Chinese
。法也。且小乘经部括尽贝书。曾无一字赞劝往生他方净土。故天亲论云。女人及根缺二乘种不生。此即明据也。问小弥陀经等。皆说彼国有声闻弟子。及鼓音王经云。佛母名殊胜妙颜。亦应复有女人。答佛母恐指初降生时。成正觉已国土随净。必无女人其母。或转成男子。如此方龙女。或复命终如悉达母。有人注论引此经文。而云彼土亦有女人者非也。声闻如观经疏及十疑论和会。今明大乘复有三种。一者三乘通教。此则门虽通大类狎二乘。又当教菩萨。虽复化他净佛国土。化毕还同二乘归于永灭。净土深理非彼所知。非了义也。二者大乘别教。此明大乘独菩萨法。虽谈实理道后方证因果。不融净土则理外。修成万法乃不由心具。虽尘劫修道广游佛刹。指彼净土因果。但是体外方便。斯亦未了。三者佛乘圆教。此教诠旨圆融因果。顿足佛法之妙。过此以往不知所裁也。经曰。十方谛求更无余乘。唯一佛乘斯之谓与。是则大乘中大乘。了义中了义。十方净秽卷怀同在于刹那。一念色心罗列遍收于法界。并天真本具非缘起新成。一念既然一尘亦尔。故能一一尘中一切刹。一一心中一切心。一一心尘复互周。重重无尽无障碍。一时顿现非隐显。一切圆成无胜劣。若神珠之顿含众宝。犹帝网之交映千光。我心既然生佛体等。 如此则方了回神亿刹实生乎。自己心中孕质九莲岂逃乎。刹那际内苟或事理攸隔净秽相妨。安令五逆凡夫十念便登于宝土。二乘贤辈回心即达于金池也哉。信此圆谈则事无不达。昧斯至理则触类皆迷。故华严经云。心如工画师。造种种五阴。一切世间中。无不从心造(造通二种。一者理具名造。十界依正一念顿足。二者变起名造。全理缘起知无不为)如心佛亦尔。如佛众生然。心佛及众生是三无差别(实由三无差。别方得感应道交。悲愿相摄共变各变因果方成。若但知一理无差不。晓诸法互具则。未善圆旨)。 又起信论云。所言法者谓众生心(直指凡心)是心即摄一切世间(六凡法界)出世间法(四圣法界也。摄义亦二种一理具二事造并摄十界。十界之内身土净秽何法不在)依于此心显示摩诃衍义(摩诃衍大乘也若非此心安堪乘运)。 十六观云。诸佛如来是法界身。入一切众生心想中。乃至是心作佛是心是佛。又般舟三昧经云。佛是我心是我心见佛。是我心作佛等。谈斯旨者。大乘卷中粲然可举。至若法华妙部。如来亲记往生。华严顿谈普贤躬陈回向。是知弥陀因地。观此理而大誓普收。释迦果成称此理而广舌深赞。十方三世莫不咸然。问如上所明妙理圆极。为世人尽须观行然始生耶。答此不然也。 现代汉语译本： 如果真是这样，那么方才回过神来的一瞬间，就已经真实地产生了往生吗？自己心中所蕴含的九品莲花，难道还能逃脱吗？如果在极短的时间内，哪怕是事和理稍微有所隔阂，清净和污秽互相妨碍，又怎么能让作恶多端的凡夫，仅仅念诵十声佛号，就能登上极乐净土？又怎么能让声闻、缘觉这些贤圣之辈，一回心转意，就能到达金莲池呢？相信这种圆融的说法，那么一切事情都能通达；如果迷惑于这种至高的道理，那么接触任何事物都会迷失。所以《华严经》说：‘心就像一个绘画师，创造种种五阴（色、受、想、行、识五种构成要素）。在一切世间中，没有不是从心创造出来的。’（这里的‘造’字有两种含义：一是理体本具，名为‘造’，十法界的一切依报和正报，在一念之间全部具备；二是随缘生起，名为‘造’，完全依循理体而生起，知道没有什么是不能做到的。）心如此，佛也是如此；佛如此，众生也是如此。心、佛和众生，这三者是没有差别的。（实际上是因为三者没有差别，才能感应道交。佛的慈悲和愿力相互摄受，共同变现或各自变现因果才能成就。如果只知道一个理体没有差别，而不明白诸法互相具备，那么就不能很好地理解圆融的宗旨。） 又《起信论》说：‘所说的法，就是指众生的心（直接指出凡夫的心）。这个心就包含了一切世间法（六凡法界）和出世间法（四圣法界）。’（‘摄’也有两种含义：一是理体本具，二是随缘生起，都包含十法界。十法界之内，无论是身、土、清净还是污秽，有什么法不在其中呢？）依靠这个心来显示大乘的意义（大乘，就是能运载众生的大车。如果不是这个心，又怎么能堪受运载呢？） 《十六观经》说：‘诸佛如来是法界身，进入一切众生的心想中。’乃至‘是心作佛，是心是佛。’又《般舟三昧经》说：‘佛是我的心，我的心见到佛，是我的心作佛’等等。谈论这种宗旨的，在大乘经典中随处可见。至于《法华经》这部妙典，如来亲自授记往生；《华严经》立即谈到普贤菩萨亲自陈述回向。由此可知，阿弥陀佛在因地时，观察到这个道理，从而发下大愿普遍摄受众生；释迦牟尼佛果地成就后，称扬这个道理，从而广开舌相，极力赞叹。十方三世的一切诸佛莫不如此。问：像上面所说明的这种圆融至极的妙理，是否世人都必须通过观想修行，然后才能往生呢？答：不是这样的。
English
English version: If that's the case, then the moment of regaining consciousness just now, did it truly give rise to rebirth? Can the nine lotus blossoms contained within one's own heart escape? If, within an instant, even a slight separation exists between principle and practice, or if purity and defilement obstruct each other, how can ordinary beings burdened with the five gravest offenses ascend to the Pure Land with just ten recitations of the Buddha's name? And how can the virtuous of the Two Vehicles (Śrāvakas and Pratyekabuddhas) reach the Golden Pond upon turning their minds? Believing in this perfect teaching means that everything can be understood. Being deluded by this supreme principle means that one becomes lost upon encountering anything. Therefore, the *Avataṃsaka Sūtra* says: 'The mind is like a skilled painter, creating all kinds of *skandhas* (five aggregates: form, sensation, perception, volition, and consciousness). In all the worlds, there is nothing that is not created from the mind.' (The word 'create' has two meanings here: first, inherent in principle, called 'creation,' where all the realms of the ten dharma realms, both dependent and independent, are fully present in a single thought; second, arising from conditions, called 'creation,' where everything arises entirely according to principle, knowing that there is nothing that cannot be done.) The mind is like this, so is the Buddha; the Buddha is like this, so are sentient beings. The mind, the Buddha, and sentient beings, these three are without difference. (In reality, it is because the three are without difference that interaction and response can occur. The compassion and vows of the Buddha mutually embrace, and the shared or individual transformation of cause and effect can be achieved. If one only knows that the principle is without difference but does not understand that all dharmas mutually contain each other, then one has not fully grasped the perfect meaning.) Furthermore, the *Awakening of Faith in the Mahāyāna* says: 'What is meant by dharma is the mind of sentient beings (directly pointing to the mind of ordinary beings). This mind encompasses all worldly dharmas (the six realms of ordinary beings) and supramundane dharmas (the four realms of sages).' ('Encompass' also has two meanings: first, inherent in principle; second, arising from conditions, both encompassing the ten realms. Within the ten realms, whether it is body, land, purity, or defilement, what dharma is not within it?) Relying on this mind reveals the meaning of *Mahāyāna* (the Great Vehicle). If it were not for this mind, how could it bear the burden of transportation? The *Sixteen Contemplations Sūtra* says: 'All Buddhas, *Tathāgatas*, are the *Dharmakāya* (Dharma Body), entering into the thoughts of all sentient beings.' And even 'This mind makes Buddha, this mind is Buddha.' Also, the *Pratyutpanna Samādhi Sūtra* says: 'The Buddha is my mind, my mind sees the Buddha, my mind makes Buddha,' and so on. Discussions of this principle can be readily found in the *Mahāyāna* scriptures. As for the wonderful *Lotus Sūtra*, the *Tathāgata* personally predicted rebirth; the *Avataṃsaka Sūtra* immediately discusses *Samantabhadra* (Universal Virtue) personally presenting dedication. From this, it can be known that *Amitābha* (Infinite Light) Buddha, in his causal stage, observed this principle and thus made great vows to universally gather sentient beings; *Śākyamuni* (Sage of the Shakya Clan) Buddha, upon achieving Buddhahood, praised this principle and thus extended his tongue widely to deeply praise it. All Buddhas of the ten directions and three times are no different. Question: Is it necessary for everyone to practice contemplation and cultivation before they can be reborn, as explained in the above-mentioned profound and perfect principle? Answer: This is not the case. --------------------------------------------------------------------------------
Chinese
今但直决疑情。令知净土百宝庄严九品因果。并在众生介尔心中。理性具足方得。今日往生事用随愿自然。是则旁罗十方不离当念。往来法界正协唯心。免信常流执此。非彼其行愿之相。正在次门非此所。问况九品生相各有行类。上辈三品须解须行。故文云。汝行大乘解第一义。即其人矣。若今之学者见贤思齐。企金座而高升。唯妙观而是托。若其中下之流六品生因。只是精持禁戒行世仁慈。乃至下下品生本是恶逆。十念精诚便生彼国。但能知有净土尽可回心。苟不然者。宁容九品之差降也(世人纵云净土出大乘教。不能如上约教甄简。宁逃混滥未足决疑)。 三疑自者。问曰。我是博地凡夫世缘缠盖。云何此身生诸净土。入贤圣海同正定聚耶。释曰。若了如上法性虚通。及信弥陀本愿摄受。但勤功福宁俟问津。况十念者得生。唯除五逆及谤正法。又定心十念逆谤亦生。今幸无此恶。而正愿志求。夫何惑矣。 第二正修行愿门者。略开四门。一者礼忏门。二者十念门。三者系缘门。四者众福门。所以但四门者。修行整足唯须此四。何者先礼佛忏悔。净除业障身心皎洁。故第一门如净良田。次修十念定心成行。立愿要期植往生正因。故第二门如下种子。次使系心爱护长养滋发芽茎。故第三门如霔以膏雨。次 现代汉语译本 现在只是直接解决疑惑，让人们知道净土（Sukhāvatī）百宝庄严和九品往生的因果，都在众生微小的心中，理性上完全具备才能得到。今日往生的事用，随着愿望自然成就。这样，旁罗十方（遍布十方）不离当下的念头，往来法界（Dharmadhātu）正与唯心相应。避免让世人执着于此非彼的行愿之相，正在这次第的门径中，而非此处所能完全概括。有人问，九品往生的形态各有不同，上辈三品需要理解和修行，所以经文说：‘你行大乘，解第一义’，说的就是这种人。如果现在的学者见贤思齐，期望登上金莲宝座，唯有依靠精妙的观想。至于其中下之流的六品往生之因，只是精进地持守禁戒，行世间的仁慈，乃至下下品往生，本来是作恶之人，十念精诚也能往生彼国。只要知道有净土，都可以回心向往。如果不是这样，怎么会有九品的差别呢？（世人即使说净土出自大乘教，也不能像上面那样按照教义来甄别简择，难免会混淆不清，不足以解决疑惑）。 三、自我的疑惑。有人问：‘我是博地凡夫（普通凡人），被世俗的因缘缠绕覆盖，为什么此身能往生诸净土，进入贤圣之海，与他们一样处于正定之聚呢？’回答说：‘如果明白了上面所说的法性虚通，并且相信弥陀（Amitābha）本愿的摄受，只要勤修功德福报，不必等待询问。何况十念之人都能往生，唯除犯五逆罪和诽谤正法之人。又，即使是定心十念，犯五逆罪和诽谤正法的人也能往生。现在你没有这些恶业，而且有正确的愿望和志向，还有什么疑惑呢？’ 第二，正确的修行愿门，略开四门：一是礼忏门，二是十念门，三是系缘门，四是众福门。之所以只有四门，是因为修行圆满只需要这四种。为什么呢？首先礼佛忏悔，清净消除业障，使身心皎洁，所以第一门就像清净的良田。其次修习十念，使定心成就修行，立下愿望，确定往生的正因，所以第二门就像播下种子。然后使心系念，爱护长养，滋发芽茎，所以第三门就像降下甘霖。
English
English version Now, we directly resolve doubts, enabling people to understand that the adornments of the Pure Land (Sukhāvatī) with its hundreds of treasures and the causes and effects of the Nine Grades of Rebirth are all inherently complete within the minds of sentient beings. Only when one's rational understanding is fully realized can one attain it. The functions and effects of rebirth today naturally accord with one's wishes. Thus, encompassing the ten directions (everywhere), it is inseparable from the present moment of thought. Coming and going within the Dharmadhātu (realm of reality) precisely aligns with the principle of 'mind-only'. Avoid letting people cling to the notion of 'this' versus 'that' in their vows and practices, which lies within this sequential path, and cannot be fully encompassed here. Someone asks, 'The forms of the Nine Grades of Rebirth are each different, and the upper three grades require both understanding and practice. Therefore, the scripture says, 'You practice the Mahāyāna and understand the First Principle,' referring to such a person. If present-day learners see the virtuous and aspire to emulate them, hoping to ascend the golden lotus throne, they must rely on subtle contemplation. As for the causes of rebirth in the middle and lower six grades, it is simply diligently upholding precepts and practicing worldly kindness. Even those who commit evil deeds can be reborn in the lowest grade through sincere mindfulness in ten recitations. As long as one knows of the Pure Land, one can turn one's heart towards it. If not, how could there be differences in the Nine Grades?' (Even if people say that the Pure Land comes from the Mahāyāna teachings, they cannot discern and select according to the teachings as above, inevitably leading to confusion and failing to resolve doubts). Three, doubts about oneself. Someone asks, 'I am an ordinary person (an average mortal) entangled and covered by worldly conditions. How can this body be reborn in the Pure Lands, enter the sea of sages, and be in the company of those in the assembly of right mindfulness?' The answer is, 'If you understand the above-mentioned emptiness and interconnectedness of the Dharma-nature and believe in the compassionate reception of Amitābha's (Amitābha) original vow, just diligently cultivate merit and blessings without waiting to inquire. Moreover, those who recite ten times can be reborn, except for those who commit the five heinous crimes and slander the true Dharma. Furthermore, even those who commit the five heinous crimes and slander the true Dharma can be reborn through ten recitations with a focused mind. Now you do not have these evil deeds and have correct vows and aspirations, so what doubts do you have?' Second, the gate of correct practice and vows, briefly opening four gates: first, the gate of prostration and repentance; second, the gate of ten recitations; third, the gate of focusing the mind; and fourth, the gate of accumulating blessings. The reason there are only four gates is that these four are all that is needed for complete cultivation. Why? First, prostrate to the Buddha and repent, purifying and eliminating karmic obstacles, making the body and mind clear and bright, so the first gate is like a clean and fertile field. Second, cultivate ten recitations, making the focused mind accomplish practice, establishing vows, and determining the right cause for rebirth, so the second gate is like sowing seeds. Then, keep the mind focused, cherishing and nurturing, nourishing the sprouts, so the third gate is like pouring down sweet rain. --------------------------------------------------------------------------------