Chinese
陀佛大悲愿力，摄取念佛众生，即能发菩提心，行念佛三昧，厌离三界，身起行施、戒、修福，于一一行中，回愿生彼弥陀净土，乘佛愿力，机、感相应，即得往生。是故《十住婆沙论》云：‘于此世界修道有二种：一者、难行道；二者、易行道。’难行者，在于五浊恶世，于无量佛时，求阿鞞跋致，甚难可得。此难，无数尘沙说不可尽，略述三五：一者、外道相善，乱菩萨法；二者、无赖恶人，破他胜德；三者、颠倒善果，能坏梵行；四者、声闻自利，障于大慈；五者、唯有自力，无他力持。譬如跛人步行，一日不过数里，极大辛苦，谓自力也。易行道者，谓信佛语教念佛三昧，愿生净土，乘弥陀佛愿力，摄持决定，往生不疑也。如人水路行，藉船力故，须臾即至千里，谓他力也。譬如劣夫从转轮王，一日、一夜周行四天下，非是自力，转轮王力也。若言有漏凡夫不得生净土者，亦可有漏凡夫应不得见佛身。然念佛三昧，并无漏善根所起，有漏凡夫，随分得见佛身粗相也；菩萨见微细相。净土亦尔，虽是无漏善根所起，有漏凡夫发无上菩提心，求生净土常念佛，故伏灭烦恼，得生净土，随分得见粗相；菩萨见微妙相。此何所疑？故《华严经》说：‘一切诸佛刹，平等普严净，众生业行异，所见各不同。’即其义也。 现代汉语译本： 阿弥陀佛大悲愿力，摄取念佛的众生，就能发起菩提心，修习念佛三昧，厌离三界，身行布施、持戒、修福，在每一项善行中，都回向发愿往生到阿弥陀佛的净土，凭借佛的愿力，机缘、感应相互契合，就能得到往生。所以《十住婆沙论》说：‘在这个世界修道有两种：一是难行道；二是易行道。’难行道，就是在五浊恶世中，在无数佛出世的时代，求得阿鞞跋致（不退转），非常难以得到。这种困难，像无数尘沙一样说也说不尽，简略地说三五种：一是外道伪装善良，扰乱菩萨的修行；二是无赖恶人，破坏他人殊胜的功德；三是颠倒善果，能够破坏清净的修行；四是声闻只求自利，障碍广大的慈悲；五是只依靠自己的力量，没有其他力量的扶持。譬如跛脚的人步行，一天走不了几里路，非常辛苦，这就是依靠自力。易行道，就是相信佛的教导，修习念佛三昧，发愿往生净土，凭借阿弥陀佛的愿力，摄受扶持，决定能够往生，没有怀疑。如同人在水路行走，借助船的力量，一会儿就能到达千里之外，这就是依靠他力。譬如地位低下的普通人跟随转轮圣王，一天一夜就能周游四天下，这不是自己的力量，而是转轮圣王的力量。如果说有烦恼的凡夫不能往生净土，那么也可以说有烦恼的凡夫不应该能见到佛的身相。然而念佛三昧，本来就是由无漏的善根所生起，有烦恼的凡夫，随自己的能力可以见到佛身粗略的相；菩萨则能见到微细的相。净土也是这样，虽然是由无漏的善根所生起，有烦恼的凡夫发起无上的菩提心，求生净土，常常念佛，所以能够降伏灭除烦恼，得以往生净土，随自己的能力可以见到粗略的相；菩萨则能见到微妙的相。这有什么可怀疑的呢？所以《华严经》说：‘一切诸佛的刹土，平等普遍地庄严清净，众生的业行不同，所见到的景象也各不相同。’就是这个意思。
English
English version: Amitabha Buddha's great compassionate vows embrace sentient beings who recite the Buddha's name, enabling them to generate Bodhicitta (the aspiration for enlightenment), practice the Samadhi (state of meditative absorption) of Buddha-name recitation, and renounce the Three Realms (desire realm, form realm, formless realm). They perform acts of generosity, uphold precepts, and cultivate blessings, dedicating each act to the aspiration of being reborn in Amitabha's Pure Land. Relying on the Buddha's vows, when the practitioner's capacity and the Buddha's response resonate, they attain rebirth. Therefore, the *Dasabhumika-vibhāṣā-śāstra* (Treatise on the Stages of the Bodhisattva Path) states: 'In this world, there are two paths to cultivate the Way: one is the Difficult Path; the other is the Easy Path.' The Difficult Path involves seeking *avaivartika* (non-retrogression) in the evil world of the Five Turbidities (the five degenerations of time), during the time of countless Buddhas, which is extremely difficult to attain. These difficulties are as numerous as grains of sand and cannot be fully described, but let me briefly mention three or five: First, heretics feign goodness, disrupting the Dharma (teachings) of Bodhisattvas; second, unscrupulous evil people destroy the superior virtues of others; third, they invert the results of good deeds, capable of ruining pure conduct; fourth, *śrāvakas* (hearers) seek only their own benefit, obstructing great compassion; fifth, they rely solely on their own power, without the support of other power. It is like a lame person walking, covering only a few miles a day with great difficulty, which is called self-power. The Easy Path involves believing in the Buddha's teachings, practicing the Samadhi of Buddha-name recitation, aspiring to be reborn in the Pure Land, and relying on Amitabha Buddha's vow power, which ensures certain rebirth without doubt. It is like a person traveling by water, relying on the power of a boat, reaching a thousand miles in an instant, which is called other-power. It is like a lowly person following a *cakravartin* (wheel-turning king), traveling throughout the four continents in one day and night, which is not their own power, but the power of the *cakravartin*. If it is said that defiled ordinary beings cannot be born in the Pure Land, then it could also be said that defiled ordinary beings should not be able to see the Buddha's body. However, the Samadhi of Buddha-name recitation, arising from undefiled good roots, allows defiled ordinary beings to see the coarse aspects of the Buddha's body according to their capacity; Bodhisattvas see the subtle aspects. The Pure Land is also like this; although it arises from undefiled good roots, defiled ordinary beings generate unsurpassed Bodhicitta, seek rebirth in the Pure Land, and constantly recite the Buddha's name, thus subduing and extinguishing afflictions, attaining rebirth in the Pure Land, and seeing the coarse aspects according to their capacity; Bodhisattvas see the subtle and wonderful aspects. What is there to doubt about this? Therefore, the *Avatamsaka Sutra* (Flower Garland Sutra) says: 'All Buddha-lands are equally and universally adorned and pure, but sentient beings' karmic actions differ, so what they see is different.' This is the meaning. -------------------------------------------------------------------------------- ” 第六疑
Chinese
问：“设令具缚凡夫得生彼国，邪见、三毒等常起。云何得生彼国，即得不退，超过三界？” 释曰：“得生彼国，有五因缘不退。云何为五？一者、阿弥陀佛大悲愿力摄持，故得不退；二者、佛光常照，故菩提心常增进不退；三者、水鸟、树林，风声、乐响，皆说苦、空，闻者常起念佛、念法、念僧之心，故不退；四者、彼国纯诸菩萨以为良友，无恶缘境，外无神鬼、魔邪，内无三毒等，烦恼毕竟不起，故不退；五者、生彼国即寿命永劫，共菩萨、佛齐等，故不退也。在此恶世，日月短促；经阿僧祇劫，复不起烦恼，长时修道，云何不得无生忍也？此理显然，不须疑也。” 第七疑 问：“弥勒菩萨，一生补处，即得成佛。上品十善，得生彼处，见弥勒菩萨，随从下生三会之中，自然而得圣果。何须求生西方净土耶？” 答：“求生兜率，一日闻道见佛，势欲相似，若细比校，大有优、劣。且论二种：一者、纵持十善，恐不得生。何以得知？《弥勒上生经》云：‘行众三昧，深入正定，方始得生。’更无方便接引之义。不如阿弥陀佛本愿力、光明力，但有念佛众生，摄取不舍。又释迦佛说九品教门，方便接引，殷勤发遣，生彼净土。但众生能念弥陀佛者，机、感 现代汉语译本 第六疑 问：‘假设一个被烦恼束缚的凡夫能够往生到西方极乐世界，但邪见、贪嗔痴等烦恼仍然时常生起。那么，他如何能够往生到那个世界，立即获得不退转，超越三界呢？’ 释：‘能够往生到西方极乐世界，有五种因缘可以获得不退转。哪五种呢？一是阿弥陀佛（Amitabha Buddha，意为无量光佛）的大悲愿力摄持，所以能够得到不退转；二是佛光常照，所以菩提心（Bodhi mind，意为觉悟之心）常常增长，不会退转；三是水鸟、树林，风声、乐响，都在宣说苦、空（suffering and emptiness），听闻者常常生起念佛、念法、念僧之心，所以不会退转；四是那个世界全部都是菩萨（Bodhisattva，意为觉悟有情）作为良师益友，没有恶劣的因缘环境，外面没有神鬼、邪魔外道，内在没有贪嗔痴等烦恼，烦恼毕竟不会生起，所以不会退转；五是往生到那个世界，寿命就是永劫，与菩萨、佛（Buddha，意为觉悟者）相等，所以不会退转。’在这个恶劣的世间，日月短促；即使经过阿僧祇劫（asamkhya kalpas，意为无数劫），又不起烦恼，长时间修道，怎么可能得不到无生法忍（wu sheng fa ren，意为对事物不生不灭的深刻理解）呢？这个道理很明显，不需要怀疑。’ 第七疑 问：‘弥勒菩萨（Maitreya Bodhisattva，意为未来佛）是一生补处菩萨，即将成佛。行上品十善（ten virtuous acts），可以往生到兜率天（Tushita Heaven），见到弥勒菩萨，跟随他下生到人间的三次法会之中，自然而然地获得圣果。为什么还要求生西方净土呢？’ 答：‘求生兜率天，一天之中闻道见佛，表面上看起来相似，如果仔细比较，差别很大。且说两种情况：一是，即使持守十善，恐怕也未必能够往生。为什么这么说呢？《弥勒上生经》（Maitreya's Upper Birth Sutra）说：‘修行各种三昧（samadhi，意为禅定），深入正定，才能够往生。’没有其他方便接引的含义。不如阿弥陀佛的本愿力、光明力，只要有念佛的众生，就摄取不舍。而且释迦牟尼佛（Sakyamuni Buddha，意为释迦族圣人）宣说九品往生的教法，方便接引，殷勤劝导，往生到西方净土。只要众生能够念阿弥陀佛，机感
English
English version Sixth Doubt Question: 'Suppose an ordinary being bound by afflictions is able to be reborn in that land, but wrong views and the three poisons (greed, hatred, and delusion) still arise frequently. How can they be reborn in that land, immediately attain non-retrogression, and transcend the Three Realms?' Answer: 'Being reborn in that land, there are five causes and conditions for attaining non-retrogression. What are the five? First, the compassionate vows of Amitabha Buddha (Amitabha Buddha, meaning immeasurable light Buddha) uphold them, so they attain non-retrogression. Second, the Buddha's light constantly shines upon them, so the Bodhi mind (Bodhi mind, meaning the mind of enlightenment) constantly increases and does not regress. Third, the water birds, trees, the sound of the wind, and the sound of music all proclaim suffering and emptiness (suffering and emptiness), and those who hear them constantly give rise to the mind of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, so they do not regress. Fourth, that land is filled with Bodhisattvas (Bodhisattva, meaning an enlightened being) as good friends, with no evil conditions, no gods, ghosts, demons, or heretics externally, and no three poisons or other afflictions internally, so afflictions ultimately do not arise, and they do not regress. Fifth, being born in that land, their lifespan is eternal, equal to that of Bodhisattvas and Buddhas (Buddha, meaning an awakened one), so they do not regress.' In this evil world, the days and months are short; even after countless asamkhya kalpas (asamkhya kalpas, meaning countless eons), they still give rise to afflictions. After a long time of cultivating the Way, how can they not attain the patience of non-origination (wu sheng fa ren, meaning profound understanding of the non-arising and non-ceasing of things)? This principle is clear and needs no doubt.' Seventh Doubt Question: 'Maitreya Bodhisattva (Maitreya Bodhisattva, meaning the future Buddha) is a Bodhisattva destined to be the next Buddha in this fortunate eon, and he will soon become a Buddha. Practicing the highest level of the ten virtuous acts (ten virtuous acts) allows one to be reborn in the Tushita Heaven (Tushita Heaven), see Maitreya Bodhisattva, and follow him down to the three assemblies in the human realm, naturally attaining the holy fruit. Why is it necessary to seek rebirth in the Western Pure Land?' Answer: 'Seeking rebirth in Tushita Heaven, hearing the Dharma and seeing the Buddha in a single day, may seem similar, but upon closer comparison, there are great differences. Let's discuss two aspects: First, even if one upholds the ten virtuous acts, one may not be able to be reborn there. How do we know this? The Maitreya's Upper Birth Sutra (Maitreya's Upper Birth Sutra) says: 'Practicing various samadhis (samadhi, meaning meditative absorption), deeply entering into right concentration, is the only way to be reborn there.' There is no other expedient means of guidance. It is not like the power of Amitabha Buddha's original vows and the power of his light, which embraces and does not abandon all sentient beings who are mindful of the Buddha. Moreover, Sakyamuni Buddha (Sakyamuni Buddha, meaning the sage of the Sakya clan) taught the nine levels of rebirth, providing expedient guidance and earnestly encouraging rebirth in the Western Pure Land. As long as sentient beings are able to be mindful of Amitabha Buddha, the potential and the response --------------------------------------------------------------------------------
Chinese
相应，必得生也。如世间慕人，能受慕者，机会相投，必成其事。二者、兜率天宫是欲界，退位者多——无有水鸟、树林、风声、乐响，众生闻者，悉念佛发菩提心，伏灭烦恼；又有女人，皆长诸天爱着五欲之心，又天女微妙，诸天耽玩，不能自勉。不如弥陀净土，水鸟、树林，风声、乐响，众生闻者，皆生念佛，发菩提心，伏灭烦恼。又无女人、二乘之心，纯一大乘，清净良伴。为此烦恼恶业，毕竟不起，遂至无生之位。如此比校，优、劣显然，何须致疑也？如释迦佛在世之时，大有众生见佛，不得圣果者如恒沙；弥勒出世亦尔，大有不得圣果者。未如弥陀净土，但生彼国已，悉得无生法忍，未有一人退落三界，为生死业缚也。 “又闻西国传云：‘有三菩萨：一名无著、二名世亲、三名师子觉。此三人契志，同生兜率，愿见弥勒。若先亡者，得见弥勒，誓来相报。师子觉前亡，一去数年不来。后世亲无常临终之时，无著语云：“汝见弥勒，即来相报！”世亲去已，三年始来。无著问曰：“何意如许多时始来？”世亲报云：“至彼天中，听弥勒菩萨一坐说法，旋绕，即来相报。为彼天日长故，此处已经三年。”又问：“师子觉今在何处？”世亲报云：“师子觉为受天乐，五欲自娱，在外眷属。从去已来，总不 现代汉语译本 相应地，必定能够往生。就像世间仰慕他人的人，能够被仰慕者接纳，机会相合，必定能成就此事。第二点，兜率天宫（Tushita Heaven，弥勒菩萨居住的天界）是欲界，从那里退转的人很多——那里没有水鸟、树林、风声、音乐声，众生听了这些声音，都能念佛并发菩提心，降伏熄灭烦恼；但也有女人，增长诸天爱恋五欲之心，而且天女美妙，诸天沉溺玩乐，不能自我勉励。不如阿弥陀佛的净土，水鸟、树林，风声、音乐声，众生听了这些声音，都生起念佛之心，发菩提心，降伏熄灭烦恼。而且没有女人和二乘（指声闻和缘觉）之心，纯粹是大乘，清净的善友。因此烦恼恶业，毕竟不会生起，最终达到无生的境界。这样比较起来，优劣显而易见，何须怀疑呢？就像释迦牟尼佛在世的时候，有很多众生见到佛，却不能得到圣果，多如恒河沙数；弥勒佛出世也是这样，也会有很多不能得到圣果的人。不如阿弥陀佛的净土，只要往生到那个国度，都能得到无生法忍（anutpattika-dharma-kshanti，对诸法不生不灭的证悟），没有一个人会退落到三界，被生死业力束缚。 又听说西国流传：‘有三位菩萨：一位名叫无著（Asanga），一位名叫世亲（Vasubandhu），一位名叫师子觉。这三个人志同道合，一同发愿往生兜率天，希望见到弥勒菩萨。约定如果谁先去世，见到弥勒菩萨，一定要回来告知。师子觉先去世，一去数年没有回来。后来世亲临终的时候，无著对他说：“你见到弥勒菩萨，就立即回来告知！”世亲去世后，三年才回来。无著问道：“为什么过了这么久才回来？”世亲回答说：“到那个天界，听弥勒菩萨讲了一座说法，绕佛一圈，就立即回来告知。因为那个天界的时间很长，所以这里已经过了三年。”又问：“师子觉现在在哪里？”世亲回答说：“师子觉正在享受天上的快乐，沉溺于五欲之中，在外围的眷属中。自从去世以来，总不...