English
English version: Among those who are reborn, some attain the Holy Fruit (referring to Arhatship), while others do not. Those reborn in the Land of Ultimate Bliss (Sukhavati) are certain to attain Anuttara-Samyak-Sambodhi (perfect enlightenment, Buddhahood). If we consider it in this sense, rebirth in the Western Paradise is far superior to rebirth in Tushita Heaven. If we discuss those who seek rebirth, it is easier to be reborn in the Western Paradise and more difficult to ascend to Tushita Heaven. This difference in difficulty also has seven distinctions: First, the location is different. Sukhavati is in the human realm, while Tushita is in the heavenly realm. The heavenly realm is difficult, while the human realm is easy. Second, the causes are different. To be reborn in Sukhavati, one only needs to uphold the Five Precepts; to ascend to Tushita, one must fully cultivate the Ten Wholesome Deeds. Third, the practices are different. To be reborn in Sukhavati, even achieving ten recitations is sufficient (from the Contemplation Sutra). To ascend to Tushita, one must fully cultivate the three practices of generosity, morality, and meditation (from the Maitreya Sutra). Fourth, self-power versus other-power is different. Rebirth in Sukhavati relies on the power of Amitabha Buddha's Forty-Eight Great Vows (other-power); ascending to Tushita has no vows to rely on, only self-power. Fifth, having good teachers versus not having good teachers is different. In Sukhavati, there are Avalokiteshvara (Guanyin) Bodhisattva and Mahasthamaprapta Bodhisattva, who often come to this world to encourage practitioners to seek rebirth. At the time of death, they hold a diamond dais and come to welcome the practitioner, praising and encouraging their mind, so they can be reborn. Tushita does not have these two Bodhisattvas, so one can only rely on one's own diligent practice to ascend. Sixth, the amount of sutras and treatises that encourage rebirth is different. Sukhavati is praised in every sutra and encouraged in every treatise. Tushita has few places where it is praised in the sutras and even fewer places where it is encouraged in the treatises. Seventh, observing the great virtuous ones of the past, the number of those who aspire is different. Since ancient times, many wise and famous monks have aspired to Sukhavati; since ancient times, few great virtuous ones have vowed to be reborn in Tushita. For these reasons, rebirth in the Western Paradise is easy, while ascending to Tushita is slightly more difficult. Eighth, explaining the season when the teachings flourish (referring to now being the time for repentance and mindfulness of the Buddha). Question: The Buddha's path emphasizes emptiness and tranquility, which must be overcome by wisdom; Nirvana is profound and concise, which must be attained through meditation. In this case, meditation and wisdom are the foundation of all practices, and all practices are the root of the Great Path. Now, however, we are exclusively promoting mindfulness of the Buddha and focusing on contemplating the Western Paradise. I hesitate about this and hope you can explain. Answer: The principles and purposes of Buddhism are not limited to one aspect. Sentient beings have different capacities and countless different natures. How can the Dharma only suit certain groups of people? --------------------------------------------------------------------------------
Chinese
。则教有浅深之异。亦乃人随时别。则根有利钝之殊。是以教开八万四千。时分五种差别。若作此说。行者修道。要须观时。若时教符契。则佛道易证。若时教乖错。则菩萨叵证。故正法念经云。行者一心求道时。常当观察时方便。若不得时无方便。是名为失。不名利。五时者。如大集月藏分云。佛灭度后第一五百年。我诸弟子学慧得坚固。兼修余行。第二五百年。学定得坚固。兼修余行。第三五百年。学多闻读诵得坚固。兼修余行。第四五百年。造立塔寺。修福忏悔得坚固。兼修余行。第五五百年。白法隐滞多有诤讼。微有善法。得坚固也。若据此经。今是第四五百年余。既无定慧之分。唯须修福忏悔。修福忏悔最为要者。观诸经论。礼佛念佛。观佛相好。此最为胜也。故观经云。若能至心念阿弥陀佛。一一念中。灭八十亿劫生死重罪。今既约时约根。行者无定慧分者。唯须专念阿弥陀佛。求生净土。此为要路也。若自知有定慧分者则于此方修道。求无上菩提。若自知无定慧分者。则须修净土行。就净土中求无上菩提。故智度论云。行者求阿毗跋致有二种道。一者难行道。二者易行道。如水陆两路。此方修道则难。犹如陆路。生净土修道则易。犹如水路也。又佛度众生。自有四种。如正法念经说。一以说法度众生。 二以光明相好度众生。三以神通道力度众生。四以名号度众生。此四之中。相好名号。正当今时。观察阿弥陀佛相好。及称佛名号也。如无量寿经说。为未来众生受五苦五痛五烧故。欲令众生修净土行。又如观经说。我为未来一切凡夫。为烦恼贼之所恼者。说净土行。如小弥陀经说。为五浊众生。说净土行。清净觉经。鼓音声王经。大集经。皆作此说。据此等经。皆为未来。故知。今时正是念佛。修净土行时也。若生净土。何但永离恶道。亦疾得无上菩提(此是经论大意)。 第九教人欣厌劝进其心(谓令厌秽欣净) 问曰。今既是第四五百年。众生无定慧分。唯忏悔念佛。得坚固者。云何教人欣厌。劝进其心。普令一切众生悉厌恶娑婆。得往生净土。 答曰。今引经论及道理。教其欣厌。若众生受佛劝者。于娑婆世界极厌。于极乐世界生欣。故能发菩提心。专念阿弥陀佛者。普得往生净土。若众生于此法门。不生信乐。难教难悟。难济难脱者。则不可救也。故无量清净觉经云。若善男子善女人。闻说净土法门。心生悲喜。身毛为竖。如拔出者。当知。此人此过去宿命已作佛道来也。若人闻开净土法门。都不生信乐者。当知。此人始从三恶道来。殃咎未尽。我说此人未可得解脱也。今依涅槃经等。 现代汉语译本 二、以光明相好度化众生。（相好：佛的庄严外貌）三、以神通力度化众生。四、以名号度化众生。这四种方法中，相好和名号，正适合当今时代。观察阿弥陀佛的相好，以及称念佛的名号。如《无量寿经》所说，为了未来众生承受五苦、五痛、五烧的缘故，想要让众生修习净土法门。又如《观经》所说，我为未来一切凡夫，为烦恼贼所恼乱的人，宣说净土法门。如《小弥陀经》所说，为五浊恶世的众生，宣说净土法门。《清净觉经》、《鼓音声王经》、《大集经》都这样说。根据这些经典，都是为了未来，所以知道，现在正是念佛、修习净土法门的时候。如果往生净土，何止永远脱离恶道，也能快速证得无上菩提（这是经论的大意）。 第九、教人欣求厌离，劝勉精进其心（就是令人厌离秽土，欣求净土）。 问：现在已经是第四个五百年，众生没有决定性的智慧和禅定，只有忏悔念佛，才能得到坚固的利益。那么，如何教导人们欣求厌离，劝勉精进其心，普遍让一切众生都厌恶娑婆世界（娑婆：指我们所居住的这个充满烦恼和痛苦的世界），从而得以往生净土呢？ 答：现在引用经典和道理，教导人们欣求厌离。如果众生接受佛的劝导，对娑婆世界极其厌恶，对极乐世界生起欣求之心，因此能够发起菩提心（菩提心： 追求觉悟的心），专心念诵阿弥陀佛，就能普遍往生净土。如果众生对这个法门，不生起信心和喜乐，难以教导、难以领悟、难以救济、难以解脱，那就不可救药了。所以《无量清净觉经》说：‘如果善男子、善女人，听闻宣说净土法门，心中生起悲伤和喜悦，身上汗毛竖立，像被拔出来一样，应当知道，这个人过去宿世已经修习佛道而来。’如果有人听闻开示净土法门，都不生起信心和喜乐，应当知道，这个人刚从三恶道（三恶道：地狱、饿鬼、畜生）而来，罪业还没有消尽，我说这个人还不能得到解脱。现在依据《涅槃经》等。
English
English version 2. To deliver sentient beings through the light and excellent marks. (Excellent marks: the Buddha's dignified appearance) 3. To deliver sentient beings through supernatural power. 4. To deliver sentient beings through the name. Among these four methods, the excellent marks and the name are most suitable for the present time. Observe the excellent marks of Amitabha Buddha and recite the Buddha's name. As the *Infinite Life Sutra* says, 'For the sake of future sentient beings enduring the five sufferings, five pains, and five burnings, [the Buddha] wishes to enable sentient beings to cultivate the Pure Land practice.' Also, as the *Contemplation Sutra* says, 'I speak of the Pure Land practice for all future ordinary beings who are troubled by the thieves of afflictions.' As the *Smaller Amitabha Sutra* says, 'For the sentient beings of the five defilements, [the Buddha] speaks of the Pure Land practice.' The *Pure Enlightenment Sutra*, the *Drum Sound King Sutra*, and the *Great Collection Sutra* all say this. According to these sutras, all are for the future, so know that now is the time to recite the Buddha's name and cultivate the Pure Land practice. If one is born in the Pure Land, not only will one be eternally free from the evil paths, but one will also quickly attain unsurpassed Bodhi (Bodhi: enlightenment) (this is the general meaning of the sutras and treatises). 9. To teach people to rejoice and renounce, and to encourage their minds to advance (that is, to make people renounce the defiled and rejoice in the pure). Question: Now that it is the fourth five hundred years, sentient beings do not have definitive wisdom and samadhi, and only by repenting and reciting the Buddha's name can they obtain steadfast benefits. How then can we teach people to rejoice and renounce, and encourage their minds to advance, so that all sentient beings universally detest the Saha world (Saha: refers to the world we live in, full of troubles and suffering), and thus be able to be reborn in the Pure Land? Answer: Now I will quote sutras and treatises and reason to teach people to rejoice and renounce. If sentient beings accept the Buddha's exhortation, they will extremely detest the Saha world and generate joy in the Pure Land, and thus be able to arouse Bodhicitta (Bodhicitta: the mind of seeking enlightenment), and wholeheartedly recite Amitabha Buddha, then they will universally be reborn in the Pure Land. If sentient beings do not generate faith and joy in this Dharma gate, and are difficult to teach, difficult to enlighten, difficult to save, and difficult to liberate, then they are beyond salvation. Therefore, the *Infinite Pure Enlightenment Sutra* says: 'If a good man or good woman hears the Pure Land Dharma gate being preached, and their heart generates sorrow and joy, and the hairs on their body stand on end as if being pulled out, then know that this person has come from cultivating the Buddha path in past lives.' If someone hears the Pure Land Dharma gate being opened and does not generate faith and joy, then know that this person has just come from the three evil paths (three evil paths: hell, hungry ghosts, animals), and their karmic offenses have not yet been exhausted. I say that this person cannot yet be liberated. Now, according to the *Nirvana Sutra*, etc. --------------------------------------------------------------------------------
Chinese
劝进后学。智者于静夜中。结加趺坐应自思惟。我今此身危脆如泡。念念不停。复居在火宅不安隐处。宁得安然。不自觉察。不惊不惧。都无怖心。又复思惟。我今此身在何位地。身口意业。恒作何事。无常忽至。生何道中。无始恶业。争受生处。朝暮即是地狱中人。得几时安隐。在床上眠。过去无量无边诸佛菩萨。出现于世。度脱众生。我何处去来。不蒙佛化。都由我无始已来。不敬三宝。不近善人。不用善知识语。常在三恶道中。恒与诸佛。不相值遇。十方净土无苦无恼。我何为不生。常在此秽土多苦恼处。我今此身难得易失。如涅槃说。人身难得如爪上土。三恶道身如大地土。无始已来受身。劫不可数。于一一劫中。身不可数。于一一身。造业如尘。业不可数。一一恶业感报。报不可数。一一报中受苦万端。则苦不可数。如此等若。皆由无智不用善知识语。常处地狱。过去已受。现在今受。未来当受。未有息时。又今此身从受生已来。为求衣食。若是俗人。养妇活儿。若是出家。求名觅利。恒造种种恶业。如此诸业轻微之者。犹感五百生。重者数劫。如此恶业。若不发菩提心惭愧忏悔。一入恶道。无有出期。朝暮之间。即入炉镬锋林剑树。百劫千劫。受于一切深苦重苦长远等苦。过去已受身心等苦。未来所可苦 现代汉语译本：劝勉后学。有智慧的人在寂静的夜晚，结跏趺坐，应当自我反省：‘我现在的这个身体，危脆如水泡，念念不停留。又居住在如同火宅般不安稳的地方，怎么能安然自得，不自觉察，不惊恐不惧怕，一点都没有怖畏之心呢？’ 又应当反省：‘我现在这个身处在什么位置？身口意三业，经常在做什么事情？无常忽然到来，会生到哪一道中？无始以来的恶业，会争着让我去哪里受生？早晚都像是地狱中的人，还能得到几时安稳，在床上安睡？过去无量无边的诸佛菩萨，出现于世，度脱众生，我到哪里去了，没有受到佛的教化？都是因为我从无始以来，不尊敬三宝（佛、法、僧），不亲近善人，不听从善知识的教诲，常常在三恶道（地狱、饿鬼、畜生）中，总是与诸佛不能相遇。十方净土没有痛苦没有烦恼，我为什么不往生，常常在这污秽的世间，多受痛苦烦恼？我现在这个身体，难以得到却容易失去。’如同《涅槃经》所说，‘得到人身如同指甲上的尘土，而三恶道的身体如同大地上的泥土。’ 从无始以来所受的身体，劫数都不可计数，在每一个劫中，所受的身体不可计数，在每一个身体中，所造的业如同尘土，业的数量不可计数，每一个恶业所感的果报，果报的数量不可计数，在每一个果报中，所受的痛苦万般，那么痛苦的数量不可计数。像这些情况，都是因为没有智慧，不听从善知识的教诲，常常处在地狱中。过去已经受过，现在正在受，未来还将要受，没有停止的时候。 而且现在这个身体，自从受生以来，为了求衣求食，如果是世俗之人，就养活妻子儿女；如果是出家之人，就追求名声利益，经常造作种种恶业。像这些轻微的恶业，尚且要感受五百次的果报，严重的要经历无数劫。像这些恶业，如果不发菩提心（觉悟之心），惭愧忏悔，一旦进入恶道，就没有出来的期限。早晚之间，就要进入炉火、刀山剑树，百劫千劫，承受一切深刻的痛苦、沉重的痛苦、长远的痛苦等等。过去已经受过身心等痛苦，未来所要受的痛苦，也是如此。