佛、菩萨以大悲心为事业，如果想要救度众生，只应该发愿往生三界（Trailokya），于
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English version: Sukhavati (the Land of Bliss): A pure land in the hearts of sentient beings, constantly mindful of Amitabha (Immeasurable Light). In my view, those with wisdom are easily reborn, because they can sever doubts; those with meditative concentration are easily reborn, because they are not scattered; those who uphold precepts are easily reborn, because they stay away from all defilements; those who give generously are easily reborn, because they have no attachment to 'self'; those who are patient are easily reborn, because they do not generate anger; those who are diligent are easily reborn, because they do not regress; those who neither create good nor do evil are easily reborn, because their minds can be focused; those who have already committed various evils and whose karmic retribution has already manifested are easily reborn, because they truly feel shame and fear. Even with various good deeds, if there is no sincere faith, no profound mind, and no mind of dedicating merit and making vows, then one cannot be reborn in the highest of the highest grades. Alas! Amitabha is very easy to recite, and the Pure Land is very easy to reach, but sentient beings cannot recite or reach it. What difference is there between the Buddha and sentient beings? Creating evil karma and falling into suffering realms, reciting Amitabha and being reborn in the Land of Bliss—both of these are the words of the Buddha. People worry about falling into hell, yet doubt rebirth in the Land of Bliss. Isn't this too deluded? The Dharma Master Huiyuan of the Jin Dynasty, along with the eminent scholars Liu Yimin and others, formed the White Lotus Society on Mount Lu, probably placing their utmost sincerity here. In the seven hundred years after that, monks and laypeople cultivated and received responses, not just one, all recorded in the Pure Land biographies. Could they be false? However, books that praise and support the teachings of Amitabha are piled up like mountains. Only the 'Ten Doubts about the Pure Land' by the Great Master Zhiyi of the Tiantai school is the most important, quoting the words of the sages, opening up and resolving the doubts of the masses, like a dark room of ten thousand years, with the arrival of the sun, there is immediately remaining light; like a thousand-mile water journey, with the boat prepared, one does not need to exert oneself. Only the reincarnation of Dharmakara Bodhisattva could achieve this. I once obtained this text in the capital and read it to those I knew, and none did not generate faith. Since suffering severe punishment, my understanding has deepened, and I will widely propagate it, therefore I wrote this preface (written in the mid-autumn of the ninth year of Xining). 'Ten Doubts about the Pure Land' Said by the Great Master Zhiyi of the Tiantai school, Sui Dynasty First Doubt Question: All Buddhas and Bodhisattvas take great compassion as their work. If they want to save sentient beings, they should only vow to be born in the Three Realms (Trailokya), in --------------------------------------------------------------------------------
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五浊三涂中救苦众生。因何求生净土自安其身，舍离众生则是无大慈悲，专为自利，障菩提道。” 答曰：“菩萨有二种：一者、久修行菩萨道，得无生忍者，实当所责；二者、未得已还，及初发心凡夫。凡夫菩萨者，要须常不离佛，忍力成就方堪处三界内，于恶世中救苦众生。故《智度论》云：‘具缚凡夫，有大悲心愿生恶世，救苦众生者，无有是处。’何以故？恶世界烦恼强，自无忍力，心随境转，声、色所缚，自堕三涂，焉能救众生？假令得生人中，圣道难得，或因施、戒、修福，得生人中，得作国王、大臣，富贵自在。纵遇善知识，不肯信用，贪迷放逸，广造众罪，乘此恶业，一入三涂，经无量劫，从地狱出，受贫贱身；若不逢善知识，还堕地狱。如此轮回，至于今日，人人皆如是，此名难行道也。故《维摩经》云：‘自疾不能救，而能救诸疾人？’又《智度论》云：‘譬如二人各有亲眷，为水所溺，一人情急，直入水救，为无方便力故，彼此俱没；一人有方便，往取船筏，乘之救接，悉皆得脱水溺之难。’新发意菩萨，亦复如是。如是，未得忍力，不能救众生。为此常须近佛，得无生忍已，方能救众生，如得船者。又论云：‘譬如婴儿不得离母，若也离母，或堕坑井，渴乳而死；又如鸟子翅羽未成， 现代汉语译本 在五浊（指劫浊、见浊、烦恼浊、众生浊、命浊）三涂（指地狱、饿鬼、畜生三恶道）中救度受苦的众生。为何却要寻求往生净土以求自身安稳，舍弃救度众生，这岂不是没有大慈悲心，专门为了自己利益，障碍菩提道呢？’ 回答说：‘菩萨有两种：一种是久远修行菩萨道，已经证得无生法忍（指对一切法不生不灭的真理安住不动）的菩萨，确实应该受到这样的责备；另一种是尚未证得无生法忍，以及刚刚发菩提心的凡夫。凡夫菩萨，必须要常常不离开佛，等到忍辱的力量成就，才能够处身于三界之内，在恶劣的世道中救度受苦的众生。所以《大智度论》说：‘被烦恼束缚的凡夫，怀着大悲心愿望生于恶世，去救度受苦的众生，这是不可能的。’为什么呢？因为恶劣的世界烦恼强盛，自身没有忍辱的力量，心随外境而转，被声色所束缚，自己都会堕入三恶道，又怎么能救度众生呢？即使能够投生为人，也很难证得圣道，或许因为布施、持戒、修福，得以投生为人，能够做国王、大臣，享受富贵自在。即使遇到善知识，也不肯相信和听从，贪恋迷惑，放纵自己，广泛造作各种罪业，凭借这些恶业，一旦堕入三恶道，要经过无量劫的时间，从地狱出来，也只能承受贫贱的身体；如果不能遇到善知识，还会再次堕入地狱。如此轮回，直到今天，人人都是这样，这叫做难行道啊。所以《维摩诘经》说：‘自己有病都不能救，又怎么能救治其他有病的人呢？’又《大智度论》说：‘譬如两个人各有亲眷，被水淹没，一个人情急，直接跳入水中救人，因为没有方便的力量，结果彼此都淹死了；另一个人有方便，去取来船筏，乘坐船筏去救接，全部都脱离了被水淹没的灾难。’新发意的菩萨，也是这样。这样，没有得到忍辱的力量，是不能救度众生的。因此，常常需要亲近佛，得到无生法忍之后，才能救度众生，就像得到船筏的人一样。又论中说：‘譬如婴儿不能离开母亲，如果离开了母亲，可能会掉入坑井，或者因为饥渴而死；又如小鸟翅膀还没有长成，