English
English version: Therefore, Shakyamuni Buddha is the Dharma Raja (法王, King of Dharma), both are called Sugata (善逝, Well-gone One), his body is filled with omnipotence, and his land is filled with all kinds of beauty. However, in order to teach sentient beings, sometimes he resides in an impure land (秽土), close to the wilderness; sometimes he is in a pure land (净刹), filled with rare treasures. If we talk about the place where they are, there is indeed a distinction between superior and inferior. Tushita Heaven (兜率天宫) is constructed in the void; Sukhavati (极乐世界) is established on the ground, which is the difference between the human realm and the heavenly realm. If we judge the other realm based on the laws of this land, then the heavenly realm is superior to the human realm; if we talk about pure and impure lands, Tushita Heaven is an impure realm, and Sukhavati is a pure land. Roughly distinguishing between this and that, there are fourteen differences: that is, Tushita Heaven, the boundary is narrow, men and women live together, there are existing desires, there is regression, the lifespan is four thousand years, and there are still premature deaths, and the body size is also like this, and the three nature minds (三性心, three kinds of mind nature) arise, so it is possible to fall into hell due to evil thoughts, and the three feelings arise mutually, and the six dusts (六尘, six sense objects) cause people to be indulgent, and male babies are born on their father's lap, and female babies are born on their mother's lap, and only Bodhisattvas are the masters of Dharma teaching, and some may attain the holy fruit, and some may not; if it is the Western Pure Land, it is the opposite. In this sense, the Western Pure Land is far superior. Later, we will discuss the difficulty of rebirth (往生). Some say that the Western Pure Land is easy to be reborn in, and Tushita Heaven is difficult to be reborn in, and there are seven differences: 1. It is easier for humans to be reborn in Sukhavati, and it is difficult for heavenly beings to be reborn in Tushita; 2. In Sukhavati, one can be reborn by upholding the five precepts (五戒), while in Tushita, one must fully cultivate the ten wholesome actions (十善业) to be reborn; 3. In Sukhavati, one can be reborn even with ten recitations (十念) at the time of death, while in Tushita, one must fully practice generosity, precepts, and cultivation to be reborn; 4. The Western Pure Land ultimately relies on Amitabha Buddha's (弥陀佛) forty-eight great vows (四十八大愿) to be reborn, while Tushita can only rely on one's own strength to be reborn; 5. In the Western Pure Land, Avalokiteshvara Bodhisattva (观音菩萨) and others will come to this land to encourage people to go there, while Tushita does not have this; 6. The sutras and treatises of the Western Pure Land all praise and encourage people to go there, while Tushita only has one sutra praising it; 7. Since ancient times, many virtuous monks (大德) have yearned for the Western Pure Land, and few have yearned for Tushita. For this reason, the Western Pure Land is easy to be reborn in, and Tushita is difficult to be reborn in. Some say that Tushita Heaven is easy to be reborn in, and Sukhavati is difficult to be reborn in. How do we know this? Because we know that Tushita Heaven is within this realm, neither big nor small, and is believed by everyone. Since it is a transformation birth in... --------------------------------------------------------------------------------
Chinese
，故定得生。准《上生经》四众行六度事法，八部闻名喜赞，忏悔恶业，修十事行，回愿生彼，一切皆得；极乐世界，准《对法论》别时意趣者，如说若有愿生极乐世界得往生，意在别时，犹货一钱而得千钱，故彼经言：“非小善根因缘而得生彼。”《天亲论》云：“女人及根阙，二乘种不生。”可彼佛毫相，如五须弥，岂凡夫类，能见此相？如是等义，成证非一，是故愿西方万一不生。 或说，在前二说，并不尽理，凡其往生难、易，一任因缘。缘谓诸佛、菩萨同体大悲；因是四众九辈所起愿行。同体之悲，虽无局人；众生之业，犹是参差。若是业因熟者，愿随便生，非以人、天如难往，亦以净、秽如有碍；若其愿行阙闻者，在前无诚，岂由同界而易生？复以化身而辄谒，由是王舍城内，三亿余家，同居一城，而不闻如来之名。那落伽中，九十亿人别住，难家犹来见金色三相。则知众生起行，良由胜缘之相属，有失、不失。或有性自属弥陀，或有本来系慈氏，如逐所属，各得道速；强于无属，多劳少益。是故长者之婢母，受化于罗云；非想三天子，悟道于遣身。 然则委心所尊，竞务其业，往之易，早于弹指。何为徒交难、易之论。如其发心决定无疑，六事易是辨，九品非难修，罪业虽多，销过朝阳之 现代汉语译本：因此必定能够往生。《上生经》记载，四众弟子奉行六度万行，天龙八部听闻佛法欢喜赞叹，忏悔自身恶业，修持十种善行，回向发愿往生彼国，一切众生皆可得偿所愿；极乐世界，依据《对法论》的别时意趣，就像经中所说，如果有人发愿往生极乐世界就能得以往生，意在说明这是在其他时间才能实现的，就像用一文钱换来千文钱的利益，所以经中说：‘不能以微小的善根因缘就能往生彼国。’《天亲论》中说：‘女人以及六根不全的人，还有二乘的种子都不能往生。’可是阿弥陀佛的眉间白毫相，犹如五座须弥山，难道凡夫俗子能够见到这样的相好吗？’像这样的例子还有很多，足以证明并非所有人都能够轻易往生西方极乐世界。 或者有人说，前面两种说法，都不够全面，往生极乐世界是难还是易，完全取决于因缘。因缘指的是诸佛菩萨的同体大悲；因是四众弟子和九品往生者所发起的愿行。同体大悲，虽然没有限定对象；但众生的业力，却各有不同。如果业因成熟，那么随愿往生，不能因为是人道或天道就认为难以往生，也不能因为是净土或秽土就认为有所阻碍；如果愿行有所缺失，那么在佛前没有真诚的忏悔，难道会因为同在一个世界就容易往生吗？又比如佛以化身示现，即使在王舍城内，三亿多户人家，同住一座城里，却不曾听闻如来的名号。在那落迦地狱中，九十亿人分别居住，但难陀的母亲却能来见到佛陀金色的三十二相。由此可知众生发起修行，实在是因为殊胜因缘的相互关联，有得到，也有失去。有的人天性就归属于阿弥陀佛，有的人本来就与弥勒菩萨有缘，如同追随各自的归属，各自得道迅速；胜过那些没有归属的人，费力多而收效少。所以长者的婢女之母，接受了罗睺罗的教化；非想非非想天的天人，因为舍弃身体而悟道。 既然如此，那就应该全心全意地尊崇，努力修行，往生极乐世界就容易，而且快如弹指一挥间。为什么还要徒劳地争论往生是难还是易呢？如果发心坚定无疑，那么六种容易往生的条件就容易辨别，九品往生的修行也不难修成，罪业即使再多，也能像朝阳一样迅速消融。
English
English version: Therefore, one is certain to be reborn [in the Pure Land]. According to the *Upper Birth Sutra*, the fourfold assembly practices the six perfections, and the eight classes of beings hear the name [of Amitabha Buddha], rejoice and praise, repent of their evil karma, cultivate the ten meritorious deeds, and dedicate their vows to be reborn there; all can achieve their wish. Regarding the Land of Ultimate Bliss, according to the *Abhidharmasamuccaya*, it is a matter of 'different times and intentions.' As it says, 'If there are those who vow to be reborn in the Land of Ultimate Bliss, they will be reborn,' the intention is that it will be realized at a different time, like exchanging one coin for a thousand. Therefore, the sutra says, 'One cannot be born there with small roots of goodness and conditions.' The *Vasubandhu's Discourse* says, 'Women, those with deficient faculties, and those with the seeds of the Two Vehicles are not born there.' But the white hair-curl mark of that Buddha is like five Mount Sumerus (Sumeru: the central world-mountain in Buddhist cosmology), how can ordinary people see such a mark? Such meanings and proofs are not singular, therefore, I wish that one in ten thousand will not be born in the West. Or some say that the previous two explanations are not entirely reasonable. Whether rebirth is difficult or easy depends entirely on conditions. 'Conditions' refer to the great compassion of the Buddhas and Bodhisattvas, which is of one substance [with all beings]; 'cause' refers to the vows and practices undertaken by the fourfold assembly and the nine grades of rebirth. Although the compassion of one substance is not limited to any particular person, the karma of sentient beings is still varied. If the karmic cause is ripe, then one will be reborn according to one's vows. One should not think that rebirth is difficult because one is in the human or heavenly realms, nor should one think that there are obstacles because one is in a pure or defiled land. If one's vows and practices are lacking, and one is not sincere before the Buddha, how can one be easily reborn simply because one is in the same realm? Furthermore, even if the Buddha manifests in a transformation body, even in the city of Rajagrha (Rajagrha: ancient city in India), where over three hundred million families live together in one city, they may not have heard the name of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha). In the Naraka (Naraka: hell realm) hells, ninety billion people live separately, yet Nanda's mother was still able to see the golden thirty-two marks [of the Buddha]. Thus, it is known that sentient beings' practice arises from the association with superior conditions, with gains and losses. Some are inherently affiliated with Amitabha (Amitabha: the Buddha of Infinite Light), and some are originally connected to Maitreya (Maitreya: the future Buddha); like following one's respective affiliations, each attains the Way quickly, surpassing those who have no affiliation, who exert much effort but gain little. Therefore, the maidservant's mother of the elder was transformed by Rahula (Rahula: the Buddha's son); the devas (devas: gods) of the Realm of Neither Perception nor Non-Perception awakened to the Way by abandoning their bodies. Therefore, one should entrust one's heart to what one reveres, strive diligently in one's practice, and rebirth will be easy and as quick as a snap of the fingers. Why then engage in futile debates about whether rebirth is difficult or easy? If one's aspiration is firm and without doubt, then the six easinesses are easy to discern, the nine grades of rebirth are not difficult to cultivate, and even if one's karmic offenses are many, they can be dissolved as quickly as the morning sun. --------------------------------------------------------------------------------
Chinese
却暗界，趣虽幽阻，通逾王印之开塞。但以克舟之学徒，守株之行者，疑乎覆千界之舌相诚言，信乎愚一心之井虾说。岂非藏遗燕石，疑虑隋珠？悲复哀哉！ 第七、解妨除疑者。 问：“如《摄大乘论》释作别时意，岂不觉彼耶？” 答：“彼论所明，有别时、有不别时。若唯空发愿，即是别时；若行、愿兼修非是别时。若天亲菩萨判十念行作别时意者，何故造《往生论》劝人往生？又《观经》教兴意者，缘韦提希生阿阇世王逆子，因厌五浊，愿生极乐。佛即为说三福业，十六观门，劝无生往生，乃至十恶、五逆，悉劝往生。既净土请主，身居五浊，复生逆子，佛说皆生，即知现居五浊凡夫，悉得往生也(矣)。” 问：“韦提希是大菩萨，为化众生，现受女身，生于逆子。岂实是凡夫类耶？” 答：“纵令实是菩萨，现受女身，化众生者。必须隐其实能，现同凡夫，摄化同类，即现同凡夫，身居五浊，常知即引五浊凡夫往生极乐也。《摄论》曰：‘由唯发愿，是别时意。’故知三福、十六观、七日念佛等，那别时也？” 问：“如《往生论》云：‘女人及根缺，二乘不生。’云何女人等三，亦得往生？” 答：“理实可然，若无种，定得往生。言正种者：一于此土中 现代汉语译本： 唉，那幽暗的境界，道路虽然幽深险阻，但只要像王印开启一样就能通行无阻。然而，那些只懂得刻舟求剑的学习者，以及只会守株待兔的行动者，他们怀疑佛陀广博如覆盖千界的舌相所说的真实之语，却相信那愚昧如井底之蛙的片面之词。这难道不是把藏着的燕石当宝贝，反而怀疑隋侯之珠的价值吗？真是可悲可叹啊！ 第七、解答疑惑，消除障碍。 问：‘如果《摄大乘论》（Mahāyānasaṃgraha，解释大乘教义的论著）解释为“别时意”（bié shí yì，不同时期的意图），难道不是觉察到其中的问题了吗？’ 答：‘该论所阐明的，有“别时”，也有“不别时”。如果只是空发愿，那就是“别时”；如果修行和发愿兼顾，就不是“别时”。如果天亲菩萨（Vasubandhu）判断十念修行是“别时意”，那么他为何还要造《往生论》（Wangsheng Lun，关于往生的论著）劝人往生呢？而且《观经》（Guan Jing，即《观无量寿经》）教导发起意念，是因为韦提希（Vaidehi）夫人因儿子阿阇世王（Ajatasattu）作乱而厌恶五浊恶世，发愿往生极乐世界。佛陀就为她说三福业、十六观门，劝导无生之理而往生，甚至十恶、五逆之人，都劝他们往生。既然净土的请求者，身处五浊恶世，又生下逆子，佛陀却说都能往生，由此可知现在身处五浊恶世的凡夫，都能往生。’ 问：‘韦提希（Vaidehi）是大菩萨，为了教化众生，示现为女身，生下逆子。难道真的是凡夫俗子吗？’ 答：‘即使她真的是菩萨，示现为女身，教化众生，也必须隐藏她真实的本领，表现得和凡夫一样，才能摄受教化同类。也就是示现得和凡夫一样，身处五浊恶世，这样才能引导五浊恶世的凡夫往生极乐世界。《摄大乘论》（Mahāyānasaṃgraha）说：‘由于只是发愿，所以是“别时意”。’由此可知三福、十六观、七日念佛等，都不是“别时意”啊！’ 问：‘如果《往生论》（Wangsheng Lun）说：‘女人以及六根不全的人，还有二乘人不能往生。’那么为什么女人等三种人，也能往生呢？’ 答：‘从道理上来说确实如此，如果没有正因，肯定不能往生。所说的正因是：一、在此土中’