Ten Doubts about Pure Land

• 2009novice

  7 Sep 11, 00:19

  净土å��疑论 (1) 
  Treatise on Ten Doubts about Pure Land (Part 1)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第一疑: èˆ�离众生疑 
   
  问曰。 诸佛��以大悲为业。若欲救度众生。秖(zh�;only)应愿生三界。于五浊三途中。救苦众生。
  因何求生净土。自安其身。�离众生。则是无大慈悲。专为自利障���。
  
  The First Doubt: Doubt of Abandoning Sentient Beings
  
  Question: All Buddhas and Bodhisattvas have Great Compassion as their action. If we aspire to save and deliver sentient beings, we should only aspire to be born in the Three Spheres, within the Five Corruptions and Three (Lower) Paths, to save suffering sentient beings. For what reason should we aspire to be born in Pure Land? To personally abide in tranquility, to forsake sentient beings, is thus lacking in great loving-kindness and compassion. To focus on self-benefit obstructs the Path to Bodhi.
  
  答曰。 ��有二�。 一者久修行���。 得无生�者。 实当所责。 二者未得已还���心凡夫。 凡夫��者。 �须常�离佛。 �力�就。 方堪处三界内。 于�世中。 救苦众生。
  
  Answer: There are two types of Bodhisattvas. The first have cultivated the Bodhisattva path for a long time, and attained the Tolerance [Patience] of Non-Birth [insight into the non-origination of dharmas]. This reproach really applies to them. The second are those who have not attained it, and ordinary beings who have just developed the Bodhi Mind [Bodhicitta]. Ordinary Bodhisattvas need to always never be away from Buddha[s] to perfect this power of Tolerance. Then can they enter the Three Spheres within this evil world [age], to save suffering sentient beings.
  
  故智度论云。 具缚(fù)凡夫。 有大悲心愿生æ�¶ä¸–。 救苦众生者。 无有是处。
  
  As the Perfection of Wisdom Treatise (Mahaprajnaparamita Sastra) states: 'For ordinary beings bound by afflictions [to the cycle of life and death by the Three Poisons], who have the mind of Great Compassion to aspire to be born in this evil world [age], to save suffering sentient beings, there is no appropriate place [within].
  
  何以故。 �世界烦�强。 自无�力。 心�境转。 声色所缚。 自堕三途。 焉(y�n)能救众生。
  
  Why is this so? Afflictions of this evil age and world are powerful. One who lacks the power of Tolerance [of Non-Birth] will have one’s mind swayed by [changing] conditions, enslaved by sounds and forms. With oneself falling into the Three Paths, how can one save sentient beings?
  
  或因施戒修�。 得生人中。 得作国王大臣富贵自在。
  
  Or if one practised generosity, morality and cultivated blessings, and is born in the human realm, becoming a country’s king, great official, attaining wealth, honour and comfort [non-restraint].
  
  纵(zòng)é�‡å–„知识。 ä¸�肯信用。 贪迷放逸。 广造众罪。 乘此æ�¶ä¸šã€‚ 一入三途。 ç»�æ— é‡�劫。
  
  Even if one meets good knowing advisors, one refuses to have faith and follow their advice. Greedily obsessed and lax, one creates great and many kinds of misgivings. Through such evil karma, once one enters the Three Paths, immeasurable kalpas are experienced.
  
  从地狱出。 �贫贱身。 若�逢善知识。 还堕地狱。 如此轮回。 至于今日。 人人皆如是。 此�难行�也。
  
  After leaving the hells, one is reborn as a poor and lowly human. If one does not come across good knowing advisors, one will still fall into the hells. Being reborn as such, to as far as this present day. Everyone is like so. This is called the “Path of Difficult Practice.”’
  
  æ•…ç»´æ‘©ç»�云。 自疾(jí)ä¸�能救。 而能救诸疾人。
  
  As the Vimalakirti Sutra states, 'If your own disease cannot be cured, how can you cure all who are diseased?'
  
  �智度论云。 譬如二人�有亲眷。 为水所溺。 人情急。 直入水救。 为无方便力故。 彼此俱没。
  
  The Perfection of Wisdom Treatise further states: 'For example, like two persons, each has relatives who are being drowned by water. One person is anxious, and directly enters the water to save [another]. Due to lack in skilful strength, they sink with each other together.
  
  一人有方便。 往�船�。 乘之救接。 悉皆得脱水溺之难。
  
  One person has skilful means, and goes to get a boat. Relying on it to save and receive, all attain liberation from the disaster of drowning.
  
  新����。 亦�如是。 未得�力。 �能救众生。 为此常须近佛。 得无生�已。 方能救众生。 如得船者。
  
  Newly aspiring Bodhisattvas are also like so [i.e. the first person], not having attained the power of Tolerance yet, and cannot save sentient beings. Due to this, they often need to be near Buddha(s). After attaining the Tolerance of Non-Birth, then can they save sentient beings, like the person who has the boat.'
  
  �论云。 譬如婴儿�得离�。 若也离�。 或堕�井。 渴乳而死。
  
  The Treatise further states: 'For example, this is like a baby who should not leave the mother. If the mother is also left [behind], the baby might fall into a well, or die from thirst for milk.
  
  å�ˆå¦‚鸟å­�翅羽未æˆ�。 秖(zhÇ�: only)å¾—ä¾�æ ‘å‚…æž�。 ä¸�能远去。 ç¿…ç¿®(hé)æˆ�就。 方能飞空。 自在无ç¢�。
  
  Also like a baby bird, whose wings and feathers are not yet fully developed, who only relies on trees, sticking to branches, and cannot go far. When the wings are developed, then can it fly to the sky, with ease and no obstacles.
  
  凡夫无力。唯得专念阿弥陀佛。 使�三昧。
  
  Ordinary beings lack the power of Tolerance. The only way is to focus on mindfulness of Amituofo, to develop Samadhi.
  
  以业�故。 临终敛(liǎn:gather)念得生。 决定�疑。 �弥陀佛。
  
  As this action is accomplished, before dying, their mindfulness is gathered. Resolute and without doubt, they will see [meet] Amituofo [Amita(bha) Buddha].
  
  �无生�已。 还�三界。 乘无生�船。 救苦众生。 广施佛事。 任�自在。
  
  Having attained the Tolerance of Non-Birth, they return to the Three Spheres. Relying on the boat of Tolerance of Non-Birth, saving suffering sentient beings, widely practising generosity, and accomplishing deeds of the Buddha at will and with ease.’
  
  故论云。 游�地狱。 行者生彼国。 得无生�已。 还入生死国。 教化地狱。 救苦众生。
  
  Thus the Treatise states: 'Able to course freely in the hells, the practitioner who is born in that land, having attained the Tolerance of Non-Birth, returns into the lands of life and death, to teach and transform hell beings, to save suffering sentient beings.
  
  以是因缘。 求生净土。 愿识其教。 故��婆沙论。 �易行�也。
  
  With these as the causes and conditions, one should aspire to be born in Pure Land, and aspire to know this teaching. As such, in the Treatise on the Ten Abodes of Bodhisattvas (Dasa Bhumika Vibhasa Sastra), this is called the "Easy Path of Practice".' 

  
  To be continued...
• realization

  7 Sep 11, 09:06

  thanks!

• Dawnfirstlight

  7 Sep 11, 23:36

  Great! Thanks for sharing. I've learnt much from the post.

• Dawnfirstlight

  7 Sep 11, 23:40

  I understand from my friend that it was written in many sutras (but not sure which sutras) that Buddha said åƒ�法时期，以禅定æˆ�就。末法时期，以净土æˆ�就。

  Anyway, I'm practicing both Zen and Pureland. However, my main one is still Pureland. There is a Buddhist saying "有禅有净土，有如戴角虎".

• sinweiy

  8 Sep 11, 09:22

  "正法时期，戒律�就；�法时期，禅定�就；末法时期，净土�就" --- 《大集�》

  Dharma-Ending Age

  The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age. -- BUDDHA ROOT FARM(?)

  
  http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html#DharmaEnding

   

  see, during Orthodox Dharma Age, disciples' merit so great, simply practice precepts, also can achieve Arahathood.

  what about those practicing Vajrayana? i think also can in Dharma-Ending Age. as they also have Pureland practice. their practice is an advance Purification. Pureland is also about basic purification. Vajrayana is the last stage even we Purelanders also need to learn eventually. but we don't learn it here, we learn it "there".

  also i learn in term of ch'an school's goal which is 大彻大悟, 明心�性, Realization of the True Mark, is equivalent to pureland school's �一心�亂, non-confusion based on noumenon aspect. Master Hui Neng reached 明心�性, Realization of the True Mark, hence His insight is no different from Buddha. Realize already also need to practice 悟�起修 so as to gain experience to add on to one's realisation.

  and in term of theory school's goal which is 大开圆解, Great Complete Realisation, and Vajrayana /Esoteric goal is base on 三密相应, The prefection of Body, speech and mind(?), are also equivalent to the above attainment.

  /\

• Dawnfirstlight

  8 Sep 11, 13:07

  Originally posted by sinweiy:

  "正法时期，戒律�就；�法时期，禅定�就；末法时期，净土�就" --- 《大集�》

  Dharma-Ending Age

  The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age. -- BUDDHA ROOT FARM(?)

  
  http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html#DharmaEnding

   

  see, during Orthodox Dharma Age, disciples' merit so great, simply practice precepts, also can achieve Arahathood.

  what about those practicing Vajrayana? i think also can in Dharma-Ending Age. as they also have Pureland practice. their practice is an advance Purification. Pureland is also about basic purification. Vajrayana is the last stage even we Purelanders also need to learn eventually. but we don't learn it here, we learn it "there".

  also i learn in term of ch'an school's goal which is 大彻大悟, 明心�性, Realization of the True Mark, is equivalent to pureland school's �一心�亂, non-confusion based on noumenon aspect. Master Hui Neng reached 明心�性, Realization of the True Mark, hence His insight is no different from Buddha. Realize already also need to practice 悟�起修 so as to gain experience to add on to one's realisation.

  and in term of theory school's goal which is 大开圆解, Great Complete Realisation, and Vajrayana /Esoteric goal is base on 三密相应, The prefection of Body, speech and mind(?), are also equivalent to the above attainment.

  /\

  I see. Thanks for sharing.

• sinweiy

  8 Sep 11, 20:37

  Amituofo, 若人但念弥陀佛,是�无上深妙禅! One who is mindful of Amituofo, is known as Unsurpass, Brilliant meditation. /\
• Dawnfirstlight

  8 Sep 11, 23:22

  Originally posted by sinweiy:

  Amituofo,

  若人但念弥陀佛,是�无上深妙禅! One who is mindful of Amituofo, is known as Unsurpass, Brilliant meditation.

  /\

  Hope that more people will get to know the importance of reciting Amituofo. It is not easy to be reborn as human, it is even more difficult to know and believe in Amituofo. Cherish every moment we have as a human and cherish the opportunity we have to chant Amituofo.

• sinweiy

  9 Sep 11, 09:23

  more importantly, 念 nian in essence is remembrance, mindful, 今 心 now at heart.

  think the 但 also got deep meaning.

  when in good, Amituofo. when in bad, also Amituofo. Everything all change to one mind/nian/thought of Amituofo. there is nothing real out there, all bring back the mind to Amituofo. Thus come one thought. this is the 深妙, brilliant part of nianfo.

  reciting with the mouth, be it loud or soft or silent, listen into the ear, block the mind from wandering thoughts.  when we listen clearly, the mind will be occupied in listening, and when it's occupied, the mind won't wander off.

  yes, indeed, it's difficult to believe how brilliant this method is.

   if cannot reach ç�†ä¸€å¿ƒä¸�亂, non-confusion based on noumenon aspect or  事一心ä¸�亂, non-confusion based on phenomenon aspect, we can achieve 一心ä¸�亂 non-confusion or suppress our afflictions 烦脑.

  /\

• realization

  9 Sep 11, 11:11

  Originally posted by sinweiy:

   

  if cannot reach ç�†ä¸€å¿ƒä¸�亂, non-confusion based on noumenon aspect or  事一心ä¸�亂, non-confusion based on phenomenon aspect, we can achieve 一心ä¸�亂 non-confusion or suppress our afflictions 烦脑.

   

  Don't quite get it, so can or cannot?

• sinweiy

  9 Sep 11, 14:02

  i mean, u know about the four abodes in pureland? so

  if can achieved �一心�亂 is reborn in third abode 实报土.<-----this is sort of bodhisattva standard.

  if can achieved 事一心ä¸�亂 is reborn in second abode 方便土.<-----this is sort of arhant standard.

  if can achieved 一心ä¸�亂 is reborn in first abode 凡圣土. <-----this is lowest standard.

  4th abode (寂光土) is Dharmakaya already.

  /\

• Dawnfirstlight

  9 Sep 11, 22:31

  Originally posted by sinweiy:

  i mean, u know about the four abodes in pureland? so

  if can achieved �一心�亂 is reborn in third abode 实报土.<-----this is sort of bodhisattva standard.

  if can achieved 事一心ä¸�亂 is reborn in second abode 方便土.<-----this is sort of arhant standard.

  if can achieved 一心ä¸�亂 is reborn in first abode 凡圣土. <-----this is lowest standard.

  4th abode (寂光土) is Dharmakaya already.

  /\

  I'm not sure ç�†ä¸€å¿ƒä¸�亂 is referring to all day long or only when reciting Amituofo. I think it is not that difficult to recite with unconfused mind but it is not easy to maintain unconfused mind throughout the day. So, any idea which is it referring to?

• Fcukpap

  9 Sep 11, 22:38

  �论事���，�至心开

• bohiruci

  9 Sep 11, 22:40

  Dear all, as Ven Master Hsuan Tsang understand its impossible to have one whole day undisturbed thoughts abt Amitabha ,so he translate the 一心�乱as一心系念

  系念is continuously thoughts . We still need to eat and walk and be careful while crossing the traffic lights

   

   

• realization

  9 Sep 11, 23:46

  Originally posted by sinweiy:

  i mean, u know about the four abodes in pureland? so

  if can achieved �一心�亂 is reborn in third abode 实报土.<-----this is sort of bodhisattva standard.

  if can achieved 事一心ä¸�亂 is reborn in second abode 方便土.<-----this is sort of arhant standard.

  if can achieved 一心ä¸�亂 is reborn in first abode 凡圣土. <-----this is lowest standard.

  4th abode (寂光土) is Dharmakaya already.

  /\

  Oh, I see... thanks.

• sinweiy

  10 Sep 11, 00:13

  Originally posted by Dawnfirstlight:

  I'm not sure ç�†ä¸€å¿ƒä¸�亂 is referring to all day long or only when reciting Amituofo. I think it is not that difficult to recite with unconfused mind but it is not easy to maintain unconfused mind throughout the day. So, any idea which is it referring to?

  oh �一心�亂 is 破無明一�乃至四�一�. not easy.

   

  一心�亂

  心專注而�散亂。�分為「事一心�亂�和「�一心�亂�。明末清�‧蕅益智旭大師（1599~1655年）指出：「若�至事一心�亂，見�任�先�，則生方便有餘淨土；若至�一心�亂，�破無明一�乃至四�一�，則生實報莊嚴淨土，亦分證常寂光土。��閱《�續�‧1164‧61冊；淨土��‧�一‧阿彌陀經�解》。
  
  　　出自佛典，如西晉‧竺法護（238~316年）譯《��‧0134‧32~33冊；正法�經‧�八‧勸助�第�八》：「諸�已盡，禪定具足，�神��，得八解門，一心�亂。�
  
  　　《é¾�è—�‧0196‧38冊；阿彌陀經》︰「若有善男å­�ã€�善女人，è�žèªªé˜¿å½Œé™€ä½›ï¼ŒåŸ·æŒ�å��號，若一日ã€�……ã€�若七日，一心ä¸�亂。其人臨命終時，阿彌陀佛與諸è�–眾ç�¾åœ¨å…¶å‰�，是人終時，心ä¸�顛倒，å�³å¾—往生阿彌陀佛極樂國土。ã€�
  
  　　《��‧0003‧14~15冊；摩訶般若經‧���‧轉�轉�第五�六》：「阿毗跋致�薩摩訶薩，�就是心，於四種身�儀中，出入來去，�臥行�，一心�亂。�
  
  　　清末民�‧�光大師（1861~1940年）〈與��賢女士書〉：「夫四種念佛，唯��最為契機。�至一心�亂，實相妙�，全體顯露；西方妙境，徹底圓彰。��閱《�光大師全集‧冊一‧�一》。�
   

   

  ya, it's 一心系念. the two key word is  ä¸€ focus and ç³»continuous, don't stop (too long). like boiling water, if u stopped too long, water will cool down and u have to start boiling again.  MCK got a method called ten recitation method which is through out the day. but it's break into parts. yet this is still continuous in a sense. as u never change faith in Amituofo. even for one year, two year, ten years, if the faith never change, it's still 一心 ç³» 念.

  those people who change to believe in other method, and totally stopped nian fo, then there's no more 一心系念.

  all and all , what ever we do in life, often remember to bring the thought back to Amituofo. got thoughts, one fall into samsaric. no thoughts, one fall into nothingness. but Amituofo is the One Right thought. ä¸�二法门.

  /\

• Dawnfirstlight

  10 Sep 11, 12:24

  I see. Thanks guys for your advice.

• 2009novice

  12 Sep 11, 21:37

  净土�疑论
  Commentary (Treatise) on Ten Doubts about Pure Land
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第二疑: èˆ�此求彼疑  　 　
  
  问曰。诸法体空。 本�无生。 平等寂�。
  
  The Second Doubt: Doubt of Forsaking Here & Aspiring There
  
  Question: All dharmas are by essence emptiness, originally without birth, equal and still [at peace].
  
  今乃�此。求彼生西方弥陀净土。岂�乖�哉(z�i:exclaimation)。
  
  Therefore, to now forsake this [world], and to aspire to be born in that Western Pure Land of Amituofo - how does this follow reason?
  
  ��云。若求净土。先净其心。心净故�佛土净。此云何通。
  
  Furthermore, the [Vimalakirti] Sutra states: 'If one aspires to be born in Pure Land, first purify this mind. As when the mind is pure, Buddha Lands are pure.' Stating so, how does this connect [to aspiring to be born in Pure Land]?
  
  答。释有二义。一者总答。二者别答。
  
  Answer: The explanation has two principles. The first is the general answer. The second is the distinct answer.
  
  总答者。�若言求生西方弥陀净土。则是�此求彼。�中�者。�执�此。 �求西方。则是�彼著此。此还�病。�中�也。
  
  For the general answer, if you speak of aspiring to be born in the Western Pure Land of Amituofo, that this is to forsake this world and to aspire for the other world, that this does not follow reason, you are attached to this world, by not aspiring to be born in the West, which is to forsake the other world and to be attached to this world. This still develops into [a spiritual] sickness, and does not follow reason.
  
  �转计云。我亦�求生彼。亦�求生此者。则断��。
  
  If, after reconsideration, you state, 'I neither aspire to be born there, nor aspire to be born here', you fall into the view of nihilism.
  
  故金刚般若�云。须��。�若作是念。�阿耨��者。说诸法断�相。莫作是念。何以故。���心者。于法�说断�相 。
  
  Thus, the Diamond (Prajna) Sutra states: ‘Subhuti, if you have this thought, that "one who aspires for Anuttara Samyak Sambodhi [Buddhahood] says that all dharmas should annihilate their forms", do not have this thought. Why is this so? As one who cultivates Bodhicitta, is within [or goes to] dharmas and does not speak of the annihilation of forms.’
  
  二别答者。夫�生��者。于生缘中。诸法和�。�守自性。
  
  The second is the distinct answer. Those attached to ‘Non-Birth and Non-Death’ are within the rise [rising and falling] of conditions. All dharmas exist in harmony, without abiding in [any] self-nature.
  
  求于生体。亦��得此生。生时无所从�。故��生。
  
  Searching for the essence of birth, also ungraspable is this birth. When born, as it does not arise from anywhere, therefore it is called ‘Non-Birth’.      
  
  ��者诸法散时。�守自性。言我散�。此散�时。去无所至。故言��。
  
  For those attached to ‘Non-Death’, when all dharmas disperse, this is without abiding in [any] self-nature. When saying ‘I’ disperse, when this dispersing occurs, there is no place to return to, therefore it is called ‘Non-Death’.
  
  �谓因缘生外。别有�生��。亦��求生净土。唤作无生为此中。
  
  This does not mean that beyond the rise [rising and falling] of causes and conditions, there is something else that is of Non-Birth and Non-Death, and that there should be no aspiring to be born in Pure Land. This is called Non-Birth within [it].
  
  论�云。因缘所生法。我说�是空。亦�为��。亦�中�义。
  
  A Verse in The Treatise [on the Middle Way] states: ‘All dharmas that are born of causes and conditions, I say they are of emptiness. They are also called the “falsely named”. This is also called the meaning of the Middle Way.’
  
  �云。诸法�自生。亦�从他生。�共�无因。是故知无生。
  
  It further states: ‘All dharmas are neither born spontaneously born from themselves. Nor are they born from others. As they are neither together with nor apart from causes [and conditions], they are therefore known to be unborn [of Non-Birth].’
  
  �维摩�云。虽知诸佛国�与众生空。而常修净土教化诸群生。
  
  Furthermore, the Vimalakirti Sutra states: 'Although knowing that all Buddha Lands and all sentient beings are of emptiness, constantly practise the Pure Land path to teach and transform the masses.'
  
  �云。譬如有人。造立宫室。若�空地。��无�。若�虚空。终�能�。
  
  It further states: 'For example, one builds a mansion. If relying on the empty ground, one can build at will and without obstruction. If relying on empty space, nothing can be accomplished in the end.'
  
  诸佛说法。常�二谛。����。而说诸法实相。
  
  When all Buddhas preach the Dharma, they often rely on the Two Truths [Conventional and Ultimate Truth]. Not destroying the falsely named, but to preach the true characteristics of all dharmas.
  
  智者。炽(chì)然求生净土。达生体ä¸�å�¯å¾—。å�³æ˜¯çœŸæ— ç”Ÿã€‚此谓心净故å�³ä½›åœŸå‡€ã€‚
  
  Wise ones, who earnestly aspire to be born in Pure Land, understand that the essence of birth is ungraspable, that it is truly Non-Birth. This is the meaning of ‘As when the mind is pure, Buddha Lands are pure.’
  
  愚者。为生所缚闻生。�作生解。闻无生。�作无生解。�知生者�是无生。无生�是生。
  
  Deluded ones, are bound by the concept of birth when they hear of birth, thus [mis]understanding it as [actual] birth. When they hear of Non-Birth, they [mis]understand it as ‘no birth’, not knowing that birth is Non-Birth, that Non-Birth is birth.
  
  ä¸�达此ç�†ã€‚横相是é�žã€‚çž (chÄ“ng)他求生净土。几许误哉。此则是谤法罪人。邪è§�外é�“也 ã€‚
  
  Not understanding this principle, they provoke much argument, deprecating others who seek birth in Pure Land. What a great mistake! They are thus slanderers of the Dharma, with misgivings and evil [mis]understanding like those of external paths.
  
  To be continued...

• sinweiy

  13 Sep 11, 11:32

   

  also to mention,  åŠŸå¤«æˆ�片 is the minimum standard for purelanders. that mean Amituofo is always in your heart/mind, and don't have other afflictive thoughts.

  就是你二�四�時念佛當中, �起雜念~~心中完全是一片佛號, 這�功夫�片~~

  
  1)功夫�片是什麼?
  
  �片,是指念佛相續,也就是說念佛能夠相續,�是工夫�片.
  
  2)一心�亂是什麼?
  
  ㄧ心�亂是指�念佛往生沒有疑惑,也就是說念念念佛能往生,ㄧ念念佛亦能往生,沒有疑惑�會動�.
  
  3. 兩者有何異�?
  
  (�)的部份,都是��念佛而說.
  (異)的部份,功夫�片是ㄧ心�亂�果的助緣.

  -----------

  念佛得力與å�¦çš„差別 http://www.youtube.com/watch?v=Eqia7olhhGc - MCK

  there used to be a monk (Yun-ke) who broke the precepts very badly, and he was afraid to reborn in hell realm. so he practice nianfo so diligently for 3 days, 3 night, and Amituofo came to him and told him that He will come and fetch him after 10 years when his life-span is up. but Yun-ke said he do not want the 10 years, as he might commit more evil karma. so Amituofo agreed to fetch him on the next 3 days.  

  so Yun-ke's nianfo didn't really achieved 功夫æˆ�片, as if so, he would be able to withstand for 10 years. 功夫æˆ�片is part of 念佛三昧. so his kind of temp 功夫æˆ�片is something we all can achieve. why cannot achieve is because we cannot let go and still have some love issues. letting go is also very important.

  /\

   

• Dawnfirstlight

  13 Sep 11, 14:41

  Originally posted by sinweiy:

   

  also to mention,  åŠŸå¤«æˆ�片 is the minimum standard for purelanders. that mean Amituofo is always in your heart/mind, and don't have other afflictive thoughts.

  就是你二�四�時念佛當中, �起雜念~~心中完全是一片佛號, 這�功夫�片~~

  
  1)功夫�片是什麼?
  
  �片,是指念佛相續,也就是說念佛能夠相續,�是工夫�片.
  
  2)一心�亂是什麼?
  
  ㄧ心�亂是指�念佛往生沒有疑惑,也就是說念念念佛能往生,ㄧ念念佛亦能往生,沒有疑惑�會動�.
  
  3. 兩者有何異�?
  
  (�)的部份,都是��念佛而說.
  (異)的部份,功夫�片是ㄧ心�亂�果的助緣.

  -----------

  念佛得力與å�¦çš„差別 http://www.youtube.com/watch?v=Eqia7olhhGc - MCK

  there used to be a monk (Yun-ke) who broke the precepts very badly, and he was afraid to reborn in hell realm. so he practice nianfo so diligently for 3 days, 3 night, and Amituofo came to him and told him that He will come and fetch him after 10 years when his life-span is up. but Yun-ke said he do not want the 10 years, as he might commit more evil karma. so Amituofo agreed to fetch him on the next 3 days.  

  so Yun-ke's nianfo didn't really achieved 功夫æˆ�片, as if so, he would be able to withstand for 10 years. 功夫æˆ�片is part of 念佛三昧. so 功夫æˆ�片is something we all can achieve. why cannot achieve is because we cannot let go and still have some love issues. letting go is also very important.

  /\

   

  
  Some people commented why must Buddhists be so diligent in reciting Amituofo and chanting. They feel that it is very tiring. I told them that if they know more about rebirth, they would think that reciting Amituofo and chanting are nothing compare to the suffering of rebirth. To be born again and again is even more tiring and suffering than chanting and reciting Amituofo.

• 2009novice

  20 Sep 11, 23:19

  净土å��疑论 (3) 
  Treatise on Ten Doubts about Pure Land (Part 3)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第三疑: å��念一佛疑 
  
  问。�方诸佛。一切净土。法性平等。功德亦等。行者普念一切功德。生一切净土。
  
  Doubt of Particular Mindfulness of One Buddha
  
  Question 3: All the Buddhas of ten directions, and all their Pure Lands have Dharma-nature [qualities] that is equal, with their merits likewise equal. Practitioners should be universally mindful of all their merits, to be born in all Pure Lands.
  
  今乃�求一佛净土。 与平等性乖。 云何生净土。
  
  Now then, to particularly aspire for birth in one Buddha’s Pure Land, this contradicts with the nature of equality [equanimity]. Why speak of birth in [that] Pure Land?
  
  答曰。 一切诸佛土。 实皆平等。 但众生根�。 浊乱者多。 若�专系一心一境。 三昧难�。 专念阿弥陀佛。 �是一相三昧。 以心专至。 得生彼国。
  
  Answer: All Buddhas’ Pure Lands are in reality all equal. But sentient beings' [good] roots are dull, and those confused [polluted and scattered] by [the Five] Corruptions are many.
  
  若�专系一心一境。 三昧难�。
  
  If one does not focus on fastening one’s mind to one subject [to develop single-pointedness], Samadhi is difficult to accomplish.
  
  专念阿弥陀佛。 �是一相三昧。 以心专至。 得生彼国。
  
  Focus on mindfulness of Amituofo is Single Mark [Form] Samadhi. With the mind focused sincerely, birth in Pure Land is attained.
  
  如�愿往生�云。普广��问佛。�方悉有净土。世尊何故�赞西方弥陀净土。专�往生。
  
  As the 'Sutra of Rebirth According to One's Vows' states, Universal Greatness Bodhisattva asked the Buddha, 'The ten directions all have Pure Lands. Why does the World-honoured One particularly praise the Western Pure Land of Amituofo, focusing on urging to be reborn there?'
  
  佛告普广。阎浮�众生。心多浊乱。
  
  The Buddha answered Universal Greatness, 'Sentient beings of Jambudvipa have minds much [polluted and scattered] confused by the [Five] Corruptions.
  
  为此�赞西方一佛净土。使诸众生。专心一 境。�易得往生。
  
  To hereby particularly praise the Western Pure Land of one Buddha will enable all sentient beings to focus their minds on one subject [for single-pointedness], and to easily attain rebirth.
  
  若总念一切佛者。念佛境宽。则心散漫。三昧难�。故�得往生。
  
  If collectively mindful of all Buddhas, as the scope of mindfulness of Buddhas is broad, the mind is thus scattered [undisciplined], and Samadhi is difficult to be accomplished. Therefore, one is not able to attain rebirth.'
  
  �求一佛功德。与一切佛功德无异。 以�一佛法性故。为此念阿弥陀佛。�念一 切佛。
  
  Furthermore, to seek one Buddha’s merits and all Buddhas’ merits has no difference. As all Buddhas have one common Dharma-nature, to thus be mindful of Amituofo is to be mindful of all Buddhas.
  
  生一净土。�生一切净土。
  
  To be born in one Pure Land is to be born in all Pure Lands.’
  
  故�严�云。一切诸佛身。�是一佛身。一心一智慧。力无�亦然。
  
  Thus, the Avatamsaka Sutra states: ‘All Buddhas’ bodies are one Buddha’s body. They are of one mind and one wisdom. Their [ten] powers and fearlessness is likewise so.’
  
  �云。譬如净满月。普应一切水。影�虽无�。本月未曾二。 如是无�智。�就等正觉。应现一切刹。佛身无有二。
  
  ‘For example, like a pure full moon, which reflects universally in all waters, though its reflections are immeasurable, the original moon has never become two. As such is the unobstructable wisdom attained in [Unsurpassable; Supreme Equal] Right Awakening: 无上正等正觉: 阿耨多罗三è—�三è�©æ��: Anuttara Samyak Sambodhi: Buddhahood]. Responding and manifesting in all worlds, the Buddha body has no second.’
  
  智者以譬喻得解。智者若能达一切月影å�³ä¸€æœˆå½±ã€‚一月影å�³ä¸€åˆ‡æœˆå½±ã€‚月影无二。故一佛å�³ä¸€åˆ‡ä½›ã€‚一切佛å�³ 一佛。法身无二。故炽然念一佛时。å�³æ˜¯å¿µä¸€åˆ‡ä½›ä¹Ÿã€‚ 
  
  The wise attain understanding via this metaphor. If the wise can reach the understanding that all the moon reflections are one moon's reflection, that one moon's reflection is all the moon reflections, that the moon and the reflections are not two, this is how [one understands] that one Buddha is all Buddhas, and all Buddhas are one Buddha, as the Dharmakaya is not two. Therefore, being earnestly mindful of one Buddha, is to be mindful of all Buddhas.
  
  To be continued...

• 2009novice

  20 Sep 11, 23:20

  净土å��疑论 (4) 
  Treatise on Ten Doubts about Pure Land (Part 4)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第四疑: å��求一土疑   
  
  问曰。等是念求生一佛净土。何��方佛土中。�念一佛净土�得往生。何须�念西方弥陀佛耶。
  
  The Fourth Doubt: Doubt of Particular Aspiration for One Pure Land
  
  Question: Similar to being mindful of the aspiration to be born in one Buddha’s Pure Land, why not, within the ten directions’ Buddha Lands, be mindful of any one Buddha’s Pure Land as one wishes, to be reborn [there]? Why is there the need to be particularly mindful of the Western Amituofo?
  
  答曰。 凡夫无智。�敢自专。 专用佛语。 故能�念阿弥陀佛。
  
  Answer: As ordinary beings are without wisdom they should not boldly choose by themselves. Focusing on relying upon the Buddha’s words, this is why we are particularly mindful of Amituofo.
  
  云何用佛语。 释迦[牟尼佛]大师一代说法。 处处圣教。 唯�众生。 专心�念阿弥陀佛。 求生西方��世界。 如无�寿�观�往生论等。 数�余部�论文等。 殷勤指授。 �生西方。 故�念也。
  
  How to speak of relying upon the Buddha’s words? Our great teacher Shakyamuni Buddha preached the Dharma all his life, giving noble [sacred] teachings everywhere, only to encourage sentient beings to focus their minds on being particularly mindful of Amituofo, to aspire to be born in the Western Land of Ultimate Bliss. Such as the ‘Immeasurable [Infinite] Life Sutra’, ‘Contemplation Sutra’, ‘Rebirth Treatise’ et cetera, numbering more than ten sutras, commentaries, essays et cetera, which instruct and guide so with deep sincerity, encouraging birth in the West. Therefore, there is this particular mindfulness.
  
  �弥陀佛别有大悲四�八愿。 接引众生。
  
  Furthermore, Amituofo exclusively has forty-eight greatly compassionate  vows to receive and guide sentient beings.
  
  �观�云。 阿弥陀佛有八万四�相。 一一相有八万四�好。 一一好放八万四�光明。 �照法界。 念佛众生。 摄���。 若有念者。 机感相应。 决定得生。
  
  Furthermore, the ‘Contemplation Sutra’ states: ‘Amituofo has 84,000 [physical] characteristics. Each characteristic has 84,000 [secondary] marks [forms] of excellence. Each mark of excellence emits 84,000 [rays of] lights, pervading and illuminating the Dharma realm. Sentient beings who are mindful of the Buddha will be embraced and not forsaken. If there are those mindful, there will be opportunities for correspondence and response, and they will definitely attain birth [in his Pure Land].’
  
  �阿弥陀�。 大无�寿�。 鼓音王陀罗尼�等云。 释迦佛说�时。 皆有�方�沙诸佛。 舒其舌相。 �覆三�大�世界。 ��一切众生念阿弥陀佛。 乘佛大悲本愿力故。 决定得生��世界。
  
  Furthermore, the ‘Amitabha Sutra’, the ‘Greater Immeasurable Life Sutra’, ‘King of the Sound of Drum Dharani Sutra’ et cetera  state so, that when Shakyamuni Buddha preached these sutras, all the Buddhas of the ten directions, as numerous as the grains of sand in the Ganges River, spread and stretched their tongues to pervade and cover the three thousand great thousand world system, bearing testimony that all sentient beings who are mindful of Amituofo, as they rely on the power of the Buddha’s great compassionate original [fundamental; root] vows, will definitely attain birth in the Land of Ultimate Bliss.
  
  当知阿弥陀佛与此世界。 �有因缘。 何以得知。 无�寿�云。末世法�之时。 特驻此�。 百年在世。 接引众生。 往生彼国。 故知阿弥陀佛与此世界��众生。 �有因缘。 其余诸佛。 一切净土。 虽一�两�。 略�往生。 �如弥陀佛国。 处处�论。 殷勤�咛。 �往生也。
  
  We should know that Amituofo and this world has particular[ly great] affinity (karmic causes and conditions). How is this known? The Immeasurable Life Sutra states: ‘In the latter days of the Dharma-Ending Age, this sutra will be specially upheld [defended], for a hundred [more] years in this world, to receive and guide sentient beings for rebirth in that land.’ This is how we know that Amituofo and this world’s extremely evil sentient beings have particular[ly great] affinity. The rest of all other Buddhas and their Pure Lands, though a sutra or two sutras generally encourage rebirth in them, are not comparable to Amituofo’s Buddha Land, which sutras and commentaries everywhere, with deep sincerity, repeatedly urge for rebirth within.
  
  To be continued...

• 2009novice

  26 Sep 11, 22:06

  净土å��疑论 (5) 
  Treatise on Ten Doubts about Pure Land (Part 5)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第五疑: 具缚得生疑 
  
  问。具缚凡夫。�业厚�。一切烦�。一毫未断。
  
  The Fifth Doubt: Doubt of Attaining Birth Though Being Bound
  
  Question: Ordinary beings bound by afflictions have negative karma that is thick and heavy, with all afflictions not in the least severed yet.
  
  西方净土。出过三界。具缚凡夫。云何得生。
  
  The Western Pure Land is outside of and beyond the Three Spheres. How can ordinary beings bound by afflictions attain birth there?
  
  答。有二�缘。一者自力。二者他力。自力者。此世界修�。 实未得生净土。
  
  Answer: There are two kinds of conditions. The first is Self-power. The second is Other-power. Practitioners of Self-power, who in this world cultivate the path, have in reality yet to attain birth in Pure Land. 
  
  是故璎��云。始从具缚凡夫。未识三�。
  
  As thus, the Garland Sutra states: From the beginning, ordinary beings bound by afflictions have yet to know the Triple Gem,
  
  ����心。以信为本。�在佛家。以戒为本。���戒。身身相续。
  
  They should first cultivate Bodhicitta, with [cultivating] faith as their main practice, stay in the family of the Buddha,  with upholding the precepts as their main practice, receiving the Bodhisattva precepts life after life successively and continually.
  
  戒行�阙(quē)�一劫二劫三劫。始至��心�。如是修行�信�波罗蜜等无�行愿。相续无间。满一万劫。方始至第六正心�。
  
  If the practice of precepts is not transgressed for one kalpa, two kalpas, three kalpas, only then will they attain the First Abode of the Aspiration of Bodhicitta. Thereafter cultivating the Ten Faiths, Ten Paramitas, other countless practices and vows, continually and without interruption, filling ten thousand kalpas, only then will they attain till the Sixth Abode of Right Mind.
  
  若更增进。至第七ä¸�退ä½�。å�³ç§�性ä½�。此约自力。å�’(cù)未得生净土。
  
  If they are more continually diligent , they will attain the Seventh Abode of Non-Retrogression, which is the stage of the seed of Buddhahood [assured of eventual Buddhahood]. If relying so, [only] on Self-power, even to the end, they will yet to attain birth in Pure Land.
  
  他力者。若信阿弥陀佛大悲愿力摄�念佛众生。�能���心。行念佛三昧。厌离三界。身起行施戒修�。于一一行中。回愿生彼弥陀净土乘佛愿力。机感相应。�得往生。
  
  For those who rely on Other-power [too], if they have faith that the power of Amituofo’s great compassionate vows can receive sentient beings who are mindful of him, and are able to cultivate Bodhicitta, practise the Samadhi of Buddha Mindfulness, become weary of and wish to leave the Three Spheres, practise generosity, morality and cultivated blessings, and in the midst of each practice, dedicate them for the vow to be born in that Pure Land of Amituofo while relying on the Buddha’s power of vows, there will be divine response in accordance, and they will attain birth there.
  
  是故��婆沙论云。于此世界修�有二�。一者难行�。二者易行�。 难行者。在于五浊�世。于无�佛时。求阿鞞跋致。甚难�得。此难无数尘沙。说��尽。略述三五。
  
  As thus, the Treatise on the Ten Abodes of Bodhisattvas states: In this world, there are two ways of cultivating the path. The first is the Path of Difficult Practice. The second is the Path of Easy Practice. Practitioners of the Path of Difficult Practice, in this Evil Age of Five Corruptions and in the ages of countless Buddhas, aspire to become Avaivartikas, which is very difficult to attain. The difficulties are as innumerable as specks of dust and grains of sand, which cannot be fully spoken of. To briefly describe from many are five examples:
  
  一者外�相善。乱��法。二者无赖�人。破他胜德。三者颠倒善果。能�梵行。四者声闻自利。障于大慈。 五者唯有自力。无他力�。譬如跛(bǒ)人步行。一日�过数里。�大辛苦。谓自力也。
  
  The first, is that external paths are befriended, confusing the Bodhisattva Dharma [practices]. The second, is that shameless evil persons  destroy their excellent virtues. The third, is that inverted fruits of goodness can spoil pure practices. The fourth, is that [they might become] Shravakas [who only] benefit themselves, which obstructs great loving-kindness. The fifth, is that they only have Self-power, without Other-power for support. For example, a lame person walking  in a day cannot go beyond a number of miles.  Such is the extreme great hardship. This is called Self-power.  
  
  易行é�“者。谓信佛语教念佛三 昧。愿生净土。乘弥陀佛愿力摄æŒ�。决定往生ä¸�疑也。如人水路行。藉(jiè)船力故。须臾(yú)å�³è‡³å�ƒé‡Œã€‚谓他力也。譬如劣夫从转轮王。一日一夜周行(háng)四天下。é�žæ˜¯è‡ªåŠ›ã€‚转轮王力也。
  
  Practitioners of the Path of Easy Practice, because of faith in the Buddha's words and teachings on the Samadhi of Buddha Mindfulness, and aspiration to be born in Pure Land, they ride on the protection from power of Amituofo’s vows, and will definitely be reborn [there], without doubt. Like a person travelling by water, because of relying on the power of the boat, requires only a little while to travel to a thousand miles, this is called Other-power. For example, an inferior being who follows a Wheel-turning King can, within one day and one night, traverse around the four continents. This is not through Self-power, but the Wheel-turning King’s power.
  
  若言有�凡夫�得生净土者。亦�有�凡夫应�得�佛身。然念佛三昧。并无�善根所起。有�凡夫。�分得�佛身粗相也。���微细相。
  
  If one says ordinary beings with [spiritual] leakages cannot attain birth in Pure Land, does this also mean ordinary beings with leakages should not be able to perceive the Buddha’s body? However, with the Samadhi of Buddha Mindfulness, good roots without leakages arise. Ordinary beings with leakages, with corresponding degrees, attain perception of the coarse form of the Buddha’s body, while Bodhisattvas perceive the refined and subtle form.
  
  净土亦尔。虽是无�善根所起。有�凡夫�无上��心。求生净土常念佛。 故��烦�。得生净土。�分得�粗相。���微妙相。此何所疑。
  
  Likewise is this for [birth in] Pure Land. Although it arises from good roots without leakages, ordinary beings with leakages who cultivate the unsurpassable Bodhicitta, aspire to be born in Pure Land, and are constantly mindful of Buddha. Because of [being able to] subdue and eradicate afflictions, they attain birth in Pure Land. With corresponding degrees, they attain perception of the coarse forms [of Pure Land], while Bodhisattvas perceive the refined and wondrous forms. What is there to doubt here?
  
  故�严�说。一切诸佛刹。平等普严净。众生业行异。所����。�其义也。
  
  Thus, the Avatamsaka Sutra thus states: All Buddha lands are equal and universally majestic and pure. As sentient beings’ karma and actions differ, what they each perceive is not the same. This is the meaning [of that said earlier].
  
  To be continued

• 2009novice

  8 Oct 11, 18:51

  净土å��疑论 (6) 
  Treatise on Ten Doubts about Pure Land (Part 6)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第六疑: 生彼�退疑
   
  问。设令具缚凡夫。得生彼国。邪�三毒等常起。云何得生彼国。�得�退。超过三界。
  
  The Sixth Doubt: Doubt of Non-Retrogression Upon Birth [There]
  
  Question: If ordinary beings bound by afflictions are able to attain birth in that land, with evil views and Three Poisons et cetera frequently arising, how can they attain birth in that land, which is to attain Non-Retrogression and transcendence of the Three Spheres?
  
  答。得生彼国。有五因缘�退。云何为五。一者阿弥陀佛大悲 愿力 。摄�故得�退。
  
  Answer: Those who attain birth in that land have five causes and conditions [factors] for Non-Retrogression. What are stated to be the five? First, as Amituofo’s power of his great compassionate vows embrace and protect them, this is how Non-Retrogression is attained.
  
  二者佛光常照故。��心常增进�退。
  
  Second, as the Buddha’s light always shines [upon them], their Bodhicitta constantly progresses [enhances] and never retrogresses.
  
  三者水鸟树林。风声��。皆说苦空。闻者常起念佛念法念僧之心。故�退。
  
  Third, as sounds of the ponds, birds, forests, winds and [vocal] music all preach the Dharma of suffering (dissatisfaction) and emptiness, the listeners constantly give rise to mindfulness of the Buddha(s), mindfulness of the Dharma, and mindfulness of the Sangha, this is how there is Non-Retrogression.
  
  四者彼国纯诸��。以为良�。无�缘境。外无神鬼魔邪。内无三毒等烦�毕竟�起。故�退。
  
  Fourth, as being with all pure Bodhisattvas of that land as virtuous [spiritual] friends, without the environment of evil conditions, without evil gods, ghosts and demons outside, and without the Three Poisons et cetera within, afflictions  do not arise at all, this is how there is Non-Retrogression.
  
  五者生彼国�寿命永劫。共��佛�等。故�退也。
  
  Fifth, as those born in that land immediately have life spans of eternal [unlimited] kalpas, together equally similar to that of the Bodhisattvas and Buddhas, this is how there is Non-Retrogression.
  
  在此�世。日月短促。�阿僧祇劫。��起烦�。长时修�。云何�得无生�也。此�显然。�须疑也。
  
  In this evil world [age], the days and months are brief and pressing. Having passed through asamkheya kalpas [in Pure Land], continually not giving rise to afflictions, and with [such] a long time for cultivating the path, how can it be stated that the Tolerance of Non-Birth cannot be attained? As this principle is evident [obvious], there is no need for doubt!
  
  To be continued

• 2009novice

  8 Oct 11, 18:52

  净土å��疑论 (7) 
  Treatise on Ten Doubts about Pure Land (Part 7)
  
  隋(suī)天�智者大师说
  As Taught by Great Master Zhi Zhe of Sui Dynasty (581-618)
  (Translated to English by Shen Shi'an 沈时安)
  
  第七疑: 易生弥勒疑 
  
  问。弥勒��。一生补处。�得�佛。上��善。得生彼处。�弥勒��。�从下生三会之中。自然而得圣果。何须求生西方净土耶。
  
  The Seventh Doubt: Doubt of Easiness of Birth in Tushita
  
  Question: Maitreya Bodhisattva is an Ekajati-pratibuddha [one lifetime away from Buddhahood], and will soon attain Buddhahood. Practising the highest quality of the Ten Wholesome Deeds, one will attain birth in that place [Tushita Heaven’s Inner Court], to perceive Maitreya Bodhisattva, and be able to follow his descent [to this world], to be within his three teaching assemblies, and naturally attain the fruits of sainthood. Why is there the need to aspire for birth in the Western Pure Land then?
  
  答。求生兜率。一日闻��佛。势欲相似。若细比校。大有优劣。且论二�。
  
  Answer: Aspiring to be born in Pure Land and in Tushita, one can listen to and see the [future] Buddhas within one day. By appearance, these aspirations are similar, but if we scrutinise more closely to compare, there are great advantages and disadvantages. We shall just discuss two kinds.
  
  一者纵��善。��得生。何以得知。
  
  First, even if the Ten Wholesome Deeds are upheld, this, as feared, cannot lead to attainment of birth [there]. How is this known?
  
  弥勒上生�云。行众三昧。深入正定。方始得生。
  
  The ‘Sutra of Maitreya’s Ascension’ states: Various forms of Samadhi should be practised, to deeply enter Right Concentration .Only then, can one attain birth [there].’
  
  更无方便接引之义。�如阿弥陀佛本愿力光明力。但有念佛众生。摄���。
  
  Other than this, there is no skilful means of receiving and guiding meant, which is not equal to Amituofo’s power of his original vows and the power of his [bright] light [of blessings]. So long as there are sentient beings who are mindful of [Amitabha] Buddha, they will be embraced and not forsaken.
  
  �释迦佛。说��教门。方便接引。殷勤��。生彼净土。但众生能念弥陀佛者。机感相应。必得生也。如世间慕人能�慕者。机会相投。必�其事。
  
  Furthermore, Shakyamuni Buddha preached about the nine grades of methods for teaching, as skilful means for receiving and guiding, instructed and guided with deep sincerity, to send and urge beings to [reach] that Pure Land. So long as sentient beings can be mindful of Amituofo, there will be opportunities for correspondence and response, and they will definitely attain birth [in his Pure Land]. Similar to how an admirer in this world can receive the admired when an opportunity agrees with each other, this matter [of attaining birth] will definitely be accomplished.
  
  二者兜率天宫。是欲界退�者多。无有水鸟树林风声��。众生闻者。悉念佛���心。��烦�。
  
  Second, the Palace of Tushita Heaven is within the Sphere of Desire, where those who retrogress are many, where there are no sounds of ponds, birds, forests, winds and [vocal] music, with which sentient beings who hear them, are all mindful of [Amitabha] Buddha, cultivate Bodhicitta, subdue and rid  afflictions. 
  
  å�ˆæœ‰å¥³äººã€‚皆长诸天爱。著(zhuó)五欲之心。å�ˆå¤©å¥³å¾®å¦™ã€‚诸天耽(dÄ�n)玩。ä¸�能自勉。
  
  Furthermore, there are wo(men) [there], who all are able to increase all heavenly attachments, tainting the mind with the five desires. Furthermore, the devis [goddesses] are refined and wondrous, and all the gods [devas and devis] are indulgent in pleasure, not able to exert themselves [spiritually].
  
  �如弥陀净土水鸟树林风声��。众生闻者。皆生念佛���心。��烦�。
  
  This is not equal to Amituofo’s Pure Land, where there are sounds of ponds, birds, forests, winds and [vocal] music, with which sentient beings who hear them, are all mindful of [Amitabha] Buddha, cultivate Bodhicitta, subdue and rid afflictions. 
  
  å�ˆæ— å¥³äººäºŒä¹˜ä¹‹å¿ƒã€‚纯一大乘。清净良伴。为此烦æ�¼æ�¶ä¸šã€‚毕竟ä¸�起。é�‚(suì)至无生之ä½�。
  
  Furthermore, there are no women or beings with aspirations of the two vehicles. There are beings only of the great vehicle, who are peaceful and pure companions with the same goal. Due to this, afflictions and evil karma cannot arise at all, until the Stage of Non-Birth is attained.   
  
  如此比校。优劣显然。何须致疑也。
  
  Comparing thus, the advantages and disadvantages are evident [obvious]. Why is there need or cause for doubt?
  
  如释迦佛在世之时。大有众生。�佛�得圣果者。如�沙。弥勒出世亦尔。大有�得圣果者。未如弥陀净土。
  
  Similar to when Shakyamuni Buddha was in this world, the great number of sentient beings who saw [met] the Buddha but did not attain the fruits of sainthood is similar to [the number of the grains of] the Ganges River’s sand. When Maitreya [Bodhisattva] comes into this world [and becomes a Buddha], it is likewise. A great number will not attain the fruits of sainthood. [This is so as this world will] yet to be similar to Amituofo’s Pure Land.
  
  但生彼国已。悉得无生法�。未有一人退�三界。为生死业缚也。
  
  So long as there is birth in that land, all will attain the Tolerance [Patience] of Non-Birth. There is yet to be one person [there] who retrogresses to the Three Spheres, to be bound by the karma of birth and death.
  
  å�ˆé—»è¥¿å›½ä¼ äº‘。有三è�© è�¨ã€‚一å��æ— è‘—(záo)。二å��世亲。三å��师å­�觉。
  
  Furthermore, this is learnt from the Records of the Western Land [India], which states that there were three Bodhisattvas. The first is called Asanga. The second is called Vasubandhu. The third is called Simhabodhi.
  
  此三人契志�生兜率愿�弥勒。若先亡者。得�弥勒。誓�相报。
  
  These three persons agreed on the goal together, to be born in Tushita out of the aspiration to see [meet] Maitreya. The first to die and attain sight of Maitreya, is to vow to return, to inform the others.
  
  师�觉�亡。一去数年��。�世亲无常临终之时。无著语云。��弥勒。��相报。世亲去已三年始�。
  
  Simhabodhi died first. A number of years passed but there was no return. Later, when Vasubandhu was approaching death due to impermanence, Asanga said to him, ‘After you see Maitreya, immediately return to inform me.’ Only then, after having left for three years, did Vasubandhu return to inform him.
  
  无著问曰。何�如许多时始�。世亲报云。至彼天中。�弥勒��一�说法。旋绕��相报。为彼天日长故。此处已�三年。
  
  Asanga asked, ‘Why did you take so much time to return?’ Vasubandhu replied, ‘Having arrived within that heaven, after listening to Maitreya Bodhisattva preach the Dharma in one seating and circumambulating [him], I immediately returned to inform you. As that heaven’s days are long, it is already three years for this world.’
  
  �问。师�觉今在何处。世亲报云。师�觉为�天�。五欲自娱。在外眷属。从去已�。总��弥勒。
  
  [Asanga] further asked, ‘Where is Simhabodhi now?’ Vasubandhu replied, ‘For receiving heavenly pleasures, Simhabodhi is amusing oneself with the five desires, like an external relative [of Maitreya]. From his departure till now, he has not seen [met] Maitreya after all.
  
  诸���。生彼尚著五欲。何况凡夫。为此愿生西方定得�退。�求生兜率也。
  
  All minor Bodhisattvas who are born there are still tainted by the five desires, furthermore ordinary beings. Due to this, aspire to be born in the West[ern Pure Land] to be assured of attaining Non-Retrogression, and not aspire to be born in Tushita.
  
  To be continued