Compilation of Serenity Bliss-7

Secondly, clarifying the denial of the deviant views and evil attachment. There are nine points:

1. To deny the allegations that Great Vehicle is without marks, deviant views and lop-sided attachment.

2.Explaining the Bodhisattva’s love and views of Great Compassion

3.To deny the allegation there is no dharma outside the concentrated mind

4.To deny the allegation of seeking to be born in the defiled lands and the unwillingness to be born in the Pure Land

5.To deny the allegations that people who are born in the Pure Land are attached to joyful bliss.

6.To deny the allegations that seeking a rebirth in the Pure Land is the small vehicle.

7.To deny the allegations it is better to seek a rebirth in the Tushita Heaven instead of Pure Land.

8.Clarifying the points that it is better to be born in the West than to be born in the Pure Lands in the ten directions.

9.A brief explanation on Other Time

• 第二，明破異見邪執者，就中有其九番：

第一，破妄計大乘無相，異見偏執；

第二，會通菩薩愛見大悲；

第三，破繫心外無法；

第四，破願生穢國，不願往生淨土；

第五，破若生淨土，多喜著樂；

第六，破求生淨土，非是小乘；

第七，破求生兜率，勸不歸淨土；

第八，會通若求生十方淨土，不如歸西；

• 第九，料簡別時之意。

1.To deny the allegations that Great Vehicle is without marks, deviant views and lop-sided attachment.

There are two points:

A. General meanings are discussed so that the later scholar can understand clearly rights and wrongs, to leave deviant views and retain proper views.

 B. expansively giving the right view to destroy wrong views.

第一，破大乘無相妄執者，就中有二：一總生起，欲令後代學者明識是非，去邪向正；第二廣就繫情，顯正破之。

A

General Meaning: In the Great Vehicle of Profound Treasury, there are names and meaning equivalent to dust motes and sands.

That is why in the Nirvana Sutra, the Northern translation 33^rd Roll, the Southern translation 31^st Roll, it is thus stated,

‘In one Name there are immeasurable meanings. In one meaning, there are immeasurable Names.’ It is necessary to read all the Sutras before we can truly understand the aim of that sect. It is unlike the Small Vehicle, the worldly books, the meaning is fully explained in the passages, the reasons are given completely. But the Pure Land is very deep and profound. In the Sutras and Shastra, there are apparent meanings and hidden meanings. As such a mundane man will give rise to all kinds of interpretation. I am worried that many fawn languages, blind guesses and one-sided attachment are used to mislead the living beings who are confused and ignorant, and thus hinder them from attaining a rebirth. So, I list out some points to break down wrong interpretations.

一總生起者，然大乘深藏，名義塵沙。是故《涅槃經》（北本卷三三、南本卷三一意）云：「一名無量義，一義無量名。」要須遍審眾典，方曉部旨；非如小乘、俗書，案文畢義，何意須然。但淨土幽廓，經論隱顯，致令凡情種種圖度，恐涉諂語刀刀，百盲偏執，雜亂無知，妨礙往生。今且舉少狀，一一破之。

1. To deny the allegations that Great Vehicle is without marks.

第一，破妄計大乘無相 者：

Question, ‘Some people said that the Great Vehicle is without marks. Do not think about this and that. If we desire to be born in the Pure Land, this is an attachment to marks. This will further bind us to the samsara, to be more afflicted. Why should we seek to attain a rebirth?’

問曰：或有人言，大乘無相，勿念彼此，若願生淨土，便是取相，轉增漏縛，何用求之？

Answer, ‘People who are thinking this way are wrong. Why do I say this? All the Dharma which are spoken by the Buddha consists of two conditions. 1. They are in accord with the Dharma Nature, the Genuine principle. 2. They are in accord with the Double Truth. They say that the Great Vehicle is without thoughts. This is in accord with the Dharma Nature but slander the seeking without conditions. It means they are not in accord with the Double Truths. People who see like this fall into the view of extinction and emptiness. That is why in the Sutra of Unsurpassed Reliance, the first Roll it is thus stated, ‘The Buddha told Ananda, “If all living beings are attached to the view of a self as big as Mount Sumeru, I am not worried. Such a man is yet to leave the triple realm but he still believes in Cause and Effect. This is because he will not deny the existence of rewards and retributions. But if a man gives rise to the view of emptiness the size of a mustard seed, I will not allow this. Why is this so? People who harbour such views go against causes and effects. Most of them will fall into the evil paths. In future, they will be surely be born acting against my teaching.”’

答曰：如此計者，將謂不然。何者？一切諸佛說法，要具二緣：一依法性實理，二須順其二諦。彼計大乘無念，但依法性；然謗無緣求，即是不順二諦。如此見者，墮滅空所收。是故《無上依經》（卷上意）云：「佛告阿難：『一切眾生若起我見如須彌山，我所不懼。何以故？此人雖未即得出離，常不壞因果，不失果報故。若起空見如芥子，我即不許。何以故？此見者破喪因果，多墮惡道；未來生處，必背我化。』」

Now, I would like to exhort all practitioners, that in accord with the principle, there is No-birth. But the principle of the Double Truths is not seeking without conditions, that everyone can attain a rebirth.

In the 2^nd Roll Vimalakirti Sutra, it is thus stated, ‘Even though he contemplates the Buddha Lands and living beings are empty, he will always cultivate Pure Land to teach and transform all living beings.’

In the Vimalakirti Sutra the second roll, it is thus stated, ‘Even though he practices No doing (Apranlihita), he reveals the mark of having a body. This is the Bodhisattva Conduct. Even though he practises No arising, he cultivates all wholesome dharma. This is the Bodhisattva conduct.” This is the genuine evidence.

今勸行者，理雖無生，然二諦道理非無緣求，一切得往生也。是故《維摩經》（卷中意）云：「雖觀諸佛國，及與眾生空，而常修淨土，教化諸群生。」又，彼《經》（卷中）云：「雖行無作apranlihita，而現受身，是菩薩行。雖行無起，而起一切善行，是菩薩行。」是其真證也。

Question, ‘Nowadays, some worldly people practise no mark of Great Vehicle. They do not harbour the views of this and that, they do not abide by the marks of precepts either, how to explain such happenings?’

問曰：今世間有人行大乘無相，亦不存彼此，全不護戒相，是事云何？

Answer, ‘People who act in this way are very harmful. Why is this so? For example, in the Sutra of Great and Expansive Equality, (It refers to the 4^th Roll of the Dharani Sutra of the Great and Expansive Equality) it is thus stated, ‘The Buddha set the precepts for Upasakas, that they should not visit the households of widows and unmarried women. They should not visit the households which sell wines, dye the cloths, extracting oil, making leathers. Ananda asked the Buddha, “To whom does the World Honoured One set these precepts?” The Buddha told Ananda, “There are two types of practitioners. 1. The worldly practitioners 2. The practitioners who renounce the world. For those who renounce the world, I will not set these precepts. For the worldly practitioner, I am setting these precepts now. What are the reasons? All living beings are my sons. The Buddha is the parents of all living beings. I set these precepts to prohibit, to control such acts so that they can leave the world earlier to attain Nirvana.”’

答曰：如此計者，為害滋甚。何者？如《大方等經》（《大方等陀羅尼經》卷四意）云「佛為優婆塞制戒，不得至寡婦處女家、沽酒家、藍染家、押油家、熟皮家悉不得往來。阿難白佛言：『世尊為何等人制如斯戒？』佛告阿難：『行者有二種：一者在世人行，二者出世人行。出世人者，吾不制上事；在世人者，吾今制之。何以故？一切眾生悉是吾子，佛是一切眾生父母。遮制約勒，早出世間，得涅槃故。』」

2. Explaining the Bodhisattva’s love and views of Great Compassion

第二，會通菩薩愛見大悲者：

Question: According to the Great Vehicle Sagely Teaching, a Bodhisattva who gives rise to the Great Compassion of love and views on facing the living beings should renounce it. Now we exhort living beings to seek a rebirth in the Pure Land, is not this a mark of loving defilement, an attachment to marks?  By doing so, how can they stay away from the burden of worldly dust?

問曰：依大乘聖教，菩薩於諸眾生若起愛見大悲，即應捨離。今勸眾生共生淨土，豈非愛染取相？若為免其塵累也？

Answer, ‘The Bodhisattva’s conduct is based on two functions. What are they?

1. He is certified to the wisdom of the Prajna on Emptiness.

2. He is endowed with Great Compassion.

1. With the Wisdom on the Prajna of Emptiness he enters the six paths of transmigration but is not bound by the dust and defilement.

 2. Because of Great Compassion he is mindful of living beings, he will not dwell in Nirvana. A Bodhisattva dwells in the Double Truths, he can expediently renounce existence and non-existence.

He walks the middle path of obtaining and renouncing without going against the great principles. That is why in the 1^st Roll of the Vimalakirti Sutra, it is thus stated, ‘For example, a man desires to build a palace or a house in the empty land, there is no obstruction as he can build as he wishes. But if he wants to build them in the space, it is an impossible task. This is the same for a Bodhisattva. As he desires to bring living beings to accomplish the Path, he brings forth the Vows to attain a Buddha Land. This is the Vow to be born in the Buddha Land, not in emptiness.’

答曰：菩薩行法，功用有二。何者？一證空慧般若，二具大悲。一以修空慧般若力故，雖入六道生死，不為塵染所繫。二以大悲念眾生故，不住涅槃。菩薩雖處二諦，常能妙捨有無，取捨得中，不違大道理也。是故《維摩經》（卷上）云：「譬如有人，欲於空地造立宮舍，隨意無礙；若於虛空，終不能成。菩薩亦如是，為欲成就眾生故，願取佛國。願取佛國者，非於空也。」

3. To deny the allegation there is no dharma outside the concentrated mind  

There are two points:

1. Denying the emotional attachment 2. Questions and answers.

第三，破繫心外無法者，就中有二：一破計情，二問答解釋。

Question, ‘Or some people has said, ‘When we contemplate the Pure states, it influences our mind. Pure Land is everywhere when our mind is pure. Outside this mind you cannot find the Dharma. What is the point of going West?’

問曰：或有人言，所觀淨境，約就內心；淨土融通，心淨即是；心外無法，何須西入？

Answer, ‘The Pure Land of the Dharma Nature can be found everywhere in accord with the principles. It is limitless. This is the birth of no birth and only the Great Bodhisattva can enter. That is why in the Sutra of the Jewel Box of No Words, it is thus stated, ‘“Good, men, there is one Dharma which is enlightened by the Buddha. That is all the Dharma are neither coming nor going, neither causes nor conditions, neither birth nor extinction, neither thinking nor no thinking, neither increasing nor decreasing.”

答曰：但法性淨土，理處虛融，體無偏局，此乃無生之生，上士堪入。是故《無字寶篋經》（意）云：「『善男子，復有一法，是佛所覺。所謂諸法不去不來，無因無緣，無生無滅，無思無不思，無增無減。』

The Buddha told Rahula, “Can you understand and uphold the meaning of the Proper Dharma which I have spoken just now?” At that time, in the ten directions, nine billion Bodhisattvas said to the Buddha, “All of us can understand and uphold this Dharma Door. We will propagate it for living beings unceasingly.” The World Honoured One said, “All of you Good Men, this is shouldering the Bodhi on both shoulders. Such a man will obtain the continual eloquence. He will obtain the wholesome, pure worlds of all Buddhas. When he is about to pass away, he will see Amitabha Buddha and the Sagely Assemblies standing before him and he will attain a rebirth.” ‘

Those of the medium and inferior grades are unable to break down the attachment to marks. They have to rely on the causes and conditions for having faith in the Buddha to seek a rebirth in the Pure Land. When they arrive in that Land, they will still dwell in the land of marks. Again, it is thus stated, ‘If the conditions are gathered from the Origin, it means outside this mind there is no dharma. But if we differentiate the meaning of Double Truths clearly, the Pure Land can also be said as the Dharma Outside this Mind.’

佛告羅睺羅言：『汝今受持我此所說正法義否？』爾時十方有九億菩薩即白佛言：『我等皆能持此法門，當為眾生流通不絕。』世尊告言：『是善男子等，則為兩肩荷擔菩提。彼人即得不斷辯才，得善清淨諸佛世界。命終之時，即得現見阿彌陀佛與諸聖眾住其人前，得往生也。』」自有中下之輩，未能破相，要依信佛因緣，求生淨土。雖至彼國，還居相土。又云：「若攝緣從本，即是心外無法；若分二諦明義，淨土無妨是心外法也。」

2. Questions and answer:

Question, ‘As you have spoken that the birth of No-birth can only be attained by the Great Beings. The mediocre and inferior are unable to attain this. Do you make this judgement in accord with the human dharma or is there any evidence from the Sagely Teachings?’

二、問答解釋：

問曰：向言無生之生唯上士能入，中下不堪者，為當直將人約法作如此判，為當亦有聖教來證？

Answer, ‘In accord with the Shastra of Crossing Over with Great Wisdom, the 29^th. Roll, page 67, it is thus stated, ‘Bodhisattva who first bring forth the Bodhi Resolves are weak in potential and understanding. Even though they have brought the Bodhi Mind, most of them vow to seek a rebirth. Why is this so? For example, if a baby does not stay close to his parents who will take care of him, nurture him, he might fall into deep pits, into a well, get himself burnt, be eaten by a snake and other disasters. Or he might even die because a lack of milk. He needs the care of his parents who will wash him, feed him before he can grow up to take over the household duties. This is the same for a Bodhisattva. If he can bring forth the Bodhi Mind, he will surely wish to be born in the Pure Land, to stay close to all the Buddhas. By doing so, his Dharma body will grow continually.  Only then can he take over the household chores of Bodhisattvas. Only then can he help and relieve all living beings in the ten directions. Because of such benefits most Bodhisattvas vow to attain a rebirth in the Pure Land. ‘

答曰：依《智度論》（卷二九、六七意  ）云「新發意菩薩，機解軟弱，雖言發心，多願生淨土。何意然者？譬如嬰兒，若不近父母恩養，或墮阬、落井、火、蛇等難，或乏乳而死；要假父母摩洗養育，方可長大，能紹繼家業。菩薩亦爾，若能發菩提心，多願生淨土，親近諸佛，增長法身，方能匡紹菩薩家業，十方濟運。為斯益故，多願生也」。

Moreover, in the same Shastra, the 61^st Roll, page 66, it is thus stated, ‘It resembles the birdlings whose wings are not fully grown. We cannot force it to fly high. Firstly, it must rely on the forests to fly from branch to branch. When his wings are strong, only then it can leave the forests to fly in the sky. It is the same for a bodhisattva who has just brought forth the Bodhi Mind. Firstly, he must rely on the Vows to seek to be born before the Buddha. When his Dharma body is fully grown, he can travel in respond to the call of living beings, to benefit them.

又，彼《論》（卷六一、六六意  ）云：「譬如鳥子，翅翮未成，不可逼令高翔。先須依林傳樹，羽成有力，方可捨林遊空。新發意菩薩亦爾，先須乘願求生佛前，法身成長，隨感赴益。

Again, Ananda asked the Buddha, “Where should we teach the Paramita of No Marks?” The Buddha said, “This Dharma Door should be taught to the Bodhisattvas at the Avaivartika Ground. Why is this so? A young Bodhisattva who has just brought forth the Bodhi Mind on hearing the Door of No Mark Paramita, all his pure good roots will become extinct.”’ Furthermore, on arriving at that Land, all matters are settled. What is the point to argue over whether it is a deep or shallow principle?

又，阿難白佛言：『此無相波羅蜜，在何處說？』佛言：『如此法門，在阿毗跋致地中說。何以故？有新發意菩薩，聞此無相波羅蜜門，所有清淨善根悉當滅沒也。』」又來，但至彼國，即一切事畢，何用諍此深淺理也？

4 To deny the allegation of seeking to be born in the defiled lands and the unwillingness to be born in the Pure Land

第四，破願生穢土，不願生淨土者：

 Question: Some people may say they want to be born in the defiled land to teach living beings. They refuse to seek a rebirth in the Pure Land. What is your opinion?

問曰：或有人言，願生穢國教化眾生，不願往生淨土，是事云何？

Answer, ‘There is one way to do this. What is it? He has already attained non-retrogression. For the sake of teaching living beings of mixed evils, he can stay in defilement without being defiled. He can encounter evil states without any change in mind. He resembles the goose or the duck which can swim in the water yet it is not wet by the water. Such people can dwell in defilements to relieve the suffering beings. But if he is just a mundane man, I am afraid he has not cultivated enough to withstand changes and sufferings. He will change his mind in sufferings. If he wishes to rescue others, he may sink together with the drown man. It is like forcing a hen into the water, how can it not get wet?

答曰：此人亦有一徒。何者？若身居不退已去，為化雜惡眾生故，能處染不染，逢惡不變。如鵝鴨入水，水不能濕。如此人等，堪能處穢拔苦。若是實凡夫者，唯恐自行未立，逢苦即變，欲濟彼者，相與俱沒。如似逼雞入水，豈能不濕。

That is why in the 29^th Roll of the Shastra of Crossing Over with Great Wisdom, it is thus stated, ‘A mundane man who on bringing forth the mind desires to stay in the defiled land to relieve the sufferings of living beings. But this is not allowed by the Sagely One.’ Why is this so? In the 29^th Roll Nagarjuna Bodhisattva gives the following explanation, ‘For example, on a land which is covered up by ice for forty miles, a man brings a litre of hot soup and pours on it. At that time the ice seems to dissolve a bit. But after the long night until the next day, the ice there is higher than other places. This is the same for a mundane man who has brought forth the mind to relieve others’ sufferings here. Because he has to face many states of greed and hatred, he will become afflicted. As such he ends up in the evil paths.

是故《智度論》（卷二九意）云：「若凡夫發心，即願在穢土拔濟眾生者，聖意不許。」何意然者？龍樹菩薩釋（卷二九意）云：「譬如四十里冰，如有一人，以一升熱湯投之，當時似如少減，若經夜至明，乃高於餘者。凡夫在此發心救苦亦復如是，以貪瞋境界違順多故，自起煩惱，返墮惡道故也。」

5 To deny the allegations that people who are born in the Pure Land are attached to joyful bliss.

第五，破若生淨土多喜著樂者：

Question, ’Or some people say in the Pure Land there is only happiness. They are joyful and are attached to bliss. This will hinder them from cultivating the Path. Why should we be born there?’

問曰：或有人言，淨土之中唯有樂事，多喜著樂，妨廢修道，何須願往生也？

Answer, ‘As we know it is called the Pure Land, there is no defilements. If you say we will be attached to bliss, this is the afflictions of greedy love. How can it be known as purity? That is why in the 2^nd Roll of the Sutra of Immeasurable Lifespan, it is thus stated, ‘The men and devas in that Land travel here and there, advancing or stopping without any emotional ties.’ Moreover, in the first Roll of the Sutra of Immeasurable Lifespan, it is thus stated in the forty-eight vows, ‘If the man and devas from the ten directions who are born in my Land are thinking of their body and attached to it greedily, I will not certify to the Proper Enlightenment.’ In the second Roll of the Sutra of Immeasurable Lifespan, it is thus stated, ‘The men and devas in that Land are not attached to any comfort’. So, how can they be attached to bliss?

答曰：既云淨土，無有眾穢；若言著樂，便是貪愛煩惱，何名為淨？是故《大經》（卷下意）云：「彼國人天，往來進止，情無所繫。」又，（《大經》卷上意）四十八願云：「十方人天，來至我國，若起想念貪計身者，不取正覺。」《大經》（卷下意）又云：「彼國人天，無所適莫。」何有著樂之理也？

6 To deny the allegations that seeking a rebirth in the Pure Land is the small vehicle.

第六，破求生淨土非是小乘：

Question, ‘Some people say that seeking a rebirth in the Pure Land is the Small vehicle. Why should we cultivate it?

問曰：或有人言，求生淨土便是小乘，何須修之？

Answer, ‘This is not true. Why do I say this? It is because in the Teaching of the Small Vehicle there is no teaching on rebirth in Pure Land.

答曰：此亦不然。何以故？但小乘之教，一向不明生淨土故也。

7 To explain the vows to seek a rebirth in the Tushita Heaven instead of Pure Land.

第七，會通願生兜率，勸歸淨土者：

Question, ‘Some people wish to be born in the Tushita Heaven. They do not want to return to the West. What is your opinion?

問曰：或有人言「願生兜率，不願歸西」，是事云何？

Answer, ‘They feel the two places seem to be the same. They do not know the great differences in these two places. Here I list out the four differences. What are they?

答曰：此義不類，少分似同，據體大別，有其四種。何者？

1. Maitreya World Honoured One is teaching the Non- retreating Dharma Wheel for the Heavenly assemblies. Those who hear the Dharma are benefitted. This is known as having the same faith. There are also many who do not have faith, who are attached to bliss. Besides, the birth in the Tushita Heaven is at the retreating position. That is why in the Second Roll of the Dharma Flower Sutra, it is thus stated, ‘The triple realm is without solace as it resembles the burning house.’

一、彌勒世尊為其天眾轉不退法輪，聞法生信者獲益，名為信同；著樂無信者，其數非一。又來，雖生兜率，位是退處，是故《經》（《法華經》卷二）云：「三界無安，猶如火宅。」

2. Those who are born in the Tushita Heaven will live four thousand years. After passing away they will still fall down to the lower realm.

二、往生兜率，正得壽命四千歲，命終之後，不免退落。

3. Even though there are water and forests, the birds singing in a subtly harmonious way, the heavenly beings are born to enjoy the bliss as a condition. They naturally enjoy the five desires and do not practise the Sagely Path. But if we are born in the Pure Land of Amitabha Buddha, we will attain Avaivartika position once we are born. We will not retreat from our practice and we will not be born in the mixed births.  Moreover, we will dwell in the position of no-leakage and far-surpassing the triple realm. We will leave transmigration forever. Talking about the lifespan, we live as long as the Buddha. Our lifespan cannot be counted by using mathematics. In the forests, there are the water and birds which are able to speak the Dharma. On hearing the teaching, everyone will understand and attain enlightenment on the Path, will be certified to No-birth.

三、兜率天上，雖有水鳥樹林，和鳴哀雅，但與諸天生樂為緣，順於五欲，不資聖道。若向彌陀淨國，一得生者，悉是阿毗跋致，更無退人與其雜居；又復，位是無漏，出過三界，不復輪迴；論其壽命，即與佛齊，非算數能知；其有水鳥樹林，皆能說法，令人悟解，證會無生。

4. According to the Sutra of Immeasurable Lifespan, there is a comparison on one type of music. In the Gathas of Praise on Amitabha Buddha, in Praise of the Sutra, it is thus stated, ‘From the worldly Emperors until the Sixth Heaven, the music gets more wonderful by eight times as it goes higher up into the heavens. The music becomes more supreme by billions of millions times in comparison to the former heavens. The beautiful sounds of the jewel forests are greatly enhanced in the same way. Besides, there are the natural play of the wonderful music which produce the pure and harmonious Dharma sounds which bring great ease to the listeners. The clear and touching music far-surpasses the Lands in the ten directions. That is why I bow to the Bliss of Purity.

四、據《大經》，且以一種音樂比較者，《經讚》（《讚彌陀偈》）言：

「從世帝王至六天，音樂轉妙有八重，

展轉勝前億萬倍，寶樹音麗倍亦然。

復有自然妙伎樂，法音清和悅心神，

哀婉雅亮超十方，是故稽首清淨樂。」////////////////////////

8. Comparing the vows to return to the West is better than to attain a rebirth in the Pure Land in the ten directions

第八，較量願生十方淨土，不如歸西方者：

Question, ‘Some people said, ‘I want to be born in the Pure Lands in the ten directions. I do not want to go to the West. What is your opinion on this?’

問曰：或有人言「願生十方淨國，不願歸西方」，是義云何？

Answer, ‘This reasoning is unsuitable. I will give you three examples. What are they?

答曰：此義不類，於中有三。何者？

1. It is not because the Buddha Lands in the ten directions are not pure. But the states of Pure Land are expansive while the mind is muddled. When we narrow down the state, we can concentrate on it. That is why in the Sutra of attaining a rebirth in the ten directions as you desire, the 11^th Roll of Anointing the Summit Sutra, it is thus stated, ‘Pervasively Expansive Bodhisattva asked the Buddha, “World Honoured One, all the Buddha Lands in the ten directions are pure and adorned. So, why in many Sutras, the Pure Land of Amitabha Buddha in the West is praised especially, and living beings are exhorted to attain a rebirth there?’ The Buddha told Pervasively Expansive Bodhisattva, ‘Most of the living being dwell in confusion. Very few possess right mindfulness. As I wish the living beings to be resolute in vows so I praise that Land especially, to show the speciality. This is the difference for pointing out this Land. If they can cultivate in accord with the Vows, everyone will be benefitted.’

一、十方佛國非為不淨，然境寬則心昧，境狹則意專。是故《十方隨願往生經》（《灌頂經》卷一一意 ）云：「普廣菩薩白佛言：『世尊，十方佛土皆為嚴淨，何故諸經中偏歎西方阿彌陀國勸往生也？』佛告普廣菩薩：『一切眾生，濁亂者多，正念者少。欲令眾生專志有在，是故讚歎彼國，為別異耳。若能依願修行，莫不獲益。』」

2. The Pure Lands in the ten directions are pure but their states of profoundness cannot be determined. Amitabha Buddha’s Pure Land is the First Door of Pure Land. How do we know this? According to the Flower Adornment Sutra translated during the Jin Dynasty, the 29^th Roll, it is thus stated, ‘One Kalpa in the Saha world is equivalent to one day and night in the World of Ultimate Bliss. One Kalpa in the World of Ultimate Bliss is equivalent to one day and night in Kasaya Dhvaja World. In this way, the comparison in quality of being superior or inferior goes on until ten Asamkheyas times.’ So, we know that the World of Ultimate Bliss is the First Door to Pure Land. That is why all the Buddhas pervasively exhort us to seek a rebirth there. They do not remind us in this way about other Buddha Lands in other directions. That is why those who have faith are willing to seek a rebirth.

二、十方淨土雖皆是淨，而深淺難知；彌陀淨國乃是淨土之初門。何以得知？依《華嚴經》（晉譯卷 二九意）云「娑婆世界一劫，當極樂世界一日一夜；極樂世界一劫，當袈裟幢世界一日一夜。如是優劣相望，乃有十阿僧祇」，故知為淨土初門，是故諸佛偏勸也。餘方佛國都不如此丁寧。是故有信之徒，多願往生也。

3. As Amitabha Buddha’s Pure Land is the First Door to the Pure Lands, Saha world should be the end of the defiled lands. How do we know this? In the Sutra of the Mindfulness of the Proper Dharma, it is thus stated, ‘From here travelling to the North-east direction, there is a world by the name Sihe. The fields are full of triangular sands and rock. It rains three times a year. The wetness of the rain is not more than five inches. The people on that land survive by eating fruits and wearing tree barks. They seek to live but to no avail. They seek to die but it is not easy to die.

三、彌陀淨國既是淨土初門，娑婆世界即是穢土末處。何以得知？如《正法念經》云「從此東北，有一世界，名曰斯訶。土田唯有三角沙石，一年三雨，一雨濕潤不過五寸。其土眾生，唯食果子，樹皮為衣，求生不得，求死不得。

Moreover, there is a world which is full of tigers, wolves and animals, even snakes and scorpions. All of them can fly with wings. When they see each other, they will eat up one another, without differentiating the good or the bed ones.’ Is not this known as the first of the defiled lands? But, in the Saha world, the worthies and sages are also born here together with the mundane men. So, there is no doubt this is the end of the defiled land. As the Land of Serenity Bliss is the First Door of Pure Land it is closely connected with our world in the sequence if realms. It is easy to attain a rebirth there. Why are we not seeking a rebirth?

復有一世界，一切虎狼禽獸，乃至蛇蝎，悉皆有翅飛行，逢者相噉，不簡善惡」，此豈不名穢土始處？然娑婆依報，乃與賢聖同流，準此乃是穢土終處。安樂世界既是淨土初門，即與此方境次相接，往生甚便，何不去也？

9. According to the Shastra of Gathering in, there are points which are discord with this Sutra. This is a brief discussion on the meaning of other time.

Now in the Contemplation Sutra, the Buddha says that the rebirth of the inferior grade refers to those who have committed heavy offences. Before passing away, they encounter the Good Knowing Advisers and are able to accomplish ten recitations to attain a rebirth. According to the Shastra of Gathering in, it has commented that these words mean carry the meanings of ‘other time’. Again, from the ancient times till now those who has studied the Shastra of gathering in give the following comments, ‘The ten recitations at the death bed are planting the causes to attain a rebirth. He will not attain rebirth at that moment.  How do we know, in accord with the sixth roll on The explanation on Gathering in of Great Vehicle Shastra, translated by Zhen Di, it is thus stated, “It resembles the use of one gold coin to earn a thousand gold coins. This cannot happen in one day.” So, we know the accomplishment of ten recitations are planting the causes, not attaining a rebirth. So, it is known as the meaning of other times.’

第九，據《攝論》，與此經相違，料簡別時意語者：

今《觀經》中，佛說下品生人，現造重罪，臨命終時遇善知識，十念成就，即得往生。依《攝論》云「道佛別時意語」。又，古來通《論》之家多判此文云：

「臨終十念，但得作往生因，未即得生。何以得知？《論》（真諦譯《攝大乘論釋》卷六意）云：『如以一金錢，貿得千金錢，非一日即得。』故知十念成就者，但得作因，未即得生，故名別時意語。」

This interpretation is wrong. Why do I say so? If a Bodhisattva writes the Treatise or explain the Sutra, he is trying to give support to explain the Buddha’s mind, so that the Sagely one’s aim revealed. If a Treatise goes against the Sutra teaching, that should not be the way. Now he explains the Sutra as ‘other times’, saying the Buddha often teaches the Dharma by clarifying the causes and the corresponding fruitions in a clear manner, in accord with principles. Now, in this Sutra, it states that the offender has committed sins the whole life. At his death bed, he has accomplished the ten recitations to attain a rebirth, without discussing whether there are any past causes or not. This is the way the World Honoured One who wish to rescue the future offenders so that he will become good and renounce evil at his death bed. He will attain a rebirth relying on his recitations. That is why the past causes are hidden. This is the way the World Honoured One keep the beginning hidden, revealing the ends. The causes are hidden, only the fruitions are revealed. This is known as the meaning of ‘other times’.

如此解者，將為未然。何者？凡菩薩作論釋經，皆欲遠扶佛意，契會聖情。若有論文違經者，無有是處。今解「別時意語」者，謂佛常途說法，皆明先因後果，理數炳然。今此經中，但說一生造罪，臨命終時，十念成就，即得往生，不論過去有因無因者，直是世尊引接當來造惡之徒，令其臨終捨惡歸善，乘念往生，是以隱其宿因。此是世尊隱始顯終，沒因談果，名作別時意語。

How do we know this? It is because if he can accomplish ten recitation, there are past causes planted. For example, in the Nirvana Sutra (the Northern translation 6^th Roll, Southern translation 6^th Roll), it is thus stated, ‘If a man has made offerings to all the Buddhas equivalent to half a Ganges Sands in the past, and brings forth the Bodhi Mind, he will listen to the Great Vehicle Sutras in the evil world

without slandering the teachings, though he does not possess any other merits. But if he has made offerings to all the Buddhas equivalent to one Ganges Sands and have brought forth the Bodhi Mind, he will not only not slandering the Dharma, he will love the Dharma with a joyful mind.’

何以得知？但使十念成就，皆有過去因。如《涅槃經》（北本卷六、南本卷六意）云「若人過去已曾供養半恆河沙諸佛，復經發心，而能於惡世中聞說大乘經教，但能不謗，未有餘功。若經供養一恆河沙諸佛，及經發心，然後聞大乘經教，非直不謗，復加愛樂」，

So, by examining the Sutra’s teaching, we know that those who can accomplish the ten recitations are replete with past causes of merits. It cannot come forth from nothing. If in the past he has not planted any causes, he is unable to encounter a Good Knowing Adviser, what is more for him to recite ten times? In the Shastra it is said with one gold coin to earn a thousand gold coins, he cannot do it in one day. But in accord with the Buddha’s mind, he desires living beings to accumulate wholesome causes. He will enable them to attain a rebirth with their recitations. But according to the commentor of the Shastra, if he means the reliance on the past cause to attain a rebirth, this is acceptable as it is in accord with the Sutra teaching and the Shastra. The Sutra and Shastra are in accordance to attain a rebirth. We should have no doubt in this.

以此諸經來驗，明知十念成就者，皆有過因不虛。若彼過去無因者，善知識尚不可逢遇，何況十念而可成就也？《論》云「以一金錢，貿得千金錢，非一日即得」者，若據佛意，欲令眾生多積善因，便乘念往生；若望論主，乘閉過去因，理亦無爽。若作此解，即上順佛經，下合論意，即是經論相扶，往生路通，無復疑惑也。