English
English version: Thereupon, they relinquished their lives. Due to the intense strength of their virtuous minds, they were immediately reborn. It is like a rope ten spans thick, which a thousand men cannot subdue; yet a child wielding a sword can sever it in two in an instant. Or like firewood accumulated for a thousand years, which, when ignited by a single spark, is quickly consumed. Or like a person who, throughout their life, cultivates the ten wholesome deeds and should be reborn in the heavens, but at the moment of death, generates a single thought of firmly held wrong view, and consequently falls into Avīci Hell (Sanskrit Avīci, meaning uninterrupted hell). Evil karma, though illusory, is powerful enough to negate a lifetime of wholesome deeds, causing one to fall into evil realms. How much more so, then, should the intense mindfulness of the Buddha at the moment of death, a genuine and uninterrupted wholesome act, be able to counteract beginningless evil karma and enable one to be reborn in the Pure Land? There is no reason why it shouldn't. Furthermore, it is said: 'One thought of mindfulness of the Buddha eradicates the sins of eighty billion kalpas of birth and death.' This is because, at the time of mindfulness of the Buddha, the mind is intensely focused, thereby subduing and extinguishing evil karma, ensuring rebirth. There is no need for doubt. The ancient tradition of interpreting the attainment of the ten recitations as occurring at a different time is certainly incorrect. How can we know this? The *Mahāyānasaṃgraha* (Sanskrit Mahāyānasaṃgraha) states: 'Solely due to making vows.' There is no actual practice involved. The *Abhidharmasamuccaya* (Sanskrit Abhidharmasamuccaya) states: 'If one vows to be born in the Land of Bliss, one will be reborn there; if one hears the name of the Immaculate Buddha, one will attain Anuttarā-samyak-saṃbodhi (Sanskrit Anuttarā-samyak-saṃbodhi, meaning unsurpassed perfect enlightenment); these are causes for a different time.' There is no actual practice involved. If one were to consider the uninterrupted ten recitations of intense wholesome action at the moment of death as occurring at a different time, how greatly mistaken that would be! May all practitioners deeply contemplate this principle, strengthen their own minds, and not believe in divergent views, lest they fall into a trap. English version: Ninth Doubt English version: Question: 'The Western Pure Land is a hundred thousand kotis of Buddha-kṣetras (Sanskrit Buddha-kṣetra, meaning Buddha-field) away from here. How can ordinary beings, being so weak, possibly reach it? Furthermore, the *Sukhāvatīvyūhopadeśa* (Sanskrit Sukhāvatīvyūhopadeśa, full title *Verses on Aspiring to Be Born in the Land of Bliss*) states: 'Women, those with incomplete faculties, and those of the Two Vehicles cannot be born there.' Since there is such a teaching, should we not understand that women and those with incomplete faculties are definitely unable to be reborn there?' English version: Answer: 'This is spoken in relation to the physical eyes and the mind of birth and death of ordinary beings. The Western Pure Land is a hundred thousand kotis of Buddha-kṣetras away from here. However, as long as a sentient being's karma for rebirth in the Pure Land is accomplished, the mind in samādhi at the moment of death is the mind that receives birth in the Pure Land; the moment of thought is the time of birth in the Pure Land. Therefore, the *Contemplation Sutra* states:' --------------------------------------------------------------------------------
Chinese
‘弥陀佛国去此不远。’又业力不可思议，一念即得生彼，不须愁远。又如人梦，身虽在床，而心意识，遍至他方一切世界，如平生不异也。生净土亦尔，动念即至，不须疑也。‘女人及根缺，二乘种不生’者，但论生彼国，无女人及无盲、聋、喑、哑人，不道此间女人、根缺人不得生。彼若如此，说者愚痴，全不识经意。即如韦提夫人，是请生净土主，及五百侍女，佛授记悉得往生彼国。但此处女人，及盲、聋、喑、哑人，心念弥陀佛，悉生彼国已，更不受女身，亦不受根缺身。二乘人但回心，愿生净土，至彼更无二乘执心。为此，故云‘女人及根缺，二乘种不生’，非谓此处女人及根缺人不得生也。故《无量寿经》四十八愿云：‘设我得佛，十方世界一切女人，称我名号，厌恶女身，舍命之后，更受女身者，不取正觉。’况生彼国，更受女身，根缺者亦尔。” 第十疑 问：“今欲决定求生西方，未知作何行业，以何为种子，得生彼国？又凡夫俗人，皆有妻、子，未知不断淫欲得生彼否？” 答：“欲决定生西方者，具有二种行，定得生彼：一者、厌离行；二者、欣愿行。言厌离行者，凡夫无始已来，为五欲缠缚，轮回五道，备受众苦，不起心厌离五欲，未有出期。为此，常观此身脓、血，屎 现代汉语译本 ‘阿弥陀佛的佛国离这里不远。’而且业力不可思议，一个念头就能往生到那里，不必担心遥远。又像人做梦，身体虽然在床上，而心意识却能遍至他方一切世界，如同平时一样。往生净土也是如此，动念就到，不必怀疑。‘女人以及六根不全的人，二乘的种子不会生’，只是说往生到那个国度，没有女人以及没有盲、聋、哑的人，不是说这里的女人、六根不全的人不能往生。如果那样说，就是说的人愚痴，完全不理解经文的意思。就像韦提希夫人，是请求往生净土的主角，以及五百个侍女，佛陀授记她们全部都能往生到那个国度。只是说这里的女人，以及盲、聋、哑的人，心里念阿弥陀佛，全部往生到那个国度后，不再受女身，也不再受六根不全的身体。二乘人只要回心转意，愿意往生净土，到了那里就没有二乘的执着心。因此，才说‘女人以及六根不全的人，二乘的种子不会生’，不是说这里的女人以及六根不全的人不能往生。所以《无量寿经》四十八愿说：‘假设我成佛，十方世界一切女人，称念我的名号，厌恶女身，舍弃生命之后，如果再受女身，我就不成正觉。’何况往生到那个国度，更不会再受女身，六根不全的人也是一样。 第十疑 问：‘现在想要决定求生西方极乐世界，不知道做什么行业，以什么为种子，才能往生到那个国度？而且凡夫俗人，都有妻子儿女，不知道不断绝淫欲能不能往生？’ 答：‘想要决定往生西方极乐世界的人，具有两种修行，一定能往生到那里：一是厌离行；二是欣愿行。说到厌离行，凡夫从无始以来，被五欲缠缚，在五道中轮回，备受各种痛苦，如果不生起厌离五欲的心，就没有脱离的一天。因此，常常观想这个身体充满脓、血、屎
English
English version ‘Amitabha’s (Amitābha - Infinite Light Buddha) Buddha-land is not far from here.’ Moreover, the power of karma is inconceivable; with a single thought, one can be born there, so there is no need to worry about the distance. It is also like a person dreaming; although the body is on the bed, the mind and consciousness can travel to all other worlds, just like in ordinary life. Rebirth in the Pure Land is also like this; with a thought, one arrives, so there is no need to doubt. ‘Women and those with incomplete faculties, the seeds of the Two Vehicles do not arise’ refers only to the fact that in that country, there are no women or blind, deaf, or mute people; it does not mean that women or those with incomplete faculties here cannot be reborn there. If that were the case, the speaker would be foolish and completely misunderstand the meaning of the sutra. Just like Lady Vaidehi (Vaidehī - Queen of Magadha), who was the main person requesting rebirth in the Pure Land, and her five hundred attendants, the Buddha predicted that they would all be reborn in that country. It simply means that women and blind, deaf, or mute people here, if they recite Amitabha’s (Amitābha - Infinite Light Buddha) name in their hearts, will all be reborn in that country and will no longer receive a female body or a body with incomplete faculties. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only need to turn their minds and wish to be reborn in the Pure Land; upon arriving there, they will no longer have the clinging mind of the Two Vehicles. Therefore, it is said, ‘Women and those with incomplete faculties, the seeds of the Two Vehicles do not arise,’ not that women and those with incomplete faculties here cannot be reborn there. Therefore, the Forty-Eight Vows in the *Infinite Life Sutra* say: ‘If, when I attain Buddhahood, all women in the ten directions of the world, upon hearing my name, detest their female bodies, and after abandoning their lives, receive female bodies again, may I not attain perfect enlightenment.’ How much more so, upon being reborn in that country, will they not receive female bodies again, and the same applies to those with incomplete faculties.’ Tenth Doubt Question: ‘Now I want to be determined to seek rebirth in the Western Pure Land, but I do not know what kind of actions to perform, or what to use as seeds, to be reborn in that country? Moreover, ordinary people all have wives and children; I do not know if one can be reborn without ceasing sexual desire?’ Answer: ‘Those who want to be determined to be reborn in the Western Pure Land, if they possess two kinds of practice, will definitely be reborn there: first, the practice of aversion; second, the practice of joyful aspiration. Speaking of the practice of aversion, ordinary people, from beginningless time, have been entangled by the five desires, revolving in the five paths, enduring all kinds of suffering. If they do not give rise to a mind of aversion to the five desires, there will be no day of escape. Therefore, constantly contemplate this body as being full of pus, blood, and excrement. --------------------------------------------------------------------------------
Chinese
、尿，一切恶露不净臭秽。故《涅槃经》云：‘如是身城，愚痴罗刹止住其中。谁有智者，当乐此身？’又经云：‘此身众苦所集，一切皆不净。扼缚痈疮等，根本无义利。上至诸天身，皆亦如是。’行者若行、若坐、若睡、若觉，常观此身唯苦无乐，深生厌离。纵使妻房不能顿断，渐渐生厌，作七种不净观：一者、观此淫欲身，从贪爱烦恼生，即是种子不净；二者、父母交会之时，赤白和合，即是受生不净；三者、母胎中在生藏下，居熟藏上，即是住处不净；四者、在母胎时唯食母血，即是食啖不净；五者、日、月满足头向产门，脓、血俱出臭秽狼藉，即是初生不净；六者、薄皮覆上，其内脓、血遍一切处，即是举体不净；七者、乃至死后膀胀、烂坏，骨、肉纵横，狐、狼食啖，即是究竟不净。自身既尔，他身亦然。所爱境界，男、女身等，深生厌离，常观不净。若能如此观身不净之者，淫欲烦恼渐渐减少。又作十想等观，广如经说。又发愿：‘愿我永离三界杂食，臭秽、脓血不净，耽荒五欲男、女等身，愿得净土法性生身。’此谓厌离行。 “二、明欣愿行者，复有二种：一者、先明求往生之意；二者、观彼净土庄严等事，欣心愿求。明往生意者，所以求生净土，为欲救拔一切众生苦故。即自思忖：‘我今 无力，若在恶世，烦恼境强，自为业缚，沦溺三涂，动经劫数，如此轮转，无始已来未曾休息，何时能得救苦众生？为此求生净土亲近诸佛，若证无生忍，方能于恶世中救苦众生。’故《往生论》云：‘言发菩提心者，正是愿作佛心；愿作佛心者，则是度众生心；度众生心者，则是摄众生，生佛国心。’ “又愿生净土须具二行：一者、必须远离三种障菩提门法；二者、须得三种顺菩提门法。何者为三种障菩提法？一者、依智慧门，不求自乐，远离我心贪着自身故；二者、依慈悲门，拔一切众生苦，远离无安众生心故；三者、依方便门，当怜愍一切众生，欲与其乐，远离恭敬供养自身心故。若能远三种菩提障，则得三种顺菩提法：一者、无染清净心，不为自身求诸乐故。菩提是无染清净处，若为自身求乐，即染身心、障菩提门，是故无染清净心是顺菩提门；二者、安清净心，为拔众生苦故。菩提心是安隐一切众生清净处，若不作心拔一切众生，令离生死苦，即违菩提门，是故安清净心是顺菩提门；三者乐清净心，欲令一切众生得大菩提、涅槃故，菩提、涅槃是毕竟常乐处，若不作心令一切众生得毕竟常乐，即遮菩提门。此菩提因何而得？要因生净土常不离佛，得无生忍已，于生死国中救苦众生，悲、智内融，定 现代汉语译本： ‘如果（我）没有力量，身处充满烦恼的恶世，被强烈的烦恼境界所困扰，自身被业力束缚，沉沦于地狱、饿鬼、畜生三恶道，动辄经历漫长的劫数，如此轮回转生，从无始以来从未停止，何时才能成为能够救助受苦众生的菩萨？因此，我发愿往生净土，亲近诸佛，如果证得无生法忍（Anutpattika-dharma-kshanti，对一切法不生不灭的深刻理解），才能在恶世中救度受苦的众生。’所以《往生论》（Rebirth Treatise）说：‘所谓发起菩提心（Bodhi-citta，觉悟之心）的人，正是发愿成佛的心；发愿成佛的心，就是度化众生的心；度化众生的心，就是摄受众生往生佛国的心。’ ‘又发愿往生净土必须具备两种修行：一是必须远离三种障碍菩提之门的方法；二是必须获得三种顺应菩提之门的方法。什么是三种障碍菩提之法？一是，依据智慧之门，不追求自身安乐，远离贪恋自我的心；二是，依据慈悲之门，拔除一切众生的痛苦，远离不愿安定众生的心；三是，依据方便之门，应当怜悯一切众生，想要给予他们快乐，远离恭敬供养自身的心。如果能够远离这三种菩提的障碍，就能获得三种顺应菩提之法：一是，无染的清净心，不为自身追求各种快乐。菩提是无染清净的境界，如果为自身追求快乐，就会染污身心，障碍菩提之门，所以无染的清净心是顺应菩提之门；二是，安定的清净心，为了拔除众生的痛苦。菩提心是安定一切众生、使之清净的境界，如果不发心拔除一切众生，使他们脱离生死之苦，就违背了菩提之门，所以安定的清净心是顺应菩提之门；三是，快乐的清净心，想要让一切众生获得大菩提（Maha-bodhi，伟大的觉悟）、涅槃（Nirvana，解脱）。菩提、涅槃是毕竟常乐的境界，如果不发心让一切众生获得毕竟常乐，就遮蔽了菩提之门。这菩提之因从何而来？就要因往生净土，常不离佛，获得无生法忍之后，在生死轮回的国土中救度受苦众生，悲心与智慧在内心融合，坚定不移。