--- title: "淨土十要 · 九疑城胎生者" description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。" url: "https://rushiwowen.co/en/r/cmcxvu7610qogky04n6l77lvv" --- ### 九疑城胎生者 > Nine Doubts City: Womb-Born 元魏譯。眾生未悟自心墮於疑悔而積集善根。以此善根希求佛智．普徧智．不思議智．無等智．威德智．廣大智。於自善根以未悟故不能生真實之信。由聞佛名起求生淨土之信心故。於五百歲處花胎中。猶如苑觀宮殿之想。不見佛不聞法。是名胎生。魏譯。不了佛智猶信罪福。修習善本願生其國。是故胎生。按上二譯。以不信自性不了佛智名胎生。嘗考宋譯。謂念佛人修善求生人天者為胎生。非極樂國中有胎生。王氏本。以不信佛剎不信罪福暫信暫不信為胎生。異前譯中聞名起信及修習善本二種往生。釋。淨土略言九品。廣言千萬品。不能盡是。故後二譯皆為實語。就中元魏譯旨趣尤奧。以不信自善根故。依他起信。即是疑城。信自善根者。即頓了自心。不從他得。以入悟方能脫疑。未悟而修。終隔疑胎。胎以裹蔽為義。未悟之人諸障未徹。合得是報。此等當在中下．下上品攝。何故。下品後二種。經六劫十二劫方得花開。此但五百歲故。若王本則信佛猛利。未若最後二種。又所生在其剎邊地。不應五百歲得見佛故。 > The Yuan-Wei translation says: Sentient beings who have not yet awakened to their own mind fall into doubt and regret while accumulating roots of goodness. With these roots of goodness they seek the Buddha’s wisdom, universal wisdom, inconceivable wisdom, unequaled wisdom, majestic wisdom, and vast wisdom. Because they have not awakened, they cannot generate true faith in their own roots of goodness. However, by hearing the Buddha’s name, they develop the faith to seek rebirth in the Pure Land. For five hundred years they dwell in a lotus bud, which appears to them like a garden or palace. They do not see the Buddha or hear the Dharma. This is called “womb-born.” The Wei translation says: Those who do not understand the Buddha’s wisdom yet still believe in karma and blessings, cultivating virtuous roots and wishing to be reborn in that land—such beings are “womb-born.” According to the two translations above, not believing in one’s own nature and not understanding the Buddha’s wisdom is called “womb-born.” Examining the Song translation, it says that those who recite the Buddha’s name and cultivate goodness seeking rebirth as humans or devas are “womb-born.” This does not mean that there is a physical womb in the Land of Bliss. In Wang’s version, “womb-born” refers to those who do not believe in the Pure Land, do not believe in karma and blessings, and waver between belief and disbelief. This differs from the previous translations, which mention two kinds of rebirth: one from hearing the name and developing faith, and another from cultivating virtuous roots. Explanation: The Pure Land is briefly described with nine grades, but in detail there are countless grades that cannot be fully described. Thus, the latter two translations both speak the truth. Among them, the Yuan-Wei translation has particularly profound meaning. Because of not believing in one’s own roots of goodness, one relies on external conditions to generate faith, which is the “city of doubt.” Believing in one’s own roots of goodness means directly awakening to one’s own mind, without depending on anything external. Only through awakening can one escape doubt. Those who cultivate without awakening remain trapped in the “womb of doubt.” “Womb” means covering and shielding. Those who have not awakened still have all their obstacles intact, and so they receive this result. Such beings should be included in the middle-lower and lower-upper grades. Why? Because the last two types in the lower grade take six or twelve kalpas to open the flower, while this type only takes five hundred years. In Wang’s version, such beings have a strong but sharp faith in the Buddha, not as profound as the last two types, and they are reborn on the border of that land. They should not see the Buddha after only five hundred years.