English
English version: Time passes without a fixed destination, therefore it is said to be non-extinction. This does not mean that outside of the arising of conditioned phenomena, there is a separate non-arising and non-extinction. Nor is it that not seeking rebirth in the Pure Land is called non-birth. Therefore, the verse in the *Madhyamaka-karika* (*Treatise on the Middle Way*) says: 'The dharma that arises from conditions, I say is emptiness, it is also called provisional name, it is also called the Middle Way.' It also says: 'Dharmas do not arise from themselves, nor do they arise from others, not from both together, nor without a cause, therefore know there is no arising.' Also, the *Vimalakirti Sutra* says: 'Although knowing that the Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land and teaches all sentient beings.' It also says: 'For example, if someone builds a palace, if it is based on empty ground, there is no obstruction; if it is based on empty space, it will ultimately not succeed.' The Buddhas' teachings always rely on the Two Truths (Two Truths), without destroying provisional names while speaking of the real aspect of all dharmas. The wise diligently seek rebirth in the Pure Land, realizing that the essence of birth is unattainable, which is true non-birth, this is what is meant by the mind being pure, therefore the Buddha land is pure. The foolish are bound by birth, hearing birth they understand it as birth, hearing non-birth they understand it as non-birth, not knowing that birth is non-birth, and non-birth is birth. Not understanding this principle, they arbitrarily argue right and wrong, and resent others seeking rebirth in the Pure Land, what a great mistake! This is a person who slanders the Dharma, a heretical outsider. Third Doubt Question: 'The Buddhas of the ten directions, all the Pure Lands, the Dharma-nature is equal, and the merits are also equal, practitioners universally remember all merits and are reborn in all Pure Lands. Now, they specifically seek rebirth in the Pure Land of one Buddha, which contradicts the nature of equality, how can they be reborn in the Pure Land?' Answer: 'All the Buddha lands are actually equal. However, sentient beings have dull faculties, and many are turbid and confused. If they do not focus their minds on one object, Samadhi (Samadhi) is difficult to achieve. Focusing on reciting Amitabha Buddha (Amitabha Buddha) is the Samadhi of One Form (Samadhi of One Form), because the mind is focused and sincere, one can be reborn in that land.' As the *Sutra on Rebirth According to Vows* says: 'Bodhisattva P'u-Kuang (P'u-Kuang Bodhisattva) asked the Buddha: "There are Pure Lands in all ten directions, why does the World-Honored One specifically praise the Western Amitabha Pure Land and specifically encourage rebirth there?" The Buddha told P'u-Kuang: "The sentient beings of Jambudvipa (Jambudvipa) have mostly turbid and confused minds. --------------------------------------------------------------------------------
Chinese
，为此偏赞西方一佛净土，使诸众生，专心一境，即易得往生。”’若总念一切佛者，念佛境宽，则心散漫，三昧难成，故不得往生。又求一佛功德，与一切佛功德无异，以同一佛法性故。为此念阿弥陀佛，即念一切佛；生一净土，即生一切净土。故《华严经》云：‘一切诸佛身，即是一佛身，一心一智慧，力、无畏亦然。’又云：‘譬如净满月，普应一切水，影像虽无量，本月未曾二。如是无碍智，成就等正觉，应现一切刹，佛身无有二。’智者以譬喻得解，智者若能达一切月影即一月影，一月影即一切月影，月影无二；故一佛即一切佛，一切佛即一佛，法身无二。故炽然念一佛时，即是念一切佛也。” 第四疑 问：“等是念求生一佛净土，何不十方佛土中，随念一佛净土随得往生，何须偏念西方弥陀佛耶？” 答：“凡夫无智，不敢自专，专用佛语，故能偏念阿弥陀佛。云何用佛语？释迦大师一代说法，处处圣教，唯劝众生，专心偏念阿弥陀佛，求生西方极乐世界。如《无量寿经》、《观经》、《往生论》等，数十余部经论文等，殷勤指授，劝生西方，故偏念也。又弥陀佛别有大悲四十八愿，接引众生。又《观经》云：‘阿弥陀佛有八万四千相，一一相有八万四千好，一一好放八万四千光明 现代汉语译本：因此特别赞扬西方阿弥陀佛的清净国土，使所有众生，专心于一个境界，就容易得到往生。’如果总念一切佛，念佛的境界宽泛，那么心就容易散漫，三昧难以成就，所以不能得到往生。而且求一佛的功德，与一切佛的功德没有差别，因为同一佛法性的缘故。因此念阿弥陀佛，就是念一切佛；生一个净土，就是生一切净土。所以《华严经》说：‘一切诸佛身，即是一佛身，一心一智慧，力、无畏也同样如此。’又说：‘譬如清净圆满的月亮，普遍映现在一切水中，影像虽然无数，但本来的月亮未曾有两个。如此无碍的智慧，成就等正觉，应现一切刹土，佛身没有两个。’有智慧的人用譬喻就能理解，有智慧的人如果能明白一切月影就是一个月影，一个月影就是一切月影，月影没有两个；所以一佛就是一切佛，一切佛就是一佛，法身没有两个。所以炽盛地念一佛时，就是念一切佛啊。 第四个疑问 问：‘同样是念佛求生一个佛的净土，为什么不在十方佛土中，随便念一个佛的净土就能往生，为什么需要特别念西方的阿弥陀佛（Amitabha Buddha）呢？’ 答：‘凡夫没有智慧，不敢自己做主，专门使用佛的话语，所以才能特别念阿弥陀佛。’怎么使用佛的话语呢？释迦牟尼（Sakyamuni）大师一生说法，处处圣教，都劝导众生，专心特别念阿弥陀佛，求生西方极乐世界。如《无量寿经》、《观经》、《往生论》等，数十余部经论文等，殷勤地指点传授，劝导往生西方，所以要特别念。而且阿弥陀佛特别有大悲四十八愿，接引众生。而且《观经》说：‘阿弥陀佛有八万四千相，每一相有八万四千好，每一好放出八万四千光明
English
English version: 'Therefore, special praise is given to the Pure Land of Amitabha Buddha (Amitabha Buddha) in the West, so that all sentient beings, focusing their minds on a single state, can easily attain rebirth.' If one generally recites the names of all Buddhas, the realm of Buddha-recitation becomes broad, and the mind becomes scattered, making it difficult to achieve Samadhi, thus preventing rebirth. Moreover, seeking the merit of one Buddha is no different from seeking the merit of all Buddhas, because of the same Buddha-nature. Therefore, reciting Amitabha Buddha is reciting all Buddhas; being born in one Pure Land is being born in all Pure Lands. Thus, the *Avatamsaka Sutra* says: 'The bodies of all Buddhas are the body of one Buddha, with one mind and one wisdom, and the powers and fearlessness are also the same.' It also says: 'Like a pure and full moon, universally reflected in all waters, though the reflections are countless, the original moon is never two. Likewise, unobstructed wisdom, accomplishing perfect enlightenment, appears in all lands, but the Buddha-body is not two.' The wise understand through metaphors; if the wise can understand that all moon reflections are one moon reflection, and one moon reflection is all moon reflections, and the moon reflections are not two; therefore, one Buddha is all Buddhas, and all Buddhas are one Buddha, the Dharma-body is not two. Therefore, when fervently reciting the name of one Buddha, it is reciting the names of all Buddhas. Fourth Doubt Question: 'Since it is equally about reciting and seeking rebirth in the Pure Land of one Buddha, why not just recite the name of any Buddha in the ten directions and be reborn in their Pure Land? Why is it necessary to specifically recite the name of Amitabha Buddha (Amitabha Buddha) in the West?' Answer: 'Ordinary beings lack wisdom and dare not act on their own accord, but rely solely on the words of the Buddha, thus being able to specifically recite the name of Amitabha Buddha.' How do we use the words of the Buddha? Shakyamuni (Sakyamuni) Buddha, throughout his lifetime of teachings, in every sacred instruction, only exhorts sentient beings to wholeheartedly and specifically recite the name of Amitabha Buddha, seeking rebirth in the Western Pure Land of Ultimate Bliss. As in the *Infinite Life Sutra*, the *Contemplation Sutra*, the *Treatise on Rebirth*, and dozens of other sutras and treatises, he earnestly instructs and exhorts rebirth in the West, hence the specific recitation. Moreover, Amitabha Buddha has special great compassion and forty-eight vows to receive and guide sentient beings. Furthermore, the *Contemplation Sutra* says: 'Amitabha Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand minor marks, and each minor mark emits eighty-four thousand rays of light.' --------------------------------------------------------------------------------
Chinese
遍照法界，念佛众生，摄取不舍。’若有念者，机、感相应，决定得生。又《阿弥陀经》、《大无量寿经》、《鼓音王陀罗尼经》等云：‘释迦佛说经时，皆有十方恒沙诸佛，舒其舌相，遍覆三千大千世界，证成一切众生念阿弥陀佛，乘佛大悲本愿力故，决定得生极乐世界。’当知阿弥陀佛与此世界，偏有因缘。何以得知？《无量寿经》云：‘末世法灭之时，特驻此经，百年在世。接引众生，往生彼国。’故知阿弥陀佛与此世界极恶众生，偏有因缘。其余诸佛，一切净土，虽一经、两经，略劝往生；不如弥陀佛国，处处经论，殷勤叮咛，劝往生也。” 第五疑 问：“具缚凡夫，恶业厚重，一切烦恼，一毫未断。西方净土，出过三界，具缚凡夫，云何得生？” 答：“有二种缘：一者、自力；二者、他力。自力者，此世界修道，实未得生净土。是故《璎珞经》云：‘始从具缚凡夫，未识三宝，不知善、恶因之与果。初发菩提心，以信为本，住在佛家，以戒为本。受菩萨戒，身身相续，戒行不阙，经一劫、二劫、三劫，始至初发心住；如是修行十信、十波罗蜜等无量行愿，相续无间，满一万劫，方始至第六正心住；若更增进，至第七不退住，即种性位。’此约自力，卒未得生净土。他力者，若信阿弥 现代汉语译本 ‘遍照法界，念佛众生，摄取不舍。’如果有人念佛，就能与阿弥陀佛的慈悲产生感应，必定能够往生净土。此外，《阿弥陀经》、《大无量寿经》、《鼓音王陀罗尼经》等经典中说：‘释迦牟尼佛在讲经时，十方如恒河沙数般的诸佛，都伸出他们的舌相，覆盖三千大千世界，以此来证明一切念诵阿弥陀佛的众生，凭借阿弥陀佛的大悲愿力，必定能够往生极乐世界。’由此可知，阿弥陀佛与这个世界有着特别的因缘。为什么这么说呢？《无量寿经》中说：‘在末法时代，佛法将要灭绝的时候，特别将这部经保留住世一百年，用来接引众生，往生到阿弥陀佛的国度。’所以说，阿弥陀佛与这个世界罪恶深重的众生，有着特别的因缘。其他的诸佛和一切净土，虽然也有一两部经略微劝导往生，但不如阿弥陀佛的国度，处处经典和论著，都殷勤叮咛，劝导往生。 第五疑 问：‘具缚凡夫（指被烦恼束缚的凡夫），恶业深重，一切烦恼，丝毫没有断除。而西方净土，超越了三界，这样的具缚凡夫，怎么能够往生呢？’ 答：‘有两种因缘：一是自力，二是他力。自力，是指在这个世界修行，实际上还不能往生净土。所以《璎珞经》中说：‘最初从被烦恼束缚的凡夫开始，不认识三宝（佛、法、僧），不知道善恶因果。最初发起菩提心，以信心为根本，安住在佛的家中，以戒律为根本。受持菩萨戒，生生世世相续不断，戒行没有缺失，经过一劫、二劫、三劫，才达到初发心住的阶段；这样修行十信、十波罗蜜等无量行愿，相续不断，满一万劫，才达到第六正心住的阶段；如果更加精进，达到第七不退住的阶段，就是种性位。’这是指依靠自力，最终也未能往生净土。他力，是指如果相信阿弥陀佛’
English
English version 'Universally illuminating the Dharma Realm, embracing all sentient beings who recite the Buddha's name, never abandoning them.' If there are those who recite, a resonance between their potential and the Buddha's response will occur, ensuring their rebirth [in the Pure Land]. Furthermore, the *Amitabha Sutra*, the *Larger Sutra of Immeasurable Life*, the *Drum Sound King Dharani Sutra*, and others state: 'When Shakyamuni Buddha preached the sutras, all the Buddhas of the ten directions, as numerous as the sands of the Ganges, extended their tongues, covering the three thousand great thousand worlds, to attest that all sentient beings who recite Amitabha Buddha, relying on the power of Amitabha Buddha's great compassion and fundamental vows, are assured of rebirth in the Land of Ultimate Bliss.' It should be understood that Amitabha Buddha has a special connection with this world. How can this be known? The *Sutra of Immeasurable Life* states: 'At the time of the Dharma's decline in the final age, this sutra will be specially preserved in the world for one hundred years, to receive and guide sentient beings to be reborn in that land.' Therefore, it is known that Amitabha Buddha has a special connection with the extremely wicked sentient beings of this world. Other Buddhas and all Pure Lands, although one or two sutras may briefly encourage rebirth, are not like Amitabha Buddha's land, where everywhere in the sutras and treatises, there is earnest and repeated exhortation to seek rebirth. Fifth Doubt Question: 'Ordinary beings bound by karma, with heavy evil deeds and all afflictions not even slightly diminished, how can they, being bound by karma, be reborn in the Western Pure Land, which transcends the Three Realms?' Answer: 'There are two kinds of conditions: one is self-power, and the other is other-power. Self-power refers to cultivating the path in this world, which in reality does not lead to rebirth in the Pure Land. Therefore, the *Incomparable Garland Sutra* states: 'Beginning from an ordinary being bound by karma, not recognizing the Three Jewels (Buddha, Dharma, Sangha), not knowing the cause and effect of good and evil. Initially arousing the Bodhi mind, taking faith as the foundation, dwelling in the Buddha's family, taking precepts as the foundation. Receiving the Bodhisattva precepts, continuing them life after life, without failing in the practice of precepts, after one kalpa, two kalpas, three kalpas, one reaches the stage of initial arousing of the mind; thus practicing the ten faiths, the ten paramitas, and countless other vows, continuously without interruption, after fulfilling ten thousand kalpas, one reaches the sixth stage of the Correct Mind; if one further advances to the seventh stage of Non-retrogression, that is the stage of lineage.' This refers to relying on self-power, which ultimately does not lead to rebirth in the Pure Land. Other-power refers to if one believes in Amitabha' --------------------------------------------------------------------------------