English
English version Accordingly, one will certainly be reborn there. It is like a person in the world who admires another; if the admirer is accepted by the admired, and the opportunity aligns, the matter will surely be accomplished. Secondly, Tushita Heaven (where Maitreya Bodhisattva resides) is in the desire realm, and many regress from there—there are no water birds, forests, wind sounds, or musical sounds, and when sentient beings hear these sounds, they can all be mindful of the Buddha and generate Bodhicitta (the mind of enlightenment), subduing and extinguishing afflictions; but there are also women, increasing the desire of the devas (gods) for the five desires, and the heavenly women are exquisite, and the devas indulge in pleasure, unable to encourage themselves. It is not like Amitabha's Pure Land, where the water birds, forests, wind sounds, and musical sounds, when sentient beings hear these sounds, all give rise to mindfulness of the Buddha, generate Bodhicitta, subduing and extinguishing afflictions. Moreover, there are no women or the minds of the Two Vehicles (referring to Sravakas and Pratyekabuddhas), purely the One Great Vehicle, pure and virtuous companions. Therefore, afflictions and evil karma will ultimately not arise, and one will eventually reach the state of non-birth. Comparing them in this way, the advantages and disadvantages are obvious, so why doubt it? Just as when Shakyamuni Buddha was in the world, there were many sentient beings who saw the Buddha but did not attain the holy fruit, as numerous as the sands of the Ganges; it will be the same when Maitreya Buddha appears in the world, there will also be many who do not attain the holy fruit. It is not like Amitabha's Pure Land, where as long as one is born in that land, one will attain the Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing of all dharmas), and not a single person will regress to the Three Realms, bound by the karma of birth and death. Furthermore, it is heard that it is transmitted in the Western Lands: 'There were three Bodhisattvas: one named Asanga, one named Vasubandhu, and one named Simhaksha. These three people shared the same aspiration, vowing to be reborn in Tushita Heaven, hoping to see Maitreya Bodhisattva. They agreed that if anyone passed away first and saw Maitreya Bodhisattva, they must return to inform the others. Simhaksha passed away first, and did not return for several years. Later, when Vasubandhu was about to pass away, Asanga said to him: "If you see Maitreya Bodhisattva, immediately return to inform us!" After Vasubandhu passed away, he returned after three years. Asanga asked: "Why did it take so long to return?" Vasubandhu replied: "In that heaven, I listened to Maitreya Bodhisattva give one discourse, circumambulated the Buddha once, and immediately returned to inform you. Because the days in that heaven are long, three years have already passed here." He also asked: "Where is Simhaksha now?" Vasubandhu replied: "Simhaksha is enjoying heavenly pleasures, indulging in the five desires, among the outer retinue. Since his passing, he has not... --------------------------------------------------------------------------------
Chinese
见弥勒。”’诸小菩萨，生彼尚着五欲，何况凡夫？为此愿生西方，定得不退，不求生兜率也。” 第八疑 问：“众生无始已来，造无量业，今生一形，不逢善知识，又复作一切罪业，无恶不造。云何临终，十念成就，即得往生，出过三界？结业之事，云何可通？” 释曰：“众生无始已来，善恶业种多少强弱，并不得知。但能临终遇善知识，十念成就者，皆是宿善业强，始得遇善知识，十念成就。若恶业多者，善知识尚不可逢，何可论十念成就？又汝以无始已来，恶业为重，临终十念为轻者。今以道理，三种校量，轻、重、不定，不在时节久近、多少。云何为三？一者、在心；二者、在缘；三者、在决定。在心者，造罪之时，从自虚妄、颠倒生；念佛者，从善知识，闻说阿弥陀佛，真实功德名号生，一虚、一实岂得相比？譬如万年闇室，日光暂至而闇顿灭，岂以久来之闇，不肯灭耶？在缘者，造罪之时，从虚妄、痴闇心，缘虚妄境界，颠倒生；念佛之心，从闻佛清净真实功德名号，缘无上菩提心生，一真、一伪岂得相比？譬如有人被毒箭中，箭深毒碜，伤肌破骨，一闻灭除药鼓，即箭出毒除。岂以箭深毒碜，而不肯出也？在决定者，造罪之时以有间心、有后心也；念佛之时，以无间心、无后心 现代汉语译本 ‘去见弥勒（Maitreya，未来佛）。’那些小菩萨，往生到那里尚且还执着于五欲，更何况是凡夫？因此我发愿往生西方极乐世界，必定能够得到不退转的果位，不求往生到兜率天（Tushita Heaven，弥勒菩萨的居所）。” 第八疑 问：‘众生从无始以来，造作了无量的恶业，今生这一世，如果没有遇到善知识的引导，又继续造作各种罪业，无恶不作。为什么临终时，仅仅凭借十念的功夫，就能往生西方极乐世界，超出三界轮回呢？这种业力的结算，怎么能够说得通呢？’ 释：‘众生从无始以来，所造的善业和恶业的种子，有多少、强弱如何，我们都无法得知。但是如果临终时能够遇到善知识的引导，并且十念成就，这都是因为宿世的善业强大，才能遇到善知识，十念成就。如果恶业多的人，连遇到善知识的机会都没有，又怎么能谈得上十念成就呢？而且你认为无始以来的恶业很重，临终的十念很轻。现在我用三种道理来衡量，轻重不定，不在于时间的长短、数量的多少。哪三种呢？第一，在于心；第二，在于缘；第三，在于决定。在于心，是指造罪的时候，是从自己虚妄、颠倒的心产生的；而念佛的时候，是从善知识那里，听闻阿弥陀佛（Amitabha Buddha，西方极乐世界的佛）真实功德名号而产生的，一个虚妄，一个真实，怎么能够相比呢？譬如一个黑暗了万年的房间，阳光稍微照进来，黑暗立刻就消失了，难道会因为黑暗存在的时间很久，就不肯消失吗？在于缘，是指造罪的时候，是从虚妄、愚痴、黑暗的心，缘着虚妄的境界，颠倒产生的；而念佛的心，是从听闻佛清净真实的功德名号，缘着无上菩提心产生的，一个真实，一个虚伪，怎么能够相比呢？譬如有人被毒箭射中，箭射得很深，毒性很厉害，伤了肌肉，破了骨头，只要一听到灭除毒药的鼓声，箭立刻就能拔出来，毒立刻就能消除。难道会因为箭射得很深，毒性很厉害，就不肯拔出来吗？在于决定，是指造罪的时候，是用有间断的心、有后悔的心；而念佛的时候，是用没有间断的心、没有后悔的心。
English
English version ‘Go and see Maitreya (the future Buddha).’ These minor Bodhisattvas, even when reborn there, are still attached to the five desires, let alone ordinary people? Therefore, I vow to be reborn in the Western Pure Land, and I will surely attain the state of non-retrogression, not seeking rebirth in Tushita Heaven (the abode of Maitreya Bodhisattva).’ Eighth Doubt Question: ‘Sentient beings, from beginningless time, have created countless karmas. In this present life, if they do not encounter a good teacher, they continue to commit all kinds of sins, leaving no evil undone. Why is it that at the time of death, with just ten moments of mindfulness, they can be reborn in the Western Pure Land, transcending the Three Realms? How can this settlement of karmic debts be explained?’ Answer: ‘The seeds of good and evil karma that sentient beings have accumulated from beginningless time, their quantity and strength, are unknowable. However, if one encounters a good teacher at the time of death and achieves ten moments of mindfulness, it is all due to the strength of good karma from past lives that allows them to encounter a good teacher and achieve ten moments of mindfulness. If one has a lot of bad karma, they may not even encounter a good teacher, so how can one talk about achieving ten moments of mindfulness? Furthermore, you consider the evil karma from beginningless time to be heavy, and the ten moments of mindfulness at the time of death to be light. Now, I will use three reasons to measure them. The weight is not fixed, and it does not depend on the length of time or the amount. What are the three? First, it depends on the mind; second, it depends on the conditions; third, it depends on the determination. Depending on the mind means that when committing sins, it arises from one's own false and inverted mind. When reciting the Buddha's name, it arises from hearing the true merits and name of Amitabha Buddha (the Buddha of the Western Pure Land) from a good teacher. One is false, and one is real, how can they be compared? It is like a dark room that has been dark for ten thousand years. When sunlight shines in even briefly, the darkness immediately disappears. Would the darkness refuse to disappear because it has existed for a long time? Depending on the conditions means that when committing sins, it arises from a false, ignorant, and dark mind, conditioned by false realms, and inverted. The mind of reciting the Buddha's name arises from hearing the pure and true merits and name of the Buddha, conditioned by the supreme Bodhi mind. One is true, and one is false, how can they be compared? It is like someone who has been shot by a poisoned arrow. The arrow is deep, and the poison is severe, injuring the muscles and breaking the bones. As soon as they hear the drum that removes poison, the arrow can be pulled out immediately, and the poison can be eliminated immediately. Would the arrow refuse to be pulled out because it is deep and the poison is severe? Depending on the determination means that when committing sins, it is with an intermittent mind and a mind of regret. When reciting the Buddha's name, it is with an uninterrupted mind and a mind without regret. --------------------------------------------------------------------------------
Chinese
，遂即舍命，善心猛利，是以即生。譬如十围之索，千夫不制；童子挥剑，须臾两分。又如千年积柴，以一豆火焚，少时即尽。又如有人，一生已来，修十善业，应得生天，临终之时，起一念决定邪见，即堕阿鼻地狱。恶业虚妄，以猛利故，尚能排一生之善业，令堕恶道。岂况临终猛心念佛，真实无间善业，不能排无始恶业，得生净土？无有是处。又云：‘一念念佛，灭八十亿劫生死之罪。’为念佛时，心猛利故，伏灭恶业，决定得生，不须疑也。上古相传，判十念成就，作别时意者，此定不可。何以得知？《摄论》云：‘由唯发愿故。’全无有行。《杂集论》云：‘若愿生安乐国土，即得往生；若闻无垢佛名，即得阿耨菩提者，并是别时之因。’全无有行。若将临终，无间十念猛利善行，是别时意者，几许误哉！愿诸行者，深思此理，自牢其心，莫信异见，自坠陷也。” 第九疑 问：“西方去此十万亿佛刹，凡夫劣弱，云何可到？又《往生论》云：‘女人及根缺，二乘种不生。’既有此教，当知女人及以根缺者，定必不得往生？” 答：“为对凡夫肉眼、生死心量说耳，西方去此，十万亿佛刹。但使众生净土业成者，临终在定之心，即是净土受生之心；动念即是生净土时。为此，《观经》云： 现代汉语译本：于是就舍弃生命，因为善心非常强烈，所以立即往生。比如十围粗的绳索，一千个人也无法制服；但童子挥剑，一会儿就将它斩断。又如千年积累的柴火，用一豆火星点燃，很快就会烧尽。又如有人，一生以来，修习十善业，本应得以往生天界，但临终之时，生起一念坚定的邪见，就会堕入阿鼻地狱（梵文 Avīci，意为无间地狱）。恶业虚妄不实，但因为力量强大，尚且能够排斥一生所修的善业，使人堕入恶道。更何况临终时以猛烈之心念佛，这是真实不虚、没有间断的善业，怎么不能排斥无始以来的恶业，从而得以往生净土呢？没有这样的道理。还有人说：‘一声念佛，能消除八十亿劫生死之罪。’这是因为念佛时，心念非常强烈，所以能够降伏并灭除恶业，决定能够往生，不必怀疑。上古相传，将十念成就判为别时意（指在其他时间才能产生结果），这一定是错误的。为什么可以这样说呢？《摄大乘论》（梵文 Mahāyānasaṃgraha）中说：‘仅仅是发愿的缘故。’完全没有实际的修行。《杂集论》（梵文 Abhidharmasamuccaya）中说：‘如果发愿往生安乐国土，就能得以往生；如果听闻无垢佛的名号，就能证得阿耨多罗三藐三菩提（梵文 Anuttarā-samyak-saṃbodhi，意为无上正等正觉），这些都是别时的因。’完全没有实际的修行。如果将临终时，没有间断的十念猛利善行，也看作是别时意，那是多么大的错误啊！希望各位修行者，深入思考这个道理，坚定自己的信心，不要相信其他的错误见解，以致自己堕入陷阱。 现代汉语译本：第九疑 现代汉语译本：问：‘西方极乐世界距离这里有十万亿佛刹（梵文 Buddha-kṣetra，意为佛土），凡夫如此弱小，怎么可能到达？而且《往生论》（全称《无量寿经优婆提舍愿生偈》，梵文 Sukhāvatīvyūhopadeśa）中说：‘女人以及六根不全的人，还有二乘（声闻和缘觉）的种子不能往生。’既然有这样的教导，那么应当知道女人以及六根不全的人，一定不能往生？’ 现代汉语译本：答：‘这是针对凡夫的肉眼和生死心量来说的，西方极乐世界距离这里有十万亿佛刹。只要众生往生净土的业力成就，临终时在禅定中的心，就是往生净土的心；动念的瞬间就是往生净土之时。因此，《观无量寿经》说：