English
English version: 'If (I) am without strength, being in an evil world filled with afflictions, troubled by strong realms of affliction, bound by my own karma, sinking in the three evil paths (hell, hungry ghosts, animals), enduring countless kalpas (aeons), revolving in this way, without rest since beginningless time, when will I be able to become a being who can save suffering beings? Therefore, I vow to be reborn in the Pure Land, to be close to all Buddhas. If I attain Anutpattika-dharma-kshanti (the insight into the non-arising of all dharmas), then I will be able to save suffering beings in the evil world.' Therefore, the Rebirth Treatise says: 'The one who generates Bodhi-citta (the mind of enlightenment), precisely has the mind to become a Buddha; the mind to become a Buddha is the mind to liberate sentient beings; the mind to liberate sentient beings is the mind to gather sentient beings to be born in the Buddha-land.' 'Furthermore, vowing to be born in the Pure Land requires two practices: first, one must stay away from the three kinds of practices that obstruct the gate to Bodhi; second, one must obtain the three kinds of practices that accord with the gate to Bodhi. What are the three kinds of practices that obstruct Bodhi? First, based on the gate of wisdom, not seeking personal pleasure, staying away from the mind of attachment to oneself; second, based on the gate of compassion, removing the suffering of all sentient beings, staying away from the mind of not wanting to pacify sentient beings; third, based on the gate of skillful means, one should have compassion for all sentient beings, wanting to give them happiness, staying away from the mind of respecting and making offerings to oneself. If one can stay away from these three obstructions to Bodhi, then one can obtain the three kinds of practices that accord with Bodhi: first, an undefiled pure mind, not seeking various pleasures for oneself. Bodhi is an undefiled pure realm, if one seeks pleasure for oneself, one will defile one's body and mind, obstructing the gate to Bodhi, therefore an undefiled pure mind accords with the gate to Bodhi; second, a peaceful pure mind, for the sake of removing the suffering of sentient beings. The Bodhi mind is a peaceful and pure realm for all sentient beings, if one does not generate the mind to remove all sentient beings, causing them to be free from the suffering of birth and death, one violates the gate to Bodhi, therefore a peaceful pure mind accords with the gate to Bodhi; third, a joyful pure mind, wanting to cause all sentient beings to attain Maha-bodhi (great enlightenment), Nirvana (liberation). Bodhi and Nirvana are ultimately realms of constant joy, if one does not generate the mind to cause all sentient beings to attain ultimate constant joy, one obscures the gate to Bodhi. From where does this cause of Bodhi come? It comes from being born in the Pure Land, constantly being inseparable from the Buddha, after attaining Anutpattika-dharma-kshanti, saving suffering beings in the land of birth and death, compassion and wisdom merging within, steadfastly.' --------------------------------------------------------------------------------
Chinese
而常用，自在无碍，即菩提心，此是愿生之意。 “二、明欣心愿求者，希心起想缘弥陀佛，若法身、若报身等，金色光明八万四千相，一一相中八万四千好，一一好放八万四千光明，常照法界，摄取念佛众生。又观彼净土七宝庄严妙乐等，备如《无量寿经》、《观经》十六观等，常行念佛三昧，及施、戒、修等，一切善行悉已回施一切众生同生彼国，决定得生，此谓欣愿门也。” 净土十疑论(终) 净土十疑论后序 人心无常，法亦无定，心法万差，其本在此。信此则遍信，《华严》所以说十信；疑此则遍疑，智者所以说十疑。出疑入信，一入永入，不离于此，得究竟处。净土者，究竟处也，此处有说法之主名无量寿。此佛说法，未尝间断。疑障其耳，则聋而不闻；疑障其心，则昧而不觉，不闻、不觉，安住恶习，赞叹不念，随喜粗心，妄指莲胞，以为虚诞。终不自念，此分段身，从何而得？自何而来？胎狱秽浊，真实安在？信凭业识，自隔真际，于一幻境，非彼执此，生生不灵，永绝圣路。 以如是故，释迦如来，起大慈愍，于秽浊中，发大音声，赞彼净土上妙之乐。于生死中，为大船师，载以法船，令趋彼岸，昼夜度生，无有休息。然而弥陀之岸，本无彼此，释迦之船，实非 而经常运用，自在无碍，这就是菩提心（bodhicitta，觉悟之心），这是发愿往生的意义。 ‘二、阐明欣求愿望的人，以希求之心观想阿弥陀佛（Amitabha，无量光佛），无论是法身、报身等，具有金色光明和八万四千种相，每一种相中又有八万四千种好，每一种好都放出八万四千种光明，常照耀法界，摄取念佛的众生。又观想那净土七宝庄严的微妙快乐等，详细情况如同《无量寿经》（Larger Sutra of Immeasurable Life）、《观经》（Contemplation Sutra）十六观等所说，经常进行念佛三昧（samadhi，禅定），以及布施、持戒、修行等一切善行，全部回向给一切众生，共同往生那个净土，必定能够往生，这称为欣愿门。’ 《净土十疑论》（Discourse on the Ten Doubts about Pure Land）(终) 《净土十疑论》后序 人心无常，佛法也没有定法，心和法千差万别，其根本原因就在于此。相信这一点就普遍相信，《华严经》（Avatamsaka Sutra）因此说十信；怀疑这一点就普遍怀疑，智者大师因此说十疑。从怀疑进入相信，一旦进入就永远进入，不离开这一点，就能得到究竟的归宿。净土，就是究竟的归宿，这里有说法之主名为无量寿佛（Amitayus，无量寿佛）。此佛说法，从未间断。怀疑遮蔽了他的耳朵，就会耳聋而听不见；怀疑遮蔽了他的心，就会愚昧而不能觉悟，不听闻、不觉悟，安住在恶习之中，赞叹不念佛，随喜粗劣的心，胡乱指责莲花化生，认为是虚妄荒诞。始终不自己想想，这个分段生死之身，是从哪里得到的？从哪里来的？胎狱污秽不堪，真实的情况在哪里？信凭业识，自己隔绝了真如实际，在一个虚幻的境界中，否定那个而执着于这个，生生世世不灵明，永远断绝了成圣的道路。 正因为如此，释迦如来（Sakyamuni Buddha），生起大慈悲心，在污浊的世界中，发出洪亮的声音，赞叹那净土至高无上的快乐。在生死轮回中，作为伟大的船师，用佛法之船，运载众生趋向彼岸，日夜度化众生，没有休息。然而弥陀的彼岸，本来就没有彼此的分别，释迦的船，实际上并非真实存在。
English
And is constantly used, freely and without hindrance, this is the Bodhicitta (mind of enlightenment), this is the meaning of vowing to be reborn. 'Second, to clarify those who aspire and desire, with a mind of aspiration, contemplate Amitabha Buddha (Buddha of Immeasurable Light), whether it be the Dharmakaya (Dharma body), Sambhogakaya (reward body), etc., with golden light and eighty-four thousand characteristics, each characteristic having eighty-four thousand minor marks, each minor mark emitting eighty-four thousand rays of light, constantly illuminating the Dharma realm, embracing sentient beings who recite the Buddha's name. Also, contemplate the Pure Land's adornments of seven treasures, wonderful bliss, etc., as detailed in the Larger Sutra of Immeasurable Life and the Contemplation Sutra's sixteen contemplations, etc., constantly practice the Samadhi (meditative absorption) of Buddha-name recitation, as well as giving, precepts, cultivation, etc., all good deeds are dedicated to all sentient beings to be reborn in that land together, assured of rebirth, this is called the Gate of Aspiration.' Discourse on the Ten Doubts about Pure Land (End) Postface to the Discourse on the Ten Doubts about Pure Land The human mind is impermanent, and the Dharma is not fixed. The mind and Dharma are infinitely different, and the root of this lies here. Believing this is believing everything; therefore, the Avatamsaka Sutra speaks of the Ten Faiths. Doubting this is doubting everything; therefore, Master Zhiyi speaks of the Ten Doubts. Emerging from doubt and entering into faith, once entered, it is entered forever, never departing from this, attaining the ultimate destination. The Pure Land is the ultimate destination, where there is a teaching master named Amitayus (Buddha of Immeasurable Life). This Buddha's teaching has never ceased. Doubt obstructs the ears, causing deafness and preventing hearing. Doubt obstructs the mind, causing ignorance and preventing awakening. Without hearing or awakening, one dwells in evil habits, praising non-recitation, delighting in coarse thoughts, falsely pointing at the lotus birth as illusory and absurd. One never reflects on where this segmented body comes from, where it originates. Where is the reality in the filthy prison of the womb? Relying on karmic consciousness, one separates oneself from true reality, clinging to one illusion, rejecting that and clinging to this, being unenlightened life after life, forever severing the path to sagehood. Therefore, Sakyamuni Buddha, with great compassion, in this defiled world, utters a great sound, praising the supreme bliss of that Pure Land. In the cycle of birth and death, he acts as a great captain, carrying beings in the Dharma boat, leading them to the other shore, delivering beings day and night, without rest. However, the other shore of Amitabha originally has no distinction of this or that, and Sakyamuni's boat is not truly existent. --------------------------------------------------------------------------------
Chinese
往来。譬如一灯分照八镜，镜有东西，光影无二。弥陀说法，遍光影中，而释迦方便，独指西镜。故已到彼岸者，乃可以忘彼此；未入法界者，何自而泯东西。于此法中，若未究竟，勿滞方隅，勿分彼此，但当正念，谛信而已。此二圣之意，而智者之所以信也。 信者万善之母；疑者众恶之根，能顺其母，能锄其根，则向之所谓障缘众生，聋可复闻、昧可复觉，未出生死得出生死，未生净土得生净土；顺释迦之诲往面弥陀，随弥陀之愿来助释迦；在此而遍历十方，即西而普入诸镜。自二圣建立以来，如是之人，如河沙数，云何不信？云何而疑？能自信己，又作方便令诸未信无不信者，此则智者之所以为悲也。 明智大师，中立学智者之道，不顺其文而顺其悲，所以又印此论，冠以次公之序，予乃申广其说，以助其传。 元祐八年七月十一日左宣义郎前签书镇东军节度判官厅公事陈瓘序 现代汉语译本：往来，好比一盏灯分照八面镜子，镜子有东西之分，但光和影却没有两样。阿弥陀佛（Amitabha）说法，遍布于所有的光影之中，而释迦牟尼佛（Sakyamuni）的方便法门，却唯独指向西方的镜子。所以，已经到达彼岸的人，才可以忘记彼此的分别；尚未进入法界的人，又怎么能够泯灭东西的差别呢？在这念佛法门中，如果还没有究竟通达，就不要执着于方位，不要分别彼此，只要正念忆佛，真实相信就可以了。这正是释迦牟尼佛和阿弥陀佛二圣的本意，也是智者大师（智顗，Zhiyi）之所以深信不疑的原因。 信是万善之母，疑是众恶之根。能够顺从母亲，能够铲除恶根，那么之前所说的被业障因缘所困的众生，耳聋的可以恢复听力，愚昧的可以恢复觉悟，没有脱离生死的可以脱离生死，没有往生净土的可以往生净土；顺从释迦牟尼佛的教诲前往面见阿弥陀佛，随顺阿弥陀佛的愿力前来帮助释迦牟尼佛；在此世界而遍历十方世界，即在西方净土而普遍进入所有的镜中。自从释迦牟尼佛和阿弥陀佛二圣建立净土法门以来，像这样的人，多如恒河沙数，怎么能不相信呢？怎么能怀疑呢？能够自信念佛法门，又用种种方便使那些尚未相信的人都能够相信，这就是智者大师的慈悲之处。 明智大师，秉持智者大师的道路，不拘泥于文字，而顺从其慈悲之心，所以又重新刊印此论，并冠以次公的序言。我于是申述和推广他的说法，以帮助此论的流传。 元祐八年七月十一日，左宣义郎、前签书镇东军节度判官厅公事陈瓘序。
English
English version: Coming and going is like a single lamp illuminating eight mirrors. The mirrors have east and west orientations, but the light and shadows are not different. Amitabha (Amitabha) Buddha preaches the Dharma, pervading all the light and shadows, while Sakyamuni (Sakyamuni) Buddha's expedient means uniquely point to the western mirror. Therefore, only those who have reached the other shore can forget the distinctions of 'this' and 'that'; how can those who have not yet entered the Dharmadhatu eliminate the differences of 'east' and 'west'? In this Dharma method, if you have not yet ultimately understood, do not dwell on directions, do not differentiate between 'this' and 'that,' but simply maintain right mindfulness and sincerely believe. This is the intention of the two sages, Sakyamuni and Amitabha, and the reason why Zhiyi (Zhiyi) Master believes without doubt. Faith is the mother of all virtues; doubt is the root of all evils. If one can follow the mother and eradicate the root, then those beings previously said to be obstructed by karmic conditions can have their deafness restored to hearing, their ignorance restored to awareness, those who have not escaped birth and death can escape birth and death, and those who have not been born in the Pure Land can be born in the Pure Land; following Sakyamuni Buddha's teachings to go and meet Amitabha Buddha, complying with Amitabha Buddha's vows to come and assist Sakyamuni Buddha; being here and traversing the ten directions, being in the West and universally entering all the mirrors. Since the establishment of the Pure Land Dharma door by the two sages, Sakyamuni and Amitabha, there have been countless people like this, as numerous as the sands of the Ganges River. How can one not believe? How can one doubt? Being able to have faith in oneself and also using expedient means to cause all those who do not yet believe to believe, this is the compassion of Zhiyi Master. Master Mingzhi, upholding the path of Zhiyi Master, does not adhere to the literal text but follows his compassionate heart. Therefore, he reprinted this treatise and prefaced it with the introduction by Ci Gong. I then elaborate and expand upon his explanation to help propagate this treatise. Written on the eleventh day of the seventh month of the eighth year of Yuan祐 by Chen Guan, Left Xuan Yi Lang, former signatory of the Zhen Dong Army Military Commissioner's Office. --------------------------------------------------------------------------------