English
English version: Woman, before the compassionate teachings have spread, the flames of desire are already blazing. Those excellent individuals practicing in the Nine Lotus sanctuary have just begun to learn pure mind. It is truly inappropriate for a woman to damage their roots of goodness. Question: In the Dharma-ending Age, the Pratyutpanna Samadhi Sutra (a samadhi method to see all Buddhas through Buddha recitation) will be the first to disappear, while the Larger Sutra of Immeasurable Life (an important scripture of Pure Land Buddhism) will remain longer. What the Pratyutpanna Samadhi Sutra seeks to see is Amitabha Buddha. What the Contemplation Sutra (Visualization Sutra) seeks to see is also Amitabha Buddha. If constant walking meditation is difficult, then achieving contemplation is also difficult. If seeing the Buddha standing before one is difficult, then those who are now learning contemplation find the sun contemplation difficult to achieve, and can only directly contemplate the urna (the white hair between the Buddha's eyebrows). How can it be that contemplation, which is difficult to achieve today, will be easier to practice when the Dharma is about to perish? Answer: The Longer Sutra of Immeasurable Life remaining in the world longer refers to the Larger Sutra of Immeasurable Life, not the Sixteen Contemplations Sutra (Contemplation Sutra). This is because reciting the Buddha's name is easy to do, while contemplation is difficult to achieve. The Pratyutpanna Samadhi Sutra first contemplates the wheel on the foot, and then contemplates upwards against the causal conditions, which is also similar to the Contemplation Sutra. The Buddha's realm is supreme, but the mind of ordinary people is coarse, making it difficult to achieve one mind three contemplations. A comfortable life is pleasant, but diligent practice is unpleasant, who would be willing to abandon comfort and choose constant walking? But the recitation of the six-syllable mantra (Namo Amitabha Buddha) can be done even by a three-foot-tall child. Is it accidental that this sutra focuses on saving sentient beings in the Dharma-ending Age? Question: Master Ciyun explains principle one-mindedness and phenomenal one-mindedness. If one mind is used to exhaustively investigate the truth, and one mind is used to do things, these are two minds arising mutually, like two drumsticks striking two drums, constantly moving in disorder, how can it be said to be not disordered? If principle is phenomena, and phenomena is principle, that one mind is this one mind, then what is wrong with using only one mind? Master Li said that relying on phenomena to reveal principle is another kind of contemplation, and it should not be said to be principle contemplation and phenomena contemplation. The teachings of the Tiantai school (Tiantai school) are originally like this, Master Ciyun is a descendant of the Tiantai school, why is he uniquely not like the Tiantai school? Answer: Wisdom is one, but it can understand expedient means and reality. It is not tearing wisdom into two. Mind is one, but it can speak of delusion and suchness, it is not breaking the mind into two. What is the harm in contemplation having principle contemplation and phenomena contemplation? It is like the image in a mirror, different but not separate. The moon in the water, separated but not interrupted. Thinking about the principle within phenomena, the principle is within phenomena. Inferring its phenomena from principle, phenomena is not outside of principle. Why wait until thoughts arise in two places, and the drumsticks are thrown in disorder? Therefore, principle and phenomena are one and two, two and one, not contradictory. --------------------------------------------------------------------------------
Chinese
似。不相睽者也。况既曰附事显理。则一种而双用。明亦甚矣。慈云之于台教。复何悖乎。 问。十疑论似用不净观为净土因者。向疑无女人。无眷属。不足劝进凡夫。正谓其以不净为净耳。今使了知不净。生厌离心。讵非净土正因耶。然止观称不净观成。未离三界。应是但知世间不净。未知诸天不净。设能了知诸天不净。不识可生净土否。 答。娑婆不净。女人乃其一端。十疑论广说不净。而意重女人耳。但知不净可厌。而不欣净土。未易往生。假令骨观虽成。而不观佛身。难登乐国。不净为净土正因。盖未可也。 问。净土水鸟树林。演说无常苦空无我之义。此殆非了义也。彼佛既欲法音宣流。何不流一圆音。使随类得度。而必此音乎。傥摄定性声闻。来归此土。更作是音。不令旧病增剧欤。 答。无常苦空之法。非局小也。盖是彻上彻下。亦偏亦圆。观夫不生不灭之谓无常。五阴不起之为真苦。菩萨而闻此义。弥广其心。声闻而解此音。顿忘其小。不曰圆音。谓之何哉。 问。处莲胎者。六劫。十二劫。未闻三圣说法。而一由旬内。当不少水鸟树林。彼其下品凡夫。但领无常苦空无我之义。目前色相。一切不取。不取之久。理应销灭。车轮莲质。那得独存。又云如忉利天乐。既 现代汉语译本： 相似，但不互相违背。何况已经说了‘依附事相来显明道理’，那么一种方法而有双重作用，这道理就非常明显了。慈云对天台宗的教义，又有什么相悖之处呢？ 问：十疑论似乎用不净观作为往生净土的原因，之前疑惑（净土）没有女人，没有眷属，不足以劝勉凡夫，正是因为（净土）以不净为净的缘故。现在如果使人了解不净，产生厌离之心，难道不是往生净土的正因吗？然而止观中说不净观成就，还没有离开三界，应该是只知道世间的不净，不知道诸天的不净。假设能够了解诸天的不净，不知道是否可以往生净土？ 答：娑婆世界的不净，女人只是其中的一个方面。《十疑论》广泛地阐述不净，而重点在于女人。仅仅知道不净而感到厌恶，却不欣求净土，不容易往生。假设白骨观虽然成就，却不观想佛身，难以登上极乐世界。所以说，不净观作为往生净土的正因，大概是不可以的。 问：净土中的水鸟树林，演说无常、苦、空、无我的道理，这恐怕不是了义之说。阿弥陀佛既然想要法音宣流，为什么不流出一种圆满的音声，使各类众生都能得到度化，而必须是这种音声呢？如果摄受了那些已经决定是声闻乘根性的人，来到这个净土，仍然宣说这种音声，难道不会使他们旧病加重吗？ 答：无常、苦、空的法，并非局限于小乘。这道理是彻上彻下，既是偏又是圆。观察那不生不灭就叫做无常，五阴不起就叫做真苦。菩萨听到这个道理，更加扩展他们的心量；声闻听到这个音声，立刻忘掉他们的小乘之心。如果不叫圆音，那又叫什么呢？ 问：处在莲花胎里的人，六劫、十二劫的时间，没有听到三圣（指阿弥陀佛、观世音菩萨、大势至菩萨）说法，而一由旬（古代印度长度单位，约合11-16公里）之内，应当有不少水鸟树林。那些下品往生的凡夫，只是领悟无常、苦、空、无我的道理，对于眼前的色相，一切都不执取。不执取的时间久了，理应销灭。车轮一样的莲花花瓣，怎么能够独自存在？又说如同忉利天（佛教欲界六天之一）的快乐，既然...
English
English version: Similar, but not contradictory. Moreover, since it is said that 'relying on phenomena to reveal principles,' then one method has a dual function, which is very clear. How can Ciyun's teachings be contrary to the Tiantai school? Question: The 'Ten Doubts about Pure Land' seems to use the contemplation of impurity as a cause for rebirth in Pure Land. The previous doubt was that (Pure Land) has no women and no family, which is not enough to encourage ordinary people, precisely because (Pure Land) takes impurity as purity. Now, if people are made to understand impurity and generate a sense of aversion, isn't that a proper cause for rebirth in Pure Land? However, the 'Śamatha-Vipassanā' says that the contemplation of impurity, even when accomplished, has not yet left the Three Realms. It should be that one only knows the impurity of the world but does not know the impurity of the heavens. Supposing one can understand the impurity of the heavens, does one know whether one can be reborn in Pure Land? Answer: The impurity of the Saha world, women are only one aspect of it. The 'Ten Doubts about Pure Land' extensively elaborates on impurity, but the emphasis is on women. Merely knowing impurity and feeling aversion, but not seeking Pure Land with joy, it is not easy to be reborn. Supposing the contemplation of bones is accomplished, but one does not contemplate the Buddha's body, it is difficult to ascend to the Land of Bliss. Therefore, it cannot be said that the contemplation of impurity is a proper cause for rebirth in Pure Land. Question: The water birds and trees in Pure Land expound the principles of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman). This is probably not the ultimate meaning. Since Amitabha Buddha wants the Dharma sound to flow, why not emit a perfect sound so that all kinds of beings can be liberated, and why must it be this sound? If those who are determined to be of the Śravaka (hearer) vehicle are received into this Pure Land and this sound is still proclaimed, wouldn't it aggravate their old illness? Answer: The Dharma of impermanence, suffering, and emptiness is not limited to the Small Vehicle. This principle is thorough from top to bottom, both partial and complete. Observing that non-arising and non-ceasing is called impermanence, and the non-arising of the five skandhas is true suffering. When Bodhisattvas hear this principle, they further expand their minds; when Śravakas hear this sound, they immediately forget their Small Vehicle mind. If it is not called the perfect sound, then what is it called? Question: Those who are in the lotus womb for six kalpas (an aeon, an extremely long period of time), twelve kalpas, have not heard the Three Sages (Amitabha Buddha, Avalokiteśvara Bodhisattva, Mahasthamaprapta Bodhisattva) preach the Dharma, and within one yojana (an ancient Indian unit of distance, approximately 11-16 kilometers), there should be many water birds and trees. Those ordinary people who are reborn in the lower grades only understand the principles of impermanence, suffering, emptiness, and non-self, and they do not grasp any of the appearances before their eyes. If they do not grasp for a long time, they should naturally disappear. How can the wheel-like lotus petals exist alone? It is also said to be like the happiness of the Trayastrimsa Heaven (one of the six heavens of the Desire Realm in Buddhism), since... --------------------------------------------------------------------------------
Chinese
受天乐。安保不堕。且若不堕时。何不径修此天之业耶。 答。莲开迟暮。正繇在世之日。不达无常苦空之理耳。向使早明斯理。何得久处莲胞。故知不取色。则金色华开。不取相。则妙相佛现。育莲之道斯在。销华之说奚为。若谓乐比诸天。恐成退堕。不知借天为喻。生净土者。已不欣羡天宫。故虽处乐不迷。志大道者。岂肯便修天乐。或又谓受用既等上天。身位胡居下品。此则正表高高三界。不及下下九莲。证果虽卑。感报已胜。储君尚在襁褓。脱异多官。伽陵未出胞胎音殊众鸟。是故下生犹胜天宫。古训昭然。无容更喙矣。 问。人畏生死事大。无常迅速。乃始猛欲求脱。不敢暂息也。一闻横出三界之旨。捷路修行之说。念佛消罪之文。十声往生之愿。便谓有佛可凭。无业足惧。以玫悠悠。竟不得力。而入阎老手者多矣。则莲宗误之也。彼宗教二门。参究甚难。又不许疾见功效。生死二字。常系于心。安得有此。 答。凡人修道。有闻难则止。闻易则行者。有闻难则勤。闻易则惰者。古圣施教。各顺时宜。善用心者。存乎其人而已。念佛一途。直超三界。大悲之极。故启斯门。若夫怠荒成弊。众生自误。非佛误众生也。我欲仁而仁斯至。仁在目前。狂克念而圣斯成。圣非遥远。是亦以易误人 现代汉语译本：享受天上的快乐，确保不堕落。如果不会堕落，为什么不直接修习这天上的事业呢？ 答：莲花开放的迟缓，正是因为在世的时候，不明白无常、苦、空的道理。如果早点明白这个道理，怎么会长期停留在莲花的花苞里呢？所以说，不执着于色，那么金色的莲花就会开放；不执着于相，那么微妙的佛就会显现。培育莲花之道就在于此，消除莲花的说法又有什么用呢？如果说快乐可以和诸天相比，恐怕会造成退堕。却不知道借用天来比喻，往生净土的人，已经不羡慕天上的宫殿了。所以即使身处快乐之中也不会迷惑，立志于大道的人，怎么会仅仅修习天上的快乐呢？或者又说，享受既然和上天一样，身位为什么居于下品？这正是表明高高的三界，比不上低低的九品莲花。证得的果位即使卑微，感应的报答已经胜过了。储君还在襁褓之中，脱离了众多官职；伽陵鸟还没从胞胎里出来，声音就胜过众鸟。因此下生仍然胜过天宫，古训昭然，无需再多说了。 问：人们畏惧生死是大事，无常迅速，才开始猛烈地想要解脱，不敢稍微停息。一听到横超三界的宗旨，捷径修行的说法，念佛消除罪业的文章，十声念佛就能往生的愿望，就认为有佛可以依靠，没有罪业值得畏惧，以至于悠悠忽忽，最终不能得力，而进入阎王手中的人很多。那么是莲宗耽误了他们吗？那些宗教二门，参究非常困难，又不允许快速见到功效，生死二字，常常放在心上，怎么会有这种情况呢？ 答：一般人修道，有听到困难就停止，听到容易就去做的；有听到困难就勤奋，听到容易就懈怠的。古代圣人施教，各自顺应时宜，善于用心的人，在于自己而已。念佛这一条路，直接超越三界，是大悲到了极点，所以开启了这个法门。至于怠惰荒废造成弊端，是众生自己耽误了自己，不是佛耽误了众生。我想要仁，仁就立刻到来，仁就在眼前；狂人能够克制自己的念头，圣人就可以成就，圣人并非遥远。这也是因为容易而耽误了人。