English
English version: If one can attain complete knowledge in this way, should it be through gradual cultivation and understanding, or through sudden enlightenment without cultivation? If it were through sudden enlightenment without cultivation, then all ordinary beings should be equally enlightened, because they equally lack cultivation and there is no different cause. If, through gradual cultivation, one eventually attains complete knowledge, then all realms would not be without limit; that which is without limit would have an end, which is not logically sound. Thus, both advancing and retreating are untenable. How can one universally illuminate and be called Sarvākārajñāna (all-knowing wisdom of the Buddha)? To resolve these two-fold difficulties, the unequalled, unparalleled, supreme wisdom is established, intending to clarify that this Great Perfect Mirror Wisdom (Ādarśa-jñāna, wisdom that reflects everything like a mirror) surpasses the three wisdoms (wisdoms of Śrāvakas, Pratyekabuddhas and Bodhisattvas) and has no equal; outside the two truths (conventional truth and ultimate truth), it exists alone in non-duality. Beyond the two-fold difficulties, it transcends and is without opening; one should only have faith and not try to measure it, hence it is called the supreme wisdom. How does one generate faith in this? For example, the world is without limit and does not go beyond the void; similarly, the myriad realms are limitless and all enter within one mind. Buddha's wisdom is free from all forms and returns to the source of one mind; wisdom and one mind are completely the same without difference, because the initial awakening (first awakening) is the same as the original awakening (original awakening), so no myriad realms exist outside of wisdom. Due to this principle, there is no realm that cannot be fully understood, and it is not limited, because boundless wisdom illuminates boundless realms. As the *Awakening of Faith* says: 'All realms are originally one mind, apart from thought. Because sentient beings falsely see realms, the mind has limitations. Because they falsely arise with conceptual thoughts, not conforming to the Dharma-nature, they cannot understand. The Buddhas and Tathāgatas are free from all views and forms, all-pervading, because the mind is real, it is the nature of all dharmas. The self-nature manifests and illuminates all false dharmas, has great wisdom function, and countless expedient means. According to what sentient beings should attain understanding, they can reveal all the meanings of the Dharma, hence they are named Sarvākārajñāna.' This is the unequalled, unparalleled, supreme wisdom; because there is nothing seen, there is nothing unseen. This is how the fourth doubt is addressed. If one cannot grasp the meaning and takes the words literally, whether with limit or without limit, one cannot avoid fault. For now, relying on the aspect of 'not having a limit', we tentatively speak of the meaning of 'without limit'. If a person cannot resolve these four doubts, even if they are born in that land, they are still... --------------------------------------------------------------------------------
Chinese
边地；如其有人，虽未明解，如前列四智之境界略而能自谦，心眼未开，仰推如来，一向伏信，如是等人，随其行品，往生彼土，不在边地。生彼边地者，别是一类，非九品摄。是故不应妄生疑惑。 后、明生彼化胎优、劣者，如《无量寿经》说：“尔时佛告阿难及慈氏菩萨：‘汝见彼国从地已上至净居天，其中所有微妙严净自然之物，为悉见不？’阿难对曰：‘唯然！已见。’‘汝宁复闻无量寿佛大音宣布一切世界，化众生不？’阿难对曰：‘唯然！已闻。’‘彼国人民乘百千由旬七宝宫殿，无所障碍，遍至十方，供养诸佛，汝复见不？’对曰：‘已见。’‘彼国人民有胎生者，汝复见不？’对曰：‘已见。’‘其胎生者所处宫殿，或百由旬，或五百由旬，各于其中受诸快乐，如忉利天上，亦皆自然。’尔时慈氏菩萨白言：‘世尊！何因何缘，彼国人民胎生、化生？’佛告慈氏：‘若有众生以疑惑心，修诸功德，愿生彼国，不了佛佛智、不思议智、不可称智、大乘广智智、无等无伦最上胜智，于此诸智疑惑不信，然犹信罪福，修习善本，愿生其国。此诸众生，生彼宫殿，寿五百岁，常不见佛、不闻经法、不见菩萨声闻圣众，是故于彼国土谓之胎生。若有众生明信佛智，乃至胜智，作诸功德，信心回向，此诸众 现代汉语译本 边远地区；如果有人，即使未能完全理解，但如前面所列的四种智慧境界（佛佛智、不思议智、不可称智、大乘广智智、无等无伦最上胜智）那样略微有所了解，并且能够谦虚，虽然心眼尚未开启，但仰慕推崇如来，一心一意地信服，这样的人，根据他们的修行品级，往生到极乐净土，不会在边远地区。往生到边远地区的人，是另外一类，不属于九品往生所包含的。因此，不应该胡乱产生疑惑。 后面，说明往生到净土的化生和胎生的优劣。《无量寿经》中说：‘当时佛告诉阿难和慈氏菩萨：‘你们看见那个国土从地面以上到净居天，其中所有微妙庄严清净自然的事物，都完全看见了吗？’阿难回答说：‘是的！已经看见了。’‘你们又听见阿弥陀佛用洪大的声音向一切世界宣告，教化众生吗？’阿难回答说：‘是的！已经听见了。’‘那个国土的人民乘坐成百上千由旬（yóu xún，长度单位）的七宝宫殿，没有阻碍地遍及十方，供养诸佛，你们又看见了吗？’回答说：‘已经看见了。’‘那个国土的人民有胎生的，你们又看见了吗？’回答说：‘已经看见了。’‘那些胎生的人所居住的宫殿，有的有一百由旬，有的有五百由旬，各自在其中享受各种快乐，如同忉利天（dāo lì tiān，佛教术语，欲界六天之一）上一样，也都是自然而有的。’当时慈氏菩萨禀告佛说：‘世尊！因为什么原因，那个国土的人民有胎生和化生呢？’佛告诉慈氏：‘如果有众生以疑惑的心，修习各种功德，希望往生到那个国土，不了解佛佛智、不思议智、不可称智、大乘广智智、无等无伦最上胜智，对于这些智慧疑惑不信，然而仍然相信罪福报应，修习善的根本，希望往生到那个国土。这些众生，往生到净土的宫殿中，寿命五百岁，常常见不到佛，听不到经法，见不到菩萨声闻等圣众，因此在那个国土被称为胎生。如果有众生明确地相信佛智，乃至最上胜智，做各种功德，以信心回向，这些众'
English
English version Borderland; if there are people who, even if they do not fully understand, can, like the four wisdom realms listed earlier (Buddha-wisdom, Inconceivable-wisdom, Unspeakable-wisdom, Great Vehicle Broad-wisdom, Unequaled and Unparalleled Supreme-wisdom), have a slight understanding and are able to be humble, although their mind's eye has not yet opened, they admire and revere the Tathagata, and wholeheartedly believe, such people, according to their level of practice, will be reborn in that Pure Land and will not be in the borderland. Those who are born in the borderland are a different category and are not included in the nine grades of rebirth. Therefore, one should not give rise to doubts. Later, it explains the superiority and inferiority of those born by transformation and those born from the womb in the Pure Land. As the *Infinite Life Sutra* says: 'At that time, the Buddha told Ananda (Ānanda, one of the principal disciples of the Buddha) and Bodhisattva Maitreya (Maitreya, regarded as the future Buddha): 'Have you seen all the subtle, adorned, pure, and natural things in that land, from the ground up to the Pure Abode Heaven (Śuddhāvāsa, a realm in Buddhist cosmology), have you seen them all?' Ananda replied: 'Yes! I have seen them.' 'Have you also heard Amitabha Buddha (Amitābha, the principal Buddha in Pure Land Buddhism) proclaim with a great voice to all worlds, transforming sentient beings?' Ananda replied: 'Yes! I have heard.' 'Have you also seen the people of that land riding in seven-jeweled palaces of hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance), without obstruction, traveling to all ten directions, making offerings to all Buddhas?' He replied: 'I have seen them.' 'Have you also seen those born from the womb in that land?' He replied: 'I have seen them.' 'Those who are born from the womb reside in palaces, some of which are a hundred yojanas, and some of which are five hundred yojanas, each enjoying various pleasures within them, just like in the Trayastrimsa Heaven (Trāyastriṃśa, one of the heavens in Buddhist cosmology), and they are all natural.' At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! What is the cause and condition that the people of that land are born by womb and by transformation?' The Buddha told Maitreya: 'If there are sentient beings who, with a doubting mind, cultivate various merits, wishing to be born in that land, but do not understand Buddha-wisdom, Inconceivable-wisdom, Unspeakable-wisdom, Great Vehicle Broad-wisdom, Unequaled and Unparalleled Supreme-wisdom, and doubt and disbelieve in these wisdoms, yet still believe in the retribution of sins and blessings, cultivate the roots of goodness, and wish to be born in that land. These sentient beings, born in palaces in the Pure Land, live for five hundred years, and often do not see the Buddha, do not hear the Dharma, and do not see the Bodhisattvas, Sravakas (Śrāvaka, a disciple of the Buddha) and other holy beings, therefore they are called womb-born in that land. If there are sentient beings who clearly believe in Buddha-wisdom, and even Supreme-wisdom, perform various merits, and dedicate their faith, these' --------------------------------------------------------------------------------
Chinese
生，于七宝华中自然化生，跏趺而坐，须臾之须，身相光明，智慧功德，如诸菩萨，具足成就。复次，慈氏！他方佛国诸大菩萨发心欲见无量寿佛，恭敬供养，及诸菩萨声闻之众，彼菩萨等命终得生无量寿国，于七宝华中自然化生。弥勒当知！彼化生者，智慧胜故；其胎生者，皆无智慧，于五百岁中，常不见佛、不闻经法、不见菩萨诸声闻众、无由供养于佛、不知菩萨法式、不得修习功德，当知此人宿世之时，无有智慧，疑惑所致。’佛语弥勒：‘譬如转轮圣王，有七宝牢狱，种种庄严，张设床帐，悬诸缯幡。若有诸小王子得罪于王，王辄内彼宫中，系以金锁，供养饮食、衣服、床褥、华、香妓乐，如转轮王，无所乏少。于意云何，此诸王子宁乐彼处不？’对曰：‘不也！但种种方便，求诸大力，欲自免出。’佛告弥勒：‘此诸众生亦复如是，以疑惑佛智故，生彼七宝胎生宫殿，无有刑罚，乃至一念恶事。但于五百岁中不见三宝，不得供养，修诸善本，以此为苦，虽有余乐，犹不乐彼处。若此众生识其本罪，深自悔责，求离彼处，即得如意往诣无量寿佛所，恭敬供养，亦得遍至无量、无数诸余佛所修诸功德。弥勒当知！其有菩萨生疑惑者，为失大利，是故应当明信诸佛无上智慧。’”如来真言，无合致怪，后悔难追， 现代汉语译本 ‘（他们）在七宝莲花中自然化生，结跏趺坐，极短的时间内，身相光明，智慧功德，如同诸位菩萨一样，具足成就。再次，弥勒！其他佛国的诸大菩萨发愿想要见到阿弥陀佛（Amitabha，音译，意为无量寿佛），恭敬供养阿弥陀佛以及诸位菩萨、声闻（Śrāvaka，佛教术语，意为听闻佛陀教诲的弟子）大众，这些菩萨等命终之后得以往生到阿弥陀佛国，在七宝莲花中自然化生。弥勒你应该知道！那些化生的人，因为智慧殊胜的缘故；而那些胎生的人，都没有智慧，在五百岁中，常常见不到佛，听不到经法，见不到菩萨和各位声闻，没有机会供养佛，不知道菩萨的法则，不能够修习功德，你应该知道这些人前世的时候，没有智慧，被疑惑所导致。’ 佛告诉弥勒：‘譬如转轮圣王（Cakravartin，拥有统治世界的理想明君），有七宝牢狱，用各种各样的东西庄严，张设床帐，悬挂各种各样的丝织旗幡。如果有小王子得罪了国王，国王就把他们关进宫中，用金锁锁住，供养他们饮食、衣服、床褥、鲜花、香料和歌舞音乐，如同转轮圣王一样，什么都不缺少。你认为怎么样，这些王子宁愿待在那里吗？’ （弥勒）回答说：‘不，他们会用各种各样的办法，寻求各种大力帮助，想要自己脱身出来。’佛告诉弥勒：‘这些众生也是这样，因为疑惑佛的智慧，所以生在七宝胎生的宫殿里，没有刑罚，甚至连一念的恶事都没有。但是在这五百岁中见不到三宝（佛、法、僧），不能够供养，修习各种善的根本，把这当作苦，虽然有其他的快乐，仍然不喜欢待在那里。如果这些众生认识到自己根本的罪过，深深地自我悔恨责备，寻求离开那里，就能够如愿前往阿弥陀佛那里，恭敬供养，也能够普遍到达无量无数的其他佛那里修习各种功德。弥勒你应该知道！那些产生疑惑的菩萨，会失去巨大的利益，所以应当明确地相信诸佛无上的智慧。’”如来的真言，没有不合道理的怪事，后悔就难以追赶了。
English
English version 'They are naturally born within seven-jeweled lotuses, sitting in the lotus position, and in an instant, their bodies possess light, wisdom, and merits, just like all the Bodhisattvas, fully accomplished. Furthermore, Maitreya (慈氏)! Bodhisattvas from other Buddha-lands who aspire to see Amitabha Buddha (无量寿佛, Immeasurable Life Buddha), respectfully making offerings to Amitabha Buddha and the assembly of Bodhisattvas and Śrāvakas (声闻, 'hearers' or disciples), these Bodhisattvas, upon the end of their lives, are reborn in the Land of Amitabha, naturally born within seven-jeweled lotuses. Maitreya, you should know! Those who are born through transformation are superior in wisdom; while those who are born from the womb lack wisdom. For five hundred years, they neither see the Buddha, nor hear the Dharma, nor see the Bodhisattvas and Śrāvakas, have no opportunity to make offerings to the Buddha, do not know the practices of Bodhisattvas, and cannot cultivate merits. You should know that these individuals, in their past lives, lacked wisdom and were led astray by doubt.' The Buddha said to Maitreya: 'It is like a Chakravartin (转轮圣王, Wheel-Turning King), who has a seven-jeweled prison, adorned with various decorations, furnished with beds and curtains, and hung with silken banners. If any of the young princes offend the king, the king will confine them within the palace, bound with golden chains, providing them with food, clothing, bedding, flowers, incense, and music, just like a Chakravartin, lacking nothing. What do you think, are these princes content to stay there?' (Maitreya) replied: 'No, they will use all sorts of means, seeking various powerful aids, to try to escape.' The Buddha told Maitreya: 'These beings are also like this. Because they doubt the wisdom of the Buddha, they are born in the seven-jeweled womb-born palaces, without punishment, not even a single thought of evil. But for these five hundred years, they do not see the Three Jewels (三宝, Buddha, Dharma, Sangha), cannot make offerings, and cultivate various roots of goodness, taking this as suffering. Although they have other pleasures, they still do not like to stay there. If these beings recognize their fundamental sins, deeply repent and blame themselves, seeking to leave that place, they can then go to Amitabha Buddha as they wish, respectfully making offerings, and also universally reach countless other Buddhas to cultivate various merits. Maitreya, you should know! Those Bodhisattvas who harbor doubts will lose great benefits, therefore, they should clearly believe in the unsurpassed wisdom of all Buddhas.' 'The true words of the Tathagata (如来), contain no unreasonable absurdities; once regret sets in, it is difficult to recover.' -------------------------------------------------------------------------------- 可不慎哉！