English
English version Saving suffering beings in the Five Turbidities (referring to the Turbidity of the Age, View, Afflictions, Beings, and Life) and the Three Evil Paths (referring to the hells, hungry ghosts, and animals). Why then seek rebirth in the Pure Land to secure oneself, abandoning the salvation of beings? Is this not lacking great compassion, solely for one's own benefit, obstructing the path to Bodhi?' The answer is: 'There are two types of Bodhisattvas: The first are those who have long practiced the Bodhisattva path and attained the Acceptance of the Non-arising of Dharmas (referring to the unwavering dwelling in the truth of the non-arising and non-ceasing of all phenomena), who indeed deserve such criticism; the second are those who have not yet attained it, as well as ordinary beings who have just aroused the Bodhi mind. Ordinary Bodhisattvas must constantly remain close to the Buddha, and only when the power of patience is accomplished can they dwell within the Three Realms, saving suffering beings in evil times. Therefore, the *Mahaprajnaparamita-sastra* says: 'A bound ordinary being, with a great compassionate heart wishing to be born in an evil world to save suffering beings, is impossible.' Why? Because the afflictions of the evil world are strong, and without the power of patience, the mind follows external circumstances, bound by sounds and sights, and will fall into the Three Evil Paths themselves, how can they save beings? Even if they are born as humans, it is difficult to attain the holy path. Perhaps through generosity, precepts, and cultivating blessings, they can be born as humans, becoming kings, ministers, rich and free. Even if they encounter good teachers, they will not believe or follow them, indulging in delusion and recklessness, creating various sins, and relying on these evil karmas, once they fall into the Three Evil Paths, they will spend countless eons. Emerging from hell, they will only receive a poor and lowly body; if they do not encounter good teachers, they will fall into hell again. Reincarnating in this way, until today, everyone is like this, this is called the Difficult Path. Therefore, the *Vimalakirti Sutra* says: 'Unable to save oneself from illness, how can one save others from illness?' Also, the *Mahaprajnaparamita-sastra* says: 'For example, two people each have relatives who are drowning in water. One person, in a moment of urgency, jumps directly into the water to save them, but because they lack the power of skillful means, both drown; the other person has skillful means, goes to get a boat, and uses it to rescue them, and all are saved from the difficulty of drowning.' Newly initiated Bodhisattvas are also like this. Thus, without attaining the power of patience, they cannot save beings. Therefore, they must constantly be near the Buddha, and only after attaining the Acceptance of the Non-arising of Dharmas can they save beings, like someone who has obtained a boat. Furthermore, the treatise says: 'For example, an infant cannot leave its mother, if it leaves its mother, it may fall into a pit or well, or die of thirst; also, like a bird whose wings have not yet grown,' --------------------------------------------------------------------------------
Chinese
只得依树傅枝，不能远去，翅翮成就，方能飞空，自在无碍。’凡夫无力，唯得专念阿弥陀佛，使成三昧，以业成故，临终敛念得生，决定不疑。见弥陀佛，证无生忍已，还来三界，乘无生忍船，救苦众生，广施佛事，任意自在。故论云：‘游戏地狱，行者生彼国，得无生忍已，还入生死国，教化地狱，救苦众生。’以是因缘，求生净土，愿识其教。故《十住婆沙论》，名易行道也。” 第二疑 问：“诸法体空，本来无生，平等寂灭。今乃舍此求彼，生西方弥陀净土，岂不乖理哉？又经云：‘若求净土，先净其心，心净故即佛土净。’此云何通？” 答：“释有二义：一者、总答；二者、别答。总答者，汝若言：‘求生西方弥陀净土，则是舍此求彼，不中理。’者，汝执住此，不求西方，则是舍彼着此，此还成病，不中理也。又转计云：‘我亦不求生彼，亦不求生此。’者，则断灭见。故《金刚般若经》云：‘须菩提！汝若作是念，发阿耨菩提者，说诸法断灭相。莫作是念！何以故？发菩提心者，于法不说断灭相。’ “二、别答者，夫不生、不灭者，于生缘中，诸法和合，不守自性，求于生体，亦不可得，此生生时无所从来，故名不生。不灭者，诸法散时，不守自性，言我散灭，此散灭 ‘只能依附树枝，无法远去，翅膀长成，才能飞向天空，自在无碍。’凡夫力量不足，只能专心念诵阿弥陀佛（Amitabha Buddha），使之成就三昧（samadhi，一种高度集中的冥想状态），因为业力的缘故，临终时收摄心念得以往生，对此应坚定不移。见到阿弥陀佛，证得无生忍（anutpattika-dharma-kshanti，对事物不生不灭的领悟）后，再回到三界（trailokya，欲界、色界、无色界），乘坐无生忍之船，救度受苦众生，广行佛事，任意自在。所以《往生论》说：‘游戏地狱，行者往生彼国，得无生忍后，还入生死国，教化地狱，救度受苦众生。’因为这个因缘，求生净土，希望认识其中的教义。所以《十住婆沙论》（Dasabhumika-vibhasa，龙树菩萨所著，阐述大乘菩萨道的论书），名为易行道。” 第二疑 问：‘诸法体性本空，本来无生，平等寂灭。现在却舍弃此处而求往生西方弥陀净土，岂不是不合道理吗？’又经中说：‘若求净土，先净其心，心净故即佛土净。’这又该如何解释呢？” 答：‘解释有二种含义：一是总的回答；二是分别回答。总的回答是，你如果说：‘求生西方弥陀净土，就是舍弃此处而求彼处，不合道理。’那么，你执着于此处，不求往生西方，就是舍弃彼处而执着于此处，这同样是一种毛病，也不合道理。’又转而认为：‘我既不求生彼处，也不求生此处。’这就是断灭见。所以《金刚般若经》（Vajracchedika Prajnaparamita Sutra，又名金刚经）说：‘须菩提（Subhuti，佛陀的十大弟子之一）！你如果这样想，发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，是说诸法断灭之相。不要这样想！为什么呢？发菩提心的人，对于法不说断灭之相。’ 二、分别回答是，所谓不生不灭，是指在生起的因缘中，诸法和合，不执守自身的体性，寻求生起的本体，也是不可得的，这生起之时无所从来，所以名为不生。所谓不灭，是指诸法散坏之时，不执守自身的体性，说我散坏灭
English
‘They can only cling to branches, unable to go far. Only when their wings are fully grown can they fly into the sky, freely and without hindrance.’ Ordinary beings are powerless and can only single-mindedly recite Amitabha Buddha's (Amitabha Buddha) name, so that it becomes samadhi (samadhi, a state of highly concentrated meditation). Because of the power of karma, at the moment of death, they can gather their thoughts and be reborn in the Pure Land, without any doubt. Having seen Amitabha Buddha and attained Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing nature of things), they return to the Three Realms (trailokya, the desire realm, the form realm, and the formless realm), riding the boat of Anutpattika-dharma-kshanti to save suffering beings, extensively performing Buddhist deeds, freely and at will. Therefore, the Treatise on Rebirth says: ‘Playing in the hells, practitioners are born in that country, and after attaining Anutpattika-dharma-kshanti, they return to the country of birth and death, teaching in the hells and saving suffering beings.’ Because of this cause and condition, they seek rebirth in the Pure Land, hoping to understand its teachings. Therefore, the Dasabhumika-vibhasa (Dasabhumika-vibhasa, a treatise by Nagarjuna Bodhisattva explaining the Mahayana Bodhisattva path) is called the Easy Path.’ Second Doubt Question: ‘All dharmas are empty in nature, originally unarisen, equal and quiescent. Now, abandoning this and seeking that, seeking rebirth in the Western Pure Land of Amitabha, isn't this contrary to reason? Furthermore, the sutra says: ‘If you seek the Pure Land, first purify your mind; because the mind is pure, the Buddha Land is pure.’ How can this be reconciled?’ Answer: ‘There are two meanings to explain: first, a general answer; second, a specific answer. The general answer is, if you say: ‘Seeking rebirth in the Western Pure Land of Amitabha is abandoning this and seeking that, which is unreasonable,’ then, your clinging to this, not seeking rebirth in the West, is abandoning that and clinging to this, which is also a fault and unreasonable.’ Furthermore, if you think: ‘I neither seek rebirth there, nor do I seek rebirth here,’ then this is a nihilistic view. Therefore, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says: ‘Subhuti (Subhuti, one of the Buddha's ten great disciples)! If you think in this way, that those who have awakened the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment) are speaking of the aspect of the annihilation of all dharmas, do not think in this way! Why? Those who have awakened the Bodhi mind do not speak of the aspect of the annihilation of dharmas.’ Second, the specific answer is, what is meant by non-arising and non-ceasing refers to the fact that in the conditions of arising, all dharmas come together, not clinging to their own nature. Seeking the essence of arising is also unattainable. This arising has nowhere to come from, so it is called non-arising. What is meant by non-ceasing refers to the fact that when all dharmas disperse, they do not cling to their own nature, saying that I am scattered and cease. --------------------------------------------------------------------------------
Chinese
时去无所至，故言不灭。非谓因缘生外，别有不生、不灭。亦非不求生净土，唤作无生。为此，《中论》偈云：‘因缘所生法，我说即是空，亦名为假名，亦名中道义。’又云：‘诸法不自生，亦不从他生，不共不无因，是故知无生。’又《维摩经》云：‘虽知诸佛国，及与众生空，而常修净土，教化诸群生。’又云：‘譬如有人，造立宫室，若依空地，随意无碍；若依虚空，终不能成。’诸佛说法，常依二谛，不坏假名而说诸法实相。智者炽然求生净土，达生体不可得，即是真无生，此谓心净故即佛土净。愚者为生所缚，闻生即作生解，闻无生即作无生解，不知生者即是无生，无生即是生。不达此理，横相是非，嗔他求生净土，几许误哉！此则是谤法罪人，邪见外道也。” 第三疑 问：“十方诸佛，一切净土，法性平等，功德亦等，行者普念一切功德，生一切净土。今乃偏求一佛净土，与平等性乖，云何生净土？” 答：“一切诸佛土，实皆平等。但众生根钝，浊乱者多，若不专系一心一境，三昧难成。专念阿弥陀佛，即是一相三昧，以心专至，得生彼国。如《随愿往生经》云：‘普广菩萨问佛：“十方悉有净土，世尊何故偏赞西方弥陀净土，专遣往生？”佛告普广：“阎浮提众生，心多浊乱 现代汉语译本：时间流逝，没有确定的去处，所以说不灭。这并不是说在因缘生法之外，另有不生不灭的存在。也不是说不寻求往生净土，就叫做无生。因此，《中论》中的偈颂说：‘因缘所生的法，我说就是空，也叫做假名，也叫做中道义。’又说：‘诸法不是自己产生，也不是从他处产生，不是共同产生，也不是没有原因地产生，所以知道没有产生。’又《维摩诘经》说：‘虽然知道诸佛的国土，以及众生都是空性的，但仍然常常修习净土，教化各种众生。’又说：‘譬如有人，建造宫室，如果依着空地，随意都没有障碍；如果依着虚空，最终不能成功。’诸佛说法，常常依据二谛（Two Truths），不破坏假名而说诸法的实相。智者热切地求生净土，通达生的本体不可得，这就是真正的无生，这就是所谓的心清净所以佛土清净。愚者被生所束缚，听到生就理解为生，听到无生就理解为无生，不知道生就是无生，无生就是生。不明白这个道理，胡乱地争论是非，嗔怪他人求生净土，多么大的错误啊！这便是诽谤佛法的罪人，邪见的外道啊。 第三疑 问：‘十方诸佛，一切净土，法性平等，功德也平等，修行人普遍忆念一切功德，往生一切净土。现在却偏偏求生一尊佛的净土，与平等性相违背，如何能往生净土呢？’ 答：‘一切诸佛的国土，实际上都是平等的。但是众生的根器迟钝，心识混浊散乱的人很多，如果不专心专注于一个境界，三昧（Samadhi）很难成就。专心念诵阿弥陀佛（Amitabha Buddha），就是一相三昧（Samadhi of One Form），因为心专一至诚，才能往生到那个国度。’如《随愿往生经》说：‘普广菩萨（P'u-Kuang Bodhisattva）问佛：“十方都有净土，世尊为什么偏偏赞叹西方阿弥陀佛净土，专门劝人往生呢？”佛告诉普广：“阎浮提（Jambudvipa）的众生，心大多混浊散乱。