Chinese
四种显然。何谓不细释也。今文总明无苦。故详举诸苦已竟。而以二苦结叹。言莲华化生。则便离分段。一生不退。则终离变易也。然谓中下六品。二死全在。全之一字。死之一字。大为不可。变易可说尚存。分段何云全在。略说有三。一者。分段乃有质有碍。故有生死。大本云。生彼国者。皆清虚之身。安得有分段死也。二者。只闻从莲华中生。未闻于莲华中死。故此经云。及其人民。寿命无量。大本云。若我成佛。国中有情。寿有齐限者。不取正觉。智者大师云。生彼国者。即得寿命永劫。共佛菩萨齐等。安得有分段死也。三者。死必有生。未闻彼国有死此一华中。别生彼一华中者智者大师云。但生彼国已。即得无生法忍。未有一人退落三界生死业缚者。安得有分段死也。离生死苦。故愿求生。生死问于娑婆。求生何益。慈云忏主云。彼国无复生死。无为居士云。彼国身非分段。二公纵不足信。智者大师犹不足信乎。若据伏惑断惑。而曰未断惑者。有分段死。乃此土修行则然耳。岂不闻净土是带惑往生。故殊胜异常也。如极乐与诸世界等。何智者云。释迦佛时。大有众生见佛。不得圣果者。弥勒出世亦尔。而独赞极乐也。况极乐果报不可思议。毋以名相拘之。 问。古人以夏仍飞雪。冬积坚冰。释清凉山。 四种显然，为何说是不细致的解释呢？现在的经文总的说明没有痛苦，所以详细列举各种痛苦已经完毕，而用二种痛苦来总结感叹。说到莲花化生，就立即脱离了分段生死；一生不退转，就最终脱离了变易生死。然而说中下六品，二种生死完全存在，‘全’和‘死’这两个字，大为不妥。变易生死可以说还存在，分段生死怎么能说完全存在呢？ 略微说有三点：第一，分段生死是有质碍的，所以有生死。《大本》说：‘生到那个国家的人，都是清虚之身’，怎么会有分段生死呢？第二，只听说从莲花中出生，没听说在莲花中死亡，所以这部经说：‘以及那里的人民，寿命无量’。《大本》说：‘如果我成佛，我的国家中的众生，寿命有期限的，我就不取正觉’。智者大师说：‘生到那个国家的人，立即得到寿命永劫，和佛菩萨相等’，怎么会有分段生死呢？第三，死亡必定有出生，没听说那个国家有在这个莲花中死亡，又在另一个莲花中出生的。智者大师说：‘只要生到那个国家，就得到无生法忍，没有一个人退落到三界生死业的束缚中’，怎么会有分段生死呢？ 远离生死痛苦，所以愿求往生。如果生死和娑婆世界一样，求生有什么好处？慈云忏主说：‘那个国家没有生死’。无为居士说：‘那个国家的身体不是分段身’。两位大德纵然不足以令人信服，智者大师还不足以令人信服吗？如果根据降伏烦恼、断除烦恼，而说没有断除烦恼的人，有分段生死，那是这个世界修行的情况。难道没听说净土是带业往生，所以殊胜异常吗？ 比如极乐世界和其他世界一样吗？为什么智者大师说：‘释迦佛（释迦牟尼佛）在世的时候，有很多众生见到佛，却得不到圣果，弥勒（弥勒菩萨）出世也是这样’，而唯独赞叹极乐世界呢？况且极乐世界的果报不可思议，不要用名相来拘泥它。 问：古人以夏天仍然飞雪，冬天积聚坚冰，来解释清凉山（五台山）。
English
The four are obvious. Why is it said that the explanation is not detailed? The current text generally clarifies the absence of suffering, so the detailed enumeration of all sufferings is complete, and it concludes with a sigh of two sufferings. Speaking of lotus birth, one immediately escapes from the suffering of sectional transmigration (Fen Duan, 分段, sectional transmigration); once born and not regressing, one ultimately escapes from the suffering of change and transformation (Bian Yi, 变易, change and transformation). However, to say that the six lower grades (of rebirth in the Pure Land) are entirely subject to the two kinds of death, the words 'entirely' and 'death' are greatly inappropriate. Change and transformation can be said to still exist, so how can sectional transmigration be said to be entirely present? Briefly, there are three points: First, sectional transmigration is tangible and obstructive, hence there is birth and death. The Larger Sutra (Da Ben, 大本, Larger Sutra of Immeasurable Life) says: 'Those born in that country all have pure and empty bodies,' how can there be sectional death? Second, it is only heard that one is born from a lotus flower, not that one dies in a lotus flower. Therefore, this sutra says: 'And its people, their lifespan is immeasurable.' The Larger Sutra says: 'If I become a Buddha, and the sentient beings in my country have a limited lifespan, I will not attain perfect enlightenment.' Great Master Zhi Zhe (智者大师) says: 'Those born in that country immediately attain eternal life, equal to the Buddhas and Bodhisattvas,' how can there be sectional death? Third, death must have birth, but it is not heard that one dies in one lotus flower in that country and is born in another lotus flower. Great Master Zhi Zhe says: 'Once born in that country, one attains the non-birth forbearance, and no one regresses into the bondage of the three realms of birth, death, and karma,' how can there be sectional death? One seeks rebirth to escape the suffering of birth and death. If birth and death are the same as in the Saha world (Suo Po, 娑婆, Saha world), what is the benefit of seeking rebirth? Master Ci Yun (慈云忏主) says: 'That country has no birth and death.' Layman Wu Wei (无为居士) says: 'The body in that country is not a sectional body.' If these two are not convincing enough, is Great Master Zhi Zhe not convincing enough? If one argues based on subduing and severing afflictions, and says that those who have not severed afflictions have sectional death, that is the case for cultivation in this world. Have you not heard that the Pure Land is rebirth with karma, hence it is exceptionally superior? Are the Land of Ultimate Bliss (Ji Le, 极乐, Land of Ultimate Bliss) and other worlds the same? Why does Great Master Zhi Zhe say: 'When Shakyamuni Buddha (Shi Jia Mo Ni Fo, 释迦牟尼佛) was in the world, many beings saw the Buddha but did not attain the holy fruit, and it will be the same when Maitreya (Mi Le, 弥勒, Maitreya Bodhisattva) appears,' and yet he only praises the Land of Ultimate Bliss? Moreover, the karmic reward of the Land of Ultimate Bliss is inconceivable, do not be bound by names and forms. Question: The ancients used summer snow and winter ice to explain Qingliang Mountain (Qing Liang Shan, 清凉山, Mount Wutai). --------------------------------------------------------------------------------
Chinese
有人难云。若尔。应云清冷。故知凉之与冷。宜应别焉。 答。夏仍飞雪。冬积坚冰。不得云清凉者。此齐东语也。夫五台夏雪冬冰。至今犹然。而古称万菩萨所居。何无一菩萨为正其错。改作清冷山耶。以其曾无炎暑。故号清凉。正凉冷通用也。又曰。不寒不热。乃名清凉。宁知不寒不热。则和之谓耳。春温夏热。总之属阳。秋凉冬冷。总之属阴。故可通用也。何必琐琐焉较凉冷二字于无益之地。亦惑矣。又法数释唐译清冷。亦曰清滢凉冷。 问。清凉润泽。不可以劫火不可使其热涸等销之。何则。万法从缘。变化不测。真如性非生灭。尚自随缘。净土虽曰唯心。宁无转变。若不转变。是顽碍物。何足为妙。是故经云。欲冷则冷。欲暖则暖。欲满欲浅。皆随人意。故知不必以不热不涸而释清冷润泽。 答。若只平常说个清冷润泽。凡水皆然。何得西方独擅功德之名也。如必以不变为顽碍之物。佛言。劫火所烧时。我此土安隐。是亦可谓之顽碍耶。例而推之。油鼎不能烂惠公之手。汝纵以为顽碍手。烈𦦨不能燔摩腾之经。可亦以为顽碍经耶。犹未也。鬼母倾家属不能启如来之钵。外道诵千咒。不能飞稠师之衣。文殊尽神力。不能出女子之定。日可令冷。月可令热。不能易四谛之法。汝以为披顽碍衣 现代汉语译本： 有人反驳说：‘如果这样，应该说清冷才对。’由此可知，‘凉’和‘冷’应该有所区别。 回答：夏天仍然会下雪，冬天会结成坚冰。不能说（五台山）是清凉的，这是齐国东边人的说法。五台山夏天有雪，冬天有冰，至今仍然如此。而且古时候称那里是万菩萨居住的地方，为什么没有一位菩萨来纠正这个错误，把清凉山改作清冷山呢？因为那里从来没有炎热的时候，所以叫做清凉。‘凉’和‘冷’本来就是通用的。又有人说：‘不寒不热，才叫做清凉。’难道不知道不寒不热，说的就是‘和’吗？春天温暖夏天炎热，总的来说属于阳；秋天凉爽冬天寒冷，总的来说属于阴。所以‘凉’和‘冷’是可以通用的。何必琐琐碎碎地在没有意义的地方比较‘凉’和‘冷’这两个字呢？真是迷惑啊。而且法数解释唐朝翻译的‘清冷’，也说是‘清滢凉冷’。 有人问：‘清凉润泽，不可以劫火使其热涸等消灭它。为什么呢？万法从因缘而生，变化莫测。真如的本性不是生灭的，尚且还会随顺因缘。净土虽然说是唯心所现，难道没有转变吗？如果不转变，就是顽固障碍之物，怎么能说是妙呢？所以经上说：想要冷就冷，想要暖就暖，想要满就满，想要浅就浅，都随人的意愿。’由此可知，不必用不热不涸来解释清冷润泽。 回答：如果只是平常说说清冷润泽，所有的水都是这样，怎么能让西方净土独享功德的美名呢？如果一定认为不变就是顽固障碍之物，佛说：‘劫火燃烧的时候，我的这个国土安稳。’这也可以说是顽固障碍吗？以此类推，油锅不能煮烂惠公的手，你纵然认为是顽固障碍的手；猛烈的火焰不能烧毁摩腾（Kāśyapa Mātanga）的经书，也可以认为是顽固障碍的经书吗？还不能这样说。鬼子母倾尽家属的力量也不能移动如来（Tathāgata）的钵，外道念诵千遍咒语也不能使稠师（Cūḍa Panthaka）的衣服飞起来，文殊（Mañjuśrī）菩萨用尽神力也不能使女子出定，可以让太阳变冷，让月亮变热，也不能改变四谛的法则。你认为（阿罗汉）穿着顽固障碍的衣服吗？
English
English version: Someone objects: 'If that's the case, it should be called 'Qing Leng' (清冷, clear and cold). Therefore, 'Liang' (凉, cool) and 'Leng' (冷, cold) should be distinguished.' Answer: 'In summer, snow still falls, and in winter, solid ice accumulates. To say it cannot be called 'Qing Liang' (清凉, clear and cool) is like the talk of people from the east of Qi. Mount Wutai (五台, Five Terrace Mountain) still has snow in summer and ice in winter to this day. Moreover, it is said in ancient times that it is the dwelling place of ten thousand Bodhisattvas. Why hasn't a single Bodhisattva corrected this mistake and changed Qing Liang Mountain to Qing Leng Mountain? Because there has never been scorching heat there, it is called Qing Liang. 'Liang' and 'Leng' are originally interchangeable. Furthermore, it is said: 'Neither cold nor hot is called Qing Liang.' How can one not know that neither cold nor hot refers to 'harmony'? Spring is warm and summer is hot, generally belonging to Yang; autumn is cool and winter is cold, generally belonging to Yin. Therefore, 'Liang' and 'Leng' can be used interchangeably. Why must one meticulously compare the two words 'Liang' and 'Leng' in a meaningless place? It is truly confusing. Moreover, the Dharma Number explanation of the Tang Dynasty translation of 'Qing Leng' also says 'Qing Ying Liang Leng' (清滢凉冷, clear, sparkling, cool, and cold).' Someone asks: 'Qing Liang Run Ze' (清凉润泽, clear, cool, moist, and lustrous) cannot be extinguished by the fire at the end of the kalpa (劫火, kalpa fire), nor can it be dried up by heat. Why? All dharmas arise from conditions, and their changes are unpredictable. The nature of True Thusness (真如, True Thusness) is neither arising nor ceasing, and it still follows conditions. Although the Pure Land (净土, Pure Land) is said to be only mind, is there no transformation? If there is no transformation, it is a stubborn and obstructive thing. How can it be considered wonderful? Therefore, the sutra says: 'If you want it cold, it is cold; if you want it warm, it is warm; if you want it full, it is full; if you want it shallow, it is shallow, all according to people's wishes.' Therefore, it is known that Qing Leng Run Ze need not be explained by not being hot or dry.' Answer: 'If you just talk about Qing Leng Run Ze in an ordinary way, all water is like that. How can the Western Pure Land exclusively enjoy the fame of merit and virtue? If you must consider that unchanging is a stubborn and obstructive thing, the Buddha (佛, Buddha) said: 'When the fire at the end of the kalpa burns, my land is peaceful and secure.' Can this also be called stubborn and obstructive? By analogy, the oil cauldron cannot rot Duke Hui's hand; even if you consider it a stubborn and obstructive hand, the fierce flames cannot burn Kāśyapa Mātanga's (摩腾) scriptures; can they also be considered stubborn and obstructive scriptures? It cannot be said so. The demon mother (鬼子母, Kishimojin) exhausted the strength of her family and could not move the Tathāgata's (如来) bowl; the heretics recited thousands of mantras and could not make Cūḍa Panthaka's (稠师) clothes fly; Mañjuśrī (文殊) Bodhisattva exhausted his divine power and could not bring the woman out of her samadhi. The sun can be made cold, and the moon can be made hot, but the laws of the Four Noble Truths cannot be changed. Do you think (an Arhat) is wearing stubborn and obstructive clothes?' --------------------------------------------------------------------------------
Chinese
。持顽碍钵。入顽碍定。说顽碍法耶。劫火洞然毫末尽。青山依旧白云中。是则此土尚不曾移易一丝毫许。而云净土宁无转变可乎。无量寿经论云。胜过三界道。究竟如虚空。虚空还可转变否。水火风难。大三灾所不能动之地。故胜过三界也。又引宝池随意之文以证转变。尤为不可。宝池是自心受用之乐。劫火是外难侵逼之苦。外难可侵。则繇境不繇心矣。尚得为随意转变乎。果如汝言。宝池必可干涸。金地必可销镕。行树必可摧残。楼阁必可倾毁。然后为妙土耶。又前言二死全在。今言劫火可烧。则极乐乃成秽土耳。岂理也哉。 问。五方之属五行。乃震旦之世数也。于其西域。尚未尽通。况十万亿土之外极乐乎。若极乐在娑婆之西。而属庚辛金者。则从是西方已去。不可说不可说佛刹。皆在娑婆之西。皆属庚辛金。尽雨白华。理岂然乎。若西方属金。而雨白华。娑婆在极乐之东。应属甲乙木。而常雨青华。何故佛说法华。而雨大小赤白。何况极乐莲开四色。而更有间杂等耶。故知不应以此五行。而判彼佛土也。 答。钞文先叙多种杂色天华。正意已竟。后出言外余意。故安亦可二字。言亦可西方属金。以表白业。盖取杂色中之白华。何曾说彼国纯白华耶。如此分别。何必引莲开四色而为证也。又此经 现代汉语译本：‘持顽碍钵（拿着充满障碍的钵），入顽碍定（进入充满障碍的禅定），说顽碍法（宣说充满障碍的佛法）吗？’即使劫火洞然，烧尽一切毫末，青山依旧，白云自在。这说明此土（娑婆世界）尚且不曾移动一丝一毫，难道净土（极乐世界）会有转变吗？《无量寿经论》说：‘胜过三界道，究竟如虚空。’虚空还可以转变吗？水火风灾难以动摇，大三灾都不能动摇的地方，所以才胜过三界。又引用宝池随意变化的文字来证明极乐世界会转变，更是不可取的。宝池是自心受用的快乐，劫火是外来灾难侵逼的痛苦。外来灾难可以侵入，那就是由外境而非由心决定了。还能说是随意转变吗？如果真如你所说，宝池必定可以干涸，金地必定可以销熔，行树必定可以摧残，楼阁必定可以倾毁，然后才能算是妙土吗？前面说二死（分段生死和变易生死）完全存在，现在又说劫火可以烧毁，那么极乐世界岂不就变成秽土了吗？这没有道理啊。 问：五方（东、西、南、北、中）对应五行（木、金、火、水、土），是震旦（中国）的世俗观念。在西域（古印度），尚未完全通用，更何况是十万亿佛土之外的极乐世界呢？如果极乐世界在娑婆世界的西方，并且属于庚辛金，那么从这个西方开始，无数不可说不可说的佛刹，都在娑婆世界的西方，都属于庚辛金，都下着白色的花，这道理说得通吗？如果西方属金，所以下白色的花，那么娑婆世界在极乐世界的东方，应该属于甲乙木，并且经常下青色的花。为什么佛陀在说法华经的时候，下的是大小赤白的花呢？更何况极乐世界的莲花开放四种颜色，而且还有间杂的颜色等等。所以说不应该用五行来判断佛土。 答：钞文（《往生论注》的节录）先叙述多种杂色的天花，主要的意义已经说完。后面说的是言外的余意，所以用了‘亦可’二字。意思是说，也可以说西方属金，用来表示白业。只是取杂色中的白花，何曾说过极乐世界全是白色的花呢？如果这样分别，又何必引用莲花开放四种颜色来作为证据呢？而且这部经（《无量寿经》）