English
English version: All are ordinary beings (fanfu), all are embraced (by Amitabha), and can also be reborn (in the Western Pure Land), just like the Bodhisattvas. Sometimes Bodhisattvas manifest in the form of hell-beings, thereby guiding sentient beings in hell; such as the Rishi Vasu in the *Vimalakirti Sutra*. Sometimes they manifest in the form of animals, thereby guiding sentient beings in the animal realm; such as the Bee King, Goose King, and Ant King in the *Nirvana Sutra*. Sometimes they manifest as committing the five rebellious acts, thereby guiding sentient beings who commit the five rebellious acts; such as King Ajatasatru and Devadatta. In these cases, those who can transform are the false (manifestations), while those who are transformed are the real (sufferers). Since Vaidehi (Weitixi) is currently in the body of an ordinary being, residing in the five turbidities, it should be known that (Amitabha) is guiding ordinary beings in the five turbidities to be reborn in the Land of Ultimate Bliss. Therefore, the *Contemplation Sutra* says: 'The Buddha told Vaidehi, you are an ordinary being, you have not attained the heavenly eye, and cannot see far. The Tathagata has expedient means to enable you to see (the Pure Land).' Secondly, the forty-eight great vows of the Bhikshu Dharmakara (Fazang Biqiu) (the past life of Amitabha) were initially made for all ordinary beings, and later also included the sages of the Three Vehicles. Therefore, it is known that the purpose of the Pure Land school is primarily for ordinary beings, and secondarily for sages. Furthermore, Bodhisattvas above the tenth ground (Shi Jie), in order to save suffering beings, remain in samsara with defilements and are born in evil realms. They do not seek rebirth in the Pure Land because they rely on their own karmic power and will not fall into evil realms again. From this, it can be known that ordinary beings need to be reborn in the Pure Land because they have not yet escaped the danger of evil realms. Bodhisattvas above the tenth ground do not fear falling into evil realms, so they do not wish to be reborn in the Pure Land. Therefore, it is known that the intention behind promoting the Pure Land is primarily for ordinary beings, not for Bodhisattvas. Moreover, this Pure Land path is described in various sutras and explained in various treatises. If it were not a definitive teaching, why would the Buddhas and Bodhisattvas be so diligent in encouraging it? Even the Buddhas of the ten directions extend their broad and long tongues, testifying to what Shakyamuni Buddha said, and encouraging sentient beings (to believe in the Pure Land Dharma). Is this not a definitive teaching? Furthermore, since ancient times, great virtuous monks and intelligent Confucian scholars in the secular world have all practiced the Pure Land Dharma, such as Master Huiyuan (Huiyuan Fashi) of Mount Lu, Master Huirui (Rui Fashi), Liu Yimin, Xie Lingyun, and even in recent times, Chan Master Daochuo (Chuo Chanshi). When these people were dying, they all sensed the auspicious signs of the light platform, and the holy assembly came to welcome them, as recorded in other biographies. Since these great virtuous and wise people rejoiced in the Pure Land, later scholars should simply follow their example and not doubt. Also, the previous question said: --------------------------------------------------------------------------------
Chinese
土荣千珍。佛题万相。此之人土。俱非下地窥游者。今答此义。若论实报人土。诚如所说。若是事净土及化净土。理则不然。若事土报身。则为上地所见。若迹身化土。则为地前窥游。若俱非下地境界者。则圣无化生之能。生无入圣之分。俱具二义。即得往生。一一切众生修行。以为因缘。二弥陀本愿为增上缘。二义若具。即得往生。故起信论云。有诸佛法。有因有缘。因缘具足。乃得成办也。有已如是等道理故。众生修行。并得往生也。二问答分别释妨难者。 问曰。诸佛随宜说法。意趣难解。自非论释。幽旨难通。如成实论云。由经论故。义则易解。故无著菩萨玄览圣心。揣诸经旨。略开四意四依。如净土一门。判作别时意。乃今云。众生修行。即得往生。是义云何。 答曰。如彼论说。自是别时。余经中说。非是别时。岂得将别时难不别时也。 问曰。云何论说则是别时。余经中说则非别时也。 答曰。彼论但据空发愿。不论修行者。余经中说。兼论修行。若佛经中。说众生发愿则得往生者。并是别时意说。不得往生也。如小弥陀经云。若有人。已发愿。今发愿。当发愿。于彼国土。若已生。若今生。若当生也。如此等经。总是别时意说。不得即生也。若如诸净土经。或明三福业十六 现代汉语译本 土荣千珍（藏语，意为“殊胜庄严”）。佛题万相（佛陀的称号和各种形象）。这些人所处的国土，并非下地菩萨所能窥探游历的。现在回答这个意义。如果说的是实报庄严土，确实如你所说。如果是事净土和化净土，道理就不是这样。如果是事土报身（在净土中示现的报身佛），则是上地菩萨所见。如果是迹身化土（佛陀应化之身所处的国土），则是地前菩萨所能窥探游历的。如果说都不是下地菩萨的境界，那么圣人就没有化生的能力，众生也没有入圣的可能。具备两种意义，就能往生。一是所有众生修行，作为因缘。二是弥陀（Amitabha）本愿作为增上缘。两种意义如果都具备，就能往生。所以《起信论》（Awakening of Faith in the Mahayana）说，诸佛的法，有因有缘，因缘具足，才能成就。因为有这样的道理，众生修行，就能往生。二是问答分别解释，消除妨碍和疑问。 问：诸佛随顺众生的根器而说法，意趣难以理解。如果不是通过论著的解释，深奥的旨意难以通达。如《成实论》（Tattvasiddhi Shastra）说，由于有经论的缘故，义理就容易理解。所以无著（Asanga）菩萨以其玄妙的智慧，揣摩诸经的旨意，略微开示了四意四依。如净土一门，判为别时意（指在特定时间才能实现的愿望）。现在却说，众生修行，就能往生，这是什么道理？ 答：如《成实论》所说，那是别时意。其他经典中说，不是别时意。怎么能用别时意来反驳非别时意呢？ 问：为什么《成实论》说是别时意，其他经典中说不是别时意呢？ 答：《成实论》只是根据空发愿，不谈修行。其他经典中说，兼谈修行。如果佛经中说众生发愿就能往生，都是别时意说，不能立即往生。如《小弥陀经》（Smaller Sukhavativyuha Sutra）说，如果有人，已经发愿，现在发愿，将来发愿，于彼国土，已经往生，现在往生，将来往生。如此等等的经典，总是别时意说，不能立即往生。如果像诸净土经，或者说明三福业十六观想等。
English
English version Turuṅ Genzen (Tibetan, meaning 'Excellent and Splendid'). Buddha's titles and myriad forms. The lands of these beings are not accessible to those who are only able to peek and wander from lower grounds. Now, to answer this meaning: if we are talking about the True Reward Land, then it is indeed as you say. However, if we are talking about the Land of Manifestation and the Land of Transformation, then the principle is not so. If it is the Reward Body in the Land of Manifestation, then it is seen by those of higher grounds. If it is the Transformation Land of the Traces Body, then it is accessible to those who can peek and wander before reaching the grounds. If it is said that it is not the realm of lower grounds, then the saints would not have the ability to manifest, and sentient beings would not have the chance to enter sainthood. Possessing both meanings, one can be reborn. First, all sentient beings cultivate, taking it as the cause. Second, Amitabha's (Amitabha's) original vow serves as the enhancing condition. If both meanings are present, then one can be reborn. Therefore, the 'Awakening of Faith in the Mahayana' says, the Buddhas' Dharma has causes and conditions; when causes and conditions are complete, it can be accomplished. Because of such principles, sentient beings who cultivate can be reborn. Second, question and answer to separately explain and eliminate obstacles and doubts. Question: The Buddhas teach according to the suitability of sentient beings, and their intentions are difficult to understand. Without the explanation of treatises, the profound meaning is difficult to grasp. As the 'Tattvasiddhi Shastra' says, because of the sutras and treatises, the meaning is easily understood. Therefore, Bodhisattva Asanga (Asanga) with his profound wisdom, pondered the meaning of the sutras, and briefly revealed the four intentions and four reliances. Like the Pure Land school, it is judged as the 'intention of a different time' (referring to wishes that can only be fulfilled at a specific time). Now it is said that sentient beings who cultivate can be reborn. What is the meaning of this? Answer: As the 'Tattvasiddhi Shastra' says, that is the 'intention of a different time'. Other sutras say that it is not the 'intention of a different time'. How can one use the 'intention of a different time' to refute the 'not intention of a different time'? Question: Why does the 'Tattvasiddhi Shastra' say it is the 'intention of a different time', while other sutras say it is not the 'intention of a different time'? Answer: The 'Tattvasiddhi Shastra' only relies on empty vows and does not discuss cultivation. Other sutras discuss both. If the Buddha's sutras say that sentient beings who make vows can be reborn, they are all speaking with the 'intention of a different time', and one cannot be reborn immediately. As the 'Smaller Sukhavativyuha Sutra' says, if there is someone who has already made a vow, is now making a vow, or will make a vow in the future, to be reborn in that land, has already been reborn, is now being reborn, or will be reborn in the future. Such sutras are always speaking with the 'intention of a different time', and one cannot be reborn immediately. If it is like the Pure Land sutras, or explains the three blessings and sixteen contemplations, etc. --------------------------------------------------------------------------------
Chinese
观门。或令发菩提心。七日念佛。或教发愿回向。十念往生。如此等经。并是往生。即非别时也。故彼论云。由唯发愿。是别时意也。既空发愿。理是别时也。 问曰。如往生论说。女人及根缺二乘种不生。云何女人等三亦得往生。 答曰。实然。此等三种理不得生。若无三种。定得往生。何三种者。一于此土中。或有男子。或有女人。种于女因。决定招女报者。此人纵修净土行。亦不得往生。以净土中无女人故。此是定业。不可改动。即是业障也。根缺者。若人于此土中。定种盲聋等因。亦不得往生。以净土中人。并有三十二大丈夫相故。此亦是业障也。二乘者。若是二乘学人。及二乘方便道中人。种二乘定因。不信有大乘及十方净土者。亦不得往生。以此人是愚法二乘。不信有十方佛及净土故。不肯发愿回向也。此即是决定小乘障大乘也。彼论所明种者。定业种也。但无此三定种者。即得往生也。 问曰。若此土中。有三种定业。即不得往生者。何故观经中云。受持五戒等即得往生。至彼闻说四谛悟罗汉果等也。此岂不小乘定种。 答曰。此是不愚法人。信有十方诸佛及以净土。发愿回向。始得往生。若悟果竟。佛为说法华经。并回心向大也。此是智度论文也。若论二乘无学人。不问愚 现代汉语译本： 观门。或者令人发起菩提心，七日念佛，或者教人发愿回向，十念往生。如此等等的经典，都是说往生，就不是指其他时间了。所以《往生论》说，因为只是发愿，才是指其他时间的意思。既然只是空发愿，道理上就是指其他时间了。 问：如果《往生论》说，女人以及六根不全的人和二乘种性的人不能往生，为什么说女人等三种人也能往生？ 答：确实如此。这三种人按道理是不能往生的。如果没有这三种（定）业，一定可以往生。哪三种呢？第一种，如果在此土中，有男子或女人，种下成为女人的因，决定要招感女人的果报，这个人即使修行净土法门，也不能往生。因为净土中没有女人。这是决定的业，不可改变，也就是业障。六根不全的人，如果有人在此土中，种下必定会盲聋等残缺的因，也不能往生。因为净土中的人，都有三十二大丈夫相。这也是业障。二乘人，如果是二乘的学人，以及在二乘方便道中的人，种下二乘的决定因，不相信有大乘以及十方净土，也不能往生。因为这个人是愚昧于法的二乘人，不相信有十方佛以及净土，所以不肯发愿回向。这就是决定的小乘障碍大乘。那部论所说的‘种’，是指决定的业种。只要没有这三种决定的业种，就可以往生。 问：如果在此土中，有三种决定的业，就不能往生，为什么《观经》中说，受持五戒等就能往生，到净土后听闻佛说四谛而悟得阿罗汉果等呢？这难道不是小乘的决定业种吗？ 答：这些人是不愚昧于佛法的人，相信有十方诸佛以及净土，发愿回向，才能往生。如果悟得阿罗汉果后，佛会为他们说《法华经》，并且回心向大乘。这是《智度论》的说法。如果是二乘的无学之人，无论是否愚昧。