T47n1963_凈土論
大正藏第 47 冊 No. 1963 凈土論
No. 1963
凈土論序
帝京弘法寺釋迦才撰
夫凈土玄門。十方咸贊。彌陀寶界。凡聖同欣。然則二八弘規。盛乎西土。一九之教。陵遲東夏。余每披閱群典。詳撿聖言。此之一宗。竊為要路矣。其達之者。觖之稽穎。未悟者。矚而躊躇。若不馮此棲神。終恐沉淪永夜。今者總閱群經。披諸異論。撮其機要。撰為一部。名凈土論。然上古之先匠。遠法師。謝靈運等。雖以僉期西境。終是獨善一身。后之學者。無所承習。近代有綽禪師。撰安樂集一卷。雖廣引眾經略申道理。其文義參雜。章品混淆。后之讀之者。亦躊躇未決。今乃搜撿群籍。備引道理。勒為九章。令文義區分。品目殊位。使覽之者。宛如掌中耳。所愿三福之教長弘。四誓之經永范。二八之觀齊闊。一九之生同歸。庶令六道孜孜長辭穢剎。四生擾擾。永處蓮臺。未及餘輝。俱游凈域矣。
稽首西方極樂界 阿彌陀仙佛世尊 巧立弘誓救群生 我願往生頭面禮 端處蓮華臺王座 身放八方妙光明 五眼遍視無餘界 我願往生頭面禮 五分圓明性常住 大悲應接壽無量 以無緣慈攝眾生 我願往生頭面禮 寶界莊嚴含萬色 皆從如意珠
【現代漢語翻譯】 現代漢語譯本
凈土論序
帝京弘法寺釋迦才 撰
凈土的玄妙法門，十方世界都讚歎。阿彌陀佛（Amitābha）的寶界，凡人和聖人都歡欣。然而，二八之弘規（指阿彌陀佛的四十八大愿），在西土興盛；一九之教（指凈土宗的教義），在東夏衰落。我常常披閱各種經典，詳細查閱聖人的言論，認為這一宗是修行的重要途徑。領悟的人，像嵇康和穎陽子那樣通達；未領悟的人，瞻望而猶豫不決。如果不是憑藉凈土來安身立命，最終恐怕會沉淪於永恒的黑夜。現在我總覽各種經典，披閱各種不同的論述，摘取其中的精要，撰寫成一部論著，名為《凈土論》。然而，上古時代的前輩，如遠法師（慧遠）和謝靈運等，雖然都期望往生西方凈土，終究只是獨自修行。後來的學者，沒有可以繼承學習的。近代有綽禪師（曇鸞），撰寫《安樂集》一卷，雖然廣泛引用各種經典，略微闡述道理，但其文義參雜，章節品目混淆。後來的讀者，也猶豫不決。現在我搜集各種典籍，充分引用道理，整理為九個章節，使文義區分清楚，品目各有不同，使閱讀的人，宛如在掌握之中。所希望的是三福之教（孝養父母，奉事師長，慈心不殺），能夠長久弘揚；四誓之經（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），能夠永遠作爲規範；二八之觀（四十八大愿）能夠全部通達；一九之生（九品往生）能夠一同歸向。希望能夠使六道眾生孜孜不倦地永遠告別污穢的國土，使四生眾生擾擾攘攘地永遠安處於蓮花寶座。在阿彌陀佛的光輝照耀下，一同遊歷凈土。
稽首頂禮西方極樂世界，阿彌陀仙佛世尊。 巧妙地設立弘大的誓願，救度眾生，我願往生，頭面頂禮。 端正地安坐在蓮花臺王座上，身放八方美妙的光明。 五眼遍視沒有剩餘的世界，我願往生，頭面頂禮。 五分法身圓滿光明，自性常住，大悲應接，壽命無量。 以無緣大慈攝受眾生，我願往生，頭面頂禮。 寶界莊嚴，包含萬種色彩，都從如意寶珠中顯現。
【English Translation】 English version
Nether Land Treatise Preface
Composed by Śākyamati of Hongfa Temple in the Imperial Capital
The profound gate of the Pure Land is praised by all ten directions. The precious realm of Amitābha (Amitābha), both ordinary beings and sages rejoice. However, the vast regulations of the forty-eight vows flourish in the Western Land, while the teachings of the Pure Land school decline in the Eastern Xia. I often peruse various scriptures and examine the words of the sages in detail, considering this school to be an essential path for cultivation. Those who understand it are as clear as Ji Kang and Ying Yangzi, while those who do not understand it hesitate and waver. If one does not rely on this Pure Land to settle their mind, they may ultimately sink into eternal darkness. Now, I have reviewed all the scriptures, examined various different treatises, and extracted their essential points to compile a treatise called 'Nether Land Treatise'. However, the predecessors of ancient times, such as Master Yuan (Huiyuan) and Xie Lingyun, although they all hoped to be reborn in the Western Pure Land, ultimately only cultivated for themselves. Later scholars had nothing to inherit and learn from. In modern times, there was Chan Master Chuo (Tanluan), who wrote a volume of 'Anle Ji' (Collection of Essays on the Land of Bliss), which extensively quoted various scriptures and briefly explained the principles, but its text and meaning were mixed, and the chapters and categories were confused. Later readers also hesitated and could not make a decision. Now, I have collected various books, fully cited the principles, and organized them into nine chapters, so that the text and meaning are clearly distinguished, and the categories are different, so that those who read it can understand it as if it were in their palm. What is hoped is that the teachings of the Three Blessings (filial piety towards parents, serving teachers and elders, and compassionately refraining from killing) can be promoted for a long time, and that the scriptures of the Four Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are measureless, I vow to learn them; the Buddha way is unsurpassed, I vow to achieve it) can be used as a norm forever; the contemplation of the forty-eight vows can be fully understood; and the rebirth of the nine grades can all return to the same destination. It is hoped that the beings of the six realms can diligently and forever bid farewell to the defiled lands, and that the beings of the four births can be peacefully and eternally seated on the lotus throne. Under the radiance of Amitābha's light, they can all travel to the Pure Land.
I bow in reverence to the Western Land of Ultimate Bliss, Amitābha (Amitābha), the Immortal Buddha, World Honored One. Skillfully establishing great vows to save all beings, I vow to be reborn, bowing my head in reverence. Righteously seated on the lotus throne, emitting wonderful light in all directions. The five eyes see all without remainder, I vow to be reborn, bowing my head in reverence. The five aggregates are perfectly enlightened, the nature is eternal, great compassion responds, and life is immeasurable. With impartial compassion embracing all beings, I vow to be reborn, bowing my head in reverence. The precious realm is adorned with myriad colors, all manifested from the wish-fulfilling jewel.
玉生 見聞嘗嗅觸滅罪 我願往生頭面禮 水鳥林管發清歌 其音演說甚深法 眾生聞者獲不退 我願往生頭面禮 觀音菩薩大慈悲 等視眾生同一子 寶手接引如慈母 我願往生頭面禮 勢至菩薩大自在 行坐傾動大千界 化佛菩薩皆雲集 我願往生頭面禮 佛子眾集量如海 猶如眾星拱北辰 等觀三界救諸苦 我願往生頭面禮 我今披閱佛大藏 總集句義為九章 讀者皆發菩提心 普愿往生安樂國
凈土論捲上
帝京弘法寺釋迦才撰
有滯俗公子。問凈土先生曰。蓋聞佛教沖虛。語言路斷。法門幽簡。心行處滅。此則言語出自妄情。心行無非倒想。今乃欲寄西境專贊彌陀。路斷之語容非。處滅之言罕是。但情近滯未達大方。請扣雷門。發斯蟄戶。然域內非穢。凈自是心。注想西方。曉所未曉。十方咸凈。偏觖一隅。用此纏情。愿為開決。
先生曰。快哉子之問也。非夫哲士熟能示乎。然法門幽[阜*責]。誠如來旨。終慚不敏。試復論之。夫達人利見。寓目皆是。凡夫智淺。觸途生滯。但聖教弘規。位階八萬。要而論之。無過理事。此之二門。其猶車有兩輪鳥有二翼。若闕其一則不能沖虛遠逝。如起信論。有止觀二門。止則緣理。觀則緣
【現代漢語翻譯】 現代漢語譯本 玉生 見聞嘗嗅觸滅罪，我願往生頭面禮 水鳥林管發清歌，其音演說甚深法 眾生聞者獲不退，我願往生頭面禮 觀音菩薩（Avalokiteśvara Bodhisattva，觀世音菩薩）大慈悲，等視眾生同一子 寶手接引如慈母，我願往生頭面禮 勢至菩薩（Mahāsthāmaprāpta Bodhisattva，大勢至菩薩）大自在，行坐傾動大千界 化佛菩薩皆雲集，我願往生頭面禮 佛子眾集量如海，猶如眾星拱北辰 等觀三界救諸苦，我願往生頭面禮 我今披閱佛大藏，總集句義為九章 讀者皆發菩提心，普愿往生安樂國
凈土論捲上
帝京弘法寺釋迦才撰
有滯俗公子。問凈土先生曰。蓋聞佛教沖虛。語言路斷。法門幽簡。心行處滅。此則言語出自妄情。心行無非倒想。今乃欲寄西境專贊彌陀（Amitābha，阿彌陀佛）。路斷之語容非。處滅之言罕是。但情近滯未達大方。請扣雷門。發斯蟄戶。然域內非穢。凈自是心。注想西方。曉所未曉。十方咸凈。偏觖一隅。用此纏情。愿為開決。
先生曰。快哉子之問也。非夫哲士熟能示乎。然法門幽[阜*責]。誠如來旨。終慚不敏。試復論之。夫達人利見。寓目皆是。凡夫智淺。觸途生滯。但聖教弘規。位階八萬。要而論之。無過理事。此之二門。其猶車有兩輪鳥有二翼。若闕其一則不能沖虛遠逝。如起信論。有止觀二門。止則緣理。觀則緣事。
【English Translation】 English version Emanating from Jade 'Seeing, hearing, tasting, smelling, touching eradicate sins, I vow to be reborn, bowing my head in reverence.' 'Water birds and forest pipes emit pure songs, their sounds expounding profound Dharma.' 'Sentient beings who hear it attain non-retrogression, I vow to be reborn, bowing my head in reverence.' 'Avalokiteśvara Bodhisattva (觀世音菩薩) of great compassion, regards all beings as one child.' 'With precious hands, he receives and guides like a loving mother, I vow to be reborn, bowing my head in reverence.' 'Mahāsthāmaprāpta Bodhisattva (大勢至菩薩) of great ease, his walking and sitting shake the great thousand worlds.' 'Transformed Buddhas and Bodhisattvas all gather, I vow to be reborn, bowing my head in reverence.' 'The assembly of Buddha's disciples is as vast as the sea, like numerous stars surrounding the North Star.' 'Equally observing the three realms, saving all sufferings, I vow to be reborn, bowing my head in reverence.' 'Now I peruse the Buddha's great canon, compiling the meaning of sentences into nine chapters.' 'May all who read this generate Bodhi mind, universally vowing to be reborn in the Land of Bliss.'
Treatise on the Pure Land, Volume 1
Composed by Śākyacai of Hongfa Temple in the Imperial Capital
A worldly young man asked Master Pure Land: 'I have heard that Buddhism is profound and empty, the path of language is cut off, the Dharma gate is subtle and simple, and the realm of mental activity is extinguished. Thus, words arise from deluded emotions, and mental activities are nothing but inverted thoughts. Now, you wish to rely on the Western Land and exclusively praise Amitābha (阿彌陀佛). The saying that the path is cut off may be wrong, and the saying that the realm is extinguished is rarely true. However, my emotions are close to stagnation, and I have not reached the great way. Please knock on the thunder gate and open this dormant door. Moreover, this realm is not impure; purity comes from the mind itself. Focusing thoughts on the West is to understand what has not yet been understood. All ten directions are pure; to favor one corner is to create entangling emotions. I wish you would enlighten and resolve this.'
The Master said: 'Excellent is your question! Who but a wise man could demonstrate this? Indeed, the Dharma gate is profound and [阜*責], truly in accordance with the Buddha's intention. I am ultimately ashamed of my lack of intelligence. Let me try to discuss it again. A person of understanding benefits from seeing; everything that meets the eye is right. A common person's wisdom is shallow; every path encountered creates stagnation. However, the sacred teachings have broad principles, with eighty-four thousand levels. To summarize, they are nothing more than principle and phenomena. These two doors are like a cart with two wheels or a bird with two wings. If one is missing, it cannot soar far away. As in the Awakening of Faith Treatise, there are the two doors of cessation and contemplation. Cessation is based on principle, and contemplation is based on phenomena.'
事。如未達此二。則構虛生滯耳。而語斷心滅者理也。期西唸佛者事也。然三界唯心。域內非穢。若未階十地。且將境凈心。雖十方咸凈。而境界普散。欲令專想往生。所以偏觖一隅矣。
第一定土體性(一明體性二明三界攝不攝)
問曰。其土之門。凡聖同踐。彌陀寶界。十念可登。既許大小俱游庶類齊往。未知土之體性狀類如何。
答曰。夫綺色眩目。巧言翳理。今欲令愚智同解。所以且消去浮辭。指陳而說也。一明體性者。自有三門。一法身凈土。二報身凈土。三化身凈土。法身凈土者。有其二義。一出能住人體。二出所住土體。能住人者。依起信論。釋如來藏。體具三大義。一者體大義。謂一切法。真如平等不增減故。此即是一味真如。此體何但非包含內外。亦乃貫通凡聖也。二者相大義。謂如來藏具足無漏性功德故。此即是恒沙萬德差別義也。此即有情處有。無情處無也。故涅槃經云。非佛性者。謂墻壁瓦礫無情之物也。三者用大義。謂能生世間出世間善因果故。此即是前相處用也。今既相用二大義為能住人體。論差別。依一味而存故也。二出所住土體者。即取前一味真如體大義。為所住土體。謂與恒沙萬德。為依止故。此即人土同體義分二也。報身凈土者。有其二種。一者實報土。二
【現代漢語翻譯】 現代漢語譯本：事情。如果不能達到這兩個方面，就會產生虛妄和停滯。所謂『語斷心滅』是理上的，而期望往生西方唸佛是事上的。然而，三界唯心所現，區域之內並非都是污穢。如果還沒有達到十地菩薩的境界，姑且將境界觀想為清凈，心也清凈。雖然十方世界都是清凈的，但境界過於分散。爲了讓人能夠專心想念往生，所以才偏指西方一隅。
第一，確定凈土的體性（一、闡明體性；二、闡明是否包含在三界之內）
問：凈土之門，凡人和聖人都可以進入。阿彌陀佛的寶地，只要念十聲佛號就可以登臨。既然允許大大小小的眾生都可以前往，那麼，凈土的體性、狀態和種類是怎樣的呢？
答：華麗的色彩會迷惑人的眼睛，巧妙的言辭會遮蔽真理。現在爲了讓愚笨和聰明的人都能理解，所以先去掉浮華的辭藻，直接指明陳述。第一，闡明體性，有三個方面：一是法身凈土，二是報身凈土，三是化身凈土。法身凈土有兩種含義：一是能居住的人的本體，二是所居住的土地的本體。能居住的人，依據《起信論》解釋如來藏，本體具有三大意義：一是體大義，指一切法都是真如，平等不增減。這就是一味真如，這個本體不僅包含內外，而且貫通凡人和聖人。二是相大義，指如來藏具足無漏的性功德。這就是恒河沙數般的萬德差別義。這隻存在於有情眾生處，不存在於無情眾生處。所以《涅槃經》說，沒有佛性的，是指墻壁瓦礫等無情之物。三是用大義，指能夠產生世間和出世間的善因果。這就是前面的相處所起的作用。現在既然以相大義和用大義作為能居住的人的本體，那麼，論差別，是依據一味真如而存在的。二是所居住的土地的本體，就是取前面一味真如的體大義，作為所居住的土地的本體。意思是與恒河沙數般的萬德，作為所依止之處。這就是人與土同體的意義，分為兩個方面。報身凈土有兩種：一是實報土，二是...
【English Translation】 English version: Matters. If these two are not achieved, then falsehood and stagnation will arise. 'Words cease, mind extinguished' is a principle, while aspiring to be reborn in the West by reciting the Buddha's name is a practice. However, the Three Realms are manifestations of the mind, and within this realm, not everything is defiled. If one has not yet reached the stage of the Tenth Ground Bodhisattva, then for the time being, contemplate the realm as pure, and the mind as pure. Although the ten directions are all pure, the realms are too scattered. In order to allow people to focus on the thought of rebirth, therefore, one corner of the West is specifically pointed out.
First, determining the nature of the Pure Land (1. Explaining the nature; 2. Explaining whether it is included within the Three Realms)
Question: The gate of the Pure Land is accessible to both ordinary beings and sages. The precious land of Amitabha (Amitābha - Infinite Light), can be ascended with just ten recitations. Since it is permitted for all kinds of beings, great and small, to go there, what is the nature, state, and kind of this land?
Answer: Beautiful colors dazzle the eyes, and clever words obscure the truth. Now, in order to allow both the foolish and the wise to understand, I will first eliminate the flowery language and directly point out and state. First, explaining the nature, there are three aspects: first, the Dharmakaya (Dharmakāya - Dharma body) Pure Land; second, the Sambhogakaya (Saṃbhogakāya - Enjoyment body) Pure Land; and third, the Nirmanakaya (Nirmāṇakāya - Transformation body) Pure Land. The Dharmakaya Pure Land has two meanings: first, the entity of the person who can reside there; and second, the entity of the land where they reside. The person who can reside there, according to the Awakening of Faith in the Mahayana, explains the Tathagatagarbha (Tathāgatagarbha - Womb of the Thus Come One), the essence possesses three great meanings: first, the Greatness of Essence, meaning that all dharmas are Suchness, equal, without increase or decrease. This is the One Taste of Suchness, this essence not only encompasses inside and outside, but also penetrates ordinary beings and sages. Second, the Greatness of Attributes, meaning that the Tathagatagarbha is complete with undefiled qualities and merits. This is the meaning of the countless merits and differences like the Ganges sands. This only exists in sentient beings, not in insentient beings. Therefore, the Nirvana Sutra says that those without Buddha-nature are insentient things like walls, tiles, and pebbles. Third, the Greatness of Function, meaning that it can produce wholesome causes and effects of the world and beyond the world. This is the function arising from the previous attribute. Now, since the Greatness of Attributes and the Greatness of Function are taken as the entity of the person who can reside there, then, in terms of difference, it exists based on the One Taste of Suchness. Second, the entity of the land where they reside, is to take the Greatness of Essence of the One Taste of Suchness as the entity of the land where they reside. It means that it serves as the basis for the countless merits like the Ganges sands. This is the meaning of the identity of person and land, divided into two aspects. The Sambhogakaya Pure Land has two kinds: first, the Real Reward Land; second,...
者事用土。實報土者。亦人土同體。謂始起萬德。為其土體。如攝大乘論十八圓凈中雲。大空無相等為門。三慧為路也。及維摩經中。總持之園苑。無漏法林樹等也。若論能住人者。即總攬萬德。成一佛人也。此人及土。一切下位乃至金剛心菩薩。亦不得見。唯佛與佛自相見耳。言事用土者。此即人土別體。謂頗梨柯蓮華藏世界等。為所住土體。故攝大乘論云。凈土以蓮華王。為依止也。大定大悲妙色相好等。為能住人體。故攝大乘論云。應身以大定大悲。為體也。此人及土。初地已上菩薩。隨分得見。乃至十地。見皆不同。謂地即上下之別。見亦粗妙之異也。故攝論云。若離應身初地已上菩薩。菩提資糧即不具足。此或名報身。或名受用身。或名應身。酬還曰報。答理名應。為他餐味。稱為受用。或名食身。與受用相似。化身凈土者。亦有二種。一者將三大僧祇利他行。盛即是常隨之化。此身及土。此界他方恒現不絕。或一劫或百年。三十二相八十隨形好等。謂新新生世。數數涅槃也。二者無而忽有化。謂依此化身。更起多化。如釋迦如來。即是常隨化。更起分身。即是無而忽有化也。或現猿猴鹿馬等形。不必唯現佛也。身既有二。土亦然也。如妙喜世界諸妙蓮華。即是常隨化凈土。如維摩經中。如來足指案地。三
【現代漢語翻譯】 現代漢語譯本： 關於事用土（Shiji Yongtu）的問題。實報土（Shibaotu）是指，人和土是同體的，意味著萬德（Wande）的初始生起，就是它的土體。正如《攝大乘論》（She Dasheng Lun）十八圓凈（Shiba Yuanjing）中所說：『以大空無相（Dakong Wuxiang）等為門，三慧（San Hui）為路。』以及《維摩經》（Vimo Jing）中，『總持（Zongchi）的園苑，無漏法（Wulou Fa）的林樹』等。如果討論能住的人，那就是總攬萬德，成就一佛人。這個人以及他所住的土，一切下位，乃至金剛心菩薩（Jingangxin Pusa），都無法得見，只有佛與佛之間才能互相看見。 說到事用土，這指的是人和土是別體的，例如頗梨柯（Poli Ke）蓮華藏世界（Lianhua Zang Shijie）等，是所住的土體。所以《攝大乘論》說：『凈土（Jingtu）以蓮華王（Lianhua Wang）為依止。』大定（Dading）、大悲（Dabei）、妙色相好（Miaose Xianghao）等，是能住的人體。所以《攝大乘論》說：『應身（Yingshen）以大定大悲為體。』這個人以及他所住的土，初地（Chudi）以上的菩薩，可以隨分得見，乃至十地（Shidi），所見都不同。所謂地有上下之別，見也有粗妙之異。所以《攝論》說：『如果離開應身，初地以上的菩薩，菩提資糧（Putixin Ziliang）就不具足。』這或者名為報身（Baoshen），或者名為受用身（Shuyong Shen），或者名為應身。酬還稱為報，答理名為應，為他人餐味，稱為受用，或者名為食身（Shi Shen），與受用相似。 化身凈土（Huashen Jingtu）也有兩種。一種是將三大僧祇（San Da Sengqi）利他行（Lita Xing）盛滿，這就是常隨之化（Chang Sui Zhi Hua）。此身以及此土，在此界他方恒常顯現，永不間斷，或一劫（Yi Jie）或百年，三十二相（Sanshier Xiang）八十隨形好（Bashi Suixing Hao）等，意味著新新生世，數數涅槃（Shushu Niepan）。另一種是無而忽有的化現，指的是依靠此化身，再起更多化身。例如釋迦如來（Shijia Rulai），就是常隨化，再起分身，就是無而忽有的化現。或者顯現猿猴鹿馬等形，不必只顯現佛。身既然有兩種，土也是如此。例如妙喜世界（Miaoxi Shijie）的諸妙蓮華，就是常隨化凈土。例如《維摩經》中，如來足指按地，三
【English Translation】 English version: Regarding the use of land for activities (Shiji Yongtu). The True Reward Land (Shibaotu) means that the person and the land are of the same essence, meaning that the initial arising of myriad virtues (Wande) is its land essence. As stated in the 'She Dasheng Lun' (Compendium on the Great Vehicle), in the Eighteen Perfections (Shiba Yuanjing): 'Taking Great Emptiness and Non-Appearance (Dakong Wuxiang) as the gate, and the Three Wisdoms (San Hui) as the path.' And in the 'Vimo Jing' (Vimalakirti Sutra), 'The garden of total retention (Zongchi), the forest of non-outflow dharma (Wulou Fa),' etc. If we discuss the person who can reside there, it means encompassing all virtues and becoming a Buddha-person. This person and the land they reside in, all lower beings, even Vajra-Heart Bodhisattvas (Jingangxin Pusa), cannot see them. Only Buddhas can see each other. Speaking of the land for activities, this refers to the person and the land being separate entities, such as the Crystal (Poli Ke) Lotus Treasury World (Lianhua Zang Shijie), etc., which are the land essence where one resides. Therefore, the 'She Dasheng Lun' says: 'The Pure Land (Jingtu) relies on the Lotus King (Lianhua Wang).' Great Samadhi (Dading), Great Compassion (Dabei), Wonderful Appearance and Marks (Miaose Xianghao), etc., are the essence of the person who can reside there. Therefore, the 'She Dasheng Lun' says: 'The Transformation Body (Yingshen) takes Great Samadhi and Great Compassion as its essence.' This person and the land they reside in, Bodhisattvas from the First Ground (Chudi) upwards can see them partially, and even up to the Tenth Ground (Shidi), what they see is different. The grounds have distinctions of high and low, and the visions also have differences of coarse and subtle. Therefore, the 'She Lun' says: 'If one is separated from the Transformation Body, Bodhisattvas from the First Ground upwards will lack the provisions for Bodhi (Putixin Ziliang).' This is sometimes called the Reward Body (Baoshen), or the Enjoyment Body (Shuyong Shen), or the Transformation Body. To repay is called reward, to answer to reason is called response, to taste for others is called enjoyment, or it is called the Food Body (Shi Shen), which is similar to enjoyment. The Pure Land of the Transformation Body (Huashen Jingtu) also has two types. One is to fill up the Three Great Asankhyeya Kalpas (San Da Sengqi) of benefiting others (Lita Xing), which is the constant following transformation (Chang Sui Zhi Hua). This body and this land constantly appear in this realm and other realms, never ceasing, whether for one kalpa (Yi Jie) or a hundred years, with the Thirty-Two Marks (Sanshier Xiang) and Eighty Minor Marks (Bashi Suixing Hao), etc., meaning newly born lives, repeatedly entering Nirvana (Shushu Niepan). The other is the sudden transformation from nothing, which refers to relying on this Transformation Body to create more transformations. For example, Shakyamuni Tathagata (Shijia Rulai) is the constant following transformation, and creating emanations is the sudden transformation from nothing. Or appearing in the forms of monkeys, deer, horses, etc., not necessarily only appearing as a Buddha. Since there are two types of bodies, the same is true for the land. For example, the wonderful lotuses in the Land of Supreme Bliss (Miaoxi Shijie) are the constantly following transformed Pure Land. For example, in the 'Vimo Jing', the Tathagata presses his toe to the ground, and three
千皆凈。即是無而忽有化凈土也。此兩身二土。唯是地前菩薩。二乘凡夫得見。故攝大乘論云。若離化身。聲聞瘦澀。及愿樂位初發心修行。皆不成就也。法身及土。即五眼中慧眼法眼佛眼得見。報化身土。即肉眼天眼見也。
問曰。土既有三者。未知西方是何土也。
答曰。亦具三種。若入初地已去菩薩正體智見者。即是法身凈土。若加行后得智見者。即是報身凈土。若是地前菩薩二乘凡夫見者。即是化身凈土也。如龍樹等菩薩往生。具見法報化三種凈土。由上得見下故。由此義故。諸經論中。或判為報。或判為化。皆不失旨也。
問曰。已知西方具有三土。未知即今凡夫唸佛愿生得何土也。
答曰。依如攝論。唯生化土。不見法報土也。就化土中有其二種。一是胎生。二是化生。胎生土者。復有二種。一狐疑人。生極樂邊城七寶宮殿中。五百歲不見佛。名之為胎。此是(無量壽經說)二者實有父母。名之為胎。如鼓音聲王陀羅尼經說。此即阿彌陀佛亦有父母等。經云。城名清泰。十千由旬。于中充滿剎利之種。父名月上轉輪聖王。母名殊勝妙顏。子名月明。奉事弟子。名無垢稱。智慧弟子名攬光。神足弟子名主化。魔名無勝。提婆達多名寂也(此自別化一切眾生。非今唸佛往生者也。此
【現代漢語翻譯】 現代漢語譯本 一切皆清凈，即是從無到有，變化而成的凈土。這兩種身和兩種土，只有地上菩薩、二乘和凡夫才能見到。所以《攝大乘論》說：『如果離開化身，聲聞會變得乾枯，以及處於愿樂位初發心修行的人，都不能成就。』法身及其土，只有五眼中的慧眼、法眼、佛眼才能見到。報身和化身及其土，只有肉眼和天眼才能見到。
問：既然土有三種，那麼西方（極樂世界）是哪種土呢？
答：也具備三種。如果進入初地以上的菩薩，以正體智見到的，就是法身凈土。如果以加行后得智見到的，就是報身凈土。如果是地上菩薩、二乘和凡夫見到的，就是化身凈土。例如龍樹（Nāgārjuna）等菩薩往生，具足見到法、報、化三種凈土，因為從上可以見到下。因為這個緣故，諸經論中，或者判為報土，或者判為化土，都不失其本意。
問：已經知道西方具有三種土，那麼現在凡夫唸佛愿生，得到的是哪種土呢？
答：依照《攝大乘論》，只能往生化土，見不到法身和報身土。在化土中又有兩種，一是胎生，二是化生。胎生土又有兩種，一是狐疑的人，生在極樂世界的邊城七寶宮殿中，五百歲見不到佛，名為胎生。這是《無量壽經》（Amitāyus Sūtra）所說的。二是確實有父母，名為胎生，如《鼓音聲王陀羅尼經》（Drumakīrtisvararāja-dhāraṇī Sūtra）所說。這部經說阿彌陀佛（Amitābha）也有父母等。經中說：『城名清泰，十千由旬，其中充滿剎利種姓。父親名叫月上轉輪聖王，母親名叫殊勝妙顏，兒子名叫月明，奉事弟子名叫無垢稱，智慧弟子名叫攬光，神足弟子名叫主化，魔名叫無勝，提婆達多（Devadatta）名叫寂也。』（這是爲了個別教化一切眾生，不是現在念佛往生的人。此
【English Translation】 English version Everything is pure, which means a Pure Land transformed from nothingness into existence. These two bodies and two lands can only be seen by Bodhisattvas before the Bhumi (stages of the Bodhisattva path), Śrāvakas (Two Vehicles) and ordinary beings. Therefore, the Mahāyānasaṃgraha states: 'If one departs from the Nirmāṇakāya (Transformation Body), the Śrāvakas will become withered, and those who are in the stage of aspiration and initial practice will not achieve success.' The Dharmakāya (Dharma Body) and its land can only be seen by the Wisdom Eye, Dharma Eye, and Buddha Eye among the five eyes. The Sambhogakāya (Reward Body) and Nirmāṇakāya and their lands can only be seen by the physical eye and the heavenly eye.
Question: Since there are three types of lands, which land is the Western Pure Land?
Answer: It also possesses all three. If Bodhisattvas who have entered the first Bhumi (stage) and beyond see it with the wisdom of true reality, it is the Dharmakāya Pure Land. If they see it with the wisdom attained after practice, it is the Sambhogakāya Pure Land. If Bodhisattvas before the Bhumi, Śrāvakas, and ordinary beings see it, it is the Nirmāṇakāya Pure Land. For example, Bodhisattvas like Nāgārjuna (龍樹) who are reborn there see all three Pure Lands of Dharma, Reward, and Transformation, because they can see the lower from the higher. For this reason, in various sutras and treatises, whether it is judged as Reward or Transformation, it does not lose its original meaning.
Question: Now that we know the Western Pure Land possesses three types of lands, which land do ordinary beings who recite the Buddha's name and aspire to be reborn there attain?
Answer: According to the Mahāyānasaṃgraha, they are only reborn in the Nirmāṇakāya Land and do not see the Dharmakāya and Sambhogakāya Lands. Within the Nirmāṇakāya Land, there are two types: one is womb-born, and the other is transformation-born. The womb-born land has two types: one is for those who are doubtful, who are born in the seven-jeweled palaces in the border city of the Land of Ultimate Bliss and do not see the Buddha for five hundred years, which is called womb-born. This is what the Amitāyus Sūtra (無量壽經) says. The second is those who actually have parents, which is called womb-born, as the Drumakīrtisvararāja-dhāraṇī Sūtra (鼓音聲王陀羅尼經) says. This sutra says that Amitābha (阿彌陀佛) also has parents, etc. The sutra says: 'The city is named Qingtai, ten thousand yojanas in size, filled with Kshatriya castes. The father is named Moon-Above Wheel-Turning Sage King, the mother is named Superior Wonderful Face, the son is named Moon-Bright, the disciple who serves is named Immaculate Fame, the wisdom disciple is named Grasping Light, the miraculous power disciple is named Master of Transformation, the demon is named Unsurpassed, and Devadatta (提婆達多) is named Silence.' (This is to individually transform all sentient beings, not those who recite the Buddha's name and are reborn there now. This
即處一。見有異也)化生土者。依如經論。具有三種。一者純是大乘土。二者純是小乘土。三者大小乘雜土。純大乘土者。此處眾生。純學大乘。即生彼土。如九品生中上輩三品人是也。故往生論云。大乘善根界。等無譏謙名。女人及根缺。二乘種不生也。純小乘土者。此處眾生。純學小乘。即生彼土。如九品生中中輩二品生者是也。故智度論中雲。有妙凈土。出過三界。諸阿羅漢。當生其中。大小乘雜土者。此處眾生。雜學大小乘。即生彼土。如九品生中中輩下生。及下輩三品生者是也。如中品下生經云。孝養父母。行世仁慈。遇善知識。為說四十八大愿等。於此愿中。雜聞大小乘。至彼雖悟阿羅漢果。后乃迴心向大乘也。下輩三人。亦聞四十八大愿。或聞十二部經。或念阿彌陀佛。生到彼土。皆發菩提心也。粗論有此三土。若委曲分別者。眾生起行。既有千殊。往生見土。亦有萬別也。若作此解者。諸經論中。或判為報。或判為化。皆無妨難也。但知諸佛修行。具感報化二土也。如攝論。加行感化。正體感報。若報若化。皆欲成就眾生。此則土不虛設。行不空修。但信佛語。依經專念。即得往生。亦不須圖度報之與化也。
問曰。法身凈土。理遍可知。報化二土。應有封疆。西方既具有報化土。據何文證。
【現代漢語翻譯】 現代漢語譯本 即處為一。見解有所不同。)化生土，依據經論，有三種：一是純粹的大乘土，二是純粹的小乘土，三是大小乘混雜的土。純大乘土，此處的眾生，純粹修學大乘，就往生到那個國土。如九品往生中的上品上生、上品中生、上品下生這三品人就是這樣。所以《往生論》說：『大乘善根的境界，沒有譏諷和謙下的名稱，沒有女人和根缺之人，二乘的種子也不會在那裡生長。』純小乘土，此處的眾生，純粹修學小乘，就往生到那個國土。如九品往生中的中品上生、中品中生這二品往生者就是這樣。所以《智度論》中說：『有微妙清凈的國土，超出三界之外，諸位阿羅漢，應當往生到那裡。』大小乘混雜的土，此處的眾生，混雜修學大小乘，就往生到那個國土。如九品往生中的中品下生，以及下品上生、下品中生、下品下生這三品往生者就是這樣。如《中品下生經》說：『孝養父母，奉行世間的仁慈，遇到善知識，為他說四十八大愿等。』在此愿中，雜聞大小乘，到達彼土雖然證悟了阿羅漢果，後來才回心向往大乘。下輩三人，也聽聞四十八大愿，或者聽聞十二部經，或者念阿彌陀佛，往生到彼土，都發菩提心。粗略來說有這三種土，如果詳細分別，眾生髮起修行，既然有千差萬別，往生所見的國土，也有萬種不同。如果這樣解釋，諸經論中，或者判為報土，或者判為化土，都沒有妨礙和困難。只要知道諸佛修行，具足感得報土和化土兩種。如《攝論》，加行位感得化土，正體位感得報土。無論是報土還是化土，都是爲了成就眾生，這樣國土的設立不是虛設，修行也不是白費功夫。只要相信佛語，依靠經典專心念佛，就能得到往生，也不需要去揣測是報土還是化土。
問：法身凈土，道理普遍可知。報土和化土，應該有疆界範圍。西方極樂世界既然具有報土和化土，根據什麼經典來證明？
【English Translation】 English version It is one place. (Views differ.) Regarding the Pure Land of Transformation, according to the sutras and treatises, there are three types: first, a purely Mahayana land; second, a purely Hinayana land; and third, a mixed Mahayana and Hinayana land. In a purely Mahayana land, the sentient beings there exclusively study Mahayana and are reborn in that land. This is exemplified by the three upper grades of rebirth in the Nine Grades. Therefore, the Treatise on Rebirth states: 'The realm of Mahayana roots of goodness is free from names of scorn or humility; women and those with deficient faculties, and the seeds of the Two Vehicles, do not arise there.' In a purely Hinayana land, the sentient beings there exclusively study Hinayana and are reborn in that land. This is exemplified by the two middle grades of rebirth in the Nine Grades. Therefore, the Treatise on the Great Perfection of Wisdom states: 'There is a wondrous pure land that transcends the Three Realms, where all Arhats should be reborn.' In a mixed Mahayana and Hinayana land, the sentient beings there study both Mahayana and Hinayana and are reborn in that land. This is exemplified by the lower grade of the middle level, and the three lower grades of rebirth in the Nine Grades. As the Sutra on the Lower Grade of the Middle Level states: 'Filial piety towards parents, practicing worldly kindness, encountering good teachers who explain the Forty-Eight Great Vows, etc.' In these vows, they hear both Mahayana and Hinayana teachings. Although they attain the fruit of Arhatship upon reaching that land, they later turn their minds towards Mahayana. The three in the lower grades also hear the Forty-Eight Great Vows, or hear the Twelve Divisions of the Scriptures, or recite Amitabha Buddha's name, and upon being reborn in that land, they all generate Bodhicitta (the aspiration for enlightenment). Roughly speaking, there are these three lands. If we were to differentiate in detail, since sentient beings initiate practice in countless different ways, the lands they see upon rebirth would also be infinitely varied. If we interpret it this way, there are no contradictions or difficulties whether the sutras and treatises classify it as a Reward Land or a Transformation Land. Simply know that the Buddhas' practice fully encompasses both Reward and Transformation Lands. As the Samgraha-sastra states, the stage of application (加行, prayoga) results in a Transformation Land, while the stage of the true body (正體, vastu) results in a Reward Land. Whether it is a Reward Land or a Transformation Land, both are intended to accomplish the salvation of sentient beings. Thus, the establishment of these lands is not in vain, and the practice is not fruitless. Simply believe the Buddha's words, rely on the sutras, and focus on recitation, and you will attain rebirth, without needing to speculate whether it is a Reward Land or a Transformation Land.
Question: The Pure Land of the Dharmakaya (法身, Dharmakaya) is universally knowable through reason. The Reward Land (報土, Sambhogakaya) and Transformation Land (化土, Nirmanakaya) should have boundaries. Since the Western Pure Land possesses both Reward and Transformation Lands, what scriptural evidence supports this?
答曰。報化二土。或有封疆。或無封疆。如報土中實報土者。即無封疆。謂如來行圓八萬。時滿三僧祇。二教獨備。五分明顯。相窮海渧。好盡岳塵。三明既朗。二智雙照。其猶龍吟云應虎嘯風隨。寧得以殊寶飾。不可以封疆限。此土唯佛自矚其美。菩薩未之寓目也。事報土者。謂下擎金剛之柱。上瑩琉璃之地。外圍七寶欄楯。內盈八德清池。珠寶筏于翠林。寶網路于綺殿。既是身充萬德。亦乃土盈眾美。如此土者。即有封疆也。化土之中。據大悲願力。等眾生界。無所不遍。則無封疆。若據身為化眾生。新新生世。數數涅槃。則有封疆也。而西方是報土者。出大乘同性經。經云。智通菩薩問佛世尊。何等是如來報身。佛言。如汝現見我者。此是如來報身。復有清凈剎中。取正覺。及當成正覺者。彼等一切皆是報身。釋曰。凈土中成佛。作判為報者。是受用身。非實報身也。若作化身。即是細化身也。經云。汝現見我者。是報身者。即穢土中亦見報也。即此經云。五濁中成佛。有正法像法末法。是應化身也。經判穢土中成佛皆是化身。而復言汝現見我者。是報身。既穢土中得見報身者。何故凈土中不得見化身也。故知凈穢二土皆具兩身也。言是化土者。出觀世音受記經。經云。善男子。阿彌陀佛壽命無量。百
【現代漢語翻譯】 現代漢語譯本：回答說，報身佛土和化身佛土，有的有疆界，有的沒有疆界。比如報身佛土中的實報莊嚴土，就沒有疆界。這是說如來修行圓滿了八萬四千法門，時間經歷了三大阿僧祇劫，二教（指聲聞乘和菩薩乘）完備，五分法身明顯，相好窮盡了大海的水滴，功德美好堆積如山嶽的塵埃。三明（宿命明、天眼明、漏盡明）已經明朗，二智（根本智、后得智）雙雙照耀。這就像龍吟則云起，虎嘯則風生一樣，哪裡可以用奇異的寶物來裝飾，又怎麼可以用疆界來限制呢？這片佛土只有佛才能親自看到它的美好，菩薩都還不能親眼目睹。事報土，指的是下面有金剛柱支撐，上面是琉璃地面，外面環繞著七寶欄桿，裡面充滿八功德水清池。珠寶像木筏一樣漂浮在翠綠的樹林中，寶網羅布在華麗的宮殿上。既然是自身具備萬種功德，也就是佛土充滿了各種美好。這樣的佛土，就是有疆界的。化身佛土之中，根據大悲願力，等同於眾生界，無所不遍，就沒有疆界。如果根據佛爲了化度眾生，不斷地出生於世間，又多次示現涅槃，那就是有疆界的。而西方極樂世界是報身佛土，出自《大乘同性經》。經中說，智通菩薩問佛世尊：『什麼是如來的報身？』佛說：『就像你現在看見的我，這就是如來的報身。』還有在清凈的佛土中，證得正覺，以及將要證得正覺的，他們一切都是報身。』解釋說，在凈土中成佛，判斷為報身，是受用身，不是實報身。如果是化身，就是細微的化身。經中說：『你現在看見的我，是報身』，就是說在穢土中也能見到報身。既然這部經說，在五濁惡世中成佛，有正法時期、像法時期、末法時期，是應化身。經中判斷在穢土中成佛都是化身，卻又說你現在看見的我，是報身。既然在穢土中能夠見到報身，為什麼在凈土中就不能見到化身呢？所以要知道清凈佛土和穢土都具備報身和化身。說到是化身佛土，出自《觀世音受記經》。經中說：『善男子，阿彌陀佛壽命無量，百千億劫。』
【English Translation】 English version: The answer is: Regarding the Sambhogakaya (Reward Body) and Nirmanakaya (Transformation Body) lands, some have boundaries, and some do not. For example, within the Sambhogakaya land, the True Reward Land has no boundaries. This refers to the Tathagata (Thus Come One) who has perfected the eighty-four thousand Dharmas, and whose time has spanned three great Asamkhya kalpas (incalculable eons). The two teachings (referring to the Sravaka Vehicle and Bodhisattva Vehicle) are complete, and the fivefold Dharmakaya (body of essence, reward body, transformation body, body of equality, and indestructible body) is manifest. The physical characteristics are as inexhaustible as the drops of the ocean, and the merits are as abundant as the dust of mountains. The three kinds of knowledge (knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows) are clear, and the two wisdoms (fundamental wisdom and subsequent wisdom) shine together. It is like the dragon's roar bringing forth clouds and the tiger's roar bringing forth wind. How can it be adorned with rare treasures, and how can it be limited by boundaries? Only the Buddha can personally behold its beauty; even Bodhisattvas have not yet laid eyes upon it. The 'Land of Deeds and Rewards' refers to a land where diamond pillars support the base, and a lapis lazuli ground forms the surface. It is surrounded by railings of seven treasures and filled with pools of eight virtues. Jeweled rafts float in the verdant forests, and jeweled nets cover the magnificent palaces. Since the body is filled with myriad virtues, the land is also filled with countless beauties. Such a land has boundaries. Among the Nirmanakaya lands, according to the power of great compassion and vows, it is equal to the realm of sentient beings, pervading everywhere, and thus has no boundaries. If, according to the Buddha's manifestation to transform sentient beings, constantly being born into the world and repeatedly manifesting Nirvana, then it has boundaries. The Western Pure Land is a Sambhogakaya land, as stated in the Mahayana Homogeneity Sutra. The sutra says, 'Jhitong Bodhisattva asked the Buddha, 'What is the Sambhogakaya of the Tathagata?' The Buddha said, 'Like the one you see now, this is the Sambhogakaya of the Tathagata.' Also, those who attain perfect enlightenment in pure lands, and those who will attain perfect enlightenment, all of them are Sambhogakayas.' The explanation is that those who attain Buddhahood in the Pure Land, judged as Sambhogakaya, are enjoyment bodies, not true reward bodies. If it is a Nirmanakaya, it is a subtle Nirmanakaya. The sutra says, 'The one you see now is the Sambhogakaya,' which means that the Sambhogakaya can also be seen in the impure land. Since this sutra says that attaining Buddhahood in the five turbidities, with the periods of the Correct Dharma, Semblance Dharma, and Decline Dharma, is a Nirmanakaya. The sutra judges that attaining Buddhahood in the impure land is all Nirmanakaya, yet it also says, 'The one you see now is the Sambhogakaya.' Since the Sambhogakaya can be seen in the impure land, why can't the Nirmanakaya be seen in the Pure Land? Therefore, know that both the pure and impure lands possess both the Sambhogakaya and Nirmanakaya. Regarding it being a Nirmanakaya land, it comes from the Avalokitesvara Prophecy Sutra. The sutra says, 'Good man, Amitabha Buddha's life is immeasurable, hundreds of thousands of billions of kalpas.'
千億劫當有終極。佛涅槃后。正法住世。等佛壽命。善男子。阿彌陀佛正法滅后。過中夜分。明相出時。觀世音菩薩。于菩提樹下。成等正覺。號普光功德山王如來。其佛國土無有聲聞緣覺之名。其佛國土號眾寶普集莊嚴。普光功德如來涅槃正法滅后。大勢至菩薩。即于其國成佛。號善住寶王如來。國土光明壽命。乃至法住。等無有異。又出鼓音聲王陀羅尼經。阿彌陀佛有父母子。及舍利目連提婆達多等也。
二明三界攝不攝者。
問曰。報土淳凈妙絕三有。所化眾生已超分段。此土出乎三界。理亦易信。而化土雖凈。其凈未妙。所化眾生覆在地前。此土為當在三界攝。為當不攝耶。
答曰。若就佛論。則妙絕三界。若從眾生。具有二義。或攝不攝。初明攝者。若據凡夫及三果學人往生者。此即在三界攝。以此等眾生未出三界故。
問曰。此義云何可知。
答曰。如無量壽經云。阿難白佛言。世尊。彼土既無須彌山等。四天王忉利天。依何而住。佛答曰。依業力而住。既有人後有四天王等。當知。即有欲界也。即此經復云。告彌勒。汝見從地已上。乃至凈居天。所有莊嚴事不。答曰。已見也。當知。即有欲色二界。但不論無色界也。
問曰。何故不論無色界耶。
答曰。
【現代漢語翻譯】 現代漢語譯本：千億劫之後終有終結之時。在佛陀涅槃之後，正法住世的時間，與佛陀的壽命相等。善男子，阿彌陀佛（Amitabha，無量光佛）的正法滅盡后，過了半夜，黎明將要到來之時，觀世音菩薩（Avalokiteshvara，觀世音菩薩）將於菩提樹下成就無上正等正覺，佛號為普光功德山王如來。他的佛國沒有聲聞、緣覺的名字。他的佛國名為眾寶普集莊嚴。普光功德如來涅槃，正法滅盡后，大勢至菩薩（Mahasthamaprapta，大勢至菩薩）即于其國成佛，佛號為善住寶王如來。國土的光明、壽命，乃至正法住世的時間，都等同沒有差異。又出自《鼓音聲王陀羅尼經》，阿彌陀佛有父母、兒子，以及舍利弗（Sariputra，舍利弗）、目犍連（Maudgalyayana，目犍連）、提婆達多（Devadatta，提婆達多）等人。
二、闡明是否包含於三界之中：
問：報土純凈，妙絕於三有（指欲界、色界、無色界），所度化的眾生已經超越了分段生死。此土超出三界，這個道理容易相信。而化土雖然清凈，但其清凈程度尚未達到極致，所度化的眾生又還在菩薩的果位之前。此土應當包含在三界之內，還是不包含在三界之內呢？
答：如果就佛而言，則妙絕於三界。如果從眾生的角度來看，則具有兩種含義：或者包含，或者不包含。首先闡明包含的情況：如果根據凡夫和三果（指須陀洹、斯陀含、阿那含）的學人往生的情況來看，這就包含在三界之內。因為這些眾生尚未超出三界。
問：這個道理如何得知呢？
答：如《無量壽經》所說：阿難（Ananda，阿難）稟告佛陀說：『世尊，彼土既然沒有須彌山等，四天王天、忉利天（Trayastrimsa，三十三天）依何而住呢？』佛陀回答說：『依業力而住。』既然有人之後才有四天王等，應當知道，那裡就有欲界。』這部經又說：『告訴彌勒（Maitreya，彌勒），你看見從地面以上，乃至凈居天（Suddhavasa, 五不還天）的所有莊嚴之事了嗎？』回答說：『已經看見了。』應當知道，那裡就有欲界、色界。只是沒有提到無色界罷了。
問：為什麼不提無色界呢？
答：
【English Translation】 English version: After billions of kalpas, there will be an end. After the Buddha's Nirvana, the Proper Dharma will abide in the world for a period equal to the Buddha's lifespan. Good man, after the extinction of Amitabha's (Amitabha, Buddha of Infinite Light) Proper Dharma, after midnight, when the light of dawn appears, Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion) will attain Anuttara-Samyak-Sambodhi (complete and perfect enlightenment) under the Bodhi tree, and will be known as the Tathagata Universal Light Merit Mountain King. In his Buddha-land, there will be no names of Sravakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas). His Buddha-land will be called 'Adorned with the Universal Gathering of Treasures'. After the Nirvana and extinction of the Proper Dharma of the Tathagata Universal Light Merit, Mahasthamaprapta (Mahasthamaprapta, the Bodhisattva of Great Strength) will attain Buddhahood in that land, and will be known as the Tathagata Good Abiding Treasure King. The light and lifespan of the land, and even the duration of the Dharma's abiding, will be equal and without difference. Furthermore, according to the Drum Sound King Dharani Sutra, Amitabha Buddha has parents, a son, as well as Sariputra (Sariputra, one of the Buddha's chief disciples), Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples), Devadatta (Devadatta, a cousin of the Buddha who became his rival), and others.
- Clarification of whether it is included within the Three Realms:
Question: The Reward Land is purely clean and transcends the Three Realms (the realms of desire, form, and formlessness). The beings it transforms have already surpassed segmented birth and death. It is easy to believe that this land is beyond the Three Realms. However, although the Transformation Land is pure, its purity is not yet ultimate, and the beings it transforms are still before the Bodhisattva stage. Should this land be considered as included within the Three Realms, or not included?
Answer: If considered from the perspective of the Buddha, then it transcends the Three Realms. If considered from the perspective of sentient beings, then it has two meanings: either included or not included. First, clarifying the included case: If based on the rebirth of ordinary people and learners of the Three Fruits (Srotapanna, Sakrdagamin, Anagamin), then this is included within the Three Realms, because these beings have not yet left the Three Realms.
Question: How can this principle be known?
Answer: As the Infinite Life Sutra says: 'Ananda (Ananda, the Buddha's attendant) said to the Buddha: 'World Honored One, since that land has no Mount Sumeru, etc., where do the Four Heavenly Kings and Trayastrimsa Heaven (Trayastrimsa, the Thirty-three Heavens) reside?' The Buddha replied: 'They reside based on the power of karma.' Since there are Four Heavenly Kings, etc., after people, it should be known that there is the Desire Realm.' This sutra also says: 'Tell Maitreya (Maitreya, the future Buddha), have you seen all the adorned things from the ground up to the Pure Abodes (Suddhavasa, the Pure Abodes)?' The answer is: 'I have seen them.' It should be known that there are the Desire Realm and the Form Realm. It just doesn't mention the Formless Realm.
Question: Why is the Formless Realm not mentioned?
Answer:
意欲讚歎凈土妙色莊嚴。引物往生。所以不論也。而體則有也。
問曰。此身彼土。同是欲界者。何故大聖勸人往生也。
答曰。雖欲界名同。義即別也。此處欲界。具有二義。一有上心欲。二有種子欲。由具二義。則有男女雜染。貪遂色聲。樂住三有火宅中也。西方欲界者。唯有種子欲。無有上心欲。既無上心欲。即無前等過失。亦無噁心及無記心。唯有善心也。故攝論十八圓凈中雲。凈土唯有樂受。無苦及舍受也。如大法鼓經云。苦受是不善。樂受是善。舍受是無記。既唯有善心。則無起惡之地也。故無量壽經云。彌陀國中。無毛髮許造惡之地。雖云欲界。豈得同乎。如欲界。色界亦爾也。
問曰。凈土殊妙。物咸欣仰。既欲勸人往生。何故須判是三界攝耶。
答曰。此是經判。非關人也。又若是三界攝者。未斷三界惑眾生即得生。若出三界者。凡夫學人。此則絕分也。不可將在三界中眾生。皆具足煩惱。令生三界外報土中也。由在三界。故往生則易。仍無上心欲。故畢竟不退。
問曰。既是三界攝者。此則應退。何名不退耶。
答曰。三界名通。非唯一種。如東方妙喜世界。有閻浮提忉利天。有男有女。而名凈土。豈出三界。既在三界有女人。故亦是欲界。可與娑婆欲界
【現代漢語翻譯】 現代漢語譯本：想要讚歎凈土（Pure Land）的微妙色彩和莊嚴。引導眾生往生，所以不論其體性如何，都是存在的。
問：此身所處的娑婆世界和彼土（凈土）同是欲界，為什麼大聖（佛）勸人往生呢？
答：雖然都名為欲界，但意義卻不同。此處的欲界，具有兩種含義：一是有上心欲，二是有種子欲。由於具備這兩種含義，所以有男女雜染，貪戀色聲，樂於住在三有（欲有、色有、無色有）的火宅之中。而西方凈土的欲界，只有種子欲，沒有上心欲。既然沒有上心欲，就沒有之前的過失，也沒有噁心和無記心，只有善心。所以《攝大乘論》十八圓凈中說，凈土只有樂受，沒有苦受和舍受。如《大法鼓經》所說，苦受是不善，樂受是善，舍受是無記。既然只有善心，就沒有產生惡的地方。所以《無量壽經》說，彌陀（Amitabha）國中，沒有絲毫造惡的地方。雖然說是欲界，怎麼能相同呢？如欲界，**也是如此。
問：凈土殊勝美妙，萬物都欣然仰慕。既然要勸人往生，為什麼要判定它是三界所攝呢？
答：這是經文的判定，與人無關。而且，如果是三界所攝，未斷三界惑的眾生就可以往生。如果超出三界，凡夫學人就沒有希望了。不能將在三界中的眾生，都具足煩惱，令其生在三界外的報土中。由於在三界中，所以往生容易。仍然沒有上心欲，所以畢竟不退轉。
問：既然是三界所攝，那麼就應該退轉，為什麼稱為不退轉呢？
答：三界之名是通用的，並非只有一種情況。如東方妙喜世界，有閻浮提（Jambudvipa）和忉利天（Trayastrimsa），有男有女，卻名為凈土，難道是超出三界了嗎？既然在三界中有女人，所以也是欲界，可以和娑婆世界的欲界...
【English Translation】 English version: Desiring to praise the wonderful colors and adornments of the Pure Land (Jingtu). Guiding beings to be reborn there, so regardless of its essence, it exists.
Question: This body's Saha world and that land (Pure Land) are both desire realms (Kamadhatu), why does the Great Sage (Buddha) encourage people to be reborn there?
Answer: Although both are called desire realms, their meanings are different. The desire realm here has two meanings: one is the desire of the upper mind (upeksha), and the other is the desire of seeds (bijaka). Because it has these two meanings, there is defilement of men and women, greed for form and sound, and joy in living in the burning house of the three realms of existence (the realm of desire, the realm of form, and the formless realm). The desire realm of the Western Pure Land only has the desire of seeds and no desire of the upper mind. Since there is no desire of the upper mind, there are no previous faults, no evil mind, and no neutral mind, only a good mind. Therefore, the She Dasheng Lun (Mahāyānasaṃgraha) says in the eighteen perfect purities that the Pure Land only has pleasurable feelings, no painful or neutral feelings. As the Great Dharma Drum Sutra says, painful feelings are unwholesome, pleasurable feelings are wholesome, and neutral feelings are neutral. Since there is only a good mind, there is no place to generate evil. Therefore, the Infinite Life Sutra says that in the land of Amitabha (Amituofo), there is not a hair's breadth of space for creating evil. Although it is said to be a desire realm, how can it be the same? Like the desire realm, **it is also like that.
Question: The Pure Land is supremely wonderful, and all things admire it. Since you want to encourage people to be reborn there, why do you have to judge that it is included in the Three Realms (Triloka)?
Answer: This is the judgment of the sutra, and it has nothing to do with people. Moreover, if it is included in the Three Realms, then beings who have not cut off the delusions of the Three Realms can be reborn there. If it is beyond the Three Realms, then ordinary people and learners have no hope. It is impossible to take beings in the Three Realms, who are full of afflictions, and have them born in a reward land outside the Three Realms. Because it is in the Three Realms, rebirth is easy. Still, there is no desire of the upper mind, so there is ultimately no regression.
Question: Since it is included in the Three Realms, then it should regress, why is it called non-regression?
Answer: The name Three Realms is common and not just one situation. For example, the Eastern World of Wonderful Joy, has Jambudvipa (Yanfuti) and Trayastrimsa Heaven (Daolitian), with men and women, but it is called a Pure Land, is it beyond the Three Realms? Since there are women in the Three Realms, it is also a desire realm, comparable to the desire realm of the Saha world...
同耶。彼名凈土此名穢剎也。今判但化凈土。化界內眾生者。並在三界中。若是報凈土。化界外眾生者。則出三界。由凈土有三品優劣故耳。如東方妙喜世界。是下凈土。雜男女故。西方極樂世界。是中凈土。雜二乘故。上方眾香世界。是上凈土。無二乘故。此三品凈土。並在欲界中。由在人天別住處故。妙喜世界有人天者。如維摩經云。從閻浮提至忉利天也。極樂世界有人天者。如無量壽經云。佛告彌勒。汝見從地已上乃至五凈居天所有莊嚴事不也。眾香世界。有人天者。如維摩經云。令諸天人得入律行也。此等既有人天別住處。當知則在欲界中也。若在色界。雖有天。則住處。當知則在欲界中也。若在色界。雖有天。則無人。由色界在上。人不能上故。若出三界外。則無人天別住處也。如凈土有三品。穢土亦有三品。如經說。從此東方有一世界。名曰斯訶。土田唯有三角沙石。一年二雨。濕潤不過五寸。其土眾生唯食草子。樹皮為衣。求生不得。求死不得。此是中穢土也。復有一世界。虎狼毒狩。乃至蛇蝎。悉能飛行。遇輒相食。不簡善惡。此是下穢土也。娑婆世界。恒有諸佛出世。有發菩提心眾生。地出粳糧。人有禮義。此則是上穢土也。凈土雖有三品。但得生者悉皆不退。穢土亦有三品。但生之者普皆退也。
【現代漢語翻譯】 現代漢語譯本 是相同的嗎？彼處名為凈土，此處名為穢剎（不清凈的國土）。現在判斷，僅僅是化現的凈土，所化度的界內眾生，都在三界之中。如果是報得的凈土，所化度的界外眾生，就超出了三界。這是由於凈土有三品優劣的緣故。例如東方的妙喜世界（Akshobhya Buddha的凈土），是下品凈土，因為混雜有男女。西方的極樂世界（Amitabha Buddha的凈土），是中品凈土，因為混雜有聲聞、緣覺二乘。上方的眾香世界，是上品凈土，沒有二乘。這三種品級的凈土，都在欲界之中，因為在人天各有不同的住所。妙喜世界有人天，如《維摩詰經》所說：『從閻浮提（Jambudvipa，我們所居住的娑婆世界）到忉利天（Trayastrimsa，欲界第二天）。』極樂世界有人天，如《無量壽經》所說：『佛告訴彌勒（Maitreya，未來佛）：你看見從地面以上乃至五凈居天（Suddhavasa，色界天）所有的莊嚴之事了嗎？』眾香世界有人天，如《維摩詰經》所說：『令諸天人得以進入戒律的修行。』這些既然有人天各自的住所，應當知道就在欲界之中。如果在，雖然有天，則沒有人類。因為在上，人類不能上去。如果超出三界之外，就沒有人天各自的住所了。如同凈土有三品，穢土也有三品。如經中所說：『從此東方有一個世界，名叫斯訶（Saha，忍土），土地只有三角沙石，一年下兩次雨，濕潤不超過五寸，那裡的眾生只吃草籽，用樹皮做衣服，求生不得，求死不得。』這是中品穢土。又有一個世界，虎狼毒獸，乃至蛇蝎，都能飛行，遇到就互相吞食，不分善惡。這是下品穢土。娑婆世界（Saha World），經常有諸佛出世，有發菩提心的眾生，地上長出粳米，人們有禮義，這就是上品穢土。凈土雖然有三品，但凡是往生者都永不退轉。穢土也有三品，但凡是生於其中的，普遍都會退轉。
【English Translation】 English version Are they the same? That place is called Pure Land, and this place is called Impure Land (Saha World). Now it is judged that it is only a manifested Pure Land, and the sentient beings within the realm of transformation are all within the Three Realms. If it is a reward Pure Land, the sentient beings outside the realm of transformation are beyond the Three Realms. This is because the Pure Land has three grades of superiority and inferiority. For example, the Wonderful Joy World (Akshobhya Buddha's Pure Land) in the East is a lower Pure Land because it is mixed with men and women. The Western Pure Land of Ultimate Bliss (Amitabha Buddha's Pure Land) is a middle Pure Land because it is mixed with the Two Vehicles of Sravakas and Pratyekabuddhas. The Upper Fragrant World is an upper Pure Land because there are no Two Vehicles. These three grades of Pure Land are all in the Desire Realm because humans and devas each have different residences. The Wonderful Joy World has humans and devas, as the Vimalakirti Sutra says: 'From Jambudvipa (the Saha World where we live) to Trayastrimsa Heaven (the second heaven of the Desire Realm).' The Pure Land of Ultimate Bliss has humans and devas, as the Infinite Life Sutra says: 'The Buddha told Maitreya (the future Buddha): Have you seen all the magnificent things from the ground up to the Five Pure Abodes (Suddhavasa, heavens of the Form Realm)?' The Fragrant World has humans and devas, as the Vimalakirti Sutra says: 'Enabling all devas and humans to enter the practice of precepts.' Since these have separate residences for humans and devas, it should be known that they are in the Desire Realm. If it is in **, although there are devas, there are no humans. Because ** is above, humans cannot go up. If it is beyond the Three Realms, there are no separate residences for humans and devas. Just as the Pure Land has three grades, the Impure Land also has three grades. As the sutra says: 'From here to the East, there is a world called Saha (Endurance), the land is only triangular sand and stone, it rains twice a year, and the humidity does not exceed five inches. The sentient beings there only eat grass seeds and wear tree bark as clothing, unable to seek life and unable to seek death.' This is a middle Impure Land. There is also a world where tigers, wolves, poisonous beasts, and even snakes and scorpions can all fly, and they devour each other when they meet, without distinguishing between good and evil. This is a lower Impure Land. In the Saha World, Buddhas often appear in the world, there are sentient beings who have aroused the Bodhi mind, glutinous rice grows on the ground, and people have etiquette. This is an upper Impure Land. Although the Pure Land has three grades, all those who are born there never regress. The Impure Land also has three grades, but all those who are born in it universally regress.
又西方凈土。有四因緣。唯進不退。一由長命故不退。如經言。壽命無量阿僧祇劫故。直然三大僧祇修道。則得成佛。況復無量僧祇也。穢土由短命故退也。二者有諸佛菩薩。為善知識故不退。如經云。得與如是諸上善人俱會一處故。穢土由多惡知識故退也。三者無有女人。六根境界。並是進道緣。故不退。如無量壽經云。眼見色即發菩提心。乃至意緣法亦發菩提心也。穢土由有女人。六根境界。普是退道緣故退也。四者唯有善心故不退。如經云。無毛髮許造惡之地。穢土由有噁心無記心故退也。
二明不攝者。若是初地已上菩薩。及羅漢辟支無學人生者。此即不攝。由已斷正使。出三界故也。如大智度論云。有妙凈土。出過三界。諸阿羅漢。當生其中也。論中既云羅漢。不論學人。故知。學人生者在三界內也。
第二定往生人(何位人得往生)
問曰。已知。土體通於報化。未知何位人得往生。
答曰。今依經論。乃以佛意。但依經論修行者。不問凡聖男女。乃至十惡五逆。臨命終時。正念現前。心不亂者。並得往生。唯除謗大乘者不得往生。此依觀經。若依無量壽經。併除五逆人。
問曰。此之二經。俱是一佛所說。何故大經除二。觀經除一也。
答曰。先制后開。是諸佛
【現代漢語翻譯】 現代漢語譯本 此外，西方凈土有四種因緣，使其只有進步而沒有退轉。第一，因為壽命長久所以不退轉。如經文所說：『壽命無量阿僧祇劫』，因此只需三大阿僧祇劫修道，便可成佛，更何況是無量阿僧祇劫呢？而穢土因為壽命短促所以會退轉。第二，有諸佛菩薩作為善知識，所以不退轉。如經文所說：『得與如是諸上善人俱會一處』。而穢土因為有很多惡知識所以會退轉。第三，沒有女人，六根所接觸的境界都是增進修道的因緣，所以不退轉。如《無量壽經》所說：『眼見色即發菩提心，乃至意緣法亦發菩提心』。而穢土因為有女人，六根所接觸的境界，普遍都是退道的因緣，所以會退轉。第四，只有善心，所以不退轉。如經文所說：『沒有絲毫造惡的地方』。而穢土因為有噁心和無記心，所以會退轉。
第二點說明不被攝受的情況。如果是初地以上的菩薩，以及阿羅漢、辟支佛等無學之人往生，這些人就不被（凈土）所攝受，因為他們已經斷除了見思惑，超出了三界。如《大智度論》所說：『有妙凈土，超出三界，諸阿羅漢，當生其中』。《論》中既然說了阿羅漢，沒有說學人，所以可知，學人往生還在三界之內。
第二部分，確定往生之人（什麼位階的人可以往生）
問：已經知道（凈土）本體通於報身佛和化身佛，但不知道什麼位階的人可以往生？
答：現在依據經論，以及佛的本意，只要依據經論修行的人，不論凡夫、聖人、男人、女人，乃至犯了十惡、五逆重罪的人，臨命終時，正念現前，心不散亂，都可以往生。唯獨誹謗大乘佛法的人不得往生。這是依據《觀經》所說。如果依據《無量壽經》，則連犯五逆重罪的人也排除在外。
問：這兩部經，都是同一位佛所說，為什麼《大經》（指《無量壽經》）排除兩種人，《觀經》排除一種人呢？
答：這是先制定規則，后又開許放寬，是諸佛（的權巧方便）。
【English Translation】 English version Furthermore, the Western Pure Land has four causes and conditions that ensure only progress and no regression. First, it does not regress because of its long lifespan. As the sutra says, 'Lifespan is immeasurable asamkhya kalpas (countless eons),' therefore, one only needs to cultivate the path for three great asamkhya kalpas to attain Buddhahood, let alone immeasurable asamkhya kalpas. The impure lands regress because of their short lifespans. Second, it does not regress because there are Buddhas and Bodhisattvas as virtuous friends. As the sutra says, 'To be together in one place with such excellent and virtuous people.' The impure lands regress because there are many evil friends. Third, there are no women, and the realms of the six senses are all conditions for advancing on the path, so it does not regress. As the Immeasurable Life Sutra says, 'The eye sees form and immediately generates Bodhicitta (the aspiration for enlightenment), and even the mind contemplates Dharma (the teachings) and also generates Bodhicitta.' The impure lands regress because there are women, and the realms of the six senses are generally conditions for regressing from the path. Fourth, there is only good intention, so it does not regress. As the sutra says, 'There is no place to commit evil even to the extent of a hair's breadth.' The impure lands regress because there are evil intentions and indifferent intentions.
The second point clarifies those who are not included. If those who are reborn are Bodhisattvas of the first ground (bhumi) or above, as well as Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and non-learners (those who have completed their training), they are not included (in the Pure Land's scope) because they have already severed the delusions of views and affections and have transcended the Three Realms. As the Mahaprajnaparamita Sastra (Great Wisdom Sutra) says, 'There is a wonderful Pure Land that transcends the Three Realms, and Arhats will be born there.' Since the treatise mentions Arhats but not learners, it is known that the rebirth of learners is still within the Three Realms.
Second part, determining who can be reborn (what level of person can be reborn)
Question: It is already known that the essence (of the Pure Land) is connected to the Reward Body Buddha (Sambhogakaya) and the Manifestation Body Buddha (Nirmanakaya), but it is not known what level of person can be reborn?
Answer: Now, according to the sutras and treatises, and based on the Buddha's intention, as long as those who cultivate according to the sutras and treatises, regardless of whether they are ordinary people, sages, men, or women, even those who have committed the ten evil deeds or the five rebellious acts, if, at the time of death, right mindfulness is present and the mind is not disturbed, they can all be reborn. Only those who slander the Mahayana (Great Vehicle) are not allowed to be reborn. This is according to the Contemplation Sutra. If according to the Immeasurable Life Sutra, even those who have committed the five rebellious acts are excluded.
Question: These two sutras were both spoken by the same Buddha, so why does the Great Sutra (Immeasurable Life Sutra) exclude two types of people, while the Contemplation Sutra excludes one type?
Answer: This is because the rules were first established and then later relaxed, which is the skillful means of all Buddhas.
常法。無量壽經先說。以廣說法藏比丘因緣。及明往生事故也。觀經后說。以但論往生事故也。
問曰。如無量壽經云。眾生生者。皆悉住于正定之聚。又阿彌陀經云。舍利弗。極樂國土眾生生者。皆是阿毗跋致。據此二經。十解已上。始得往生。何故言乃至十惡五逆並得往生。
答曰。正定阿毗跋致並云不退。不退言通。非局十解。今依經論。釋有四種。一是念不退。謂在八地已上。二是行不退。謂在初地已上。三是位不退。謂在十解已上。四是處不退。謂西方凈土也。故無量壽經云。彼土無有邪定及不定聚名。又四十八大愿中雲。設我得佛。國中之人天。不住正定聚。必至滅度者。不取正覺。既不退之言位該四種。寧得舉一不退以定除三也。
問曰。夫論不退。須據行位。云何依處得不退耶。
答曰。行位不退。由內無煩惱。處所不退由外無境界。各據一義。奚足怪乎。
問曰。前三不退。經論明證。此則可信。處所不退既無文證。若為取信。
答曰。今引毗婆沙論為證。如彼論中出六種種性人。一是退。二是思。三是護。四是位。五是升進。六是不動。如退種性人。縱得羅漢。亦還起退。乃至起三界修道煩惱由。根性軟弱故。此人雖體是退根。此人若在欲界人中。逢五退
【現代漢語翻譯】 現代漢語譯本： 常法。《無量壽經》（Larger Sutra of Immeasurable Life）先說，詳細闡述了法藏比丘（Dharmakara Bodhisattva）的因緣，以及闡明往生之事。《觀經》（Contemplation Sutra）后說，只論述往生之事。 問：如《無量壽經》所說，眾生往生者，都住在正定之聚（assured of enlightenment）。又《阿彌陀經》（Amitabha Sutra）說，舍利弗（Sariputra），極樂國土眾生往生者，都是阿毗跋致（avaivartika，不退轉）。根據這兩部經，十解（tenth understanding）以上才能往生。為什麼說乃至十惡五逆（ten evil acts and five rebellious acts）也能往生？ 答：正定（assured of enlightenment）、阿毗跋致（avaivartika）都說的是不退（non-retrogression）。不退的含義是通用的，不侷限於十解。現在依據經論，解釋有四種：一是念不退（non-retrogression in thought），指在八地（eighth bhumi）以上；二是行不退（non-retrogression in practice），指在初地（first bhumi）以上；三是位不退（non-retrogression in position），指在十解以上；四是處不退（non-retrogression in place），指西方凈土（Western Pure Land）。所以《無量壽經》說，彼土沒有邪定（wrong determination）和不定聚（undetermined group）之名。又四十八大愿（forty-eight great vows）中說，『設我得佛，國中之人天，不住正定聚，必至滅度者，不取正覺。』既然不退的含義涵蓋四種，怎麼能只用一種不退來排除其他三種呢？ 問：如果說不退，必須根據修行和果位。怎麼能依據處所而得不退呢？ 答：修行和果位的不退，是因為內心沒有煩惱。處所的不退，是因為外在沒有境界。各自依據一個方面，有什麼可奇怪的呢？ 問：前三種不退，經論有明確的證據，這可以相信。處所不退既然沒有文字證據，如何取信呢？ 答：現在引用《毗婆沙論》（Vibhasa）作為證據。如該論中列出六種種性人：一是退（regression），二是思（thinking），三是護（protection），四是位（position），五是升進（advancement），六是不動（immovability）。如退種性人，即使得到羅漢果（arhat），也會退轉，甚至生起三界（three realms）修道中的煩惱，因為根性軟弱。此人雖然本體是退根，此人如果在欲界（desire realm）人中，遇到五種退緣
【English Translation】 English version: Common Dharma. The Larger Sutra of Immeasurable Life first explains the causes and conditions of Dharmakara Bodhisattva and clarifies the matter of rebirth. The Contemplation Sutra is explained later, focusing solely on the matter of rebirth. Question: As the Larger Sutra of Immeasurable Life states, 'Those beings who are born there all dwell in the assembly of the assured of enlightenment.' Also, the Amitabha Sutra says, 'Sariputra, those beings born in the Land of Ultimate Bliss are all avaivartika (non-retrogressive).' According to these two sutras, only those above the tenth understanding can be reborn. Why is it said that even those who commit the ten evil acts and five rebellious acts can be reborn? Answer: 'Assured of enlightenment' and 'avaivartika' both refer to 'non-retrogression.' The meaning of 'non-retrogression' is general and not limited to the tenth understanding. Now, according to the sutras and treatises, there are four types of non-retrogression: first, non-retrogression in thought, referring to those above the eighth bhumi (stage); second, non-retrogression in practice, referring to those above the first bhumi; third, non-retrogression in position, referring to those above the tenth understanding; and fourth, non-retrogression in place, referring to the Western Pure Land. Therefore, the Larger Sutra of Immeasurable Life says, 'In that land, there are no names of wrong determination or undetermined groups.' Furthermore, among the forty-eight great vows, it states, 'If, when I attain Buddhahood, the humans and devas in my land do not dwell in the assembly of the assured of enlightenment and must reach extinction, may I not attain perfect enlightenment.' Since the meaning of 'non-retrogression' encompasses four types, how can we use one type of non-retrogression to exclude the other three? Question: If we are discussing non-retrogression, it must be based on practice and attainment. How can one attain non-retrogression based on place? Answer: Non-retrogression in practice and attainment is due to the absence of afflictions within. Non-retrogression in place is due to the absence of external realms. Each is based on one aspect; what is so strange about that? Question: The first three types of non-retrogression have clear evidence in the sutras and treatises, which can be believed. Since non-retrogression in place has no textual evidence, how can it be trusted? Answer: Now, I will cite the Vibhasa as evidence. As that treatise lists six types of people by nature: first, regression; second, thinking; third, protection; fourth, position; fifth, advancement; and sixth, immovability. For example, a person of regressive nature, even if they attain arhatship, will still regress and even generate afflictions in the three realms of cultivation because their root nature is weak. Although this person's essence is a regressive root, if this person is among humans in the desire realm and encounters five causes of regression
具即退。若生六慾天及色無色界中。無五退具。即不退。由處所無退緣。故永不退也。五退具者。一長病。二遠行。三誦經。四瑩事。五和諍。此之五種。唯人中有。天等中無。誦經等三。雖是善事。廢入觀。故退也。準此例彼。亦可同然。如一切凡夫。雖復唸佛。未至十解位。由在外凡。故體是退人。此人若在娑婆穢土中。由逢五退緣故即退。若生西方。由無五退緣故不退也。五退緣者。一短命多病。二有女人及生染六塵。三是惡行人謂惡知識。四是不善及無記心。五常不值佛也。凈土中無此五退緣。故畢竟不退也。此引聖教。證處所不退明矣。又據二經。皆云往生者得不退。不云不退人得往生也。故無量壽經云。生彼土者。皆悉住于正定之聚。所以者何。彼土無有邪定及不定聚名也。小經亦云。眾生生者。皆是阿毗跋致。不云阿毗跋致人得往生也。猶如此間具三受人。若生彼土則無苦舍。唯有樂受也。由彼處所無二受故。
問曰。如觀經云。上品上生人。生致彼土。即悟無生法忍。此乃是八地。當知。下品生者。故在十解已上。若在十解已前。非但近違聖教。亦乃位太懸殊。
答曰。不然。無生法忍。亦有四種。一緣教故。得無生法忍。謂一切凡夫。及十信位人。讀大乘經論。作無生解。即是聞慧。
【現代漢語翻譯】 現代漢語譯本 如果具備五種退步之因，就會退轉。如果生到六慾天和色界天中，沒有五種退步之因，就不會退轉。因為那些地方沒有退轉的因緣，所以永遠不會退轉。五種退步之因是：一是久病，二是遠行，三是誦經，四是經營世事，五是與人爭執。這五種情況只有人間才有，天界等處沒有。誦經等三種，雖然是善事，但會妨礙入觀，所以也會導致退轉。以此類推，其他情況也可能如此。例如，一切凡夫，即使唸佛，如果沒有達到十解位，因為還在外凡位，所以本質上還是會退轉的人。這種人如果在娑婆穢土中，因為遇到五種退轉的因緣就會退轉；如果生到西方凈土，因為沒有五種退轉的因緣就不會退轉。五種退轉的因緣是：一是短命多病，二是有女人以及產生染污的六塵（色、聲、香、味、觸、法），三是惡行人，也就是惡知識，四是不善以及無記之心，五是經常不能遇到佛。凈土中沒有這五種退轉的因緣，所以最終不會退轉。這裡引用聖教，證明處所不退的道理很明顯。而且根據兩部經的說法，都說往生的人得到不退轉，而不是說不退轉的人才能往生。所以《無量壽經》說：『生到那個國土的人，都安住在正定之聚。』這是什麼原因呢？因為那個國土沒有邪定和不定聚的名字。《小經》（《阿彌陀經》）也說：『眾生生到那裡，都是阿鞞跋致（不退轉）。』而不是說阿鞞跋致的人才能往生。就像此間具有三種感受的人，如果生到彼土就沒有苦受和舍受，只有樂受。因為那個地方沒有苦受和舍受的緣故。
有人問：如《觀經》所說，上品上生的人，往生到那個國土，立即領悟無生法忍（對一切法不生不滅的深刻理解）。這已經是八地菩薩的境界。由此可知，下品往生的人，至少也在十解位以上。如果在十解位之前，不僅嚴重違背聖教，而且位次也相差太遠了。
回答說：不是這樣的。無生法忍也有四種。一是由於聽聞教法而得到無生法忍，也就是一切凡夫以及十信位的人，讀誦大乘經論，作出無生的理解，這就是聞慧。
【English Translation】 English version If one possesses the five causes of regression, one will regress. If one is born in the Six Desire Heavens and the Form Heavens, where there are no five causes of regression, one will not regress. Because those places lack the conditions for regression, one will never regress. The five causes of regression are: 1. prolonged illness, 2. distant travel, 3. reciting scriptures, 4. managing worldly affairs, and 5. engaging in disputes. These five conditions exist only in the human realm; they do not exist in the heavens. Although reciting scriptures and the like are good deeds, they hinder entering into contemplation, thus causing regression. By analogy, other situations may be similar. For example, all ordinary beings, even if they recite the Buddha's name, have not reached the stage of the Ten Understandings, and because they are still in the outer ordinary stage, their essence is still that of a person who will regress. If such a person is in the impure land of Saha, they will regress due to encountering the five causes of regression; if they are born in the Western Pure Land, they will not regress because there are no five causes of regression. The five causes of regression are: 1. short life and many illnesses, 2. the presence of women and the arising of defiled six sense objects (form, sound, smell, taste, touch, and dharma), 3. evil practitioners, i.e., evil teachers, 4. unwholesome and neutral minds, and 5. not constantly encountering the Buddha. The Pure Land lacks these five causes of regression, so one ultimately does not regress. This quotes the sacred teachings, clearly demonstrating the principle of non-regression due to location. Moreover, according to both sutras, it is said that those who are reborn attain non-regression, not that those who are non-regressing attain rebirth. Therefore, the Infinite Life Sutra says: 'Those who are born in that land all abide in the assembly of right determination.' What is the reason for this? Because that land has no name for wrong determination or undetermined assembly. The Smaller Sutra (Amitabha Sutra) also says: 'Beings who are born there are all Avaivartika (non-regressing).' It does not say that Avaivartika people attain rebirth. Just as people in this world who experience three kinds of feelings, if they are born in that land, there is no suffering or neutral feeling, only joyful feeling. Because that place lacks the causes of suffering and neutral feelings.
Someone asks: As the Contemplation Sutra says, people of the highest level of the highest grade, upon being born in that land, immediately awaken to the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of all dharmas). This is already the stage of the Eighth Ground Bodhisattva. From this, it can be known that those reborn in the lower grades are at least above the Ten Understandings. If they are before the Ten Understandings, it not only severely contradicts the sacred teachings, but the levels are also too far apart.
The answer is: That is not so. There are also four kinds of non-origination forbearance. First, one attains non-origination forbearance due to hearing the teachings, that is, all ordinary beings and people in the Ten Faiths stage, who read and recite Mahayana sutras and treatises, and make an understanding of non-origination, this is auditory wisdom.
二緣觀得無生法忍。謂十解已上乃至十回向。謂作三無性觀。解萬法無生。即是思慧。三證理得無生法忍。謂初地已上。由證遍滿法界二空真如。即是修慧。四約位得無生法忍。謂八地已上。由得真俗雙行。即是無功用智。是修慧也。無生法忍。既通此四。寧得執一。高判餘者。如遠法師判上品上生。從四地至八地。若如攝大乘論。四地菩薩。變易中因緣生死。西方是分段生死。云何令受變易菩薩卻受分段也。故觀世音受記經云。阿彌陀佛壽命無量。要般涅槃。當知。眾生壽雖無量。而必有死。以小阿彌陀經云。眾生亦名阿彌陀也。今依觀經。判九品生人。如古來大德遠法師等。觀果判人。位則太高。今據因判人。位即稍下。如上品上生人。發三種心。即得往生。其三種心者。一是至誠心。二者是深心。三是迴向發願心。此之三心。依起信論。判在十解初心。如起信論云。信成就發心。在十信終心也。發三種心。始入十解位中。三心者。一是直心。謂正念真如法故。即是觀經中至誠心。至誠與直心。義同名異耳。如維摩經明。凈土道場二行之初。並有三心。同觀經也。觀諸經論。但明一切行初必發此三心。當知。此三心是萬行之始。既是萬行之初。故寧得生彼即悟無生到八地也。二是深心。觀經亦名深心。三是大悲心
【現代漢語翻譯】 現代漢語譯本 一、二緣觀得無生法忍。指十解（指十種理解，是佛教修行中的一個階段）以上乃至十回向（佛教修行中的一個階段）。通過作三無性觀（觀察一切事物沒有自性），理解萬法無生（一切事物本無生滅），這屬於思慧（通過思考獲得的智慧）。 二、三證理得無生法忍。指初地（菩薩修行的一個階段）以上。由於證悟遍滿法界的二空真如（空性和真如），這屬於修慧（通過修行獲得的智慧）。 三、四約位得無生法忍。指八地（菩薩修行的一個階段）以上。由於獲得真俗雙行（真諦和俗諦並行不悖），即是無功用智（不需努力就能獲得的智慧），屬於修慧。 無生法忍既然貫通這四種情況，怎麼能執著于其中一種，而貶低其他的呢？例如遠法師判斷上品上生（往生凈土的最高等級）是從四地到八地。如果按照《攝大乘論》的說法，四地菩薩還在變易生死（一種微細的生死）中，而西方極樂世界是分段生死（粗重的生死），怎麼能讓承受變易生死的菩薩反而去承受分段生死呢？ 所以《觀世音受記經》說，阿彌陀佛（西方極樂世界的佛）壽命無量，但終究要般涅槃（進入涅槃，即寂滅）。應當知道，眾生的壽命雖然無量，但也必定有死亡。《小阿彌陀經》說，眾生也名為阿彌陀。 現在我依據《觀經》（《觀無量壽經》），判斷九品往生的人，如果像古代大德遠法師等人那樣，觀察果報來判斷人的修行位次，那就太高了。現在我根據因地（修行時的發心和行為）來判斷人，位次就稍低一些。例如上品上生的人，發起三種心，就能往生。這三種心是：一是至誠心（真誠的心），二是深心（深刻的心），三是迴向發願心（將功德迴向，併發愿往生凈土的心）。 這三種心，依據《起信論》（《大乘起信論》），判斷是在十解（佛教修行的一個階段）的初心。如《起信論》所說，信成就發心，在十信（佛教修行的一個階段）的終心。發起三種心，才開始進入十解的位次。三種心是：一是直心（正直的心），指正念真如法（正確地憶念真如的法性），也就是《觀經》中的至誠心。至誠與直心，意義相同，只是名稱不同罷了。如《維摩經》（《維摩詰所說經》）所說，凈土道場的二行之初，都有這三種心，與《觀經》相同。觀察各種經論，都說明一切修行的開始，必定要發起這三種心。應當知道，這三種心是萬行的開始。既然是萬行的開始，怎麼能說往生凈土就能立即證悟無生法忍，達到八地菩薩的境界呢？二是深心，《觀經》也名為深心。三是大悲心（廣大的慈悲心）。
【English Translation】 English version 1. 'Two-Condition Contemplation' to attain 'No-Birth Dharma Endurance' refers to those above the Ten Understandings (referring to the ten types of understanding, a stage in Buddhist practice) up to the Ten Dedications (a stage in Buddhist practice). It involves contemplating the 'Three No-Self Natures' (observing that all things lack inherent existence), understanding that all dharmas are 'No-Birth' (all things are fundamentally without arising or ceasing), which belongs to 'Thinking Wisdom' (wisdom gained through contemplation). 2. 'Three-Proof Principle' to attain 'No-Birth Dharma Endurance' refers to those above the First Ground (a stage of Bodhisattva practice). It is due to realizing the 'Two Emptinesses True Thusness' (emptiness and suchness) that pervades the entire Dharma Realm, which belongs to 'Cultivation Wisdom' (wisdom gained through practice). 3. 'Four-Aspect Position' to attain 'No-Birth Dharma Endurance' refers to those above the Eighth Ground (a stage of Bodhisattva practice). It is due to attaining the 'Dual Practice of Truth and Convention' (the simultaneous practice of ultimate truth and conventional truth), which is 'Effortless Wisdom' (wisdom gained without effort), belonging to 'Cultivation Wisdom'. Since 'No-Birth Dharma Endurance' encompasses these four situations, how can one cling to one while belittling the others? For example, Dharma Master Yuan judges the 'Highest Level of the Highest Birth' (the highest rank of rebirth in the Pure Land) as being from the Fourth Ground to the Eighth Ground. If according to the 'Compendium of the Great Vehicle' ('Mahāyānasaṃgraha'), Bodhisattvas on the Fourth Ground are still in 'Changeable Birth and Death' (a subtle form of birth and death), while the Western Pure Land is 'Segmented Birth and Death' (a gross form of birth and death), how can Bodhisattvas undergoing 'Changeable Birth and Death' instead undergo 'Segmented Birth and Death'? Therefore, the 'Avalokiteśvara Prophecy Sutra' says that Amitābha Buddha's (the Buddha of the Western Pure Land) lifespan is immeasurable, but he will eventually enter Parinirvana (enter Nirvana, i.e., extinction). It should be known that although the lifespan of sentient beings is immeasurable, they will inevitably die. The 'Smaller Amitābha Sutra' says that sentient beings are also named Amitābha. Now, based on the 'Contemplation Sutra' ('Amitāyurdhyāna Sūtra'), I judge the people who are reborn in the Nine Grades. If, like ancient virtuous Dharma Master Yuan and others, one judges a person's level of practice based on the result, then it is too high. Now, I judge people based on the cause (the initial intention and actions during practice), so the level is slightly lower. For example, people of the 'Highest Level of the Highest Birth' can be reborn by generating three minds. These three minds are: first, the 'Sincere Mind' (a genuine mind); second, the 'Profound Mind' (a deep mind); and third, the 'Mind of Dedication and Aspiration' (the mind of dedicating merit and aspiring to be reborn in the Pure Land). According to the 'Awakening of Faith' ('Mahāyānaśraddhotpādaśāstra'), these three minds are judged to be at the initial stage of the Ten Understandings (a stage in Buddhist practice). As the 'Awakening of Faith' says, the mind of faith accomplishment is at the final stage of the Ten Faiths (a stage in Buddhist practice). Generating the three minds only begins to enter the stage of the Ten Understandings. The three minds are: first, the 'Straight Mind' (an upright mind), which refers to correctly recollecting the Dharma of True Thusness (correctly remembering the Dharma nature of True Thusness), which is the 'Sincere Mind' in the 'Contemplation Sutra'. 'Sincerity' and 'Straight Mind' have the same meaning, only different names. As the 'Vimalakirti Sutra' ('Vimalakīrti-nirdesa Sūtra') says, at the beginning of the two practices in the Pure Land Bodhimaṇḍa, there are these three minds, which are the same as in the 'Contemplation Sutra'. Observing various sutras and treatises, they all state that at the beginning of all practices, these three minds must be generated. It should be known that these three minds are the beginning of all practices. Since it is the beginning of all practices, how can one say that being reborn in the Pure Land can immediately realize 'No-Birth Dharma Endurance' and reach the level of the Eighth Ground Bodhisattva? Second is the 'Profound Mind', which is also named 'Profound Mind' in the 'Contemplation Sutra'. Third is the 'Great Compassionate Mind' (a vast mind of compassion).
。觀經名迴向發願心。若無大悲。即不能發願迴向。此亦義同名異也。起信論三心。既在十信終發。當知。觀經上品上生。即在十解初心明矣。言至彼得無生法忍者。此是緣觀。得無生法忍也。若如遠法師判四地菩薩是上品上生人者。寧得至彼不經時節即悟無生法忍也。四地至八地。由經半阿僧祇故。上品中生者。在十信初心。經云。深信因果。不謗大乘故。若未至十信。在邪定聚中。即不信因果。及謗大乘也。又信位有十心。初是信心也。言生到彼土經一小劫得無生法忍者。此是緣理。得無生法忍也。由彼日月長故。經云。極樂世界。一日一夜。如娑婆世界一劫也。若如遠法師判初地菩薩是者。云何經一小劫。即至八地。初地至八地。一大僧祇也。上品下生者。總是十信前一切趣善凡夫。但能歸依三寶。受菩薩戒已去並是也。經云。亦信因果。不謗大乘。但發無上道心也。謂發十信位初菩提心。得入不定位也。生到彼土。經三小劫。得至初地者。謂數取彼處劫。不取數此間劫也。如娑婆世界一劫。當安樂界一日一夜。既經三小劫。理則初地也。若如遠法師判十解是者。云何經三小劫。即到初地。從十解至初地。是第一阿僧祇劫也。前之三品。並是大乘人。其中輩三品。多是小乘人也。中品上生者。謂是小乘七方便中
【現代漢語翻譯】 現代漢語譯本： 《觀經》中說的迴向發願心，如果沒有大悲心，就不能發起願心和迴向。這只是名稱不同，意義相同。《起信論》中的三心，既然在十信位結束時發起，那麼可以知道，《觀經》上品上生的人，就在十解位的最初發心時就已經明白了。說到『到達彼土獲得無生法忍』，這是通過緣觀而獲得無生法忍。如果像遠法師判定的四地菩薩是上品上生的人，怎麼能到達彼土不經歷時間就能領悟無生法忍呢？從四地到八地，要經過半個阿僧祇劫的時間。上品中生的人，在十信位的最初發心，經中說『深信因果，不誹謗大乘』。如果還沒有達到十信位，在邪定聚中，就是不相信因果，並且誹謗大乘。而且信位有十心，最初就是信心。說到『往生到彼土經過一小劫獲得無生法忍』，這是通過緣理而獲得無生法忍。因為那裡的日月時間長，經中說『極樂世界的一天一夜，相當於娑婆世界的一劫』。如果像遠法師判定的初地菩薩是，怎麼會經過一小劫就到達八地呢？從初地到八地，要一個大阿僧祇劫的時間。上品下生的人，都是十信位前的一切趣向善良的凡夫，只要能夠歸依三寶，受菩薩戒以後都是。經中說『也相信因果，不誹謗大乘，只是發起無上道心』。就是發起十信位最初的菩提心，得以進入不定位。往生到彼土，經過三小劫，到達初地，是指計算在彼處的劫數，不計算在此處的劫數。如娑婆世界的一劫，相當於安樂世界的一天一夜，既然經過三小劫，理應到達初地。如果像遠法師判定的十解位是，怎麼會經過三小劫就到達初地呢？從十解位到初地，是第一阿僧祇劫。前面的三品，都是大乘人，其中的中輩三品，多是小乘人。中品上生的人，是小乘七方便中的。
【English Translation】 English version: The aspiration and dedication of merit mentioned in the Contemplation Sutra cannot be generated without great compassion. This is merely a difference in name but the same in meaning. Since the three minds in the Awakening of Faith are generated at the end of the ten faiths, it can be known that those of the highest level of the highest grade in the Contemplation Sutra have already understood at the initial aspiration of the ten understandings. As for 'reaching that land and attaining the non-origination forbearance', this is attaining the non-origination forbearance through contemplation of conditions. If, as Dharma Master Yuan judged, the bodhisattvas of the fourth ground are those of the highest level of the highest grade, how could they attain the non-origination forbearance without experiencing time upon reaching that land? It takes half an asamkhya kalpa from the fourth ground to the eighth ground. Those of the middle level of the highest grade are at the initial aspiration of the ten faiths, as the sutra says, 'deeply believing in cause and effect, and not slandering the Mahayana'. If one has not yet reached the ten faiths and is in the assembly of wrong views, they do not believe in cause and effect and slander the Mahayana. Moreover, there are ten minds in the faith position, the first of which is the mind of faith. As for 'being born in that land and attaining the non-origination forbearance after one small kalpa', this is attaining the non-origination forbearance through contemplation of principle. Because the days and nights there are long, the sutra says, 'one day and night in the Land of Ultimate Bliss is like one kalpa in the Saha world'. If, as Dharma Master Yuan judged, they are bodhisattvas of the first ground, how could they reach the eighth ground after one small kalpa? It takes one great asamkhya kalpa from the first ground to the eighth ground. Those of the lowest level of the highest grade are all ordinary beings who are inclined towards goodness before the ten faiths, but all those who can take refuge in the Three Jewels and receive the Bodhisattva precepts are included. The sutra says, 'also believing in cause and effect, not slandering the Mahayana, but generating the unsurpassed mind of enlightenment'. This means generating the initial Bodhi mind of the ten faith positions, thereby entering the non-fixed position. Being born in that land and reaching the first ground after three small kalpas refers to calculating the kalpas in that place, not calculating the kalpas in this place. As one kalpa in the Saha world is equivalent to one day and night in the Land of Peace and Bliss, it is reasonable to reach the first ground after three small kalpas. If, as Dharma Master Yuan judged, they are of the ten understandings, how could they reach the first ground after three small kalpas? It is the first asamkhya kalpa from the ten understandings to the first ground. The preceding three grades are all Mahayana practitioners, while the three grades of the middle level are mostly Hinayana practitioners. Those of the highest level of the middle grade are among the seven expedients of the Hinayana.
。后四方便。謂燸頂忍世第一法位中也。經云。受持五戒。乃至無諸過惡也。此人由得四達分。及未來禪。伏欲界惑。故不起破戒煩惱及惡業也。由破戒煩惱惡業在欲界中也。生到彼土即得羅漢者。一身獲得四沙門果。即是現般人也。如遠法師判。是須陀洹等三果學人。小乘得果。雖無定時節。終判太高也。中品中生者。在五停心觀已去。前三方便中也。經云。一日一夜持八戒齋。乃至一日一夜持具足戒。威儀無缺。由此人在散心位中。未得定故。破戒煩惱無有對治。不能長時持戒。威儀無缺極小須經一日一夜。后時縱犯小戒。亦得往生也。生到彼土經半劫。得阿羅漢。此亦是現般人。由彼壽命長故也。如遠法師釋。是燸等四位中。此四中。此四位人。得未來禪。伏欲界惑。云何持戒。唯得一日一夜不犯。此亦太高也。中品下生者。在小乘五停心觀前。受五戒已去。一切趣善凡夫。經云。孝養父母。行世仁慈。既未有入道觀行。正可行世仁慈也。余如前判。如遠法師判。是五停心觀。至總相念處。此三位人。或得聞慧。或得思慧。或得修慧。云何但行世仁慈。孝養父母。此亦太高也。若論下輩三品。總是一切起惡凡夫。唯造十惡五逆。乃至用常住僧物。無有慚愧。縱令學他受戒。隨受即破。此等臨終若遇善知識。極發
【現代漢語翻譯】 后四方便，指的是燸頂忍世第一法位中（指修行者在修行道路上的不同階段）。經中說：『受持五戒，乃至沒有各種過錯。』這樣的人因為獲得了四達分（指四種能通達真理的智慧），以及未來的禪定，能夠降伏欲界的迷惑，所以不會產生破戒的煩惱和惡業。因為破戒的煩惱和惡業存在於欲界之中。往生到凈土后立即證得阿羅漢果位的人，一生獲得四種沙門果位（指須陀洹果、斯陀含果、阿那含果、阿羅漢果），就是現世證得涅槃的人。如遠法師的判決，這些人是須陀洹等三果的學人。小乘得果，雖然沒有固定的時間，但最終的判決還是太高了。 中品中生的人，在五停心觀（指佛教的五種禪修方法，用於對治不同的煩惱）之後，前三方便（指資糧位、加行位、見道位）之中。經中說：『一日一夜持八戒齋，乃至一日一夜持具足戒，威儀沒有缺失。』因為這些人處於散亂的心境中，沒有獲得禪定，所以破戒的煩惱沒有對治的方法，不能長時間持戒，威儀沒有缺失最多隻能堅持一日一夜。之後即使犯了小戒，也能往生。往生到凈土后經過半劫（指極長的時間），證得阿羅漢果位，這也是現世證得涅槃的人，因為凈土的壽命很長。如遠法師解釋，這些人是燸等四位（指四加行位，即燸位、頂位、忍位、世第一位）中的人。這四位的人，獲得了未來的禪定，降伏了欲界的迷惑，怎麼會持戒只能堅持一日一夜不犯呢？這種說法也太高了。 中品下生的人，在小乘五停心觀之前，受持五戒之後，一切趣向善良的凡夫。經中說：『孝養父母，行世間的仁慈。』既然還沒有入道的觀行，正是可以實行世間的仁慈。其餘的判斷如前所述。如遠法師判決，這些人是五停心觀到總相念處（指四念處觀中的一種觀法）的人。這三位的人，或者獲得聞慧（通過聽聞佛法獲得的智慧），或者獲得思慧（通過思考佛法獲得的智慧），或者獲得修慧（通過修行佛法獲得的智慧）。怎麼會只是實行世間的仁慈，孝養父母呢？這種說法也太高了。 如果說下輩三品（指下品上生、下品中生、下品下生），總的來說是一切造作惡業的凡夫。專門造作十惡（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），甚至使用常住僧物（指寺廟的公共財產），沒有慚愧之心。即使學習他人受戒，隨即就破戒。這些人臨終時如果遇到善知識（指能夠引導人們走向正道的良師益友），極大地...
【English Translation】 The latter four upāyas (skillful means) refer to those in the stages of Kshānti (patience), Murdhāna (peak), Anulomika (acceptance), and Lokāgradharma (highest mundane dharma). The Sutra says: 'Receive and uphold the five precepts, even to the point of having no faults.' Such a person, because they have attained the four kinds of penetrating wisdom (catasro vyavadānikāh), and future dhyāna (meditation), can subdue the delusions of the desire realm (kāmadhātu), and therefore will not generate the afflictions of breaking precepts or evil karma. This is because the afflictions of breaking precepts and evil karma exist within the desire realm. Those who are born into that land and immediately attain Arhatship (arahatva), attain the four śrāmaṇa fruits (srotaāpanna, sakrdāgāmin, anāgāmin, arhat) in one lifetime, and are those who attain nirvāṇa in this life. As judged by Dharma Master Yuan, these people are learners of the Srotaāpanna (stream-enterer) and other three fruits. Although there is no fixed time for attaining the fruits in the Hinayana (Small Vehicle), the final judgment is still too high. Those born in the middle grade of the middle class are in the stage after the five contemplations for stopping the mind (pañca cittasthāpanāni), within the first three upāyas (skillful means). The Sutra says: 'For one day and one night, uphold the eight precepts and fast, even to the point of upholding the complete precepts for one day and one night, with flawless deportment.' Because these people are in a scattered state of mind, and have not attained samādhi (concentration), the afflictions of breaking precepts have no antidote, and they cannot uphold the precepts for a long time. Flawless deportment can only be maintained for a maximum of one day and one night. Even if they commit minor precepts later, they can still be reborn. After being born into that land, they attain Arhatship after half a kalpa (an extremely long period of time). This is also someone who attains nirvāṇa in this life, because the lifespan in that land is very long. As explained by Dharma Master Yuan, these people are in the four stages of Kshānti (patience) and so on. These four people have attained future dhyāna and subdued the delusions of the desire realm. How could they uphold the precepts and only be able to maintain them for one day and one night without breaking them? This explanation is also too high. Those born in the lower grade of the middle class are before the five contemplations for stopping the mind in the Hinayana, after receiving and upholding the five precepts, all ordinary people who are inclined towards goodness. The Sutra says: 'Be filial to parents and practice worldly kindness.' Since they have not yet had the contemplation and practice of entering the path, they can only practice worldly kindness. The remaining judgments are as before. As judged by Dharma Master Yuan, these people are from the five contemplations for stopping the mind to the contemplation of the general characteristics (samānya-lakṣaṇa-smṛtyupasthāna). These three people either attain hearing wisdom (śruta-mayā prajñā), or thinking wisdom (cintā-mayā prajñā), or cultivation wisdom (bhāvanā-mayā prajñā). How could they only practice worldly kindness and be filial to parents? This explanation is also too high. If we talk about the three grades of the lower class (lower grade of the upper class, lower grade of the middle class, lower grade of the lower class), generally speaking, they are all ordinary people who create evil karma. They specialize in creating the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) and the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, creating disunity in the Sangha), and even use the property of the permanent Sangha (monastic community) without any sense of shame. Even if they learn from others and receive precepts, they immediately break them. If these people encounter a good teacher (kalyāṇa-mitra) at the time of their death, they will greatly...
菩提心。正念相續現前。即得往生。若不遇善知識。不能極發菩提心。定墮地獄也。故觀經云。此人應墮地獄經歷多劫受苦無窮也。然眾生報盡之時。惡業怨家。眾苦競集。十念極難成就。若成就。定得往生凈土也。又善惡兩道。峻如轉掌。仰即得往生。覆即入地獄。於此時中。唯須善知識力也。若人破戒。心生慚愧。依大乘經懺悔。得滅罪相。專心念佛。及作觀行者。並在前二輩中生。不入下輩中論也。如遠法師判。是常俗凡夫也。
問曰。凈土之門。凡聖齊往。未知宗意。正是何人。
答曰。觀韋提希請及如來答意。唯言為未來世一切凡夫。為煩惱賊之所害者。說清凈業處。勸人往生。不論菩薩。若論菩薩發心。愿生惡道。不願生凈土中也。如十解已上菩薩。尚自留惑受生。愿生惡道救苦眾生。不願生凈土也。留惑文者。如維摩經云。是有疾菩薩。無所受而受諸受。未具佛法。亦不滅受。而取證也。此是菩薩留惑受生文。又地持論。攝大乘論。並有留惑受生文。舉要言之。三乘聖人及三乘七方便中人。乃至方便道前。若男若女。無根二根。至於龍鬼八部。但能發菩提心。專念阿彌陀佛。厭惡穢剎。欣樂凈土。臨命終時。正念現前者。皆得往生也。若勇猛精進。觀行分明。臨終最後心不亂者。並得上生
【現代漢語翻譯】 現代漢語譯本：菩提心（bodhicitta，覺悟之心），正念（samyak-smṛti，正確的念頭）相續不斷地顯現於眼前，就能往生（rebirth）凈土（Pure Land）。如果不能遇到善知識（kalyāṇa-mitra，良師益友），就不能真正發起菩提心，必定會墮入地獄（naraka）。所以《觀經》（Visualization Sutra）說：『這個人應當墮入地獄，經歷多劫，遭受無盡的痛苦。』然而眾生（sentient beings）壽命將盡的時候，惡業（akarma）和怨家（enemies）以及各種痛苦一齊到來，要成就十念（ten recitations）非常困難。如果能成就，一定能往生凈土。而且善道（good realms）和惡道（evil realms）之間的轉換，就像手掌翻轉一樣迅速。仰面就能往生，覆面就墮入地獄。在這個時候，唯獨需要善知識的力量啊！如果有人破戒（precepts），心中生起慚愧，依靠大乘（Mahayana）經典懺悔，就能消除罪業的相狀，專心念佛（Buddha-anusmṛti），以及修習觀想，這些人都能在前兩類人中往生，不屬於下等往生。如同遠法師（Master Yuan）所判定的，他們是普通的凡夫。 問：凈土法門（Pure Land），凡夫（ordinary people）和聖人（saints）都能往生，不知道您的意思，究竟是針對什麼樣的人？ 答：觀看韋提希（Vaidehi）的請求以及如來的回答，只是爲了未來世的一切凡夫，爲了那些被煩惱賊（kleśa，煩惱的盜賊）所傷害的人，宣說清凈業處（pure karma），勸人往生。不包括菩薩（bodhisattva）。如果說菩薩發心（bodhicitta），是願意往生惡道，不願意往生凈土。比如十解以上的菩薩，尚且自己保留迷惑而受生，願意往生惡道救度受苦的眾生，不願意往生凈土。保留迷惑的文句，比如《維摩經》（Vimalakirti Sutra）說：『這是有疾病的菩薩，沒有承受卻承受各種感受，沒有完全具備佛法，也不滅除感受，而取得證悟。』這是菩薩保留迷惑而受生的文句。還有《地持論》（Bodhisattvabhumi Sutra）、《攝大乘論》（Mahāyānasaṃgraha）等，都有保留迷惑而受生的文句。總而言之，三乘（Three Vehicles）的聖人以及三乘七方便中的人，乃至方便道前，無論是男人還是女人，無根或者二根之人，甚至龍（nāga）、鬼（preta）等八部（eight kinds of non-human beings），只要能夠發起菩提心，專心念誦阿彌陀佛（Amitābha），厭惡污穢的國土（impure lands），欣樂清凈的凈土，臨命終時，正念現前的人，都能往生。如果勇猛精進，觀想修行分明，臨終最後的心不散亂的人，都能上品往生。
【English Translation】 English version: Bodhicitta (the mind of enlightenment), with right mindfulness (samyak-smṛti, correct recollection) continuously appearing before one's eyes, one can be reborn in the Pure Land. If one does not encounter a good teacher (kalyāṇa-mitra, virtuous friend), one cannot truly generate bodhicitta and will certainly fall into hell (naraka). Therefore, the Visualization Sutra says, 'This person should fall into hell, experience many kalpas, and suffer endless pain.' However, when sentient beings' lifespan is about to end, evil karma (akarma), enemies, and all kinds of suffering come together, making it extremely difficult to achieve ten recitations (ten recitations). If one can achieve it, one will certainly be reborn in the Pure Land. Moreover, the transition between good realms and evil realms is as quick as turning one's palm. Looking up, one can be reborn; looking down, one falls into hell. At this time, one needs the power of a good teacher! If someone breaks precepts, feels ashamed, and relies on Mahayana scriptures to repent, they can eliminate the signs of their sins, wholeheartedly recite the Buddha's name (Buddha-anusmṛti), and practice visualization. These people can be reborn in the first two categories and are not considered in the lower category. As Master Yuan judged, they are ordinary common people. Question: The Pure Land Dharma gate allows both ordinary people and saints to be reborn. I don't know your intention; who exactly is it aimed at? Answer: Looking at Vaidehi's request and the Tathagata's answer, it is only for all ordinary people in the future world, for those who are harmed by the thieves of afflictions (kleśa, afflictive emotions), to expound the pure karma and encourage people to be reborn. It does not include Bodhisattvas. If we talk about Bodhisattvas generating bodhicitta, they are willing to be reborn in evil realms and are unwilling to be reborn in the Pure Land. For example, Bodhisattvas above the tenth understanding still retain delusion and take rebirth, willing to be reborn in evil realms to save suffering beings, and are unwilling to be reborn in the Pure Land. The passage about retaining delusion is like the Vimalakirti Sutra saying, 'This is a sick Bodhisattva who receives all kinds of feelings without receiving, has not fully possessed the Buddha-dharma, and does not eliminate feelings, but attains enlightenment.' This is the passage about Bodhisattvas retaining delusion and taking rebirth. Also, the Bodhisattvabhumi Sutra and the Mahāyānasaṃgraha both have passages about retaining delusion and taking rebirth. In short, the saints of the Three Vehicles and those in the seven expedient practices of the Three Vehicles, even before the path of expedients, whether male or female, those without roots or with two roots, even nagas, pretas, and the eight kinds of non-human beings, as long as they can generate bodhicitta, wholeheartedly recite Amitabha Buddha, detest impure lands, and rejoice in pure lands, those who have right mindfulness present at the time of death can be reborn. If they are courageous and diligent, and their visualization practice is clear, those whose minds are not disturbed at the final moment of death can be reborn in the upper grades.
。乃至臨終。最後十念相續。現在前者。得下品下生。此中菩薩往生自有三輩九品。二乘往生。自有上中下。凡夫往生自有上中下。各有九品。但經中不能委細分別。大小凡夫。合論九品。實即有無量差別也。詳四十八愿及觀經。論大旨。凡夫是正生人。聖人是兼生人。以凡夫墮惡道故。于穢土中。不能修道發心也。唯凡夫中。謗大乘人。不得往生。以斷善根故。二乘人中。愚法學人。不得往生。以不信有十方凈土故。菩薩人中。不發願求生者。不得往生。無愛樂心故。若二乘無學人。不問愚法不愚法。求與不求。皆得往生。以三界穢土中無受生處故也。智度論云。有妙凈土。出過三界。諸阿羅漢當生其中。不論學人也。
第三定往生因(修何行業得生凈土)
問曰。已知。凡聖皆得往生。未知。此等人修何行業。而得生乎。
答曰。今依經論。出二種因。一初引經論。廣明其因。二削煩就約。略明其因。初引經論者。如無量壽經云。生彼國者。凡有三輩。其上輩者。有三種因。一鬚髮菩提心。二須出家。三須專唸佛名。兼修余福。迴向發願即得往生。觀此經意。上品三生者。唯是出家人也。其中輩生者。亦有三種因。一鬚髮菩提心。二須專唸佛名。三須受戒持齋。起塔造像。飲食眾僧。燒香散花
【現代漢語翻譯】 現代漢語譯本：乃至臨終，最後十念相續，現在前者，得下品下生。此中菩薩往生自有三輩九品，二乘往生，自有上中下，凡夫往生自有上中下，各有九品。但經中不能委細分別大小凡夫，合論九品，實即有無量差別也。詳四十八愿及觀經，論大旨，凡夫是正生人，聖人是兼生人。以凡夫墮惡道故，于穢土中，不能修道發心也。唯凡夫中，謗大乘人，不得往生，以斷善根故。二乘人中，愚法學人，不得往生，以不信有十方凈土故。菩薩人中，不發願求生者，不得往生，無愛樂心故。若二乘無學人，不問愚法不愚法，求與不求，皆得往生，以三界穢土中無受生處故也。《智度論》云：『有妙凈土，出過三界，諸阿羅漢（Arhat）當生其中。』不論學人也。
第三定往生因（修何行業得生凈土）
問曰：已知凡聖皆得往生，未知此等人修何行業而得生乎？
答曰：今依經論，出二種因。一初引經論，廣明其因。二削煩就約，略明其因。初引經論者，如《無量壽經》云：『生彼國者，凡有三輩。其上輩者，有三種因。一鬚髮菩提心。二須出家。三須專唸佛名，兼修余福，迴向發願即得往生。』觀此經意，上品三生者，唯是出家人也。其中輩生者，亦有三種因。一鬚髮菩提心。二須專唸佛名。三須受戒持齋，起塔造像，飲食眾僧，燒香散花。
【English Translation】 English version: Even at the moment of death, with the last ten moments of mindfulness continuing uninterrupted, those who are present at that time will attain the lowest level of the lowest grade of rebirth. Among these, Bodhisattvas (enlightenment beings) who are reborn have their own three grades and nine levels. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) who are reborn have their own upper, middle, and lower grades. Ordinary beings who are reborn have their own upper, middle, and lower grades, each with nine levels. However, the sutras cannot distinguish in detail between ordinary beings, great and small, and collectively discuss the nine levels, which in reality have limitless differences. Examining the Forty-Eight Vows and the Contemplation Sutra, the main idea is that ordinary beings are the primary recipients of rebirth, while sages are secondary recipients. This is because ordinary beings fall into evil paths and, in impure lands, cannot cultivate the Way and generate the aspiration for enlightenment. Only among ordinary beings, those who slander the Mahayana (Great Vehicle) cannot be reborn because they have severed their roots of goodness. Among those of the Two Vehicles, those who are foolish in the Dharma (teachings) cannot be reborn because they do not believe in the Pure Lands of the ten directions. Among Bodhisattvas, those who do not make vows to seek rebirth cannot be reborn because they lack a heart of love and longing. If those of the Two Vehicles are without further learning, regardless of whether they are foolish in the Dharma or not, whether they seek rebirth or not, they can all be reborn because there is no place to be reborn in the impure lands of the Three Realms. The Mahāprajñāpāramitāśāstra says: 'There is a wonderful Pure Land that transcends the Three Realms, and all Arhats (worthy ones) will be born there,' regardless of whether they are still learning or not.
Third: Determining the Causes of Rebirth (What practices must be cultivated to be reborn in the Pure Land?)
Question: It is already known that both ordinary beings and sages can be reborn. What is not known is what practices these people must cultivate in order to be reborn?
Answer: Now, based on the sutras and treatises, two kinds of causes are presented. First, the causes are explained broadly by citing sutras and treatises. Second, the causes are explained concisely by reducing complexity. Regarding the first, citing sutras and treatises, as the Infinite Life Sutra says: 'Those who are born in that land are of three grades. Those of the upper grade have three causes. First, they must generate the Bodhi mind (the aspiration for enlightenment). Second, they must renounce the household life. Third, they must single-mindedly recite the Buddha's name, while also cultivating other blessings, dedicating the merit, and making vows, and then they will be reborn.' Observing the meaning of this sutra, those of the upper three grades are only those who have renounced the household life. Those of the middle grade also have three causes. First, they must generate the Bodhi mind. Second, they must single-mindedly recite the Buddha's name. Third, they must receive precepts and observe a vegetarian diet, build pagodas and make images, offer food to the Sangha (community), burn incense, and scatter flowers.
。燈幡供養。余如前說。此唯是俗人也。經云。雖不能捨家行作沙門故也。其下輩者。亦有三種因。一鬚髮菩提心。二須專唸佛名。乃至十念。三須聞甚深義信樂不疑(此通道俗。無量壽經意也)又如無量清凈平等覺經云。欲生無量清凈平等寶國中。有其三輩。第一輩者。去妻子斷愛慾。作沙門。不與女人交通。行六波羅蜜。齋戒清凈。至心不斷。夢中見佛。則得往生也。其中輩者。持經受戒。佈施飲食沙門。慈心不瞋。幡華供養。一日一夜。不斷絕者。往生其土。其下輩者。當斷愛慾慈心不瞋。齋戒清凈。一心念佛。十日十夜不斷絕。便得往生(此是無量清凈平等覺經。與無量壽經大同也)又如阿彌陀鼓音聲王經云。若有受持阿彌陀佛名號。堅固其心。憶念不忘。十日十夜。除舍散亂。精勤修集唸佛三昧。知彼如來常住安樂世界。相續憶念。勿令斷絕。受持讀誦此鼓音聲王經。十日十夜。六時專念。五體投地。敬禮彼佛。唸唸不絕。十日之中。必見彼佛。唯除重障(此是鼓音聲王經。此明現在未死時則得見佛也)又如觀經說。一須三福清凈業。二須十六觀。此是觀經中因。廣不可具引。且總舉耳也。又如小阿彌陀經說。若善男子善女人。聞說阿彌陀佛。執持名號。若一日乃至七日。念阿彌陀佛。一心不亂。其人臨命
【現代漢語翻譯】 現代漢語譯本： 燈幡供養（點燈和懸掛幡旗的供養），其餘的都和前面說的一樣。這些僅僅是針對在家俗人的。經書上說，即使不能捨棄家庭出家做沙門（出家人），也可以這樣做。下等根器的人，也有三種因緣：第一，必須發起菩提心（覺悟之心）；第二，必須專心念佛名號，乃至十念；第三，必須聽聞甚深佛法，信受喜樂而不懷疑（這三種因緣通於出家和在家之人，是《無量壽經》的要義）。 又如《無量清凈平等覺經》所說，想要往生無量清凈平等寶國（極樂世界）中，有上中下三輩。第一輩的人，捨棄妻子，斷絕愛慾，做沙門，不與女人有性關係，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），齋戒清凈，至誠不間斷，夢中見到佛，就能往生。 中等根器的人，受持經書，領受戒律，佈施飲食給沙門，以慈悲心不生嗔恨，用幡和鮮花供養，一日一夜，不間斷，也能往生那個國土。 下等根器的人，應當斷絕愛慾，以慈悲心不生嗔恨，齋戒清凈，一心念佛，十日十夜不間斷，便能往生（這是《無量清凈平等覺經》所說，與《無量壽經》大體相同）。 又如《阿彌陀鼓音聲王經》所說，如果有人受持阿彌陀佛名號，堅定他的心，憶念而不忘記，十日十夜，去除散亂，精勤修習唸佛三昧（專注唸佛的禪定），知道阿彌陀佛常住在安樂世界，相續憶念，不要使它斷絕，受持讀誦這部《鼓音聲王經》，十日十夜，六個時辰專心念佛，五體投地，恭敬禮拜阿彌陀佛，唸唸不絕，在這十日之中，必定能見到阿彌陀佛，除非有極重的業障（這是《鼓音聲王經》所說，說明現在還沒死的時候就能見到佛）。 又如《觀經》所說，第一必須修習三福清凈業，第二必須修習十六觀。這是《觀經》中的往生之因，內容廣泛不能全部引用，這裡只是總括地提一下。 又如《小阿彌陀經》所說，如果有善男子善女人，聽聞阿彌陀佛的名號，執持名號，如果是一日乃至七日，念阿彌陀佛，一心不亂，這個人臨命終時
【English Translation】 English version: Offering lamps and banners. The rest is as previously described. This only applies to laypeople. The sutra says, 'Even if one cannot renounce their home and become a Shramana (monk), they can still do this.' Those of lower capacity also have three causes: First, they must generate Bodhicitta (the mind of enlightenment); second, they must single-mindedly recite the Buddha's name, even if only ten times; third, they must hear the profound meaning and believe in it with joy and without doubt (this applies to both monastics and laypeople, and is the essence of the Amitayus Sutra). Furthermore, as the Immeasurable Purity Equal Awakening Sutra says, if one wishes to be born in the Immeasurable Purity Equal Treasure Land (Sukhavati, the Pure Land), there are three grades. The first grade consists of those who abandon their wives and children, sever their desires, become Shramanas, do not engage in sexual relations with women, practice the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), maintain pure precepts and fasts, and are sincere and uninterrupted. If they see the Buddha in a dream, they will be reborn there. The middle grade consists of those who uphold the sutras, receive the precepts, give food and drink to Shramanas, have a compassionate heart and do not become angry, and offer banners and flowers, day and night, without interruption. They will also be reborn in that land. The lower grade consists of those who should sever their desires, have a compassionate heart and do not become angry, maintain pure precepts and fasts, and single-mindedly recite the Buddha's name for ten days and ten nights without interruption. They will then be reborn (this is what the Immeasurable Purity Equal Awakening Sutra says, which is largely the same as the Amitayus Sutra). Furthermore, as the Amitabha Drum Sound King Sutra says, if someone upholds the name of Amitabha Buddha, strengthens their mind, remembers it without forgetting, for ten days and ten nights, eliminates distractions, diligently cultivates the Samadhi (meditative absorption) of Buddha-recitation, knows that the Tathagata (Buddha) constantly abides in the Land of Peace and Bliss, continuously remembers it, and does not allow it to be interrupted, upholds, recites this Drum Sound King Sutra, for ten days and ten nights, focuses their mind for six periods of the day, prostrates with their five limbs, respectfully bows to that Buddha, and does not interrupt their thoughts, within these ten days, they will surely see that Buddha, unless they have heavy karmic obstacles (this is what the Drum Sound King Sutra says, which explains that one can see the Buddha even before death). Furthermore, as the Contemplation Sutra says, first, one must cultivate the pure karma of the Three Blessings; second, one must cultivate the Sixteen Contemplations. These are the causes for rebirth in the Contemplation Sutra, which are extensive and cannot all be cited here. This is just a general summary. Furthermore, as the Smaller Amitabha Sutra says, if a good man or good woman hears the name of Amitabha Buddha, holds onto the name, and recites Amitabha Buddha for one day to seven days with a single, undisturbed mind, that person at the time of their death
終時。阿彌陀佛與諸聖眾。現其人前。是人終時。心不顛倒。即得往生(此是小阿彌陀經。七日唸佛即得往生也)又如大集經說。佛告賢護。云何名現前三昧。若有比丘比丘尼優婆塞優婆夷。持戒清凈。獨處空閑。隨何方面。若聞西方阿彌陀佛。是人聞已。作如是念。如我所聞。阿彌陀佛。今在西方。為諸菩薩說法。是人依所聞故。繫念思惟。觀察不已。了了分明。終獲見彼阿彌陀佛。譬如若男若女。于其夢中見種種事。所謂金銀珍寶。是人夢中所見。或違或順或憂或喜。是人寤已為他廣說。追憶夢中。便生憂喜。如是賢護。彼善男子善女人。想彼阿彌陀佛。如是相好。如是威儀。如是大眾。如是說法。繫念思惟。或一日。或一夜。具足念故。是人必睹阿彌陀佛。若於晝時不能見者。于睡夢中。阿彌陀佛必當現也(此是大集賢護菩薩經。此經中教人想佛必得見也)又如往生論說。修五念門。即得往生。何等五念。一者禮拜。二者讚歎。三者作愿。四者觀察。五者回向(此是往生論中。教人修行五念門即得往生。是天親菩薩造也)。又如大乘起信說。複次眾生。初學是法。其心怯弱。懼畏信心。難可成就。意欲退者。如來有勝方便。攝護信心。謂以專心念佛因緣。隨愿得往生他方佛土。如修多羅說。若人專念西方阿彌陀
【現代漢語翻譯】 現代漢語譯本：臨終時，阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）與諸位聖眾，會顯現在這個人面前。這個人臨終時，心不顛倒錯亂，就能往生到西方極樂世界。（這是小阿彌陀經所說，七日唸佛就能往生。） 又如《大集經》所說，佛告訴賢護（賢護菩薩，一位菩薩的名字）：『什麼叫做現前三昧？如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），持戒清凈，獨自住在空閑之處，無論聽到哪個方向傳來西方阿彌陀佛的訊息，這個人聽了之後，就作這樣的念頭：正如我所聽到的，阿彌陀佛現在西方，為諸位菩薩說法。』這個人依據所聽到的，繫念思惟，不斷地觀察，清清楚楚、明明白白，最終會見到阿彌陀佛。譬如，如果男人或女人，在夢中見到種種事物，例如金銀珍寶，這個人夢中所見，或者違背心意，或者順遂心意，或者憂愁，或者歡喜。這個人醒來之後，為他人廣泛講述，追憶夢中的情景，便會產生憂愁或歡喜。像這樣，賢護，那位善男子或善女人，觀想阿彌陀佛，觀想他的相好莊嚴，觀想他的威儀舉止，觀想他的大眾圍繞，觀想他正在說法，繫念思惟，或者一天，或者一夜，具足唸佛的功德，這個人必定能見到阿彌陀佛。如果在白天不能見到，在睡夢中，阿彌陀佛必定會顯現。（這是《大集賢護菩薩經》所說，這部經中教導人們觀想佛，必定能見到佛。） 又如《往生論》所說，修習五念門，就能往生。哪五念呢？一是禮拜，二是讚歎，三是作愿，四是觀察，五是迴向。（這是《往生論》中所說，教導人們修行五念門就能往生，是天親菩薩（Vasubandhu，一位菩薩的名字）所造。） 又如《大乘起信論》所說，『此外，眾生初學這種法門，內心怯懦，懼怕畏懼，信心難以成就，想要退卻。如來有殊勝的方便，攝受守護信心，就是以專心念佛的因緣，隨自己的願望往生到他方佛土。』如修多羅（sutra，佛經）所說，『如果有人專念西方阿彌陀佛』
【English Translation】 English version: At the time of death, Amitabha Buddha (the lord of the Western Pure Land) and all the holy beings will appear before that person. When that person is dying, if their mind is not confused, they will be reborn in the Western Pure Land. (This is according to the Smaller Sukhavativyuha Sutra, which says that reciting the Buddha's name for seven days leads to rebirth.) Furthermore, as the Mahasamghata Sutra says, the Buddha told Bhadrapala (Bhadrapala Bodhisattva, the name of a Bodhisattva): 'What is called the Samadhi of Presence? If there is a bhiksu (a Buddhist monk), bhiksuni (a Buddhist nun), upasaka (a male lay devotee), or upasika (a female lay devotee) who upholds the precepts purely, dwells alone in a quiet place, and hears of Amitabha Buddha in the West from any direction, that person, upon hearing this, should think: As I have heard, Amitabha Buddha is now in the West, teaching the Dharma to all the Bodhisattvas.' That person, based on what they have heard, should focus their mind and contemplate, observing continuously, clearly and distinctly, and will eventually see Amitabha Buddha. For example, if a man or woman sees various things in their dreams, such as gold, silver, and jewels, what that person sees in their dream may be contrary to their wishes or in accordance with their wishes, causing sorrow or joy. When that person awakens, they widely tell others about it, recalling the scenes in the dream, and then they feel sorrow or joy. In this way, Bhadrapala, that good man or good woman, contemplates Amitabha Buddha, contemplates his excellent marks and adornments, contemplates his dignified demeanor, contemplates his assembly, contemplates him teaching the Dharma, focusing their mind and contemplating, for one day or one night, fully accumulating the merit of reciting the Buddha's name, that person will surely see Amitabha Buddha. If they cannot see him during the day, in their dreams, Amitabha Buddha will surely appear.' (This is according to the Bhadrapala Bodhisattva Sutra of the Mahasamghata, which teaches that if people contemplate the Buddha, they will surely see the Buddha.) Furthermore, as the Treatise on Rebirth says, cultivating the Five Contemplation Gates leads to rebirth. What are the Five Contemplations? First, prostration; second, praise; third, making vows; fourth, contemplation; fifth, dedication. (This is according to the Treatise on Rebirth, which teaches that cultivating the Five Contemplation Gates leads to rebirth, and was composed by Vasubandhu Bodhisattva (the name of a Bodhisattva).) Furthermore, as the Awakening of Faith in the Mahayana says, 'Moreover, when sentient beings first learn this Dharma, their minds are timid and weak, they are fearful and apprehensive, and it is difficult to establish faith, and they want to retreat. The Tathagata (another name for the Buddha) has a supreme expedient means to gather and protect faith, which is to use the cause and condition of single-mindedly reciting the Buddha's name to be reborn in other Buddha lands according to one's wishes.' As the sutra (Buddhist scripture) says, 'If a person single-mindedly recites the name of Amitabha Buddha in the West'
佛。所作善根。迴向愿求生彼世界。即得往生(此是起信論。馬鳴菩薩造此論。教人唸佛。發願迴向。即得往生也)又如大乘十住毗婆娑。龍樹菩薩教人禮讚阿彌陀佛。即得往生(此禮讚文。第五引聖教。門中具顯。此略引三五。初門意也)。
問曰。如上所引經論。其文浩博。難以究尋。今請撮其機要。略明其因。令諸行者易修易學。
答曰。實然。如上所引經論。對機設教。難可究尋。今削煩就約。略出其因。自在二種。一是通因。二是別因。通因者。如無量壽經中三輩生人。皆鬚髮菩提心。及觀經中。具修三福凈業。始得往生。此等並是通因。通因有二種。一通感十方凈土。二通感三世凈土。故觀經云。故此三種業。過去未來現在。三世諸佛凈業正因也。別因者乃有無量。要唯有二。一是所求。二是能求。所求者復有二種。一須別舉一方標心有在。如別標西方極樂世界求彼往生。即是器世間凈也。二別念一佛。以為師範。求為弟子。親承供養。即是眾生世間凈也。二能求者。正是其因。復有六種。一須別念阿彌陀佛名號。二須禮拜。三須讚歎。四鬚髮愿。五須觀察。六須迴向。唸佛者復有二種。一是心念。二是口唸。心念者。復有二種。一念佛色身。謂阿彌陀佛身。有八萬四千相。相有八萬四千好
【現代漢語翻譯】 現代漢語譯本：佛陀所作的善根，如果迴向併發愿往生那個世界（指西方極樂世界），就能得以往生。（這是《起信論》，馬鳴菩薩造此論，教人唸佛，發願迴向，就能得以往生。）又如《大乘十住毗婆娑論》，龍樹菩薩教人禮讚阿彌陀佛，就能得以往生。（此禮讚文，在第五『引聖教』門中詳細闡述。這裡略引三五句，是初門的意思。）
問：如上面所引用的經論，其文字浩瀚博大，難以窮盡尋覓。現在請您撮取其中的機要，簡略地說明其中的因由，使修行者容易修習和學習。
答：確實如此。如上面所引用的經論，是對機施教，難以窮盡尋覓。現在我將削減繁瑣，選取簡約的部分，簡略地說明其中的因由，自在地分為兩種。一是通因，二是別因。通因，如《無量壽經》中三輩往生之人，都必須發菩提心；以及《觀經》中，具足修習三福凈業，才能得以往生。這些都是通因。通因有兩種：一是通感十方凈土，二是通感三世凈土。所以《觀經》說：『因此這三種業，是過去、未來、現在，三世諸佛凈業的正因。』別因則有無量，但最主要的是兩種：一是所求，二是能求。所求又有兩種：一是必須特別指明一方，標明心有所屬。如特別標明西方極樂世界，求往生彼處，這就是器世間凈。二是特別念一佛，作為師範，求為弟子，親自承事供養，這就是眾生世間凈。二能求，正是往生的原因。又有六種：一是必須特別念阿彌陀佛（Amitabha）名號，二是必須禮拜，三是必須讚歎，四是必須發愿，五是必須觀察，六是必須迴向。唸佛又有兩種：一是心念，二是口唸。心念又有兩種：一是念佛色身，即阿彌陀佛的身，有八萬四千相，每一相有八萬四千好。
【English Translation】 English version: The roots of goodness created by the Buddha, if dedicated and vowed to be reborn in that world (referring to the Western Pure Land of Ultimate Bliss), one will attain rebirth there. (This is the 'Awakening of Faith in the Mahayana', composed by Bodhisattva Asvaghosa, teaching people to recite the Buddha's name, make vows, and dedicate the merit, and one will attain rebirth.) Furthermore, as in the 'Mahayana Dasabhumika-vibhāṣā', Bodhisattva Nagarjuna teaches people to praise Amitabha (Amitabha) Buddha, and one will attain rebirth there. (This praise text is elaborated in detail in the fifth section, 'Citing Sacred Teachings'. Here, only three or five sentences are briefly cited, which is the meaning of the initial section.)
Question: The sutras and treatises cited above are vast and extensive, making them difficult to fully explore and seek out. Now, please extract the essential points and briefly explain the causes, so that practitioners can easily cultivate and learn.
Answer: Indeed. The sutras and treatises cited above are teachings tailored to specific capacities, making them difficult to fully explore and seek out. Now, I will reduce the complexity and select the concise parts, briefly explaining the causes, which are freely divided into two types. One is the general cause, and the other is the specific cause. The general cause, such as the three grades of beings in the 'Infinite Life Sutra', all must generate the Bodhi mind; and in the 'Contemplation Sutra', one must fully cultivate the three blessings and pure karma to attain rebirth. These are all general causes. There are two types of general causes: one is the general connection to the Pure Lands of the ten directions, and the other is the general connection to the Pure Lands of the three times. Therefore, the 'Contemplation Sutra' says: 'Therefore, these three types of karma are the proper cause of the pure karma of the Buddhas of the past, future, and present, the three times.' The specific causes are countless, but the most important are two: one is what is sought, and the other is the seeker. What is sought also has two types: one is that one must specifically indicate a direction, marking where the mind belongs. For example, specifically indicating the Western Pure Land of Ultimate Bliss, seeking rebirth there, this is the purification of the container world. The second is to specifically remember one Buddha, as a teacher and model, seeking to be a disciple, personally serving and making offerings, this is the purification of the sentient being world. The seeker is precisely the cause of rebirth. There are also six types: one is that one must specifically recite the name of Amitabha (Amitabha) Buddha, two is that one must prostrate, three is that one must praise, four is that one must make vows, five is that one must contemplate, and six is that one must dedicate the merit. Recitation of the Buddha's name also has two types: one is mental recitation, and the other is vocal recitation. Mental recitation also has two types: one is to contemplate the physical form of the Buddha, that is, the body of Amitabha (Amitabha) Buddha, which has eighty-four thousand characteristics, and each characteristic has eighty-four thousand minor marks of excellence.
。好有八萬四千光明等。二唸佛智身。謂阿彌陀佛。有五分法身大慈大悲力無畏等也。二口唸者。若心無力。須將口來扶。將口引心。令不散亂。如經說。若人念阿彌陀佛。得百萬遍已去。決定得生極樂世界。綽禪師撿得此經。若能七日專心念佛。即得百萬遍也。由此義故。經中多道七日唸佛也。二禮拜者。須正面西方。想阿彌陀佛如對目前。嚴持香花。口稱佛名。五體投地。再三扣頭。愿生彼土。可誦取龍樹菩薩十二禮。謂稽首天人所恭敬。阿彌陀佛仙兩足尊。在彼微妙安樂國。無量佛子眾圍繞等。此是禪那三藏別譯出也。三讚歎者。須別贊阿彌陀佛。或色或心。或依報或正報。或立或坐。直視西方。如對目前。一心讚歎。愿生凈土。可誦取大乘十住毗婆娑中。龍樹菩薩偈頌。及往生論中贊文也。四發願者。須別發願求生極樂。或愿自身往生。或愿眾生往生。或愿釋迦遣送。或愿彌陀來迎。或愿常游凈土。或愿永離胎形。或愿臨終安隱。或愿正念現前。如是種種隨心發願。如寶性論偈曰。依此諸功德。愿于命終時。得見彌陀佛無邊功德身。我及余信者。既見彼佛已。愿得離垢眼。證無上菩提也。五觀察者。須別標西方依正兩報。種種觀察。如觀經十六觀中。前七是依報。后九是正報。又如往生論。依報有十七種莊嚴
【現代漢語翻譯】 現代漢語譯本： 好，有八萬四千光明等等。第二是念佛智身，指的是阿彌陀佛（Amitabha，意為無量光佛），具有五分法身，大慈大悲，力量無畏等等。第二是口唸，如果心力不足，需要用口來輔助，用口引導心，使心不散亂。如經書所說，如果有人念阿彌陀佛（Amitabha），達到百萬遍之後，必定能夠往生極樂世界。綽禪師驗證了這部經書，如果能夠七日專心念佛，就能達到百萬遍。因為這個緣故，經書中多次提到七日唸佛。第二是禮拜，必須正面朝向西方，想像阿彌陀佛（Amitabha）就在眼前，莊嚴地拿著香和花，口中稱念佛名，五體投地，再三叩頭，願望往生到那個凈土。可以誦讀龍樹菩薩（Nagarjuna）的十二禮，即『稽首天人所恭敬，阿彌陀佛（Amitabha）仙兩足尊，在彼微妙安樂國，無量佛子眾圍繞』等等。這是禪那三藏（Dhyana）另外翻譯出來的。第三是讚歎，必須特別讚歎阿彌陀佛（Amitabha），無論是讚歎他的色身還是心，無論是讚歎他的依報還是正報，無論是讚歎他的站立還是坐姿，直接看著西方，如同佛在眼前，一心讚歎，願望往生凈土。可以誦讀《大乘十住毗婆沙論》中龍樹菩薩（Nagarjuna）的偈頌，以及《往生論》中的贊文。第四是發願，必須特別發願求生極樂世界，或者願望自身往生，或者願望眾生往生，或者願望釋迦（Sakyamuni）佛遣送，或者願望彌陀（Amitabha）佛來迎接，或者願望常游凈土，或者願望永遠脫離胎形，或者願望臨終安穩，或者願望正念現前。像這樣種種隨心發願，如《寶性論》偈所說：『依靠這些功德，愿在命終時，得見彌陀佛（Amitabha）無邊功德身，我和其餘信者，既然見到彼佛后，愿能得到離垢眼，證得無上菩提。』第五是觀察，必須特別標明西方世界的依報和正報，種種觀察。如《觀經》十六觀中，前七種是依報，后九種是正報。又如《往生論》，依報有十七種莊嚴。
【English Translation】 English version: Excellent, there are eighty-four thousand rays of light, and so on. Second is contemplating the wisdom-body of Buddha, referring to Amitabha (Amitabha, meaning immeasurable light Buddha), who possesses the fivefold Dharmakaya, great compassion, fearless power, and so on. Second is oral recitation; if the mind lacks strength, one must use the mouth to assist, using the mouth to guide the mind, preventing it from becoming scattered. As the scriptures say, if a person recites Amitabha (Amitabha) a million times, they will certainly be reborn in the Pure Land of Ultimate Bliss. Chan Master Zhuo verified this scripture, stating that if one can single-mindedly recite the Buddha's name for seven days, one can reach a million recitations. For this reason, the scriptures often mention reciting the Buddha's name for seven days. Second is prostration; one must face directly towards the West, imagining Amitabha (Amitabha) is right before one's eyes, respectfully holding incense and flowers, verbally reciting the Buddha's name, prostrating with the five limbs touching the ground, repeatedly bowing the head, wishing to be reborn in that Pure Land. One can recite Nagarjuna's (Nagarjuna) Twelve Homages, namely, 'I bow my head to Amitabha (Amitabha), revered by gods and humans, the two honored feet of the immortal, in that subtle and blissful land, surrounded by countless Buddha-sons,' and so on. This is a separate translation by Dhyana Tripiṭaka (Dhyana). Third is praise; one must specifically praise Amitabha (Amitabha), whether praising his physical form or mind, whether praising his environment or his body, whether praising his standing or sitting posture, looking directly at the West, as if the Buddha is before one's eyes, praising wholeheartedly, wishing to be reborn in the Pure Land. One can recite Nagarjuna's (Nagarjuna) verses in the Mahayana Treatise on the Ten Abodes, as well as the praises in the Treatise on Rebirth. Fourth is making vows; one must specifically make vows to seek rebirth in the Land of Ultimate Bliss, either wishing for one's own rebirth, or wishing for the rebirth of all beings, or wishing for Sakyamuni (Sakyamuni) Buddha to send them, or wishing for Amitabha (Amitabha) Buddha to welcome them, or wishing to constantly roam the Pure Land, or wishing to be forever free from the womb, or wishing for peace and tranquility at the time of death, or wishing for right mindfulness to be present. In this way, make vows according to one's heart, as the verse in the Ratnagotravibhāga states: 'Relying on these merits, may I, at the time of death, see the boundless meritorious body of Amitabha (Amitabha) Buddha. May I and other believers, having seen that Buddha, attain the stainless eye and realize unsurpassed Bodhi.' Fifth is observation; one must specifically mark the environment and the body of the Western world, observing in various ways. As in the Sixteen Contemplations of the Contemplation Sutra, the first seven are the environment, and the last nine are the body. Also, as in the Treatise on Rebirth, the environment has seventeen kinds of adornments.
事。正報中。佛有八種莊嚴事。菩薩有四種莊嚴事。於此等中。一一觀察。隨得一觀成就。定得往生也。六回曏者。此中有二。一將己功德迴向。與眾生同生凈土。二將已無始已來所有功德。及一生已來所有功德。若多若少。若福若智。總愿迴向。求生極樂也。
問曰。如上所明通別二因。難具造修。凡夫智淺力薄。恐心生絕分。今愿撮其樞要。梗概而說。
答曰。上明通別二因。備上根者。若就中下之人。要唯有五。一先須懺悔。無始已來。障道惡業。恐與凈土。作留難也。如方等經佛名經中所說也。二鬚髮菩提心。若不發菩提心。直自避苦逐樂。恐不得往生也。菩提心者。略有三種。一斷一切噁心。二修一切善心。三化度一切眾生心也(此依無量壽經。三輩往生。並云發菩提心也)三者須專念阿彌陀佛名號。須別莊嚴一道場。燒香散花幡燈具足。請一阿彌陀佛。安道場內。像面向東。人面向西。或七日(小阿彌陀經中明七日)或十日(鼓音聲王經清凈平等覺經明十日)咸省睡眠。除去散亂。唯除大小便利及與食時。一心專念。悶即立念。不須禮拜旋繞。但唯唸佛七日滿。出道場后。行住坐臥。閑時即念。常唸佛名。有三種益。一由常念故。諸惡覺觀。畢竟不生。亦得消于業障。二者由常念故。善根增
{ "translations": [ "事。正報中。佛有八種莊嚴事。菩薩有四種莊嚴事。於此等中。一一觀察。隨得一觀成就。定得往生也。六回曏者。此中有二。一將己功德迴向，與眾生同生凈土。二將已無始已來所有功德。及一生已來所有功德。若多若少。若福若智。總愿迴向。求生極樂也。", "現代漢語譯本：", "關於正報方面，佛有八種莊嚴之事，菩薩有四種莊嚴之事。在這些方面，一一觀察，只要隨順得到一種觀想成就，必定能夠往生凈土。六種迴向，這裡面有兩種：一是將自己的功德迴向，與眾生一同往生凈土；二是將自己從無始以來所有的功德，以及一生以來所有的功德，無論多少，無論是福德還是智慧，全部迴向，求生極樂世界。", "問曰。如上所明通別二因。難具造修。凡夫智淺力薄。恐心生絕分。今愿撮其樞要。梗概而說。", "現代漢語譯本：", "有人問道：像上面所說的共通和特別兩種原因，難以全部修習成就。凡夫智慧淺薄，力量微弱，恐怕心中產生無法達成的想法。現在希望您能提取其中的關鍵，概括地說明一下。", "答曰。上明通別二因。備上根者。若就中下之人。要唯有五。一先須懺悔。無始已來。障道惡業。恐與凈土。作留難也。如方等經佛名經中所說也。二鬚髮菩提心。若不發菩提心。直自避苦逐樂。恐不得往生也。菩提心者。略有三種。一斷一切噁心。二修一切善心。三化度一切眾生心也(此依無量壽經。三輩往生。並云發菩提心也)三者須專念阿彌陀佛（Amitabha）名號。須別莊嚴一道場。燒香散花幡燈具足。請一阿彌陀佛（Amitabha）。安道場內。像面向東。人面向西。或七日(小阿彌陀經中明七日)或十日(鼓音聲王經清凈平等覺經明十日)咸省睡眠。除去散亂。唯除大小便利及與食時。一心專念。悶即立念。不須禮拜旋繞。但唯唸佛七日滿。出道場后。行住坐臥。閑時即念。常唸佛名。有三種益。一由常念故。諸惡覺觀。畢竟不生。亦得消于業障。二者由常念故。善根增", "現代漢語譯本：", "回答說：上面說明的共通和特別兩種原因，是為上等根器的人準備的。如果就中等和下等根器的人來說，最重要的是以下五點：第一，首先必須懺悔從無始以來障礙修道的惡業，以免這些惡業成為往生凈土的阻礙。正如《方等經》、《佛名經》中所說的那樣。第二，必須發起菩提心。如果不發起菩提心，只是爲了逃避痛苦追求快樂，恐怕不能往生。菩提心，大致有三種：一是斷除一切噁心，二是修習一切善心，三是教化度脫一切眾生之心（這依據《無量壽經》中三種往生者都發菩提心的說法）。第三，必須專心念誦阿彌陀佛（Amitabha）的名號。需要另外莊嚴一個道場，焚香、散花、懸掛幡旗、點亮燈燭，請一尊阿彌陀佛（Amitabha）像，安放在道場內。佛像面向東方，人面向西方。或者七天（《小阿彌陀經》中說明七天），或者十天（《鼓音聲王經》、《清凈平等覺經》中說明十天），都要儘量減少睡眠，除去散亂。除了大小便和吃飯的時候，都要一心專念。如果感到睏倦，就站立唸誦。不需要禮拜和繞佛，只要唸佛七天圓滿。離開道場后，在行走、站立、坐臥的時候，空閑時就念佛。經常唸佛名號，有三種益處：一是由於經常唸佛的緣故，各種惡念和邪見，最終都不會產生，也可以消除業障。二是由於經常唸佛的緣故，善根增長。", "english_translations": [ "Regarding the proper reward, the Buddha has eight kinds of adornments, and the Bodhisattva has four kinds of adornments. Among these, observe each one. If you achieve one contemplation, you will surely be reborn in the Pure Land. There are two aspects to the six dedications: first, dedicating one's own merits so that all beings can be reborn together in the Pure Land; second, dedicating all merits accumulated from beginningless time, as well as all merits accumulated in this lifetime, whether much or little, whether blessings or wisdom, all dedicated to seeking rebirth in the Land of Ultimate Bliss.", "English version:", "Regarding the proper reward, the Buddha has eight kinds of adornments, and the Bodhisattva has four kinds of adornments. Among these, observe each one. If you achieve one contemplation, you will surely be reborn in the Pure Land. There are two aspects to the six dedications: first, dedicating one's own merits so that all beings can be reborn together in the Pure Land; second, dedicating all merits accumulated from beginningless time, as well as all merits accumulated in this lifetime, whether much or little, whether blessings or wisdom, all dedicated to seeking rebirth in the Land of Ultimate Bliss.", "Question: The common and specific causes mentioned above are difficult to fully cultivate. Ordinary people have shallow wisdom and weak strength, and they may feel hopeless. Now, I wish you would extract the key points and explain them in general terms.", "English version:", "Question: The common and specific causes mentioned above are difficult to fully cultivate. Ordinary people have shallow wisdom and weak strength, and they may feel hopeless. Now, I wish you would extract the key points and explain them in general terms.", "Answer: The common and specific causes mentioned above are prepared for those with superior faculties. For those of middle and lower faculties, there are only five essential points: First, one must repent of the evil karma that has obstructed the path since beginningless time, lest it hinder rebirth in the Pure Land, as described in the 'Vaipulya Sutra' and the 'Buddha Name Sutra.' Second, one must arouse the Bodhi mind. If one does not arouse the Bodhi mind and merely seeks to avoid suffering and pursue pleasure, one may not be reborn. The Bodhi mind can be summarized in three aspects: first, to cut off all evil thoughts; second, to cultivate all good thoughts; and third, to transform and liberate all sentient beings (this is based on the 'Infinite Life Sutra,' which states that all three grades of rebirth require arousing the Bodhi mind). Third, one must single-mindedly recite the name of Amitabha (Amitabha). One must separately adorn a mandala, burn incense, scatter flowers, and provide banners and lamps. Invite an image of Amitabha (Amitabha) and place it within the mandala, with the image facing east and the person facing west. For either seven days (as stated in the 'Smaller Amitabha Sutra') or ten days (as stated in the 'Drum Sound King Sutra' and the 'Pure Equality Awakening Sutra'), one should minimize sleep and eliminate distractions, except for the times of urination, defecation, and eating. One should concentrate single-mindedly. If one feels drowsy, one should stand and recite. There is no need to prostrate or circumambulate, but simply recite the Buddha's name for seven full days. After leaving the mandala, one should recite the Buddha's name at all times, whether walking, standing, sitting, or lying down, and during leisure time. There are three benefits to constantly reciting the Buddha's name: first, because of constant recitation, all evil thoughts and perceptions will ultimately not arise, and one can also eliminate karmic obstacles; second, because of constant recitation, good roots will increase." ] }
長。亦得種于見佛因緣。三者由常念故。熏習熟利。臨命終時。正念現前也。四者須總相觀察極樂世界。如是地。如是池。如是樓閣。如是林樹。阿彌陀佛。如是花坐。如是相好。如是徒眾。如是說法也(此是大集賢護經中教化眾生)如是總觀。定得往生。由三界唯心故也。五者所作功德。若過去若今生。並愿迴向生安樂國。若能具前五種行者。必得往生。幸勿疑也。如法華經云。我今為汝保任此事。終不虛也。余亦如是。誓能保任終不虛也。
凈土論捲上 大正藏第 47 冊 No. 1963 凈土論
凈土論卷中
帝京弘法寺釋迦才撰
第四齣道理(依何道理得生凈土二問答分別釋妨難)
問曰。夫業行紛綸。凡夫莫識其緒。苦樂差別。二乘未達其源。在世則業分六趣。出世則道別三乘。據理則萬法同規。就教則有了不了說。今西方凈土者。乃是法藏弘誓所克。法王跨以據神。世界瑩以千珍。聖主題之萬相。此人及土。俱非下地窺游。經論雖說得往生。恐是別時意語。今依何道理。判得往生。此則道俗僉疑。愿聞厥旨也。
答曰。但聖教綸披。實難究覽。業行縈結。誰可窺尋。今還撿之聖教。究以道理。使往生之路決如掌中(聖教者后說。道理者今論)如攝大乘論云
【現代漢語翻譯】 長。也能因此種下見佛的因緣。第三是因為常常唸佛的緣故，熏習純熟，臨命終時，正念就能現前。第四是需要總體的觀察極樂世界，像是那裡的土地，那裡的池塘，那裡的樓閣，那裡的樹林，阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）的花座，那樣的相好（lakshana，指佛的三十二相和八十種好），那樣的徒眾，那樣的說法。（這是《大集賢護經》中教化眾生的方法）這樣總體的觀想，必定能夠往生，因為三界唯心所現。第五是將所作的功德，無論是過去還是今生所做的，都回向發願往生安樂國。如果能夠具備前面五種修行方法，必定能夠往生，請不要懷疑。《法華經》中說：『我現在為你們保證這件事，絕對不會虛假。』其他的經典也是這樣，發誓能夠保證絕對不會虛假。
凈土論捲上 大正藏第 47 冊 No. 1963 凈土論
凈土論卷中
帝京弘法寺釋迦才撰
第四 出道理（依據什麼道理能夠往生凈土，通過二問答分別解釋並消除疑問）
問：業行紛繁複雜，凡夫無法瞭解其頭緒；苦樂的差別，二乘（Sravaka，聲聞乘和Pratyekabuddha，緣覺乘）也未能通達其根源。在世間，業力分為六道（Gati，眾生輪迴的六個去處）；出世間，道分為三乘（Triyana，聲聞乘、緣覺乘和菩薩乘）。從理上說，萬法歸於同一規律；從教義上說，有不了義和了義之說。現在西方的凈土，乃是Dharmakara（法藏比丘）的弘大誓願所成就，法王（佛）安穩地居住在那裡，世界用無數珍寶裝飾。聖者作為主題，具有萬種妙相。這樣的人和國土，都不是下地凡夫所能窺探遊歷的。經論雖然說了可以往生，恐怕是別時的方便之語。現在依據什麼道理，可以判斷能夠往生？這是道俗共同的疑問，希望能夠聽到其中的旨意。
答：聖教的經文浩如煙海，實在難以窮盡；業行的纏繞糾結，誰能夠窺探尋覓？現在還是查閱聖教，探究其中的道理，使往生之路明確如在掌中。（聖教的內容在後面說，道理的內容現在討論）如《攝大乘論》中說
【English Translation】 Furthermore, one can plant the causes and conditions for seeing the Buddha. Thirdly, due to constant mindfulness, one becomes familiar and skilled through practice, so that at the moment of death, right mindfulness will appear. Fourthly, one must observe the Pure Land of Sukhavati (極樂世界, the Land of Ultimate Bliss) in its entirety, such as its land, its ponds, its pavilions, its forests and trees, Amitabha (阿彌陀佛, meaning Infinite Light or Infinite Life) Buddha's flower seat, such excellent marks and characteristics (lakshana, the 32 major and 80 minor marks of a Buddha), such assembly of disciples, and such Dharma teachings. (This is the method of teaching sentient beings in the Mahasamgraharaksasutra (大集賢護經)). Such overall contemplation will definitely lead to rebirth [in Sukhavati], because the Three Realms are only manifestations of the mind. Fifthly, one should dedicate all the merits one has accumulated, whether in the past or in this life, and vow to be reborn in the Land of Peace and Bliss. If one can fulfill the aforementioned five practices, one will definitely be reborn [in Sukhavati]. Please do not doubt it. As the Lotus Sutra says, 'I now guarantee this matter for you, and it will never be false.' The other sutras are also like this, vowing to guarantee that it will never be false.
Treatise on the Pure Land, Volume 1 Taisho Tripitaka, Volume 47, No. 1963, Treatise on the Pure Land
Treatise on the Pure Land, Volume 2
Composed by Sakyacai of Hongfa Temple in the Imperial Capital
Fourth, Explanation of the Reason (Explaining by what reason one can be reborn in the Pure Land through two questions and answers, separately explaining and eliminating doubts)
Question: The actions of karma are complex and confusing, and ordinary people cannot understand their intricacies; the differences between suffering and happiness, the Two Vehicles (Sravaka, the Hearer Vehicle and Pratyekabuddha, the Solitary Realizer Vehicle) have not yet reached their source. In the world, karmic forces are divided into the Six Realms (Gati, the six realms of rebirth); in transcending the world, the path is divided into the Three Vehicles (Triyana, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle). In terms of principle, all dharmas converge to the same rule; in terms of teachings, there are provisional and definitive teachings. Now, the Pure Land of the West is established by the great vows of Dharmakara (法藏比丘, the Bhiksu Dharmakara), the Dharma King (Buddha) dwells there securely, and the world is adorned with countless treasures. The Sage is the subject, possessing myriad wonderful forms. Such a person and land are not accessible to those in the lower realms. Although the sutras and treatises say that rebirth is possible, I fear that these are expedient words for another time. Now, according to what reason can it be determined that one can be reborn? This is a common doubt among both monastics and laity, and I wish to hear the meaning of it.
Answer: The texts of the sacred teachings are vast and difficult to exhaustively examine; the entanglements of karmic actions, who can fathom and seek them out? Now, let us still examine the sacred teachings and investigate the reasons within them, so that the path to rebirth is as clear as in the palm of one's hand. (The content of the sacred teachings will be discussed later, and the content of the reasons will be discussed now.) As the Mahayana-samgraha (攝大乘論) says
。夫為證者。必須經論二教。阿毗達磨。以理為勝。修多羅。以教為勝。教必有理。理必順教。今且究理。后引其教。究理者撿諸經藏。有隱顯二說。謂了義經不了義經。了義經者。畢竟不破。不了義經。至涅槃會上。並引未決破。唯凈土一教。不入破限。當知。即是了義經也。又菩薩造論。解釋佛經。其不了義經即破。了義經之即贊。此土一教。于論中贊。無有破處。故知。是了義經也。
問曰。如攝大乘論釋。作別時意。豈不是破耶。
答曰。彼論所明。有別時有不別時。若唯空發願。即是別時。若行愿兼修。非是別時。若天親菩薩判。作別時意者何故。攝論後文。將造論功德。迴向眾生。愿往生凈土也。又何故更造往生論。勸人往生也。複次如觀經教興意者。緣韋提希生阿阇世五逆之子。因厭五濁。愿生極樂。佛遂為說三福凈業十六觀門。勸眾生往生。乃至十惡五逆。悉勸往生。即既凈土請主。身居五濁。復生逆子。佛說皆得往生。即知。現居五濁。凡夫悉得往生。此理明矣。
問曰。韋提希是大菩薩。為化眾生。現受女身。生於逆子。豈實是凡夫耶。
答曰。縱令實是菩薩。現受女身化眾生者。必須隱其實德。現同凡夫攝化同類。如五百侍女佛記得往生。並未來一切女人。及諸男子
【現代漢語翻譯】 現代漢語譯本：所謂『證』，必須依據經和論這兩種教法。阿毗達磨（Abhidharma，論藏）以理證為勝，修多羅（Sutra，經藏）以教證為勝。教法必然包含理證，理證必然順應教法。現在先探究理證，之後再引用教證。探究理證，考察各種經藏，有隱顯兩種說法，即了義經和不了義經。了義經，最終不會被破斥；不了義經，到了涅槃法會上，都會被引用未決之義而破斥。只有凈土這一教法，不進入被破斥的範圍。應當知道，這就是了義經。此外，菩薩造論，解釋佛經，其中不了義經會被破斥，了義經則會被讚揚。凈土這一教法，在論中被讚揚，沒有被破斥的地方。所以知道，這是了義經。
問：如《攝大乘論釋》（She Dasheng Lun Shi）中，有『作別時意』的說法，這難道不是破斥嗎？
答：該論所闡明的，有『別時』和『不別時』兩種情況。如果只是空泛地發願，那就是『別時』；如果修行和願力兼顧，就不是『別時』。如果天親菩薩（Vasubandhu）判為『作別時意』，那又為何在《攝論》（She Lun）的後文中，將造論的功德，迴向給眾生，愿他們往生凈土呢？又為何還要再造《往生論》（Wang Sheng Lun），勸人往生呢？再者，如考察《觀經》（Guan Jing）教法的興起之意，是因為韋提希（Vaidehi）生了阿阇世（Ajatasatru）這個忤逆之子，因此厭惡五濁世間，愿生極樂世界。佛陀於是為她說三福凈業和十六觀門，勸眾生往生，乃至十惡五逆之人，都勸他們往生。既然韋提希是凈土的請法之人，身居五濁世間，又生了逆子，佛陀卻說都可以往生。由此可知，現居五濁世間的凡夫，都可以往生，這個道理很明顯。
問：韋提希是大菩薩，爲了教化眾生，示現受女身，生下逆子，難道真的是凡夫嗎？
答：即使她真的是菩薩，示現受女身教化眾生，也必須隱藏她真實的功德，示現與凡夫相同，攝受教化同類。比如五百侍女被佛陀記說可以往生，以及未來的一切女人和男子。
【English Translation】 English version: 'Proof' must be based on the two teachings of Sutra and Shastra. Abhidharma (論藏) excels in reasoning, while Sutra (經藏) excels in teaching. Teaching must contain reasoning, and reasoning must align with teaching. Now, let's first explore the reasoning and then cite the teachings. Examining the reasoning, we find two types of statements in the various Sutra collections: explicit and implicit, namely, definitive and provisional teachings. Definitive teachings are ultimately not refuted; provisional teachings are refuted at the Nirvana assembly by citing unresolved meanings. Only the Pure Land teaching is not subject to refutation. Know that this is the definitive teaching. Furthermore, when Bodhisattvas create treatises to explain the Buddha's teachings, provisional teachings are refuted, while definitive teachings are praised. This Pure Land teaching is praised in the treatises, with no refutation. Therefore, know that this is the definitive teaching.
Question: In the commentary on the Treatise on the Summary of the Great Vehicle (攝大乘論釋), there is the concept of 'intention at a different time.' Isn't this a refutation?
Answer: What that treatise clarifies is that there are 'different times' and 'not different times.' If one only makes vows emptily, that is 'different times'; if practice and vows are combined, it is not 'different times.' If Vasubandhu Bodhisattva (天親菩薩) judges it as 'intention at a different time,' then why, in the later part of the Treatise on the Summary (攝論), does he dedicate the merit of creating the treatise to sentient beings, wishing them rebirth in the Pure Land? And why does he create the Treatise on Rebirth (往生論) to encourage people to be reborn there? Furthermore, examining the intention behind the arising of the teachings in the Contemplation Sutra (觀經), it is because Vaidehi (韋提希) gave birth to the rebellious son Ajatasatru (阿阇世), and therefore detested the five turbidities and wished to be born in the Land of Ultimate Bliss. The Buddha then spoke to her about the three blessings, pure karma, and sixteen contemplations, encouraging sentient beings to be reborn there, even those who commit the ten evils and five heinous crimes. Since Vaidehi is the one who requested the Pure Land teachings, residing in the five turbidities and giving birth to a rebellious son, yet the Buddha said that all can be reborn there. From this, it is known that ordinary beings currently residing in the five turbidities can all be reborn there. This principle is clear.
Question: Vaidehi is a great Bodhisattva who manifested in a female body to transform sentient beings and gave birth to a rebellious son. Is she really an ordinary being?
Answer: Even if she is truly a Bodhisattva who manifested in a female body to transform sentient beings, she must conceal her true virtues and appear the same as ordinary beings, embracing and transforming those of the same kind. For example, the five hundred attendants were predicted by the Buddha to be reborn there, as well as all future women and men.
。悉是凡夫。並是所攝。亦得往生。如諸菩薩。或現地獄身。即引地獄眾生也。如方等經中婆藪仙人等。或現畜生身。即引畜生眾生。如涅槃經中蜂王鵝王蟻王等。或現作五逆。即引五逆眾生。如阿阇世王提婆達多等。此並能化者是假。所化者實也。韋提希既現在凡夫身。居五濁。當知。即引五濁凡夫。往生極樂也。故觀經云。佛告韋提希。汝是凡夫。未得天眼。不能遠觀。如來有異方便。令汝得見也。複次法藏比丘四十八大愿。初先為一切凡夫。后始兼為三乘聖人。故知。凈土宗意。本為凡夫。兼為聖人也。複次如十解已上菩薩。留惑受生惡道。愿救苦眾生。不生凈土。以任自業力更不墮惡道中故。即知凡夫由未勉惡道故。鬚生凈土中。十解已去。不畏生惡道故。不願生凈土也。故知。凈土興意。本為凡夫。非為菩薩也。又此凈土一門。經經中說。論論中明。若是不了說者。何故佛及菩薩。作此慇勤也。乃至十方諸佛。各出廣長舌相。證釋迦所說。及勸眾生。此豈是不了說也。複次如上古已來大德名僧及俗中聰明儒士。並修凈土行。謂廬山遠法師。睿法師。劉遺民。謝靈運乃至近世。綽禪師。此等臨終並感得光臺異相。聖眾來迎。錄在別傳。此等大德智人。既欣凈土。后之學者。但可逐他先匠不須疑也。又前問云。
【現代漢語翻譯】 現代漢語譯本：都是凡夫，都被（阿彌陀佛）所攝受，也能往生（西方極樂世界），如同諸位菩薩一樣。菩薩有時示現地獄之身，以此引導地獄眾生；如《方等經》中的婆藪仙人等。有時示現畜生之身，以此引導畜生眾生；如《涅槃經》中的蜂王、鵝王、蟻王等。有時示現作五逆之罪，以此引導五逆眾生；如阿阇世王、提婆達多等。這些都是能教化者是假（示現），所教化者是真（實受苦）。韋提希夫人既然現在是凡夫之身，居住在五濁惡世，應當知道，（阿彌陀佛）就是引導五濁惡世的凡夫，往生極樂世界。所以《觀經》說：『佛告訴韋提希，你是凡夫，沒有得到天眼，不能遠觀。如來有特別的方便，讓你能夠見到（極樂世界）。』 其次，法藏比丘（阿彌陀佛的前身）的四十八大愿，最初是為一切凡夫而發，後來才兼顧三乘聖人。所以知道，凈土宗的宗旨，本來是爲了凡夫，兼顧聖人。再次，如十地以上的菩薩，爲了救度受苦的眾生，而留下惑業，受生於惡道，他們不往生凈土，因為他們憑藉自己的業力，不再墮入惡道之中。由此可知，凡夫因為還沒有脫離惡道的危險，所以需要往生凈土。十地以上的菩薩，不畏懼墮入惡道，所以不願往生凈土。所以知道，提倡凈土的用意，本來是爲了凡夫，不是爲了菩薩。 而且，這凈土一門，在各部經典中都有述說，在各部論著中都有闡明。如果是不了義的說法，為什麼佛和菩薩，要如此慇勤勸導呢？乃至十方諸佛，都伸出廣長舌相，證明釋迦牟尼佛所說，並且勸導眾生（信受凈土法門），這難道是不了義的說法嗎？再次，如上古以來，大德名僧以及世俗中聰明的儒士，都修習凈土法門，如廬山慧遠法師、慧睿法師、劉遺民、謝靈運，乃至近世的道綽禪師。這些人臨終時，都感得光臺異相，聖眾前來迎接，記錄在其他傳記中。這些大德智人，既然欣求凈土，後來的學者，只要追隨他們的榜樣，不必懷疑。 又，前面提問說：
【English Translation】 English version: All are ordinary beings (fanfu), all are embraced (by Amitabha), and can also be reborn (in the Western Pure Land), just like the Bodhisattvas. Sometimes Bodhisattvas manifest in the form of hell-beings, thereby guiding sentient beings in hell; such as the Rishi Vasu in the Vimalakirti Sutra. Sometimes they manifest in the form of animals, thereby guiding sentient beings in the animal realm; such as the Bee King, Goose King, and Ant King in the Nirvana Sutra. Sometimes they manifest as committing the five rebellious acts, thereby guiding sentient beings who commit the five rebellious acts; such as King Ajatasatru and Devadatta. In these cases, those who can transform are the false (manifestations), while those who are transformed are the real (sufferers). Since Vaidehi (Weitixi) is currently in the body of an ordinary being, residing in the five turbidities, it should be known that (Amitabha) is guiding ordinary beings in the five turbidities to be reborn in the Land of Ultimate Bliss. Therefore, the Contemplation Sutra says: 'The Buddha told Vaidehi, you are an ordinary being, you have not attained the heavenly eye, and cannot see far. The Tathagata has expedient means to enable you to see (the Pure Land).' Secondly, the forty-eight great vows of the Bhikshu Dharmakara (Fazang Biqiu) (the past life of Amitabha) were initially made for all ordinary beings, and later also included the sages of the Three Vehicles. Therefore, it is known that the purpose of the Pure Land school is primarily for ordinary beings, and secondarily for sages. Furthermore, Bodhisattvas above the tenth ground (Shi Jie), in order to save suffering beings, remain in samsara with defilements and are born in evil realms. They do not seek rebirth in the Pure Land because they rely on their own karmic power and will not fall into evil realms again. From this, it can be known that ordinary beings need to be reborn in the Pure Land because they have not yet escaped the danger of evil realms. Bodhisattvas above the tenth ground do not fear falling into evil realms, so they do not wish to be reborn in the Pure Land. Therefore, it is known that the intention behind promoting the Pure Land is primarily for ordinary beings, not for Bodhisattvas. Moreover, this Pure Land path is described in various sutras and explained in various treatises. If it were not a definitive teaching, why would the Buddhas and Bodhisattvas be so diligent in encouraging it? Even the Buddhas of the ten directions extend their broad and long tongues, testifying to what Shakyamuni Buddha said, and encouraging sentient beings (to believe in the Pure Land Dharma). Is this not a definitive teaching? Furthermore, since ancient times, great virtuous monks and intelligent Confucian scholars in the secular world have all practiced the Pure Land Dharma, such as Master Huiyuan (Huiyuan Fashi) of Mount Lu, Master Huirui (Rui Fashi), Liu Yimin, Xie Lingyun, and even in recent times, Chan Master Daochuo (Chuo Chanshi). When these people were dying, they all sensed the auspicious signs of the light platform, and the holy assembly came to welcome them, as recorded in other biographies. Since these great virtuous and wise people rejoiced in the Pure Land, later scholars should simply follow their example and not doubt. Also, the previous question said:
土榮千珍。佛題萬相。此之人土。俱非下地窺游者。今答此義。若論實報人土。誠如所說。若是事凈土及化凈土。理則不然。若事土報身。則為上地所見。若跡身化土。則為地前窺游。若俱非下地境界者。則聖無化生之能。生無入聖之分。俱具二義。即得往生。一一切眾生修行。以為因緣。二彌陀本願為增上緣。二義若具。即得往生。故起信論云。有諸佛法。有因有緣。因緣具足。乃得成辦也。有已如是等道理故。眾生修行。並得往生也。二問答分別釋妨難者。
問曰。諸佛隨宜說法。意趣難解。自非論釋。幽旨難通。如成實論云。由經論故。義則易解。故無著菩薩玄覽聖心。揣諸經旨。略開四意四依。如凈土一門。判作別時意。乃今云。眾生修行。即得往生。是義云何。
答曰。如彼論說。自是別時。余經中說。非是別時。豈得將別時難不別時也。
問曰。云何論說則是別時。余經中說則非別時也。
答曰。彼論但據空發願。不論修行者。余經中說。兼論修行。若佛經中。說眾生髮愿則得往生者。並是別時意說。不得往生也。如小彌陀經云。若有人。已發願。今發願。當發願。于彼國土。若已生。若今生。若當生也。如此等經。總是別時意說。不得即生也。若如諸凈土經。或明三福業十六
【現代漢語翻譯】 現代漢語譯本 土榮千珍（藏語，意為「殊勝莊嚴」）。佛題萬相（佛陀的稱號和各種形象）。這些人所處的國土，並非下地菩薩所能窺探遊歷的。現在回答這個意義。如果說的是實報莊嚴土，確實如你所說。如果是事凈土和化凈土，道理就不是這樣。如果是事土報身（在凈土中示現的報身佛），則是上地菩薩所見。如果是跡身化土（佛陀應化之身所處的國土），則是地前菩薩所能窺探遊歷的。如果說都不是下地菩薩的境界，那麼聖人就沒有化生的能力，眾生也沒有入聖的可能。具備兩種意義，就能往生。一是所有眾生修行，作為因緣。二是彌陀（Amitabha）本願作為增上緣。兩種意義如果都具備，就能往生。所以《起信論》（Awakening of Faith in the Mahayana）說，諸佛的法，有因有緣，因緣具足，才能成就。因為有這樣的道理，眾生修行，就能往生。二是問答分別解釋，消除妨礙和疑問。 問：諸佛隨順眾生的根器而說法，意趣難以理解。如果不是通過論著的解釋，深奧的旨意難以通達。如《成實論》（Tattvasiddhi Shastra）說，由於有經論的緣故，義理就容易理解。所以無著（Asanga）菩薩以其玄妙的智慧，揣摩諸經的旨意，略微開示了四意四依。如凈土一門，判為別時意（指在特定時間才能實現的願望）。現在卻說，眾生修行，就能往生，這是什麼道理？ 答：如《成實論》所說，那是別時意。其他經典中說，不是別時意。怎麼能用別時意來反駁非別時意呢？ 問：為什麼《成實論》說是別時意，其他經典中說不是別時意呢？ 答：《成實論》只是根據空發願，不談修行。其他經典中說，兼談修行。如果佛經中說眾生髮愿就能往生，都是別時意說，不能立即往生。如《小彌陀經》（Smaller Sukhavativyuha Sutra）說，如果有人，已經發愿，現在發願，將來發愿，于彼國土，已經往生，現在往生，將來往生。如此等等的經典，總是別時意說，不能立即往生。如果像諸凈土經，或者說明三福業十六觀想等。
【English Translation】 English version Turuṅ Genzen (Tibetan, meaning 'Excellent and Splendid'). Buddha's titles and myriad forms. The lands of these beings are not accessible to those who are only able to peek and wander from lower grounds. Now, to answer this meaning: if we are talking about the True Reward Land, then it is indeed as you say. However, if we are talking about the Land of Manifestation and the Land of Transformation, then the principle is not so. If it is the Reward Body in the Land of Manifestation, then it is seen by those of higher grounds. If it is the Transformation Land of the Traces Body, then it is accessible to those who can peek and wander before reaching the grounds. If it is said that it is not the realm of lower grounds, then the saints would not have the ability to manifest, and sentient beings would not have the chance to enter sainthood. Possessing both meanings, one can be reborn. First, all sentient beings cultivate, taking it as the cause. Second, Amitabha's (Amitabha's) original vow serves as the enhancing condition. If both meanings are present, then one can be reborn. Therefore, the 'Awakening of Faith in the Mahayana' says, the Buddhas' Dharma has causes and conditions; when causes and conditions are complete, it can be accomplished. Because of such principles, sentient beings who cultivate can be reborn. Second, question and answer to separately explain and eliminate obstacles and doubts. Question: The Buddhas teach according to the suitability of sentient beings, and their intentions are difficult to understand. Without the explanation of treatises, the profound meaning is difficult to grasp. As the 'Tattvasiddhi Shastra' says, because of the sutras and treatises, the meaning is easily understood. Therefore, Bodhisattva Asanga (Asanga) with his profound wisdom, pondered the meaning of the sutras, and briefly revealed the four intentions and four reliances. Like the Pure Land school, it is judged as the 'intention of a different time' (referring to wishes that can only be fulfilled at a specific time). Now it is said that sentient beings who cultivate can be reborn. What is the meaning of this? Answer: As the 'Tattvasiddhi Shastra' says, that is the 'intention of a different time'. Other sutras say that it is not the 'intention of a different time'. How can one use the 'intention of a different time' to refute the 'not intention of a different time'? Question: Why does the 'Tattvasiddhi Shastra' say it is the 'intention of a different time', while other sutras say it is not the 'intention of a different time'? Answer: The 'Tattvasiddhi Shastra' only relies on empty vows and does not discuss cultivation. Other sutras discuss both. If the Buddha's sutras say that sentient beings who make vows can be reborn, they are all speaking with the 'intention of a different time', and one cannot be reborn immediately. As the 'Smaller Sukhavativyuha Sutra' says, if there is someone who has already made a vow, is now making a vow, or will make a vow in the future, to be reborn in that land, has already been reborn, is now being reborn, or will be reborn in the future. Such sutras are always speaking with the 'intention of a different time', and one cannot be reborn immediately. If it is like the Pure Land sutras, or explains the three blessings and sixteen contemplations, etc.
觀門。或令發菩提心。七日唸佛。或教發願迴向。十念往生。如此等經。並是往生。即非別時也。故彼論云。由唯發願。是別時意也。既空發願。理是別時也。
問曰。如往生論說。女人及根缺二乘種不生。云何女人等三亦得往生。
答曰。實然。此等三種理不得生。若無三種。定得往生。何三種者。一於此土中。或有男子。或有女人。種于女因。決定招女報者。此人縱修凈土行。亦不得往生。以凈土中無女人故。此是定業。不可改動。即是業障也。根缺者。若人於此土中。定種盲聾等因。亦不得往生。以凈土中人。並有三十二大丈夫相故。此亦是業障也。二乘者。若是二乘學人。及二乘方便道中人。種二乘定因。不信有大乘及十方凈土者。亦不得往生。以此人是愚法二乘。不信有十方佛及凈土故。不肯發願迴向也。此即是決定小乘障大乘也。彼論所明種者。定業種也。但無此三定種者。即得往生也。
問曰。若此土中。有三種定業。即不得往生者。何故觀經中雲。受持五戒等即得往生。至彼聞說四諦悟羅漢果等也。此豈不小乘定種。
答曰。此是不愚法人。信有十方諸佛及以凈土。發願迴向。始得往生。若悟果竟。佛為說法華經。並回心向大也。此是智度論文也。若論二乘無學人。不問愚
【現代漢語翻譯】 現代漢語譯本： 觀門。或者令人發起菩提心，七日唸佛，或者教人發願迴向，十念往生。如此等等的經典，都是說往生，就不是指其他時間了。所以《往生論》說，因為只是發願，才是指其他時間的意思。既然只是空發願，道理上就是指其他時間了。 問：如果《往生論》說，女人以及六根不全的人和二乘種性的人不能往生，為什麼說女人等三種人也能往生？ 答：確實如此。這三種人按道理是不能往生的。如果沒有這三種（定）業，一定可以往生。哪三種呢？第一種，如果在此土中，有男子或女人，種下成為女人的因，決定要招感女人的果報，這個人即使修行凈土法門，也不能往生。因為凈土中沒有女人。這是決定的業，不可改變，也就是業障。六根不全的人，如果有人在此土中，種下必定會盲聾等殘缺的因，也不能往生。因為凈土中的人，都有三十二大丈夫相。這也是業障。二乘人，如果是二乘的學人，以及在二乘方便道中的人，種下二乘的決定因，不相信有大乘以及十方凈土，也不能往生。因為這個人是愚昧於法的二乘人，不相信有十方佛以及凈土，所以不肯發願迴向。這就是決定的小乘障礙大乘。那部論所說的『種』，是指決定的業種。只要沒有這三種決定的業種，就可以往生。 問：如果在此土中，有三種決定的業，就不能往生，為什麼《觀經》中說，受持五戒等就能往生，到凈土后聽聞佛說四諦而悟得阿羅漢果等呢？這難道不是小乘的決定業種嗎？ 答：這些人是不愚昧於佛法的人，相信有十方諸佛以及凈土，發願迴向，才能往生。如果悟得阿羅漢果后，佛會為他們說《法華經》，並且迴心向大乘。這是《智度論》的說法。如果是二乘的無學之人，無論是否愚昧。
【English Translation】 English version: The 'Contemplation Gate'. It may cause one to generate Bodhicitta (the aspiration for enlightenment), to recite the Buddha's name for seven days, or to teach one to make vows and dedicate merit, achieving rebirth through ten recitations. Sutras such as these all speak of rebirth, and do not refer to a separate time. Therefore, the Treatise (Rebirth Treatise) says, 'Because it is only making vows, it implies a separate time.' Since it is merely making empty vows, the principle is that it refers to a separate time. Question: If the Rebirth Treatise says that women, those with incomplete faculties, and those of the Two Vehicle (Śrāvakayāna and Pratyekabuddhayāna) nature cannot be reborn, how can it be said that women and these other two types can also be reborn? Answer: Indeed, it is true. These three types, in principle, cannot be reborn. If there are no three types (of fixed karma), one can certainly be reborn. What are the three types? First, if in this land, there is a man or a woman who plants the cause of becoming a woman, destined to receive the retribution of being a woman, even if this person cultivates Pure Land practices, they cannot be reborn. This is because there are no women in the Pure Land. This is fixed karma, unchangeable, and is therefore a karmic obstacle. As for those with incomplete faculties, if a person in this land plants the cause of being blind, deaf, or otherwise disabled, they also cannot be reborn. This is because people in the Pure Land all possess the thirty-two major marks of a great man. This is also a karmic obstacle. As for those of the Two Vehicles, if they are practitioners of the Two Vehicles, or those on the path of expedient means of the Two Vehicles, who plant the fixed cause of the Two Vehicles, and do not believe in the Mahayana (Great Vehicle) or the Pure Lands of the ten directions, they also cannot be reborn. This is because this person is a Two Vehicle practitioner who is ignorant of the Dharma, and does not believe in the Buddhas of the ten directions or the Pure Lands, and therefore is unwilling to make vows and dedicate merit. This is the fixed Small Vehicle obstructing the Great Vehicle. The 'seed' mentioned in that treatise refers to the fixed karmic seed. Only if one does not have these three fixed seeds can one be reborn. Question: If having these three types of fixed karma in this land prevents one from being reborn, why does the Contemplation Sutra say that upholding the five precepts and so on leads to rebirth, and that upon arriving there, one hears the Buddha preach the Four Noble Truths and attains the fruit of Arhatship? Is this not a fixed seed of the Small Vehicle? Answer: These are people who are not ignorant of the Dharma, who believe in the Buddhas of the ten directions and the Pure Lands, and make vows and dedicate merit, and thus are able to be reborn. If, after attaining the fruit of Arhatship, the Buddha preaches the Lotus Sutra for them, they will turn their minds towards the Great Vehicle. This is according to the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitāśāstra). If we are talking about non-learning people of the Two Vehicles, regardless of whether they are ignorant.
法不愚法。悉生凈土中。以受變易生死三界中無受生處故也。
問曰。眾生惡業其猶積山。此諸惡業障乎凈土。非小善能除。何故觀經云。臨命終十念即得往生。
答曰。心是業主。牽生之本。臨終之心。猶如眼目。能遵一切諸業。若臨終心惡。能引一切惡業。生惡道中。若臨終心善。能引一切善業。生善道中。譬如龍行。云則隨之。心若西逝業。亦隨之也。此是經論文也。
問曰。如彌勒所問經說十念中云。非凡夫念。不雜結使念。今此土眾生。體是凡夫。結使未斷。云何唸佛而得往生。
答曰。若如彼經。無結使人。始得往生者。唯佛一人得生。余皆不得。以十地後心菩薩。猶有二種無明故。今解。彼經言凡夫念者。若不發菩提心。求出三界作佛。直爾唸佛求生西方。獨善一身。避苦逐樂者。此是凡夫念亦不得往生。故無量壽經三輩生人。皆鬚髮菩提心也。不雜結使念者。唯須一心相續觀佛相好。若口唸佛。心緣五欲者。是雜結使念也。唸佛是淳凈心。與結使相違。若能如此。即與彼經相應。
第五引聖教為證(謂引經論二教)
經引十二部。一無量壽經。二觀經。三小彌陀經。四鼓音聲王經。五稱揚諸佛功德經。六發覺凈心經。七大集經。八十方往生經。九藥師經。十般
【現代漢語翻譯】 現代漢語譯本 『法不愚法』。都往生到凈土中，因為在變易生死的三界中沒有其他受生之處。
問：眾生的惡業堆積如山，這些惡業會阻礙往生凈土嗎？並非小小的善業就能消除。為什麼《觀經》說，臨命終時十念就能往生？
答：心是主導者，是牽引生命輪迴的根本。臨終的心，就像人的眼睛，能夠統攝一切業力。如果臨終時心懷惡念，就能牽引一切惡業，墮入惡道。如果臨終時心懷善念，就能牽引一切善業，往生善道。譬如龍飛行時，雲彩自然跟隨。心向西方，業力也隨之而去。這是經文中的道理。
問：如《彌勒所問經》所說，十念中提到『非凡夫念，不雜結使念』。現在此土的眾生，本身就是凡夫，煩惱未斷，如何唸佛而能往生？
答：如果按照那部經的說法，只有沒有煩惱的人才能往生，那麼只有佛才能往生，其餘眾生都不能往生。因為十地菩薩之後的心，還有兩種無明存在。現在解釋一下，那部經所說的『凡夫念』，是指如果不發菩提心，不求脫離三界成就佛果，只是唸佛求生西方，只求自己解脫，逃避痛苦追求快樂的人。這種凡夫念是不能往生的。所以《無量壽經》中三種往生的人，都必須發菩提心。『不雜結使念』，是指必須一心相續地觀想佛的相好。如果口中唸佛，心中卻想著五欲，這就是雜有煩惱的念。唸佛是純凈的心，與煩惱相違背。如果能夠這樣唸佛，就與那部經的含義相符。
第五，引用聖教作為證明（指引用經和論兩種教法）。
經文引用十二部：《無量壽經》、《觀經》、《小彌陀經》、《鼓音聲王經》、《稱揚諸佛功德經》、《發覺凈心經》、《大集經》、《十方往生經》、《藥師經》、《般
【English Translation】 English version 'Dharma is not foolish dharma' (法不愚法). All are born in the Pure Land, because there is no place to receive birth in the three realms of change and mortality.
Question: The evil karma of sentient beings is like a mountain. Will these evil karmas obstruct birth in the Pure Land? Small good deeds cannot eliminate them. Why does the Contemplation Sutra (觀經) say that even ten recitations at the time of death will lead to rebirth?
Answer: The mind is the owner (業主), the root that pulls one into rebirth. The mind at the time of death is like the eyes, able to govern all karmas. If the mind at the time of death is evil, it can draw all evil karma, leading to birth in evil realms. If the mind at the time of death is good, it can draw all good karma, leading to birth in good realms. It is like a dragon flying, with clouds following it. If the mind goes west, karma follows it. This is the meaning of the sutra.
Question: As the Maitreya's Questions Sutra (彌勒所問經) says about the ten recitations, 'not the recitation of ordinary people, not the recitation mixed with afflictions (結使)'. Now, the beings of this land are inherently ordinary people, and their afflictions have not been severed. How can they recite the Buddha's name and be reborn?
Answer: If, according to that sutra, only those without afflictions can be reborn, then only the Buddha can be reborn, and no one else can. Because even the minds of bodhisattvas after the tenth ground (十地) still have two kinds of ignorance. Now, to explain, the 'recitation of ordinary people' mentioned in that sutra refers to those who do not generate the Bodhi mind, do not seek to escape the three realms to become a Buddha, but simply recite the Buddha's name seeking rebirth in the West, seeking only their own liberation, avoiding suffering and pursuing pleasure. This kind of ordinary person's recitation cannot lead to rebirth. Therefore, the three types of people who are born in the Land of Ultimate Bliss in the Infinite Life Sutra (無量壽經) must all generate the Bodhi mind. 'Recitation not mixed with afflictions' means that one must single-mindedly and continuously contemplate the marks and characteristics of the Buddha. If one recites the Buddha's name with the mouth but the mind is attached to the five desires, this is a recitation mixed with afflictions. Reciting the Buddha's name is a pure mind, which is contrary to afflictions. If one can do this, it is in accordance with the meaning of that sutra.
Fifth, citing the holy teachings as proof (referring to the teachings of both sutras and treatises).
The sutras cited are twelve: the Infinite Life Sutra (無量壽經), the Contemplation Sutra (觀經), the Smaller Sukhavativyuha Sutra (小彌陀經), the Drum Sound King Sutra (鼓音聲王經), the Sutra of Praising the Merits of All Buddhas (稱揚諸佛功德經), the Sutra of Awakening Pure Mind (發覺凈心經), the Great Collection Sutra (大集經), the Sutra of Rebirth in the Ten Directions (十方往生經), the Medicine Buddha Sutra (藥師經), the Praj
舟經。十一大阿彌陀經。十二無量清凈覺經。論引七部。一往生論。二起信論。三十住毗婆娑論。四一切經中彌陀偈。五寶性論。六龍樹十二禮。七攝大乘論也。
問曰。上出道理。已知。願行相扶。得生凈土。非別時意。未知。有何聖教為證。
答曰。今引經論二教為證。經教者。一如無量壽經第一卷云。設我得佛。國中有地獄餓鬼畜生者。不取正覺。設我得佛。國中人天。乃至聞不善名者。不取正覺。設我得佛。國中人天。壽終之後。復更墮三惡道者。不取正覺。設我得佛。國中人天。不住正定聚。必至滅度者。不取正覺。設我得佛。國中人天。壽命無能限量。除其本願。修短自在。若不爾者。不取正覺。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆。誹謗正法。設我得佛。十方眾生。發菩提心。修諸功德。至心發願。欲生我國。臨壽終。假令不與大眾圍繞現其人前者。不取正覺。設我得佛。十方眾生。聞我名號。繫念我國。殖諸德本。至心迴向。欲生我國。不果遂者。不取正覺。設我得佛。十方無量。不可思議。諸佛世界。眾生之類。聞我名字。不得菩薩無生法忍。諸深總持者。不取正覺。設我得佛。十方無量不可思議諸佛世界。其有女人。聞我名字。歡
【現代漢語翻譯】 現代漢語譯本 《舟經》、《十一大阿彌陀經》、《十二無量清凈覺經》。論著引用七部：一、《往生論》，二、《起信論》，三、《十住毗婆娑論》，四、《一切經中彌陀偈》，五、《寶性論》，六、《龍樹十二禮》，七、《攝大乘論》。
問：前面所說的道理已經明白了，知道愿和行互相扶持，就能往生凈土。但還不知道這並非是『別時意』（指往生凈土不在特定時間），有什麼聖教可以作為證明嗎？
答：現在引用經和論兩種聖教作為證明。經教方面，比如《無量壽經》第一卷說：『假設我成佛時，我的國土中有地獄、餓鬼、畜生，我就不成佛。假設我成佛時，我的國土中的人天，乃至聽到不善的名字，我就不成佛。假設我成佛時，我的國土中的人天，壽命終了之後，又再墮入三惡道，我就不成佛。假設我成佛時，我的國土中的人天，不住于正定聚（必定證悟的群體），必定達到滅度，我就不成佛。假設我成佛時，我的國土中的人天，壽命不能夠自由自在，除非是他們自己的本願，可以自由決定壽命長短，如果不是這樣，我就不成佛。假設我成佛時，十方眾生，以至誠心信樂，想要往生我的國土，乃至念十聲佛號，如果不能往生，我就不成佛。唯除犯五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），誹謗正法的人。假設我成佛時，十方眾生，發菩提心（覺悟之心），修各種功德，以至誠心發願，想要往生我的國土，臨命終時，如果我不與大眾圍繞顯現在這個人面前，我就不成佛。假設我成佛時，十方眾生，聽到我的名號，繫念我的國土，種植各種德本，以至誠心迴向，想要往生我的國土，不能如願，我就不成佛。假設我成佛時，十方無量不可思議的諸佛世界，眾生之類，聽到我的名字，不能得到菩薩無生法忍（對諸法不生不滅的深刻理解），各種甚深總持（記憶和保持正法的能力），我就不成佛。假設我成佛時，十方無量不可思議的諸佛世界，如果有女人，聽到我的名字，歡
【English Translation】 English version The Zhou Jing, the Eleven Great Amitabha Sutra, and the Twelve Immeasurable Pure Awakening Sutra. Seven treatises are cited: 1. Treatise on Rebirth, 2. Awakening of Faith, 3. Treatise on the Ten Stages of the Vipasyana, 4. Verses on Amitabha in All Sutras, 5. Ratnagotravibhāga (Treatise on the Jewel Nature), 6. Nāgārjuna's Twelve Homages, 7. Compendium of the Mahāyāna*.
Question: The principles explained above are understood. It is known that vows and practices support each other, enabling rebirth in the Pure Land. However, it is not known whether this is not a 'different time intention' (referring to rebirth in the Pure Land not being at a specific time). What sacred teachings can be cited as proof?
Answer: Now, I will cite both sutra and treatise teachings as proof. Regarding sutra teachings, for example, the first volume of the Immeasurable Life Sutra says: 'If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land, even upon hearing an unwholesome name, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land, after the end of their lives, fall again into the three evil realms, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land do not dwell in the assembly of the truly settled (those certain to attain enlightenment), and must reach extinction, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land cannot control their lifespan, except for their original vows, to freely determine the length of their lives, if it is not so, may I not attain perfect enlightenment. If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith and joy, desire to be born in my land, even with ten recitations, if they are not born there, may I not attain perfect enlightenment, except for those who commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and slander the true Dharma. If, when I attain Buddhahood, sentient beings in the ten directions, generate Bodhicitta (the mind of enlightenment), cultivate various merits, and with sincere hearts make vows to be born in my land, at the end of their lives, if I do not appear before them surrounded by a great assembly, may I not attain perfect enlightenment. If, when I attain Buddhahood, sentient beings in the ten directions, hear my name, focus their minds on my land, plant various roots of virtue, and with sincere hearts dedicate them, desiring to be born in my land, and their wishes are not fulfilled, may I not attain perfect enlightenment. If, when I attain Buddhahood, in the ten directions, in immeasurable, inconceivable Buddha worlds, beings of all kinds, hear my name, and do not attain the anutpattika-dharma-ksanti (the profound understanding of the non-arising and non-ceasing of all dharmas) of a Bodhisattva, and various profound dharanis (abilities to remember and retain the Dharma), may I not attain perfect enlightenment. If, when I attain Buddhahood, in the ten directions, in immeasurable, inconceivable Buddha worlds, if there are women who hear my name, and rejoice
喜信樂。發菩提心。厭惡女身。壽終之後。為復女像者。不取正覺。設我得佛。國中人天。所受快樂。不如漏盡比丘者。不取正覺。釋曰。依此四十八大愿中文。二愿中皆云。十方人天乃至女人。都不論不退已去諸菩薩也。余愿為菩薩。當知。前者是正。後者兼也。又如無量壽經第二捲雲。佛告阿難。其有眾生。生彼國者。皆悉住于正定之聚。所以者何。彼佛國中。無諸邪聚及不定聚名。十方恒沙諸佛如來。皆共讚歎無量壽佛威神功德不可思議。諸有眾生。聞其名號。信心歡喜。乃至一念。至心迴向。愿生彼國。即得往生。至不退轉。唯除五逆。誹謗正法。佛告阿難。十方世界。諸天人民。其有至心。愿生彼國。凡有三輩。其上輩者。舍家棄欲。而成沙門。發菩提心。一向專念無量壽佛。修諸功德。愿生彼國。此等眾生。臨終時。無量壽佛。與諸大眾。現其人前。即隨彼佛。往生其國。便於七寶華中。自然化生。住不退轉。福慧勇猛。神通自在。是故阿難。其有眾生。欲於今世見無量壽佛。應發無上菩提之心。修行功德愿生彼國。佛語阿難。其中輩者。十方世界。諸天人民。其有至心。愿生彼國。雖不能行作沙門。大修功德。當發無上菩提之心。一向專念無量壽佛。多小修善。奉持齋戒。起立塔像。飯食沙門。懸繒燃
【現代漢語翻譯】 現代漢語譯本 喜信樂（歡喜、相信、愛樂）。發菩提心（立志成佛）。厭惡女身（厭惡女性的身體）。壽終之後。如果還轉產生為女性。誓不成佛。假設我成佛時。國中人天（天人和人類）所受的快樂。不如證得漏盡（斷盡煩惱）的比丘（出家修行者）。誓不成佛。釋迦牟尼佛說。依據這四十八大愿中的文句。這兩愿中都說。十方人天乃至女人。都沒有說不退轉的菩薩。其餘的愿是為菩薩而設。應當知道。前者是主要的。後者是兼顧的。又如《無量壽經》第二卷說。佛告訴阿難。如果有眾生。往生到那個國度。都安住于正定之聚（必定證悟的群體）。為什麼呢。因為那個佛國中。沒有邪聚（邪見者）和不定聚（不確定者）的名字。十方恒河沙數諸佛如來。都共同讚歎無量壽佛（阿彌陀佛）的威神功德不可思議。諸位眾生。聽到他的名號。信心歡喜。乃至一念。至誠迴向。愿生那個國度。就能往生。到達不退轉的境界。只有五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）和誹謗正法的人除外。佛告訴阿難。十方世界。諸天人民。如果有至誠之心。愿生那個國度。總共有三種品類。其中上輩的人。捨棄家庭和慾望。而出家成為沙門（出家修行者）。發起菩提心（立志成佛）。一心專念無量壽佛（阿彌陀佛）。修習各種功德。愿生那個國度。這些眾生。臨終時。無量壽佛（阿彌陀佛）。與諸位大眾。顯現在這個人面前。就跟隨那尊佛。往生到他的國度。就在七寶蓮花中。自然化生。安住于不退轉的境界。福德智慧勇猛精進。神通自在。所以阿難。如果有眾生。想要在今生見到無量壽佛（阿彌陀佛）。應當發起無上的菩提之心（立志成佛）。修行功德愿生那個國度。佛告訴阿難。其中中輩的人。十方世界。諸天人民。如果有至誠之心。愿生那個國度。雖然不能出家成為沙門（出家修行者）。大修功德。應當發起無上的菩提之心（立志成佛）。一心專念無量壽佛（阿彌陀佛）。多少修習善事。奉持齋戒。建造佛塔佛像。供養齋飯給沙門（出家修行者）。懸掛幡幢，點燃燈火。
【English Translation】 English version Joyful faith and delight. Generate Bodhicitta (the aspiration to attain Buddhahood). Dislike the female body. After the end of life. If one is reborn as a woman. I will not attain perfect enlightenment. Suppose when I attain Buddhahood. The joy experienced by humans and devas (gods and humans) in my land. Is not as great as that of a Bhikshu (ordained monk) who has exhausted all outflows (of defilements). I will not attain perfect enlightenment. Shakyamuni Buddha said. According to the text of these forty-eight great vows. In these two vows, it is said. People and devas (gods and humans) of the ten directions, even women. Do not mention Bodhisattvas who have already reached non-regression. The remaining vows are for Bodhisattvas. It should be known. The former is the main point. The latter is inclusive. Furthermore, as the second volume of the Infinite Life Sutra says. The Buddha told Ananda. If there are sentient beings. Who are born in that land. They all dwell in the assembly of the truly settled (those certain to attain enlightenment). Why is this so. Because in that Buddha land. There are no names of the heterodox assembly (those with wrong views) or the uncertain assembly (those who are unsure). The Buddhas and Tathagatas of the ten directions, as numerous as the sands of the Ganges River. All together praise the inconceivable majestic power and merit of Amitabha Buddha (Infinite Life Buddha). All sentient beings. Who hear his name. With joyful faith. Even with one thought. Sincerely dedicate their merit. Vowing to be born in that land. Will immediately attain rebirth. Reaching the state of non-regression. Except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) and slander the true Dharma. The Buddha told Ananda. The gods and people of the ten directions. If they have a sincere heart. Vowing to be born in that land. There are altogether three grades. Among them, those of the highest grade. Abandon their homes and desires. And become Shramanas (ordained monks). Generate Bodhicitta (the aspiration to attain Buddhahood). Single-mindedly concentrate on Amitabha Buddha (Infinite Life Buddha). Cultivate all kinds of merits. Vowing to be born in that land. These sentient beings. At the time of death. Amitabha Buddha (Infinite Life Buddha). With all the great assembly. Appears before that person. And immediately follows that Buddha. To be reborn in his land. And is naturally born from a seven-jeweled lotus flower. Dwelling in the state of non-regression. With blessings, wisdom, courage, and vigor. Supernatural powers and freedom. Therefore, Ananda. If there are sentient beings. Who wish to see Amitabha Buddha (Infinite Life Buddha) in this life. They should generate the unsurpassed Bodhi mind (the aspiration to attain Buddhahood). Cultivate merits and vow to be born in that land. The Buddha told Ananda. Among them, those of the middle grade. The gods and people of the ten directions. If they have a sincere heart. Vowing to be born in that land. Although they cannot become Shramanas (ordained monks) and greatly cultivate merits. They should generate the unsurpassed Bodhi mind (the aspiration to attain Buddhahood). Single-mindedly concentrate on Amitabha Buddha (Infinite Life Buddha). Cultivate good deeds, whether many or few. Uphold precepts and fasts. Erect pagodas and images. Offer food to Shramanas (ordained monks). Hang banners and light lamps.
燈。散花燒香。以此迴向。愿生彼國。其人臨終。無量壽佛。化現其身。光明相好。具如真佛。及諸大眾。現其人前。即隨彼佛。往生其國。住不退轉。功德智慧。次如上輩者也。佛告阿難。其下輩者。十方世界。諸天人民。其有至心欲生彼國。假使不能作諸功德。當發無上菩提之心。一向專意。乃至十念。念無量壽佛。愿生其國。若聞妙法。歡喜信樂。不生疑惑。乃至一念。念于彼佛。以至誠心。愿生其國。此人臨終。夢見彼佛。亦得往生。功德智慧。次如中輩者也。
第二如觀經云。爾時世尊。告韋提希。汝今知不。阿彌陀去此不遠。汝當繫念諦觀彼國。凈業成者。我今為汝。廣說眾譬。亦令未來世一切凡夫欲修凈業者。得生西方極樂國土。欲生彼國者。當修三福。一者孝養父母。奉事師長。慈心不殺修十善業。二者受持三歸具足眾戒。不犯威儀。三者發菩提心。深信因果。讀誦大乘。勸進行者。如此三事。名為凈業。佛告韋提希。汝今知不。此三種業。過去未來現在三世諸佛凈業正因。佛告阿難。及韋提希。下品下生者。或有眾生。作不善業五逆十惡。具諸不善。如此愚人。以惡業故。應墮惡道逕歷多劫受苦無窮。如此愚人。臨命終時。遇善知識種種安慰為說妙法。教令唸佛。彼人苦逼。不遑唸佛。善友
【現代漢語翻譯】 現代漢語譯本：燈，散花燒香，以此功德迴向，愿往生阿彌陀佛的極樂凈土。這樣的人在臨終時，阿彌陀佛（Amita Buddha，音譯，意為無量壽佛）會化現其身，光明相好，與真正的佛一樣，並與諸菩薩大眾顯現在此人面前。此人便跟隨阿彌陀佛往生到極樂凈土，住在不退轉的境界，其功德和智慧，僅次於上品往生者。佛陀告訴阿難（Ananda，音譯，佛陀的十大弟子之一）：那些下品往生者，是十方世界諸天和人民，他們以至誠之心想要往生極樂凈土，即使不能做各種功德，也應當發起無上的菩提之心，一心專注，乃至唸誦十聲阿彌陀佛，愿往生極樂凈土。如果聽聞到微妙的佛法，歡喜信受，不生疑惑，乃至唸誦一聲阿彌陀佛，以至誠之心，愿往生極樂凈土，此人在臨終時，夢中見到阿彌陀佛，也能往生極樂凈土，其功德和智慧，僅次於中品往生者。
第二段如《觀無量壽經》（Visualization Sutra，又稱《觀經》）所說：這時，世尊告訴韋提希（Vaidehi，音譯，古印度王舍城國王頻婆娑羅的夫人）：『你知道嗎？阿彌陀佛離這裡不遠。你應該繫念專注地觀察那個極樂凈土。那些修習凈業成就的人，我現在為你廣泛地解說各種譬喻，也讓未來世一切想要修習凈業的凡夫，能夠往生西方極樂國土。想要往生極樂凈土的人，應當修習三種福業：第一是孝養父母，奉事師長，以慈悲心不殺生，修習十善業；第二是受持三歸依，具足各種戒律，不違犯威儀；第三是發菩提心，深信因果，讀誦大乘經典，勸導他人修行。』這三件事，稱為凈業。佛陀告訴韋提希：『你知道嗎？這三種業，是過去、未來、現在三世諸佛修習凈業的正因。』佛陀告訴阿難和韋提希：下品下生的人，或許有眾生，造作不善的業，犯下五逆罪和十惡業，具足各種不善的行為。這樣的愚人，因為惡業的緣故，應當墮入惡道，經歷多個劫數，遭受無盡的痛苦。這樣的愚人，在臨命終時，遇到善知識，種種安慰他，為他說微妙的佛法，教導他念佛。這個人被痛苦逼迫，沒有空閑唸佛。善友
【English Translation】 English version: Lamps, scattering flowers and burning incense, dedicating this merit and virtue, wishing to be reborn in that land. When such a person is approaching death, Amitabha Buddha (Amita Buddha, meaning 'Immeasurable Life Buddha') will manifest his body, with radiant light and excellent marks, just like the true Buddha, and appear before this person with all the great assembly of Bodhisattvas. This person will then follow Amitabha Buddha and be reborn in that land, dwelling in the state of non-retrogression. Their merit and wisdom will be second only to those of the highest grade. The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): Those of the lowest grade are the gods and people of the ten directions, who sincerely desire to be reborn in that land. Even if they cannot perform various meritorious deeds, they should arouse the supreme Bodhi mind, focusing their minds single-pointedly, even to the extent of reciting the name of Amitabha Buddha ten times, wishing to be reborn in that land. If they hear the wonderful Dharma, rejoice and believe in it, without giving rise to doubts, even to the extent of reciting the name of that Buddha once, with utmost sincerity, wishing to be reborn in that land, this person will see Amitabha Buddha in a dream at the time of death and will also be reborn there. Their merit and wisdom will be second only to those of the middle grade.
Secondly, as stated in the Visualization Sutra (Visualization Sutra, also known as the Contemplation Sutra): At that time, the World Honored One told Vaidehi (Vaidehi, the queen of King Bimbisara of Rajagriha in ancient India): 'Do you know that Amitabha Buddha is not far from here? You should focus your mind and carefully contemplate that Pure Land. For those who have accomplished the practice of pure karma, I will now extensively explain various metaphors for you, so that all ordinary beings in future generations who wish to cultivate pure karma can be reborn in the Western Pure Land of Ultimate Bliss. Those who wish to be reborn in that land should cultivate three kinds of meritorious deeds: First, be filial to parents, serve teachers and elders, practice non-killing with a compassionate heart, and cultivate the ten wholesome deeds; second, take refuge in the Three Jewels, fully observe all precepts, and do not violate the rules of conduct; third, arouse the Bodhi mind, deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice.' These three things are called pure karma. The Buddha told Vaidehi: 'Do you know that these three kinds of karma are the right causes for the Buddhas of the past, future, and present to cultivate pure karma?' The Buddha told Ananda and Vaidehi: Those of the lowest of the lowest grade, perhaps there are beings who create unwholesome karma, commit the five rebellious acts and the ten evil deeds, and are full of all kinds of unwholesome actions. Such foolish people, because of their evil karma, should fall into the evil realms, experience countless kalpas, and suffer endless pain. Such foolish people, when approaching the end of their lives, encounter a good teacher, who comforts them in various ways and speaks the wonderful Dharma for them, teaching them to recite the Buddha's name. This person is oppressed by suffering and has no time to recite the Buddha's name. The good friend
告言。汝若不能念者。應稱無量壽佛。如是至心令聲不絕。具足十念。稱南無佛。稱佛名故。于唸唸中。除八十億劫生死之罪。命終之後。見金蓮華猶如日輪住其人前。如一念頃。即得往生極樂世界。于蓮華中。滿十二大劫。蓮華方開。觀世音。大勢至。大悲音聲。為其廣說諸法實相除滅罪法。聞已歡喜。應時即發菩提之心。是名中品下生者。是名下輩生相。名第十六觀。釋曰。依九品生因中。皆分前三福凈業。作九品因。亦不獨一人具修三福凈業也。
第三小彌陀經云。舍利弗。眾生聞者。應當發願愿生彼國。所以者何。得與如是諸上善人俱會一處。舍利弗。不可以少善根福德因緣得生彼國。舍利弗。若有善男子善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。彌陀佛與諸聖眾。現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。舍利弗。我見是利。故說此言。若有眾生聞是說者。應當發願。生彼國土。釋曰。依此經。少善根是空發願。廣善根是七日唸佛。若能七日唸佛。滿百萬遍。即得往生也。
第四鼓音聲王經云。如是我聞。一時佛在瞻波大城伽靈池。與大比丘眾五百人俱。爾時世尊告諸比丘。今當爲汝。廣說
【現代漢語翻譯】 現代漢語譯本：
（佛）告誡說：『你如果不能誦唸（經文），應當稱念『無量壽佛』（Amitābha，阿彌陀佛）。像這樣至誠懇切，讓聲音不間斷，具足十念。稱念『南無佛』（Namo Buddha，皈依佛）。因為稱念佛的名號，在每一個念頭中，都能消除八十億劫生死輪迴的罪業。命終之後，會看見金色的蓮花，像太陽一樣，出現在這個人面前。像一念的時間那麼短，就能往生到極樂世界。在蓮花中，經過十二大劫，蓮花才會開放。觀世音（Avalokiteśvara，觀音菩薩）、大勢至（Mahāsthāmaprāpta，大勢至菩薩），以大悲的聲音，為他廣泛地宣說諸法實相，消除罪業的方法。聽了之後，心生歡喜，當下就發起菩提之心。』這叫做中品下生者，這叫做下輩往生的景象，叫做第十六觀。解釋說：依據九品往生的原因中，都分前三福的清凈行業，作為九品往生的原因，也不是隻有一個人同時修習三種福德的清凈行業。
第三部《小彌陀經》說：『舍利弗（Śāriputra，舍利弗）！眾生聽聞之後，應當發願往生那個佛國。為什麼呢？因為能夠與這些上等的善人聚集在一起。舍利弗！不能以少量的善根福德因緣，就能往生那個佛國。舍利弗！如果有善男子、善女人，聽聞宣說阿彌陀佛（Amitābha，阿彌陀佛），執持名號，如果一日、二日、三日、四日、五日、六日、七日，一心不亂。這個人臨命終時，阿彌陀佛與諸位聖眾，會出現在他的面前。這個人臨終時，心不顛倒，就能往生到阿彌陀佛的極樂國土。舍利弗！我看見這個利益，所以說這些話。如果有眾生聽聞這些話，應當發願，往生那個佛國。』解釋說：依據這部經，少量的善根只是空發願，廣大的善根是七日唸佛。如果能夠七日唸佛，念滿百萬遍，就能往生。
第四部《鼓音聲王經》說：『像我這樣聽聞，一時佛在瞻波大城伽靈池，與大比丘眾五百人在一起。當時世尊告訴各位比丘，現在要為你們廣泛地宣說……』
【English Translation】 English version:
(The Buddha) advised: 'If you cannot recite (the scriptures), you should chant 'Amitābha' (無量壽佛). Be sincere in this way, keeping the sound continuous, and complete ten recitations. Chant 'Namo Buddha' (南無佛, Homage to the Buddha). Because of chanting the Buddha's name, in each thought, you can eliminate the sins of eighty billion kalpas of birth and death. After death, you will see a golden lotus flower, like the sun, appearing in front of that person. In the time of a single thought, you will be reborn in the Pure Land of Ultimate Bliss. Within the lotus flower, after twelve great kalpas, the lotus will bloom. Avalokiteśvara (觀世音, Guanyin Bodhisattva), Mahāsthāmaprāpta (大勢至, Mahasthamaprapta Bodhisattva), with voices of great compassion, will extensively explain to him the true nature of all dharmas and the methods of eliminating sins. After hearing this, he will rejoice and immediately generate the Bodhi mind.' This is called the Lower Grade of the Middle Level of Rebirth, this is called the appearance of rebirth in the Lower Grade, called the Sixteenth Contemplation. Explanation: According to the causes of the Nine Grades of Rebirth, all divide the pure karma of the previous three blessings as the causes of the Nine Grades of Rebirth, and it is not only one person who simultaneously cultivates the pure karma of the three kinds of blessings.
The third 'Smaller Sukhāvatīvyūha Sūtra' says: 'Śāriputra (舍利弗)! Sentient beings who hear this should make a vow to be born in that Buddha-land. Why? Because they can gather together with such superior good people in one place. Śāriputra! One cannot be born in that Buddha-land with few roots of goodness, blessings, and causes and conditions. Śāriputra! If there are good men and good women who hear about Amitābha (阿彌陀佛), hold onto his name, for one day, two days, three days, four days, five days, six days, seven days, with one mind unperturbed. When this person is about to die, Amitābha Buddha and all the holy assembly will appear before him. When this person dies, his mind will not be inverted, and he will be reborn in the Land of Ultimate Bliss of Amitābha Buddha. Śāriputra! I see this benefit, so I say these words. If there are sentient beings who hear these words, they should make a vow to be born in that Buddha-land.' Explanation: According to this sutra, few roots of goodness are just empty vows, and great roots of goodness are seven days of chanting the Buddha's name. If one can chant the Buddha's name for seven days, completing one million recitations, one will be reborn.
The fourth 'Drum Sound King Sutra' says: 'Thus have I heard, at one time the Buddha was in the great city of Champa, at the Kalinga Pond, with five hundred great Bhikshus. At that time, the World Honored One told the Bhikshus, now I will extensively explain to you...'
西方安樂世界。今現有佛號阿彌陀。若有四眾。能正受持彼佛名號。以此功德。臨欲終時。阿彌陀佛即與大眾。至此人所。令其得見。見已。尋生慶悅。倍增功德。以是因緣。所生之處。永離胞胎。穢欲之形。純處鮮妙寶蓮華中。自然化生。具大神通。光明赫奕。爾時十方恒沙諸佛。皆共贊彼安樂世界所有佛法不可思議。神通現化。種種方便。不可思議。若能有信如是之事。當知。是人不可思議。所得業報亦不可思議。阿彌陀如來應正遍知。與聲聞俱。其國號曰清泰。聖王所住。其城縱廣十千由旬。中充滿剎利之種。阿彌陀佛如來應正遍知。父名月上轉輪聖王。其母名曰殊勝妙顏。子名月明。奉事弟子名無垢稱。智慧弟子名曰攬光。神足弟子名曰大化。爾時魔王名曰無勝。有提婆達多。名曰寂靜。阿彌陀佛與大比丘眾二萬人俱。若有受持彼佛名號。堅固其心。憶念不忌。十日十夜。除舍散亂。精勤修集唸佛三昧。知彼如來常恒住于安樂世界。憶念相續。勿令斷絕。受持讀誦此鼓音聲王大陀羅尼。十日十夜。六時專念。五體投地。禮敬彼佛。堅固正念。悉除散亂。若能令心念念不絕。十日之中。必得見彼阿彌陀佛。並見十方世界如來。及所住處。唯除重障鈍根之人。於今少時。所不能睹。一切諸善皆悉迴向。愿得往生安
【現代漢語翻譯】 現代漢語譯本 西方極樂世界，現在有一尊佛，名號是阿彌陀（Amitabha，無量光、無量壽）。如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），能夠以正確的信念和行為受持阿彌陀佛的名號，憑藉這種功德，在臨命終時，阿彌陀佛就會與諸菩薩大眾一同來到此人面前，讓他得見。見到之後，此人隨即心生歡喜，功德倍增。因為這種因緣，此人所往生之處，永遠脫離胞胎和污穢情慾的形體，完全處於清凈美妙的寶蓮花中，自然化生，具備大神通，光明熾盛。那時，十方如恒河沙數般的諸佛，都會共同讚歎那安樂世界所有佛法不可思議，神通示現變化種種方便，不可思議。如果有人能夠相信這樣的事情，應當知道，這個人不可思議，所得到的業報也不可思議。阿彌陀如來應正遍知（Tathagata Arhat Samyaksambuddha，如實而來、應供、正等覺），與聲聞弟子在一起，他的國名叫清泰（Ching-tai），是聖王所居住的地方，那座城池縱橫各有十千由旬（yojana，古印度長度單位），其中充滿剎利（Kshatriya，印度種姓制度中的第二等級，即武士階層）種姓的人。阿彌陀佛如來應正遍知的父親名叫月上轉輪聖王（Chandra-uttara Chakravarti，擁有統治世界的輪寶的理想君主），他的母親名叫殊勝妙顏（Visesa-rupavati），兒子名叫月明（Chandra-prabha），侍奉的弟子名叫無垢稱（Vimala-kirti），智慧弟子名叫攬光（Aloka-kara），神足弟子名叫大化（Maha-parinayaka）。那時的魔王名叫無勝（Ajita），有提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）名叫寂靜（Prasanta）。阿彌陀佛與大比丘眾二萬人在一起。如果有人受持阿彌陀佛的名號，堅定他的心，憶念不忘，十日十夜，去除散亂，精勤修習唸佛三昧（Buddhanusmrti-samadhi，專注唸佛的禪定），知道阿彌陀來常恒住在安樂世界，憶念相續不斷絕，受持讀誦此鼓音聲王大陀羅尼（Dundubhisvara-raja-mahadharani，一種強大的咒語），十日十夜，六時專心念佛，五體投地，禮敬阿彌陀佛，堅定正念，完全去除散亂。如果能夠使心念唸唸不絕，在十日之中，必定得見阿彌陀佛，並見到十方世界如來，以及他們所居住的地方，只有那些業障深重、根器遲鈍的人，在短時間內不能夠見到。一切諸善都全部迴向，愿得往生安樂世界。
【English Translation】 English version The Western Pure Land of Ultimate Bliss. Now there exists a Buddha named Amitabha (Amitabha, Immeasurable Light, Immeasurable Life). If there are the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) who can correctly receive and uphold the name of that Buddha, with this merit, when approaching the end of life, Amitabha Buddha will immediately come to this person's place with the great assembly, allowing them to see. Having seen, they will immediately generate joy and double their merit. Because of this cause and condition, the place where they are born will forever be separated from the form of the womb and defiled desires, purely dwelling within a fresh and wonderful jeweled lotus flower, naturally born by transformation, possessing great supernatural powers and radiant light. At that time, the countless Buddhas of the ten directions, like the sands of the Ganges, will all together praise the inconceivable Buddha-dharma of that Land of Bliss, the supernatural manifestations, and the various skillful means, which are inconceivable. If one can have faith in such matters, know that this person is inconceivable, and the karmic rewards they obtain are also inconceivable. Amitabha Tathagata Arhat Samyaksambuddha (Tathagata Arhat Samyaksambuddha, Thus Come One, Worthy One, Perfectly Enlightened One), is together with the assembly of Shravakas (listeners). His country is named Ching-tai, where the Holy King dwells. That city is ten thousand yojanas (yojana, an ancient Indian unit of distance) in length and breadth, filled with people of the Kshatriya (Kshatriya, the second of the four Hindu castes, the military caste) lineage. Amitabha Buddha Tathagata Arhat Samyaksambuddha's father is named Chandra-uttara Chakravarti (Chandra-uttara Chakravarti, a universal monarch possessing the wheel of dominion), his mother is named Visesa-rupavati, his son is named Chandra-prabha, the disciple who attends to him is named Vimala-kirti, the disciple of wisdom is named Aloka-kara, and the disciple of spiritual powers is named Maha-parinayaka. At that time, the Mara king is named Ajita, and there is Devadatta (Devadatta, a cousin of the Buddha who often opposed him) named Prasanta. Amitabha Buddha is with a great assembly of twenty thousand bhikshus. If one upholds the name of that Buddha, firmly establishing their mind, remembering without aversion, for ten days and ten nights, eliminating distractions, diligently cultivating the Samadhi of Buddha-Recollection (Buddhanusmrti-samadhi, concentration on the Buddha), knowing that the Tathagata constantly dwells in the Land of Bliss, remembering continuously without interruption, receiving, upholding, reading, and reciting this Great Dharani of the King of Drum Sound Voice (Dundubhisvara-raja-mahadharani, a powerful mantra), for ten days and ten nights, focusing the mind during the six periods of the day and night, prostrating with the five limbs touching the ground, paying homage to that Buddha, firmly establishing right mindfulness, completely eliminating distractions. If one can make the mind's thoughts continuous without interruption, within ten days, they will certainly see Amitabha Buddha, and see the Tathagatas of the ten directions, as well as the places where they dwell, except for those with heavy karmic obstacles and dull faculties, who cannot see them in a short time. May all merits be dedicated towards rebirth in the Land of Bliss.
樂世界。垂終之日。阿彌陀佛與諸大眾。現其人前。安慰稱善。是人即得往生。釋曰。依此經。十日唸佛即見阿彌陀佛。不論命終時也。
第五稱揚諸佛功德經云。複次舍利弗。西方去此十萬億佛剎。有世界。名曰安樂。其國有佛。號阿彌陀如來。至真。等正覺。明行足。善逝。世間解。無上士。道法御。天人師子曰眾祐。度人無量。若有得聞無量壽如來名者。一心信樂。受持諷念。當起廣遠無量歡喜。安立其意。全使真誠。十萬億信心。念斯如來。其人當得無量之福。永當遠離三塗之厄。命終之後。皆當往生彼佛剎土。命欲終時。一心信樂。念不忌舍。阿彌陀佛將諸比丘僧。往其人前。魔終不能毀壞斯等正覺之心。所以者何。其佛世尊興立不悲。誓度一切無量眾生。亦復護持十方世界一切眾生。其有得生安樂世界。當於其中具滿如來正覺之慧。舍利弗。其佛世尊。本求誓願。其有求于第二之乘。于其世界。具滿如來諸佛之法。具正覺分。求聲聞乘。于彼佛剎。得阿羅漢。其有往生彼佛剎者。從其所愿。大小之乘。于彼悉滿。其有最後聞阿彌陀如來名號。贊說之者。信不狐疑。當相敬心至意。念之如念父母。作如是意。斯等普當於彼佛國具滿眾愿。其有信不讚嘆稱揚阿彌陀佛名功德。而謗毀者。五劫之中。當墮
【現代漢語翻譯】 現代漢語譯本：
關於極樂世界，臨終之時，阿彌陀佛（Amitabha，意為無量光佛）與諸位菩薩大眾會顯現在這個人面前，安慰並稱讚他。這個人當下就能往生極樂世界。釋迦牟尼佛說，依據這部經，即使只念佛十日，也能見到阿彌陀佛，不一定要等到臨終之時。
《稱揚諸佛功德經》中說：『舍利弗（Sariputra，佛陀十大弟子之一）！從這裡向西方經過十萬億佛土，有一個世界，名叫安樂。那個國家有一尊佛，名號是阿彌陀如來（Amitabha Tathagata），是至真、等正覺（Sammasambuddha，意為正等覺悟者）、明行足（Vidyacarana-sampanna，意為具有智慧和德行）、善逝（Sugata，意為善於逝世者）、世間解（Lokavidu，意爲了解世間者）、無上士（Anuttara，意為無與倫比者）、調御丈夫（Purusadamyasarathi，意為調御眾生者）、天人師（Sasta Devamanusyanam，意為天人和人類的導師），也稱為眾祐（Mahakarunika，意為大慈悲者），度化無量眾生。如果有人聽聞無量壽如來（Amitayus Tathagata，意為無量壽佛）的名號，一心信樂，受持讀誦，應當生起廣大無量的歡喜，堅定他的意念，完全使其真誠，以十萬億的信心，唸誦這位如來，這個人將獲得無量的福報，永遠遠離三惡道的苦難。命終之後，都將往生到那個佛的國土。臨命終時，一心信樂，唸佛不間斷，阿彌陀佛將帶領諸位比丘僧侶來到這個人面前。邪魔終究不能摧毀這些人對正覺的信心。為什麼呢？因為這位佛世尊發起了不捨棄的誓願，要度化一切無量的眾生，也護持十方世界的一切眾生。那些能夠往生到安樂世界的人，將在那裡圓滿如來正覺的智慧。舍利弗，那位佛世尊，最初所發的誓願是，如果有人求取二乘（聲聞乘和緣覺乘），在那個世界，也能圓滿如來諸佛的法，具足正覺的成分。如果求聲聞乘，在那個佛土，就能證得阿羅漢果。那些往生到那個佛土的人，都能如他們所愿，無論是大乘還是小乘，都能在那裡得到滿足。如果有人在最後聽聞阿彌陀如來的名號，讚歎稱說，深信不疑，應當以恭敬心和至誠意念誦他，就像思念父母一樣。這樣的人都將在那個佛國圓滿所有的願望。如果有人不相信、不讚嘆、不稱揚阿彌陀佛的名號功德，反而誹謗詆譭，將在五劫（kalpa，意為極長的時間單位）之中墮落惡道。』
【English Translation】 English version:
Regarding the Land of Bliss (Sukhavati), on the day of one's passing, Amitabha Buddha (Amitabha, meaning 'Infinite Light Buddha') and the assembly of bodhisattvas will appear before that person, comforting and praising them. That person will immediately be reborn in the Land of Bliss. Shakyamuni Buddha said that according to this sutra, even reciting the Buddha's name for ten days will allow one to see Amitabha Buddha, not necessarily only at the time of death.
The Sutra on Praising the Merits of All Buddhas states: 'Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha)! Going west from here through ten trillion Buddha-lands, there is a world called 'Peace and Bliss'. In that country, there is a Buddha named Amitabha Tathagata (Amitabha Tathagata), the Truly Enlightened One (Sammasambuddha, meaning 'Perfectly Enlightened One'), Perfect in Knowledge and Conduct (Vidyacarana-sampanna, meaning 'endowed with wisdom and virtue'), Well-Gone (Sugata, meaning 'Well-Departed One'), Knower of the World (Lokavidu, meaning 'Understanding the World'), Unsurpassed One (Anuttara, meaning 'Incomparable One'), Tamer of Men (Purusadamyasarathi, meaning 'Tamer of beings'), Teacher of Gods and Men (Sasta Devamanusyanam, meaning 'Teacher of gods and humans'), also known as the Protector of All (Mahakarunika, meaning 'Great Compassionate One'), who delivers countless beings. If anyone hears the name of Amitayus Tathagata (Amitayus Tathagata, meaning 'Infinite Life Buddha'), believes with one heart, accepts, upholds, and recites it, they should generate vast and boundless joy, firmly establish their mind, and make it completely sincere. With a hundred trillionfold faith, reciting this Tathagata, that person will obtain immeasurable blessings and will forever be far from the suffering of the three evil realms. After death, they will all be reborn in that Buddha's land. At the time of death, believing with one heart, reciting the Buddha's name without interruption, Amitabha Buddha will lead the assembly of monks to that person's presence. Demons will ultimately not be able to destroy these people's faith in Perfect Enlightenment. Why? Because that Buddha World-Honored One has made a vow of non-abandonment, to deliver all immeasurable beings, and also to protect all beings in the ten directions. Those who are able to be reborn in the Land of Peace and Bliss will fully possess the wisdom of the Tathagata's Perfect Enlightenment there. Sariputra, that Buddha World-Honored One, in his original vows, stated that if anyone seeks the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), in that world, they can also fulfill the Dharma of all Tathagata Buddhas, possessing the components of Perfect Enlightenment. If they seek the Sravaka Vehicle, in that Buddha-land, they can attain Arhatship. Those who are reborn in that Buddha-land can have their wishes fulfilled, whether it be the Great Vehicle or the Small Vehicle, they can all be satisfied there. If anyone finally hears the name of Amitabha Tathagata, praises and speaks of it, and believes without doubt, they should recite it with reverence and sincerity, just like remembering their parents. Those people will all fulfill all their wishes in that Buddha-land. If anyone does not believe, praise, or extol the merits and virtues of Amitabha Buddha's name, but instead slanders and defames it, they will fall into evil realms for five kalpas (kalpa, meaning 'an extremely long unit of time').'
地獄。具受眾苦。釋曰。依此經。唸佛如憶父母。始得往生也。
第六發覺凈心經云。爾時彌勒菩薩白佛言。世尊。如來嘆彌陀如來。十種發心。于中隨念發願。若念當欲生彼。當即得生彼世界。何者。是十種發心。于彼處生。佛告彌勒言。彼等發心非小智者有。彼發心是大事者所有。欲生阿彌陀如來佛剎中者。一當為一切眾生髮慈心。不生瞋恨。當生阿彌陀如來佛剎。二為一切眾生。生慈悲故。當生彼處。三離於殺生。受持正法。發此心故。當生於彼處。四舍于身命。發心不著一切諸法故。當生於彼處。五發甚深忍行清凈信。發此心故。當生彼處。六不染名聞利養一切財寶。發此心故。當生彼處。七為一切眾生。生貴敬。發心不忌故。當生彼處。八不驚不怖。不受凡言語。發此心故。當生彼處。九入菩提分種種善根。發此心故。當生彼處。十然不離唸佛。發此心故。當生彼處。遠離諸相故。彌勒此十種發心。若菩薩各發念。一具足者。當生彼阿彌陀佛剎中。若不生。無有是處。釋曰。此非觀經中十念。此之十念。現在時作。觀經中十念。臨命終時作也。
第七如大集經云。佛告賢護言。是中何等三昧。能生如是諸功德。所謂思惟諸佛現前三昧。能生如是諸功德法。複次賢護。云何名為菩薩思惟諸佛現前
【現代漢語翻譯】 現代漢語譯本： 地獄，具受種種苦難。（釋曰：依據此經，唸佛就像憶念父母一樣，才能往生。）
第六《發覺凈心經》云：爾時，彌勒菩薩（Maitreya Bodhisattva）稟告佛陀說：『世尊，如來讚歎阿彌陀如來（Amitabha Tathagata）的十種發心。其中，隨念發願，如果念想應當往生彼國，就能立即往生彼世界。』什麼是這十種發心，能在彼處往生呢？佛告訴彌勒說：『這些發心不是小智慧者所能有的，這些發心是成就大事者才有的。想要往生阿彌陀如來佛剎（Amitabha Tathagata Buddha-land）的人，一應當為一切眾生髮起慈心，不生瞋恨，就能往生阿彌陀如來佛剎。二爲了使一切眾生生起慈悲心，應當往生彼處。三遠離殺生，受持正法，發起此心，就能往生彼處。四捨棄身命，發心不執著一切諸法，就能往生彼處。五發起甚深忍辱的修行和清凈的信心，發起此心，就能往生彼處。六不貪染名聞利養一切財寶，發起此心，就能往生彼處。七爲了使一切眾生生起恭敬心，發起不嫉妒的心，就能往生彼處。八不驚慌不恐懼，不接受凡夫的言語，發起此心，就能往生彼處。九進入菩提分的種種善根，發起此心，就能往生彼處。十然而不離唸佛，發起此心，就能往生彼處，遠離諸相。』彌勒，這十種發心，如果菩薩各自發起念頭，一一具足，就能往生彼阿彌陀佛剎中，如果不能往生，絕無此理。（釋曰：這並非《觀經》中的十念，這十念是現在時所作，而《觀經》中的十念是臨命終時所作。）
第七，如《大集經》云：佛告訴賢護（Bhadrapala）說：『這裡面哪種三昧（Samadhi）能產生如此多的功德？』所謂思惟諸佛現前三昧，能產生如此多的功德法。』複次，賢護，什麼叫做菩薩思惟諸佛現前？
【English Translation】 English version: Hell. Fully experiencing all kinds of suffering. (Commentary: According to this sutra, reciting the Buddha's name is like remembering one's parents, only then can one be reborn in the Pure Land.)
The sixth Awakening Pure Mind Sutra says: At that time, Maitreya Bodhisattva (彌勒菩薩) said to the Buddha, 'World Honored One, the Tathagata praises Amitabha Tathagata (阿彌陀如來) for ten kinds of aspiration. Among them, if one aspires with mindfulness, if one thinks of being born in that land, one will immediately be born in that world.' What are these ten kinds of aspiration that enable one to be born there? The Buddha told Maitreya, 'These aspirations are not for those of small wisdom; these aspirations are for those who accomplish great deeds. Those who wish to be born in Amitabha Tathagata's Buddha-land (阿彌陀如來佛剎) should first generate a mind of loving-kindness for all beings, without anger, and they will be born in Amitabha Tathagata's Buddha-land. Second, for the sake of generating compassion for all beings, they should be born there. Third, by abstaining from killing and upholding the Dharma, and generating this mind, they will be born there. Fourth, by abandoning their body and life, and generating a mind that is not attached to all dharmas, they will be born there. Fifth, by generating profound patience and pure faith, and generating this mind, they will be born there. Sixth, by not being tainted by fame, gain, offerings, and all treasures, and generating this mind, they will be born there. Seventh, for the sake of generating respect for all beings, and generating a mind without jealousy, they will be born there. Eighth, by not being startled or afraid, and not accepting the words of ordinary people, and generating this mind, they will be born there. Ninth, by entering into the various roots of goodness that are part of the Bodhi, and generating this mind, they will be born there. Tenth, by not being separated from mindfulness of the Buddha, and generating this mind, they will be born there, and by being separated from all appearances.' Maitreya, if each Bodhisattva generates these ten kinds of aspiration, fulfilling them one by one, they will be born in that Amitabha Buddha-land. If they are not born there, there is no such possibility. (Commentary: These are not the ten recitations in the Contemplation Sutra; these ten recitations are done in the present, while the ten recitations in the Contemplation Sutra are done at the time of death.)
Seventh, as the Mahasamghata Sutra says: The Buddha told Bhadrapala (賢護), 'Which Samadhi (三昧) among these can generate such merits?' The so-called Samadhi of contemplating the Buddhas appearing before one can generate such meritorious dharmas.' Furthermore, Bhadrapala, what is called a Bodhisattva contemplating the Buddhas appearing before one?
三昧也。賢護。若有比丘比丘尼優婆塞優婆夷。清凈持戒。具足諸行。獨處空閑。如是思惟。於一切處。隨何方所。若聞西方阿彌陀如來應供等正覺。是人爾時如所聞已。即應作如是想念。如我所聞。彼阿彌陀如來應供等正覺。今在西方。經途去此。過百千億諸佛國土。彼有世界。名曰安樂。知是如來今現在彼。為諸菩薩。周匝圍繞。處大眾中。說法教化。然而是人依聞佛故。繫念思惟。觀察不已。了了分明。終獲見彼彌陀如來應供等正覺也。複次賢護。譬如世間若男若女。于睡夢中見種種事。所謂金銀眾寶。珍財倉庫。或見朋友諸知識輩。或見覺時心不樂者。是人夢中所對境界。或違或順。或憂或喜。有時語言歡喜極樂。有時摻感。盡意悲哀。是人寤已。思惟憶念。如夢所見。為他廣宣。追念夢中。便生憂喜。如是賢護。彼善男子善女人。端坐繫念。專心想彼阿彌陀如來應供等正覺。如是相好。如是威儀。如是大眾。如是說法。如聞繫念。一心相續。次第不亂。或經一日。或復一夜。如是或至七日七夜。如我所聞。具足念故。是人必睹阿彌陀如來應供等正覺。若於晝時。不能見者。若於夜分。或夢中。阿彌陀佛必當現。釋曰。依此經。唯須假想。七日唸佛。即得現見。非命終時也。
第八如往生經云。普廣菩
【現代漢語翻譯】 現代漢語譯本： 三昧（Samadhi，一種精神集中狀態）也是如此。賢護（賢護，菩薩名）。如果有比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），清凈地持守戒律，具足各種修行，獨自處於空閑之處，這樣思維：在一切地方，無論哪個方向，如果聽到西方有阿彌陀如來（Amitabha Tathagata，西方極樂世界的佛）應供（Arhat，值得供養的聖者）、等正覺（Samyaksambuddha，完全覺悟者），這個人那時就應該像他所聽到的那樣，立刻這樣想念：正如我所聽到的，那位阿彌陀如來應供等正覺，現在在西方，經過的道路距離這裡，超過百千億個佛國土。那裡有一個世界，名叫安樂（Sukhavati，極樂世界）。知道這位如來現在在那裡，被諸位菩薩（Bodhisattva，發願救度眾生的修行者）周匝圍繞，處在大眾之中，說法教化。然而這個人因為聽聞佛的緣故，繫念思惟，不斷觀察，清清楚楚、明明白白，最終會見到那位彌陀如來應供等正覺的。 再次，賢護，譬如世間的男人或女人，在睡夢中見到各種各樣的事情，所謂金銀眾寶，珍貴的財物倉庫，或者見到朋友、各種知識淵博的人，或者見到醒來時心中不快樂的事情。這個人夢中所面對的境界，或者違背，或者順從，或者憂愁，或者喜悅，有時說話歡喜極樂，有時摻雜著傷感，盡情地悲哀。這個人醒來后，思惟憶念，像夢中所見一樣，為他人廣泛宣說，追念夢中的情景，便產生憂愁和喜悅。像這樣，賢護，那位善男子、善女人，端坐繫念，專心想念那位阿彌陀如來應供等正覺，像這樣的相好（Lakshana，佛的特殊身體特徵），像這樣的威儀（Anubhava，佛的莊嚴儀態），像這樣的大眾，像這樣的說法，像聽聞的那樣繫念，一心相續，次第不亂，或者經過一天，或者又經過一夜，像這樣或者直到七天七夜，像我所聽聞的那樣，具足唸佛的緣故，這個人必定能親眼見到阿彌陀如來應供等正覺。如果在白天不能見到，如果在夜裡，或者在夢中，阿彌陀佛必定會顯現。 釋曰：依據這部經，只需要假想，七日唸佛，就能得到顯現，不是臨命終的時候。 第八，如《往生經》所說，普廣菩薩（P'u-kuang，菩薩名）。
【English Translation】 English version: Samadhi (Samadhi, a state of mental concentration) is also like this. Worthy Protector (Worthy Protector, name of a Bodhisattva). If there are monks (Bhiksu, male renunciants), nuns (Bhiksuni, female renunciants), laymen (Upasaka, male lay devotees), laywomen (Upasika, female lay devotees), who purely uphold the precepts, are complete with all practices, and dwell alone in a secluded place, thinking thus: In all places, wherever, if one hears of the Western Amitabha Tathagata (Amitabha Tathagata, the Buddha of the Western Pure Land) Arhat (Arhat, a worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened one), that person at that time should, as he has heard, immediately think thus: As I have heard, that Amitabha Tathagata Arhat Samyaksambuddha is now in the West, the path to which passes through hundreds of thousands of millions of Buddha lands. There is a world there called Sukhavati (Sukhavati, the Land of Bliss). Knowing that this Tathagata is now there, surrounded by Bodhisattvas (Bodhisattva, a being who vows to save all beings), in the midst of the great assembly, teaching and transforming. However, this person, because of hearing the Buddha, focuses his mind and contemplates, observing without ceasing, clearly and distinctly, will ultimately see that Amitabha Tathagata Arhat Samyaksambuddha. Furthermore, Worthy Protector, it is like worldly men or women who see various things in their dreams, such as gold, silver, various treasures, precious storehouses, or see friends, various knowledgeable people, or see things that make them unhappy when awake. The realms that this person faces in his dreams are either contrary or compliant, either sorrowful or joyful, sometimes speaking with joy and extreme happiness, sometimes mixed with sadness, and grieving with all their heart. After this person awakens, he contemplates and remembers, and like what he saw in the dream, widely proclaims it to others, recalling the scenes in the dream, and then produces sorrow and joy. Like this, Worthy Protector, that good man, good woman, sits upright and focuses his mind, concentrating on thinking of that Amitabha Tathagata Arhat Samyaksambuddha, such marks and characteristics (Lakshana, special physical characteristics of the Buddha), such dignified deportment (Anubhava, the solemn demeanor of the Buddha), such a great assembly, such teachings, focusing his mind as he has heard, with one mind continuously, in proper order, without confusion, either for one day, or again for one night, like this or until seven days and seven nights, as I have heard, because of fully reciting the Buddha's name, this person will certainly see Amitabha Tathagata Arhat Samyaksambuddha. If one cannot see during the day, if at night, or in a dream, Amitabha Buddha will certainly appear. Explanation: According to this sutra, one only needs to imagine and recite the Buddha's name for seven days to obtain a vision, not at the time of death. Eighth, as the Sutra on Rebirth says, P'u-kuang Bodhisattva (P'u-kuang, name of a Bodhisattva).
薩摩訶薩。又白佛言。世尊。十方佛剎凈妙國土有差別不。佛言。普廣。無差別也。普廣又言。世尊。何故經中。讚歎阿彌陀剎。七寶諸樹。宮殿樓閣。故愿生者。皆悉隨彼心中所欲。應念而至。佛告普廣菩薩摩訶薩。汝不解我意。娑婆世界人多貪濁。信曏者小。習邪者多。不信正法。不能專心。亂無志意。十方世界實無差別。令諸眾生專心有在。是故讚歎彼國土耳。諸往生者。悉隨彼愿。無不獲果。釋曰。依此經。一向專想西方。即往生也。
第九如藥師經云。佛言。若四輩弟子。比丘比丘尼。清信士清信女。常修月六齋年三長齋。或晝夜精勤。一心苦行。愿欲往生西方阿彌陀佛國者。憶念晝夜。若一日二日三日四日五日六日七日。或復中悔。聞我說是琉璃光佛本願功德。盡其壽命。欲終之日。有八菩薩。文殊師利菩薩。觀世音菩薩。大勢至菩薩。寶檀華菩薩。無盡意菩薩。藥王菩薩。藥尚菩薩。彌勒菩薩。皆當飛往迎其精神。不逕八難。生蓮華中。自然音樂而相娛樂。釋曰。依此經。七日唸佛。縱令生悔。聞藥師佛名。還得生也。
第十般舟經云。佛告跋陀和。菩薩於此間國土。阿彌陀佛數數念。用是念故。見阿彌陀佛。見佛已從問。當持何等法。生阿彌陀佛國。爾時阿彌陀語是菩薩言。欲生我國者
【現代漢語翻譯】 現代漢語譯本：薩摩訶薩（菩薩的尊稱）。又稟告佛說：『世尊，十方佛剎清凈美妙的國土有差別嗎？』佛說：『普廣（菩薩名），沒有差別。』普廣又說：『世尊，為什麼經典中讚歎阿彌陀佛剎土，有七寶諸樹，宮殿樓閣，所以愿往生的人，都能隨其心中所想，應念而至？』佛告訴普廣菩薩摩訶薩：『你不瞭解我的意思。娑婆世界的人大多貪婪污濁，信奉正道的人少，學習邪道的人多，不相信正法，不能專心，心意散亂沒有志向。十方世界實際上沒有差別，是爲了讓眾生專心一志。所以才讚歎那個國土。所有往生的人，都能隨他們的願望，沒有不獲得結果的。』釋義：依據這部經，一心專想西方極樂世界，就能往生。 現代漢語譯本：第九，如《藥師經》所說：佛說：『如果四輩弟子，比丘（出家男眾），比丘尼（出家女眾），清信士（在家男眾），清信女（在家女眾），經常在每月持六齋日，每年持三次長齋，或者晝夜精勤，一心苦行，願望往生西方阿彌陀佛國的人，憶念阿彌陀佛晝夜不停。如果念一日、二日、三日、四日、五日、六日、七日，或者中途後悔，聽到我說琉璃光佛（藥師佛）的本願功德，盡其壽命。臨終之時，有八位菩薩，文殊師利菩薩（智慧第一的菩薩），觀世音菩薩（慈悲的菩薩），大勢至菩薩（代表力量的菩薩），寶檀華菩薩，無盡意菩薩，藥王菩薩，藥上菩薩，彌勒菩薩（未來佛），都會飛來迎接他的神識，不經過八難，在蓮花中化生，自然有音樂互相娛樂。』釋義：依據這部經，唸佛七日，縱然產生後悔，聽到藥師佛的名號，仍然可以往生。 現代漢語譯本：第十，《般舟三昧經》說：佛告訴跋陀和（菩薩名）：『菩薩在這個國土，常常念阿彌陀佛，因爲念佛的緣故，見到阿彌陀佛。見到佛后就問：應當持什麼法，才能往生阿彌陀佛國？』當時阿彌陀佛告訴這位菩薩說：『想要往生我國的人，'
【English Translation】 English version: The Samahāsattva (a respectful term for Bodhisattva), again said to the Buddha: 'World-Honored One, are there differences in the pure and wonderful Buddha-lands of the ten directions?' The Buddha said: 'Puguang (name of a Bodhisattva), there are no differences.' Puguang again said: 'World-Honored One, why do the scriptures praise the land of Amitābha (Buddha of Infinite Light), with its seven jewels, trees, palaces, and pavilions, so that those who wish to be reborn there can have all their desires fulfilled instantly?' The Buddha told Bodhisattva Mahāsattva Puguang: 'You do not understand my intention. People in the Saha world (the world we live in) are mostly greedy and impure, few believe in the right path, many practice evil ways, do not believe in the true Dharma, cannot concentrate, and are scattered and without purpose. In reality, there is no difference between the worlds of the ten directions, but it is to allow sentient beings to focus their minds. That is why I praise that land. All those who are reborn there will have their wishes fulfilled without fail.' Explanation: According to this scripture, single-mindedly contemplating the Western Pure Land leads to rebirth there. English version: Ninth, as the Medicine Buddha Sutra says: The Buddha said: 'If the four kinds of disciples, Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upāsakas (laymen), Upāsikās (laywomen), regularly observe the six fasting days of the month and the three long fasting periods of the year, or diligently practice day and night, single-mindedly engaging in ascetic practices, wishing to be reborn in the Western Land of Amitābha Buddha, constantly remember Amitābha Buddha day and night. If they recite for one day, two days, three days, four days, five days, six days, seven days, or even regret it midway, upon hearing me speak of the fundamental vows and merits of the Lapis Lazuli Light Buddha (Medicine Buddha), and at the end of their lives, eight Bodhisattvas, Mañjuśrī Bodhisattva (Bodhisattva of Wisdom), Avalokiteśvara Bodhisattva (Bodhisattva of Compassion), Mahāsthāmaprāpta Bodhisattva (Bodhisattva of Power), Ratna-candanālankāra Bodhisattva, Akṣayamati Bodhisattva, Bhaiṣajyarāja Bodhisattva, Bhaiṣajyasamudgata Bodhisattva, Maitreya Bodhisattva (Future Buddha), will all fly to welcome their spirits, without passing through the eight difficulties, and they will be born in a lotus flower, naturally enjoying music and entertainment.' Explanation: According to this scripture, reciting the Buddha's name for seven days, even if regret arises, upon hearing the name of the Medicine Buddha, one can still be reborn there. English version: Tenth, the Pratyutpanna Samādhi Sutra says: The Buddha told Bhadraka (name of a Bodhisattva): 'Bodhisattvas in this land constantly remember Amitābha Buddha, and because of this remembrance, they see Amitābha Buddha. After seeing the Buddha, they ask: What Dharma should I uphold to be reborn in the land of Amitābha Buddha?' At that time, Amitābha Buddha told this Bodhisattva: 'Those who wish to be born in my land,'
。常念我數數。常當專唸佛名。所得功德。諸行之中最為殊勝。釋曰。依此經。亦得唸佛往生也。
第十一大阿彌陀經云。當持齋戒一心清凈。晝夜常念。欲生阿彌陀佛國。十日十夜不斷絕。我皆慈愍之。悉令往生阿彌陀佛國。殊使不能爾。自思惟熟校。計欲度脫身者。不當絕念去愛。勿念家事。莫與婦女同床。自端正身心。斷于愛慾。一心齋戒清凈至意。念生阿彌陀佛國。一日一夜不斷絕者。壽終皆往生其國。在七寶浴池。蓮華中化生。釋曰。依此經。若能唸佛持戒。不與女人同牀。下乃至一日一夜。亦得生也。
第十二如無量清凈覺經云。若善男子善女人。聞我說凈土法門。心生悲喜。身毛為豎。如拔出者。當知。此人過去宿命已作佛道也。若復有人。聞開凈土法門。都不生信者。當知。此人始從三惡道來。殃咎未盡。為此無信向耳。我說此人未可得解脫也。釋曰。依此經。聞說凈土。生信樂者。普是過去供養佛來。由往昔因。現在乃至十念。悉得往生。
第二引論有七部。一如往生論云。若善男子善女人。修五念門。行成就者。畢竟得生安樂國土。見彼阿彌陀佛。何等五念。一者禮拜。二者讚歎。三者作愿。四者觀察。五者回向(釋曰此是因門)復有五種門。漸次成就五種功德應知。何者五
【現代漢語翻譯】 現代漢語譯本：經常憶念我，要常常專心憶念佛的名號，所得到的功德，在各種修行之中最為殊勝。解釋說：依據這部經，也可以通過唸佛往生。 《第十一大阿彌陀經》說：應當持守齋戒，一心清凈，日夜常常憶念，想要往生阿彌陀佛國，十日十夜不斷絕，我都會慈悲憐憫他們，全部讓他們往生阿彌陀佛國。即使不能做到那樣，自己仔細思考衡量，想要度脫自身的人，不應當斷絕思念去除愛慾，不要思念家事，不要與婦女同床。自己端正身心，斷除愛慾，一心齋戒清凈至誠，念想往生阿彌陀佛國，一日一夜不斷絕的人，壽命終結都會往生那個國度，在七寶浴池中，于蓮花中化生。解釋說：依據這部經，如果能夠唸佛持戒，不與女人同牀，下至一日一夜，也可以往生。 《第十二如無量清凈覺經》說：如果善男子善女人，聽聞我說凈土法門，心中生起悲喜，身上汗毛豎立，如同被拔出一樣，應當知道，這個人過去宿命已經修作佛道了。如果又有人，聽聞開示凈土法門，都不生起信心，應當知道，這個人最初是從三惡道而來，罪業還沒有盡，因此沒有信心向往。我說這個人還不能得到解脫。解釋說：依據這部經，聽聞解說凈土，生起信心喜樂的人，普遍是過去供養佛而來。由於往昔的因緣，現在乃至十念，全部可以往生。 第二，引用的論著有七部。一是《往生論》說：如果善男子善女人，修習五念門，修行成就的人，必定能夠往生安樂國土，見到阿彌陀佛（Amitabha）。什麼是五念？一是禮拜，二是讚歎，三是作愿，四是觀察，五是迴向（解釋說：這是因門）。又有五種門，逐漸成就五種功德，應當知道。什麼是五種？
【English Translation】 English version: Constantly remember me frequently. Constantly and attentively remember the Buddha's name. The merits obtained are the most excellent among all practices. Explanation: According to this sutra, one can also be reborn in the Pure Land through mindfulness of the Buddha. The Eleventh Great Amitabha Sutra says: 'One should uphold precepts and be pure in mind, constantly remembering day and night, desiring to be reborn in the Land of Amitabha Buddha (Amitabha). If one does this continuously for ten days and ten nights, I will have compassion on them all and ensure their rebirth in the Land of Amitabha Buddha. Even if one cannot do that, one should carefully consider and deliberate. Those who wish to liberate themselves should not cut off thoughts and eliminate desires, nor should they dwell on family matters or share a bed with women. One should rectify one's body and mind, severing desires, and with a pure and sincere mind, observe precepts and single-mindedly aspire to be reborn in the Land of Amitabha Buddha. Those who do this continuously for one day and one night will, upon the end of their lives, be reborn in that land, emerging from a lotus flower in a seven-jeweled bathing pool.' Explanation: According to this sutra, if one can be mindful of the Buddha, uphold precepts, and not share a bed with women, even for just one day and one night, one can be reborn. The Twelfth Sutra of Immeasurable Pure Enlightenment says: 'If a good man or good woman hears me speak of the Pure Land Dharma (Pure Land Dharma) and feels sadness and joy in their heart, with their body hair standing on end as if being pulled out, know that this person has already cultivated the path of Buddhahood in past lives. If, on the other hand, someone hears the exposition of the Pure Land Dharma and does not generate faith, know that this person has initially come from the three evil realms, and their karmic retribution has not yet been exhausted, hence their lack of faith and aspiration. I say that this person cannot yet attain liberation.' Explanation: According to this sutra, those who hear the exposition of the Pure Land and generate faith and joy are generally those who have made offerings to the Buddha in the past. Due to past causes, even with just ten recitations now, they can all be reborn. Secondly, there are seven treatises cited. One is the Treatise on Rebirth, which says: 'If a good man or good woman cultivates the Five Mindfulness Gates and perfects their practice, they will certainly be reborn in the Land of Bliss and see Amitabha Buddha (Amitabha). What are the Five Mindfulnesses? First, prostration; second, praise; third, making vows; fourth, observation; fifth, dedication (Explanation: This is the gate of cause). There are also five gates that gradually accomplish five kinds of merits, which should be known. What are the five?'
門。一者近門。二者大會眾門。三者宅門。四者屋門。五者園林遊戲池門。此五種門。初四種門。成就入功德。第五門成就出功德。入第一門者。以禮拜阿彌陀佛。為生彼國故。得生安樂世界。是名入第一門。入第二門者。以讚歎阿彌陀佛。隨順名義。稱如來名。依如來光明智相修行故。得入大會眾數。是名入第二門。入第三門者。以一心專念。作愿生彼。修奢摩他寂靜三昧行故。得入蓮華藏世界。是名入第三門。入第四門者。以專念觀察彼妙莊嚴。修毗婆舍那故。得到彼處。受用種種法味樂。是名入第四門。出第五門者。以大慈悲。觀察一切苦惱眾生。示應化身。回入生死園煩惱林中。遊戲神通。至教化地。以本願力迴向故。是名出第五門。菩薩入四種門。自利行成就應知。菩薩出第五門。利益他迴向行成就應知。菩薩如是修五門行。自利利他。速成就阿耨多羅三藐三菩提故。釋曰。此是果門也。
二如起信論云。複次眾生初學是法。欲求正信。其心怯弱。以住於此娑婆世界。自畏不能常值諸佛。親承供養。懼謂信心難可成就。意欲退者。當知。如來有勝方便。攝護信心。謂以專意念佛因緣。隨愿得生他方佛土。常見於佛。永離惡道。如修多羅說。若人專念西方極樂世界阿彌陀佛。即得往生。常見佛故。終無
【現代漢語翻譯】 現代漢語譯本 門。有五種：一是近門，二是大會眾門，三是宅門，四是屋門，五是園林遊戲池門。前四種門，成就進入功德；第五種門，成就出離功德。進入第一門，以禮拜阿彌陀佛（Amitabha Buddha，無量光佛），爲了往生彼國，得以生於安樂世界，這稱為進入第一門。進入第二門，以讚歎阿彌陀佛，隨順其名號的意義，稱念如來名號，依如來的光明智慧之相修行，得以進入大會眾之列，這稱為進入第二門。進入第三門，以一心專念，發願往生彼國，修習奢摩他（Samatha，止）寂靜三昧（Samadhi，禪定）之行，得以進入蓮華藏世界，這稱為進入第三門。進入第四門，以專心念誦觀察彼世界的微妙莊嚴，修習毗婆舍那（Vipassana，觀），得以到達彼處，受用種種法味之樂，這稱為進入第四門。出離第五門，以大慈悲心，觀察一切苦惱眾生，示現應化之身，返回生死輪迴的園林和煩惱叢林中，遊戲神通，到達教化之地，以本願之力迴向，這稱為出離第五門。菩薩進入四種門，自利之行得以成就，應當知曉。菩薩出離第五門，利益他人之迴向行得以成就，應當知曉。菩薩如此修習五門之行，自利利他，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因此解釋說，這是果門。 二如《起信論》所說：『再者，眾生初學此法，想要尋求正信，其心怯弱，因為安住於此娑婆世界（Saha World， 充滿缺陷和痛苦的世界），自己害怕不能經常遇到諸佛，親自承事供養，擔心信心難以成就，想要退卻。應當知道，如來有殊勝的方便，攝護信心，就是以專心念佛的因緣，隨其願望得以往生他方佛土，常見於佛，永遠脫離惡道。如修多羅（Sutra，佛經）所說：如果有人專念西方極樂世界阿彌陀佛，就能往生，常見佛的緣故，終無'
【English Translation】 English version Doors. There are five types: first, the Near Door; second, the Great Assembly Door; third, the House Door; fourth, the Room Door; fifth, the Garden, Amusement Park, and Pond Door. The first four doors accomplish entering merit; the fifth door accomplishes exiting merit. Entering the first door, by prostrating to Amitabha Buddha (Amitabha Buddha, Immeasurable Light Buddha), for the sake of being born in that land, one attains birth in the Land of Bliss. This is called entering the first door. Entering the second door, by praising Amitabha Buddha, according with the meaning of his name, reciting the Tathagata's (Tathagata, Thus Come One) name, and practicing according to the light and wisdom aspect of the Tathagata, one attains entry into the Great Assembly. This is called entering the second door. Entering the third door, by single-mindedly focusing and vowing to be born there, cultivating the practice of Samatha (Samatha, calming) serene Samadhi (Samadhi, concentration), one attains entry into the Lotus Treasury World. This is called entering the third door. Entering the fourth door, by focusing on contemplating the wondrous adornments of that world, cultivating Vipassana (Vipassana, insight), one attains arrival at that place, enjoying various flavors of Dharma bliss. This is called entering the fourth door. Exiting the fifth door, with great compassion, observing all suffering beings, manifesting responsive bodies, returning to the garden of birth and death and the forest of afflictions, sporting with supernatural powers, arriving at the place of teaching, and dedicating one's original vow power, this is called exiting the fifth door. When a Bodhisattva enters the four doors, the practice of self-benefit is accomplished, it should be known. When a Bodhisattva exits the fifth door, the practice of benefiting others through dedication is accomplished, it should be known. When a Bodhisattva cultivates the practice of the five doors in this way, benefiting both self and others, one quickly attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, it is explained that this is the Fruit Door. Secondly, as the Awakening of Faith says: 'Furthermore, when sentient beings initially learn this Dharma and desire to seek true faith, their minds are timid because they dwell in this Saha World (Saha World, world of imperfections and suffering), fearing that they cannot constantly encounter all Buddhas and personally serve and make offerings, worried that faith will be difficult to achieve, and wanting to retreat. It should be known that the Tathagata has a supreme expedient means to protect and maintain faith, which is to use the cause and condition of single-mindedly reciting the Buddha's name to be born in other Buddha lands according to their wishes, constantly seeing the Buddha, and forever departing from evil paths. As the Sutra (Sutra, Buddhist scripture) says: If a person single-mindedly recites Amitabha Buddha of the Western Pure Land, they will be born there, and because they constantly see the Buddha, they will never'
有退。若觀彼佛真如法身。常勤修習。畢竟得生。住正定故。釋曰。依此論。此間修信心不成就者。教就西方修習。此豈是十解已去菩薩也。
三如十住毗婆娑論中龍樹菩薩云。彌陀世尊。行者應以此偈尊重讚歎佛故。論云。阿彌陀佛本願如是。若人念我。稱名自歸。即入必定得阿耨多羅三藐三菩提。是故常應憶念。以偈稱讚。
無量光明慧 身如真金山 我今身口意 合掌稽首禮 金色妙光明 普流諸世界 隨物增其色 是故稽首禮 若人命終時 得生彼國者 即具無量德 是故我歸命 人能念是佛 無量力功德 即時入必定 是故我常念 彼國人命終 設應受諸苦 不墮惡地獄 是故歸命禮 若人生彼國 終不墮惡趣 及與阿修羅 我今歸命禮 人天身相同 猶如金山頂 諸勝所歸處 是故頭面禮 其有生彼國 具天眼耳通 十方並無礙 稽首聖中尊 其國諸眾生 神變及身通 亦具宿命智 是故歸命禮 生彼國土者 無我無我所 不生彼此心 是故稽首禮 超出三界獄 自如蓮華葉 聲聞眾無量 是故稽首禮 彼國諸眾生 其性皆柔和 自然行十善 稽首眾聖王 從善生凈明 無量無邊所
【現代漢語翻譯】 現代漢語譯本 有退（指退轉）。如果觀察那位佛的真如法身（Dharmakaya，佛的法性之身），經常勤奮修習，最終必定能夠往生（Rebirth），安住于正定（Samadhi，正確的禪定）之中。釋曰：依據此論，如果此地修習信心未能成就的人，教導他們前往西方修習。難道這些人是十解（Dashabala，如來的十種力量）以上的菩薩嗎？
三如《十住毗婆沙論》（Daśabhūmika-vibhāṣā，解釋菩薩十地的論著）中龍樹菩薩（Nāgārjuna）說：彌陀世尊（Amitābha Buddha），修行者應當用這首偈頌來尊重讚歎佛。論中說：阿彌陀佛（Amitābha Buddha）的本願是這樣的，如果有人念我，稱念我的名號，自然歸依於我，就能進入必定證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的境界。所以應當經常憶念，用偈頌來稱讚。
無量光明慧，身如真金山，我今身口意，合掌稽首禮。 金色妙光明，普流諸世界，隨物增其色，是故稽首禮。 若人命終時，得生彼國者，即具無量德，是故我歸命。 人能念是佛，無量力功德，即時入必定，是故我常念。 彼國人命終，設應受諸苦，不墮惡地獄，是故歸命禮。 若人生彼國，終不墮惡趣，及與阿修羅，我今歸命禮。 人天身相同，猶如金山頂，諸勝所歸處，是故頭面禮。 其有生彼國，具天眼耳通，十方並無礙，稽首聖中尊。 其國諸眾生，神變及身通，亦具宿命智，是故歸命禮。 生彼國土者，無我無我所，不生彼此心，是故稽首禮。 超出三界獄，自如蓮華葉，聲聞眾無量，是故稽首禮。 彼國諸眾生，其性皆柔和，自然行十善，稽首眾聖王。 從善生凈明，無量無邊所。
【English Translation】 English version There is regression (referring to backsliding). If one observes the Tathagata-Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) of that Buddha and diligently cultivates constantly, one will ultimately be reborn (Rebirth) and abide in right Samadhi (Samadhi, correct concentration). Explanation: According to this treatise, if those who cultivate faith here do not succeed, they are taught to cultivate in the Western Pure Land. Are these people Bodhisattvas beyond the ten powers (Dashabala, the ten powers of the Tathagata)?
Thirdly, as Nāgārjuna (Nāgārjuna) Bodhisattva says in the Daśabhūmika-vibhāṣā (Daśabhūmika-vibhāṣā, a treatise explaining the ten stages of a Bodhisattva): 'Amitābha Buddha (Amitābha Buddha), practitioners should use this verse to respect and praise the Buddha.' The treatise says: 'Amitābha Buddha's (Amitābha Buddha) original vow is like this: If people remember me, recite my name, and naturally take refuge in me, they will enter the state of definitely attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Therefore, one should constantly remember and praise with verses.'
Boundless light and wisdom, body like a true golden mountain, I now with body, mouth, and mind, join palms and bow in reverence. Golden, wondrous light, universally flowing through all worlds, increasing its color according to the object, therefore I bow in reverence. If a person at the end of life, is able to be born in that land, they will immediately possess boundless virtues, therefore I take refuge. If a person can remember this Buddha, with boundless power and merit, they will immediately enter the state of certainty, therefore I constantly remember. If people in that land die, even if they should receive suffering, they will not fall into evil hells, therefore I take refuge. If a person is born in that land, they will never fall into evil realms, and to Asuras, I now take refuge. The bodies of humans and devas are the same, like the peak of a golden mountain, the place where all victories return, therefore I bow my head and face. Those who are born in that land, possess heavenly eyes and ears, unobstructed in all ten directions, I bow to the most honored among the saints. The beings in that land, with supernatural transformations and bodily powers, also possess knowledge of past lives, therefore I take refuge. Those born in that land, are without self or what belongs to self, not giving rise to thoughts of this or that, therefore I bow in reverence. Transcending the prison of the three realms, free like a lotus leaf, the multitude of Shravakas is immeasurable, therefore I bow in reverence. The beings in that land, their nature is gentle and harmonious, naturally practicing the ten virtues, I bow to the king of all saints. From goodness arises pure brightness, immeasurable and boundless.
二足中第一 是故我歸命 若人愿作佛 心念阿彌陀 應時為現身 是故我歸命 彼佛本願力 十方諸菩薩 來供養聖法 是故我稽首 彼土諸菩薩 具足諸相好 皆自莊嚴身 我今歸命禮 彼土大菩薩 日日於三時 供養十方佛 是故稽首禮 若人種善根 疑則華不開 信心清凈者 華開則見佛 十方現在佛 以種種因緣 嘆彼佛功德 我今歸命禮 其土具嚴飾 殊彼諸天宮 功德甚深厚 是故禮佛足 佛足千輻輪 柔軟蓮華色 見者皆歡喜 頭面禮佛足 眉間白豪光 猶如清凈月 增益面光色 頭面禮佛足 本求佛道時 行諸奇妙事 如諸經所說 頭面稽首禮 彼佛所言說 破除諸罪根 美言多所益 我今稽首禮 以此美言說 救諸著樂病 已度今猶度 是故稽首禮 人天中最尊 諸天頭面禮 七寶冠摩尼 是故我歸命 一切賢聖眾 及諸人天眾 我皆共歸命 是故我亦禮 乘彼八道船 能度難度海 自度亦度彼 我禮自在者 諸佛無量劫 讚揚其功德 猶土不能盡 歸命清凈人 我今亦如是 稱讚無量德 以是福因緣 愿佛常念我 我今于先世 福德
【現代漢語翻譯】 現代漢語譯本 在兩足眾生中最為第一，所以我歸命于您。 如果有人希望成佛，心中唸誦阿彌陀（Amitabha）佛的名號， 阿彌陀佛應時就會顯現於其身前，所以我歸命於他。 仰仗阿彌陀佛的本願力，十方世界的諸位菩薩， 都前來供養這殊勝的佛法，所以我稽首禮拜。 極樂凈土的諸位菩薩，具足各種美好的相好， 都各自莊嚴其身，我今天歸命禮拜。 極樂凈土的大菩薩們，每天在三個時辰， 供養十方諸佛，所以稽首禮拜。 如果有人種植善根，但心懷疑惑，那麼蓮花就不會開放； 如果對佛法有清凈的信心，那麼蓮花開放時就能見到佛。 十方現在諸佛，以種種因緣， 讚歎阿彌陀佛的功德，我今天歸命禮拜。 阿彌陀佛的國土具足莊嚴的裝飾，勝過諸天宮殿， 其功德甚深厚，所以禮拜佛足。 佛足有千輻輪相，呈現柔軟的蓮花色， 見到的人都心生歡喜，以頭面禮拜佛足。 眉間白毫放出的光芒，猶如清凈的月亮， 增益面部的光彩，以頭面禮拜佛足。 往昔求佛道的時候，行持各種奇妙的事蹟， 正如諸經所說，以頭面稽首禮拜。 阿彌陀佛所說的話語，能夠破除各種罪惡的根源， 美好的言辭能帶來諸多益處，我今天稽首禮拜。 用這些美好的言辭，救治那些執著于快樂的病患， 已經度化，現在仍然在度化，所以稽首禮拜。 在人天之中最為尊貴，諸天都以頭面禮拜， 頭頂的七寶冠和摩尼寶珠，所以我歸命于您。 一切賢聖眾，以及諸人天眾， 我都一起歸命，所以我也禮拜。 乘坐那八正道的船，能夠度過難以度過的生死之海， 自己得到解脫，也幫助他人解脫，我禮拜這位自在者。 諸佛在無量劫的時間裡，讚揚阿彌陀佛的功德， 也無法完全述說，我歸命于這位清凈之人。 我現在也像這樣，稱讚阿彌陀佛無量的功德， 以這樣的福德因緣，愿阿彌陀佛常常憶念我。 我今生和前世所積累的福德
【English Translation】 English version Among the two-legged, you are the foremost; therefore, I take refuge in you. If someone wishes to become a Buddha, and their heart contemplates Amitabha (Amitabha) Buddha, Amitabha Buddha will manifest before them in due course; therefore, I take refuge in him. Relying on the fundamental vows of Amitabha Buddha, bodhisattvas from the ten directions, Come to offer reverence to this sacred Dharma; therefore, I bow my head in respect. The bodhisattvas in the Pure Land, possessing all excellent marks and qualities, Adorn themselves; today, I take refuge and pay homage. The great bodhisattvas in that land, daily at the three times of the day, Make offerings to the Buddhas of the ten directions; therefore, I bow my head in reverence. If someone plants roots of goodness, but harbors doubt, the lotus will not bloom; Those with pure faith will see the Buddha when the lotus blooms. The Buddhas of the ten directions, in the present time, through various causes and conditions, Praise the merits and virtues of that Buddha; today, I take refuge and pay homage. That land is adorned with splendor, surpassing the palaces of the heavens, Its merits and virtues are profound and deep; therefore, I bow to the Buddha's feet. The Buddha's feet bear the thousand-spoked wheel mark, with the soft color of a lotus flower, Those who see it rejoice; with head and face, I bow to the Buddha's feet. The white hair between the eyebrows emits light, like the pure moon, Increasing the radiance of the face; with head and face, I bow to the Buddha's feet. When initially seeking the path of Buddhahood, you performed various wondrous deeds, As described in the scriptures; with head and face, I bow in reverence. The words spoken by that Buddha eradicate the roots of all sins, Beautiful words bring many benefits; today, I bow my head in reverence. With these beautiful words, you cure the sickness of those attached to pleasure, Having already liberated, and still liberating now; therefore, I bow my head in reverence. Most honored among humans and gods, the gods bow with their heads and faces, The seven-jeweled crown and mani jewel on your head; therefore, I take refuge in you. All the assembly of sages and saints, and the assembly of humans and gods, I all take refuge together; therefore, I also bow. Riding that boat of the Eightfold Path, one can cross the sea of suffering that is difficult to cross, Liberating oneself and also liberating others; I bow to this liberated one. The Buddhas, for countless kalpas, praise his merits and virtues, Yet cannot fully express them; I take refuge in this pure one. Now I, too, am like this, praising immeasurable virtues, With this cause of blessedness, may the Buddha always remember me. The merits and virtues I have accumulated in this life and previous lives
若大小 愿我于佛所 心常得清凈 以此福因緣 所獲上妙德 愿諸眾生類 皆亦悉當得
贊觀音勢至二菩薩偈。
觀音大勢大名稱 功德智慧俱無量 具足慈悲救世間 遍游一切眾生海 如是勝人甚難遇 一心恭敬頭面禮 眾生長寢無明闇 唯此大悲能覺之 隨緣皆現色身相 猶如慈父念一子 唯愿慈悲救齊我 一心恭敬照世燈 南無觀音大勢至 恒入世間無暫息 往生六道濟郡生 色身超絕如紫金 威儀庠序世無比 寶瓶化佛天冠中 一心恭敬巧方便 動搖無量三千界 進止妙華恒承足 常以寶手接眾生 一心恭敬施無畏 無量無邊無數劫 廣修願力助彌陀 常處大眾宣法言 眾生聞者得凈眼 唯愿世世恒親覲 故我一心頭面禮 神通周遍十方國 普現一切眾生前 眾生若能至心念 皆悉導令至安樂 哀我世間慈悲父 故我一心頭面禮 安處出世蓮華座 猶如須彌照大海 調伏眾生得無畏 一心恭敬人師子 我已隨順修多羅 讚歎觀音寶功德 如是功德不可盡 譬如大海一毛渧 假使十方諸如來 窮劫讚歎亦不盡 如是無邊無盡藏 故我一心頭面禮 已贊觀音大勢至 即贊十方諸菩
【現代漢語翻譯】 現代漢語譯本： 無論大小， 愿我在佛陀（Buddha）處，內心常得清凈。 以此福德因緣，所獲得的殊勝妙德， 愿一切眾生種類，都能得到。
讚頌觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta）二位菩薩的偈頌。
觀世音菩薩、大勢至菩薩，名聲廣大， 功德與智慧都無量無邊。 具足慈悲心，救度世間， 遍游一切眾生的苦海。 像這樣殊勝的人實在難得遇到， 我一心恭敬，以頭面頂禮。 眾生長久沉睡在無明的黑暗中， 只有這兩位大悲菩薩能夠覺醒他們。 隨著因緣顯現各種色身形象， 猶如慈愛的父親思念唯一的孩子。 唯愿以慈悲救度我們， 一心恭敬這照亮世間的明燈。 皈依觀世音菩薩、大勢至菩薩， 恒常進入世間，沒有片刻停息。 前往六道，救濟眾生， 色身超絕，如同紫磨真金。 威儀庠序，世間無比， 寶瓶中化現佛陀，在天冠之中。 一心恭敬這巧妙方便， 能震動無量三千大千世界。 進退之間，美妙的蓮花恒常承托雙足， 常常用寶貴的手接引眾生。 一心恭敬，施予無畏， 在無量無邊無數劫中， 廣修願力，輔助阿彌陀佛（Amitābha）， 常在大眾之中宣說佛法。 眾生聽聞者，能得到清凈的眼根， 唯愿世世代代都能親近。 所以我一心以頭面頂禮， 神通周遍十方國土， 普遍顯現在一切眾生面前， 眾生如果能夠至誠懇切地念誦， 都能引導他們到達安樂的境地， 哀憐我們世間的慈悲之父， 所以我一心以頭面頂禮， 安住在超脫世間的蓮花座上， 猶如須彌山照耀大海， 調伏眾生，使他們得到無畏。 一心恭敬人中獅子， 我已經隨順修多羅（Sutra）， 讚歎觀世音菩薩的寶貴功德， 這樣的功德不可窮盡， 譬如大海中的一滴水。 假使十方諸佛如來， 窮盡劫數讚歎也讚歎不完。 像這樣無邊無盡的功德藏， 所以我一心以頭面頂禮。 已經讚歎了觀世音菩薩、大勢至菩薩， 接著讚歎十方諸菩薩。
【English Translation】 English version: Whether large or small, May my mind always be pure in the presence of the Buddha. Through the meritorious causes and conditions, and the supreme virtues obtained, May all sentient beings also attain them.
A Gatha in praise of the two Bodhisattvas, Avalokiteśvara and Mahāsthāmaprāpta.
Avalokiteśvara, Mahāsthāmaprāpta, with great names, Their merits and wisdom are immeasurable. Possessing compassion, they save the world, Wandering throughout the sea of all sentient beings. Such excellent beings are very rare to encounter, I wholeheartedly pay homage with head and face. Sentient beings are long asleep in the darkness of ignorance, Only these great compassionate ones can awaken them. Manifesting various forms according to conditions, Like a loving father thinking of his only child. May compassion save us all, I wholeheartedly pay homage to the lamp illuminating the world. Namo Avalokiteśvara, Namo Mahāsthāmaprāpta, Constantly entering the world without pause. Going to the six realms to save beings, Their forms are extraordinary, like purple gold. Their dignified demeanor is unparalleled in the world, A Buddha manifested in the treasure vase, within the heavenly crown. I wholeheartedly pay homage to their skillful means, Which can shake countless three-thousandfold great chiliocosms. In their movements, wonderful lotuses constantly support their feet, They always use their precious hands to receive sentient beings. I wholeheartedly pay homage to their bestowal of fearlessness, In immeasurable, boundless, countless kalpas, They extensively cultivate vows to assist Amitābha, Always in the assembly, proclaiming the Dharma. Sentient beings who hear it obtain pure eyes, May I always be able to approach them in every lifetime. Therefore, I wholeheartedly pay homage with head and face, Their spiritual powers pervade the ten directions, Universally appearing before all sentient beings, If sentient beings can sincerely recite their names, They will all be guided to a state of peace and happiness, Compassionate fathers who pity us in this world, Therefore, I wholeheartedly pay homage with head and face, Resting on a lotus seat that transcends the world, Like Mount Sumeru illuminating the great sea, Subduing sentient beings, enabling them to obtain fearlessness. I wholeheartedly pay homage to the lion among humans, I have followed the Sutra, Praising the precious merits of Avalokiteśvara, Such merits are inexhaustible, Like a drop of water in the great sea. Even if all the Tathagatas in the ten directions, Were to praise them for endless kalpas, they could not exhaust them. Such is the boundless and inexhaustible treasury, Therefore, I wholeheartedly pay homage with head and face. Having praised Avalokiteśvara and Mahāsthāmaprāpta, I will now praise all the Bodhisattvas in the ten directions.
薩 愿此功德遍世間 回共眾生生彼國
釋曰。依此論。唯讚歎禮拜。即得往生。
四如一切經中彌陀佛偈云。唯念法藏比丘。乃從世饒王發願。喻諸佛。誓二十四章。世世見諸佛。垓數無有量。不廢宿命行。功德遂具成。世界名清凈。得佛號無量。
國界平夷然 豐樂多上人 寶樹若干種 羅列散相生 本莖枝葉華 種種各異香 順風日三動 翕羿如華生 隨地如毛布 雜廁上普平 一切無諸山 海水及諸原 但有河水流 音響如說經 天人入水戲 在意所慾望 令齊水額眉 意願隨念得 佛壽十方沙 光明普無邊 菩薩及弟子 不可算稱量 若欲見彼佛 莫疑亦莫望 有疑在胎上 可令五百年 不疑生基坐 叉手無量前 愿欲遍十方 須臾則旋還 惟念彼菩薩 垓劫作功德 本行如此致 得號增世尊 佛興難得值 須臾會難聞 講說土難遇 受覺人難得 若后遭末世 法欲衰微時 當共建擁護 行佛無慾法 佛能說此要 各當勤思行 受此無量制 世世稽首行 釋曰一切經 中有此禮文
五如寶性論云。
依此諸功德 愿于命終時 得見彌陀佛 無邊功德身 我及余
信者 既見彼佛已 愿得離垢眼 證無上菩提
六如禪那啒多三藏。別譯龍樹贊禮阿彌陀佛文。有十二禮。至心歸命。禮西方阿彌陀佛。
稽首天人所恭敬 阿彌陀仙兩足尊 在彼微妙安樂國 無量佛子眾圍繞 愿共諸眾生 往生安樂國
金色身凈如山王 奢摩他行如象步 兩目凈若青蓮華 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
面善圓凈如滿月 威光猶如千日月 聲如天鼓俱翅羅 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
觀音頂戴冠中住 種種妙相寶莊嚴 能伏外道魔憍慢 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
無比無垢廣清凈 眾德皎潔如虛空 所作利益得自在 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
十方名聞菩薩眾 無量諸魔常讚歎 為諸眾生願力住 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
金底寶間池生華 善根所成妙高座 于彼坐上如山王 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
十方所來諸佛子 顯現神通至安樂 瞻仰尊顏常恭敬 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
諸有無常無我等 亦如水月電影露 為眾說法無
【現代漢語翻譯】 現代漢語譯本 信者，既已見到阿彌陀佛（Amitabha），愿能獲得遠離塵垢的清凈眼，證得無上菩提（Anuttara-samyak-sambodhi）。
六如禪那啒多三藏（Jnanagupta），別譯龍樹（Nagarjuna）贊禮阿彌陀佛文，共有十二禮。至誠歸命，禮敬西方阿彌陀佛。
稽首禮敬天人所恭敬的阿彌陀仙（Amitabha），兩足尊。 在彼微妙安樂國（Sukhavati）中，有無量佛子大眾圍繞。 愿與一切眾生，往生安樂國。
金色身軀清凈如山王，行走時如奢摩他（Samatha）般穩健如象步。 雙目清凈如同青蓮花，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
面容慈善圓滿清凈如滿月，威光猶如千個日月。 聲音如天鼓般洪亮，如俱翅羅（Kucchira）鳥的鳴叫，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
觀音（Avalokiteshvara）菩薩頂戴的寶冠中安住，種種微妙的相好以珍寶莊嚴。 能降伏外道和魔的憍慢，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
無比無垢，廣大清凈，眾德皎潔如虛空。 所作利益眾生的事業皆得自在，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
十方世界名聞的菩薩眾，無量諸天魔眾常常讚歎。 爲了諸眾生以願力安住，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
金底寶間的蓮池中生出蓮花，由善根所成就的微妙高座。 于彼蓮花座上如山王般巍然不動，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
從十方世界前來的諸佛子，顯現神通到達安樂國（Sukhavati）。 瞻仰阿彌陀佛的尊顏，常常恭敬，所以我頂禮彌陀佛（Amitabha）。 愿與一切眾生，往生安樂國。
諸法皆是無常、無我等，亦如水中的月亮、電影和露水般虛幻。 為眾生說法，沒有...
【English Translation】 English version The believer, having seen that Buddha (Amitabha), wishes to obtain eyes free from defilement and attain unsurpassed Bodhi (Anuttara-samyak-sambodhi).
Tripiṭaka Master Jnanagupta, a separate translation of Nagarjuna's verses in praise of Amitabha Buddha, contains twelve prostrations. With utmost sincerity, I take refuge in and pay homage to Amitabha Buddha of the Western Pure Land.
I bow my head in reverence to Amitabha, the celestial being revered by gods and humans, the Two-Footed Venerable. In that subtle Land of Bliss (Sukhavati), he is surrounded by countless assemblies of Buddha's disciples. May I, together with all sentient beings, be reborn in the Land of Bliss.
His golden body is as pure as a mountain king, his conduct in Samatha is like the steady gait of an elephant. His eyes are as pure as blue lotus flowers, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
His face is kind, round, and pure like the full moon, his majestic light is like a thousand suns and moons. His voice is like the resounding of heavenly drums, like the call of the Kucchira bird, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
Avalokiteshvara dwells in the crown adorning his head, adorned with various exquisite and precious features. He is able to subdue the pride and arrogance of heretics and demons, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
Incomparable, immaculate, vast, and pure, his virtues are as bright and clear as the empty sky. He effortlessly accomplishes the work of benefiting beings, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
The Bodhisattvas renowned throughout the ten directions, and countless demons constantly praise him. He abides by his vows for the sake of all sentient beings, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
Lotuses grow in ponds with golden bottoms and jeweled spaces, a wondrous high seat formed from wholesome roots. Upon that seat, he sits like a mountain king, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
The Buddha's disciples who come from the ten directions manifest their supernatural powers and arrive in the Land of Bliss (Sukhavati). Gazing upon his venerable countenance, they are always respectful, therefore I prostrate to Amitabha Buddha. May I, together with all sentient beings, be reborn in the Land of Bliss.
All phenomena are impermanent, selfless, and like the moon in water, a movie, and dew. He preaches the Dharma to sentient beings without...
名字 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
彼尊無量方便境 無有諸趣惡知識 往生不退至菩提 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
彼尊佛剎無惡名 亦無女人惡道怖 眾人至心敬彼尊 故我頂禮彌陀佛 愿共諸眾生 往生安樂國
我說彼尊功德事 眾善無邊如海水 所得善根清凈者 回施眾生生彼國 愿共諸眾生 往生安樂國
七如攝大乘論云。
眾寶界如覺德業 我說句義所生善 因此愿悉見彌陀 由得凈眼成正覺
凈土論卷中 大正藏第 47 冊 No. 1963 凈土論
凈土論卷下
大唐弘法寺釋迦才撰
第六引現得往生人相貌(謂引道俗得往生人示諸學者)
道俗得往生凈土者。略有二十人(比丘僧六人。比丘尼四人。優婆塞五人。優婆夷五人)。
問曰。上引經論二教。證往生事。實為良驗。但眾生智淺。不達聖旨。未若引現得往生人相貌。勸進其心。今即日取信。欣其聞進也。
答曰。其得往生人。依經論鹹得光臺異相者。其數無量。今略引四五。示諸學人。令見取信也。
比丘僧得往生者六人
方啟法師者。花蔭人也。貞觀九年。共玄果法
【現代漢語翻譯】 現代漢語譯本 名字：故我頂禮彌陀佛（Amitabha Buddha，阿彌陀佛） 愿共諸眾生，往生安樂國
彼尊無量方便境，無有諸趣惡知識 往生不退至菩提（Bodhi，覺悟），故我頂禮彌陀佛（Amitabha Buddha，阿彌陀佛） 愿共諸眾生，往生安樂國
彼尊佛剎無惡名，亦無女人惡道怖 眾人至心敬彼尊，故我頂禮彌陀佛（Amitabha Buddha，阿彌陀佛） 愿共諸眾生，往生安樂國
我說彼尊功德事，眾善無邊如海水 所得善根清凈者，回施眾生生彼國 愿共諸眾生，往生安樂國
七如攝大乘論云：
眾寶界如覺德業，我說句義所生善 因此愿悉見彌陀（Amitabha，阿彌陀佛），由得凈眼成正覺
凈土論卷中 大正藏第 47 冊 No. 1963 凈土論
凈土論卷下
大唐弘法寺釋迦才撰
第六引現得往生人相貌（謂引道俗得往生人示諸學者）
道俗得往生凈土者，略有二十人（比丘僧六人，比丘尼四人，優婆塞五人，優婆夷五人）。
問曰：上引經論二教，證往生事，實為良驗。但眾生智淺，不達聖旨。未若引現得往生人相貌，勸進其心。今即日取信，欣其聞進也。
答曰：其得往生人，依經論鹹得光臺異相者，其數無量。今略引四五，示諸學人，令見取信也。
比丘僧得往生者六人
方啟法師者，花蔭人也。貞觀九年，共玄果法
【English Translation】 English version Name: Therefore, I bow to Amitabha Buddha (Amitabha Buddha) May I and all sentient beings be reborn in the Land of Bliss.
That venerable one's realm of boundless skillful means, free from evil teachers of all destinies, Rebirth there ensures non-retrogression until Bodhi (Enlightenment); therefore, I bow to Amitabha Buddha (Amitabha Buddha). May I and all sentient beings be reborn in the Land of Bliss.
In that venerable one's Buddha-land, there are no evil names, nor fear of evil paths for women. All people reverently respect that venerable one; therefore, I bow to Amitabha Buddha (Amitabha Buddha). May I and all sentient beings be reborn in the Land of Bliss.
I speak of that venerable one's meritorious deeds; the multitude of virtues is boundless like the ocean. May the pure roots of goodness I have attained be dedicated to all beings for rebirth in that land. May I and all sentient beings be reborn in the Land of Bliss.
The Seven Suchness in the Treatise on the Great Vehicle says:
Like the realm of myriad treasures and the deeds of awakening virtue, I speak of the goodness arising from the meaning of these verses. Through this, may all see Amitabha (Amitabha Buddha), and by obtaining pure eyes, attain perfect enlightenment.
Treatise on the Pure Land, Volume Middle Tripitaka No. 1963, Volume 47
Treatise on the Pure Land, Volume Lower
Composed by Śākyamati of Hongfa Temple in the Great Tang Dynasty
Sixth: Citing the appearances of those presently attaining rebirth (meaning citing the appearances of lay and monastic people who have attained rebirth to show to students)
Those lay and monastic people who have attained rebirth in the Pure Land are approximately twenty in number (six monks, four nuns, five laymen, and five laywomen).
Question: The scriptures and treatises cited above provide reliable evidence of rebirth. However, sentient beings have shallow wisdom and do not understand the holy intent. It would be better to cite the appearances of those who have presently attained rebirth to encourage their minds. This would inspire faith and joy in them today.
Answer: Those who have attained rebirth and have received the extraordinary signs of light platforms according to the scriptures and treatises are countless. Now, I will briefly cite four or five to show to students, so that they may see and take faith.
Six monks have attained rebirth:
Master Fangqi was from Huayin. In the ninth year of Zhenguan, together with Master Xuanguo
師。於藍田縣悟真寺。一夏念阿彌陀佛。乃取一楊枝。著觀世音菩薩手中。誓云。若我念佛得往生者。愿此楊枝七日不萎。依誓。遂即七日不萎也。此僧復為一切眾生請云。如攝論中判。作別時意。觀經中言即生。愿于夢中見阿彌陀佛。請決此疑。即于其夜。唯在一處。三度作夢。初夢在一大池。西南有一高樓。此僧從樓而下。至池東北岸上。見一寶帳高二丈餘。面東開門。此僧忽爾飛入帳中。半身得入。還出。下至帳西。有大殿宇。中見一大德告云。但修凈土行。並生此帳中也。遂即睡寤復更作夢。在池北岸。見觀世音菩薩。面向北方。垂腳而坐。此僧遂以手捧菩薩足。頭上載之。見足下有千輻輪相。其菩薩身作閻浮檀金色也。忽然睡覺。更復作夢。于池南面。向西而立。自池已西。總皆是大水。滿中蓮華。忽見阿彌陀佛從西而來。至此僧前。此僧頭面著地禮拜。禮拜訖。即于佛前。胡跪合掌請云。娑婆世界眾生。依經修行。得生世尊國不也。佛即答云。善男子。一切眾生。但修凈土行者。並生我國。勿生疑也。又此僧復于別夜夢見。自身在娑婆世界。回頭向西而望。見彌陀佛土平坦如鏡。見娑婆世界。唯是山川。東西而別。向南而望。見南坪。川中有十五個寶帳向西而去。餘者皆是七寶。唯中央一個。是其白銀帳
【現代漢語翻譯】 現代漢語譯本： 有位僧人，在藍田縣的悟真寺，一個夏天裡專心念誦阿彌陀佛（Amitabha Buddha）的名號。他取下一根楊枝，放在觀世音菩薩（Avalokiteshvara Bodhisattva）的手中，發誓說：『如果我念佛能夠往生西方極樂世界，愿這根楊枝七天之內不枯萎。』結果正如他所發誓的，楊枝七天都沒有枯萎。 這位僧人又爲了所有眾生祈請說：『如《攝大乘論》（Mahāyānasaṃgraha）中所判定的，是「作別時意」，而《觀無量壽經》（Amitāyurdhyāna Sūtra）中卻說「即得往生」。愿我在夢中見到阿彌陀佛，以解決這個疑惑。』 當晚，他在同一個地方，做了三次夢。第一次夢見自己在一個大池塘邊，西南方有一座高樓。這位僧人從樓上下來，走到池塘東北岸邊，看見一個寶帳，高二丈多，朝東開門。這位僧人忽然飛入帳中，半個身子進去了，又出來了。然後他走到寶帳西邊，那裡有一座大殿宇，裡面有一位大德告訴他說：『只要修行凈土法門，就能往生到這個寶帳中。』 隨即他醒來，又繼續做夢。夢見自己在池塘北岸，看見觀世音菩薩面向北方，垂著雙腳坐著。這位僧人就用手捧著菩薩的腳，放在頭頂上。他看見菩薩的腳下有千輻輪相，菩薩的身體是閻浮檀金色。 忽然醒來，他又做了一個夢。夢見自己在池塘南面，面向西方站立。從池塘往西看，全部都是大水，水中開滿了蓮花。忽然看見阿彌陀佛從西方而來，來到這位僧人面前。這位僧人頭面著地禮拜。禮拜完畢，就向佛胡跪合掌，祈請說：『娑婆世界（Sahā World）的眾生，依照經典修行，能夠往生到世尊的國度嗎？』 佛回答說：『善男子，一切眾生，只要修行凈土法門，都能往生到我的國度，不要懷疑。』 這位僧人又在另一個晚上夢見，自己身在娑婆世界，回頭向西望去，看見彌陀佛土（Amitābha's Pure Land）平坦如鏡。看見娑婆世界，只有山川，東西各異。向南望去，看見南坪的川中有十五個寶帳向西而去，其餘的都是七寶，只有中央的一個是白銀帳。
【English Translation】 English version: A monk, at Wuzhen Temple in Lantian County, single-mindedly recited the name of Amitabha Buddha (Amitabha Buddha) for a summer. He took a willow branch and placed it in the hand of Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva), vowing: 'If I can be reborn in the Western Pure Land by reciting the Buddha's name, may this willow branch not wither for seven days.' As he vowed, the willow branch did not wither for seven days. This monk also prayed for all sentient beings, saying: 'As judged in the Mahāyānasaṃgraha, it is 'intending a different time', but the Amitāyurdhyāna Sūtra says 'immediately reborn'. May I see Amitabha Buddha in a dream to resolve this doubt.' That night, in the same place, he had three dreams. The first dream was of being by a large pond, with a tall building in the southwest. The monk came down from the building and went to the northeast bank of the pond, where he saw a jeweled tent, more than two zhang tall, with a door facing east. The monk suddenly flew into the tent, half of his body entered, and then he came out. Then he went to the west side of the tent, where there was a large palace, and a great virtuous one inside told him: 'As long as you practice the Pure Land Dharma, you will be reborn in this tent.' Then he woke up and continued to dream. He dreamed that he was on the north bank of the pond, and saw Avalokiteshvara Bodhisattva facing north, sitting with his feet hanging down. The monk held the Bodhisattva's feet in his hands and placed them on his head. He saw the thousand-spoke wheel mark on the Bodhisattva's feet, and the Bodhisattva's body was the color of Jāmbūnada gold. Suddenly waking up, he had another dream. He dreamed that he was standing on the south side of the pond, facing west. Looking west from the pond, it was all water, full of lotus flowers. Suddenly he saw Amitabha Buddha coming from the west, coming to the monk. The monk prostrated himself on the ground. After prostrating, he knelt before the Buddha with his palms together and prayed: 'Can sentient beings in the Sahā World (Sahā World), who practice according to the scriptures, be reborn in the World-Honored One's land?' The Buddha replied: 'Good man, all sentient beings, as long as they practice the Pure Land Dharma, can be reborn in my land, do not doubt.' The monk also dreamed on another night that he was in the Sahā World, looking back to the west, and saw Amitābha's Pure Land (Amitābha's Pure Land) as flat as a mirror. He saw that the Sahā World was only mountains and rivers, different in the east and west. Looking south, he saw fifteen jeweled tents in the river of Nanping going west, and the rest were all of the seven treasures, only the central one was a silver tent.
。帳之下皆有音樂。歌詠贊嘆。此僧問云。此是何帳。帳下人答云。此是並往生人也。此僧歡喜。踴身在空。飛向西去。少時還住也。又于別夜夢見。在一佛堂中。正當佛前。有一僧。名曰法藏。御一大車。就佛堂內。迎令上車。載向西而去也。法藏者。即阿彌陀佛也。車者。四十八大愿也。又于別夜夢見。自身坐百寶蓮花王座。面向南方。垂腳而坐。成正覺也。又于別夜夢見。釋迦如來。共文殊師利。住此僧前。贊法花經也。又于別夜夢見。有三大道。直向西方。第一道上。唯是僧尼。第二道上。並是俗人。雜有男女。第三道上。唯有一僧。皆向西而去。云皆是往生人也。此僧現在未死也。
沙門曇鸞法師者。並洲汶水人也。魏末高齊之初猶在。神智高遠。三國知聞。洞曉眾經。獨步人外。梁國天子蕭王。恒向北禮曇鸞菩薩。註解天親菩薩往生論。裁成兩卷。法師撰集無量壽經。奉贊七言偈百九十五行。並問答一卷。流行於世。勸道俗等。決定往生。得見諸佛。恒請龍樹菩薩。臨終開悟。誠如所愿。此方報盡。半霄之內。現聖僧像。忽來入室云。我是龍樹。便為說曰。已落之葉。不可更附枝也。未束之粟。不可倉中求也。白駒過隙。不可暫時留也。已去叵反。未來未可追。現在今何在。白駒難可回。法師妙達
【現代漢語翻譯】 現代漢語譯本：帳篷下面都有音樂，歌唱讚美。這位僧人問道：『這是什麼帳篷？』帳篷下的人回答說：『這些都是將要往生的人。』這位僧人歡喜，跳身在空中，飛向西方而去，一會兒又回來了。又在別的夜晚夢見，在一個佛堂中，正對著佛前，有一位僧人，名叫法藏（Dharmākara），駕著一輛大車，來到佛堂內，迎接他上車，載向西方而去。法藏（Dharmākara），就是阿彌陀佛（Amitābha）。車，就是四十八大愿。又在別的夜晚夢見，自己坐在百寶蓮花王座上，面向南方，垂著腳而坐，成就正覺。又在別的夜晚夢見，釋迦如來（Śākyamuni Buddha），與文殊師利（Mañjuśrī），住在這位僧人面前，讚歎《法華經》。又在別的夜晚夢見，有三大道，直通西方。第一條道上，只有僧尼。第二條道上，都是俗人，雜有男女。第三條道上，只有一位僧人，都向西方而去，說都是往生的人。這位僧人現在還沒有去世。 沙門曇鸞（Tanluan）法師，是并州汶水人。北魏末年、北齊初年還在世。神智高遠，三國都知道他的名聲，通曉眾多經典，超越常人。梁國天子蕭衍，常常向北方禮拜曇鸞（Tanluan）菩薩。他註解天親（Vasubandhu）菩薩的《往生論》，編成兩卷。法師撰集《無量壽經奉贊》，七言偈一百九十五行，以及問答一卷，在世間流行，勸導僧俗等人，決定往生，得見諸佛。他常常祈請龍樹（Nāgārjuna）菩薩，臨終時得到開悟，正如他所愿。此方報盡之時，半空中，顯現聖僧的形象，忽然來到室內說：『我是龍樹（Nāgārjuna）。』便為他說：『已經落下的葉子，不可能再附在樹枝上。沒有捆好的穀子，不可能在糧倉中找到。白馬過隙，不可能暫時停留。已經過去的無法返回，未來還未到來無法追逐，現在又在哪裡？白馬難可回頭。』法師精妙通達。
【English Translation】 English version: Beneath the tents, there was music, singing and praise. The monk asked, 'What are these tents?' The people under the tents replied, 'These are all people who are about to be reborn in the Pure Land.' The monk rejoiced, leaped into the air, and flew westward, returning after a short while. In another night, he dreamed of being in a Buddhist hall, right in front of the Buddha. There was a monk named Dharmākara (法藏), driving a large cart, who came into the hall to welcome him onto the cart and carried him westward. Dharmākara (法藏) is Amitābha (阿彌陀佛). The cart represents the Forty-Eight Great Vows. In another night, he dreamed of himself sitting on a throne of a hundred-jeweled lotus, facing south, with his feet hanging down, attaining perfect enlightenment. In another night, he dreamed that Śākyamuni Buddha (釋迦如來), together with Mañjuśrī (文殊師利), stayed before this monk, praising the Lotus Sutra. In another night, he dreamed that there were three great paths leading directly to the west. On the first path, there were only monks and nuns. On the second path, there were only laypeople, mixed with men and women. On the third path, there was only one monk, all heading west, saying they were all people reborn in the Pure Land. This monk has not yet died. The Dharma Master Tanluan (曇鸞), a śrāmaṇa (沙門), was a native of Wenshui in Bing Province. He was still alive at the end of the Northern Wei and the beginning of the Northern Qi dynasties. He possessed profound wisdom and was known throughout the Three Kingdoms, thoroughly understanding many sutras and surpassing ordinary people. Emperor Xiao Yan of the Liang Dynasty always bowed to the north to Dharma Master Tanluan (曇鸞) Bodhisattva. He annotated Vasubandhu (天親) Bodhisattva's Treatise on Rebirth, compiling it into two volumes. The Dharma Master composed the 'Verses in Praise of the Infinite Life Sutra,' consisting of one hundred and ninety-five lines of seven-character verses, along with a volume of questions and answers, which circulated in the world, encouraging monastics and laypeople alike to be determined to be reborn in the Pure Land and to see all the Buddhas. He constantly prayed to Nāgārjuna (龍樹) Bodhisattva, and at the time of his death, he attained enlightenment, just as he had wished. When his karmic reward in this realm was exhausted, the image of a holy monk appeared in the middle of the sky and suddenly entered the room, saying, 'I am Nāgārjuna (龍樹).' Then he said to him, 'A fallen leaf cannot be reattached to the branch. Unbundled grain cannot be found in the granary. A white horse passing through a crack cannot be stopped even for a moment. What is gone cannot be returned, the future cannot be chased, and where is the present now? The white horse is difficult to turn back.' The Dharma Master profoundly understood.
言旨。如是告終。即半夜內。發遣使者。遍告諸村白衣弟子。及寺內出家弟子。可三百餘人。一時雨雲集。法師沐浴著新凈衣。手執香爐。正面西坐。教誡門徒。索西方業。日初出時。大眾齊聲。念彌陀佛。便即壽終。寺西五里之外。有比丘尼寺。並是門徒。明相出后。集堂食粥。舉眾皆聞空內有微妙音樂西來東去。中有智者告大眾言。法師和上。一生教人修凈土業。今此音聲向東去者。必應多是迎法師來。食訖。相命覲法師去。庭前相待。未出寺庭之間。復聞音樂遠在空中向西而去。尼僧等相與至彼。乃見無常。此依經論。定得生西方也。
隨世燈法師者。住並洲興國寺。幼而出家。精進練行。道心彌固。講涅槃經一部。道俗來者。若幼若長。乃至沙彌已上。終不許立參。即命令坐。與說妙法。口授來者阿彌陀佛名勸共往生西方凈土。又一生行業。清凈燃香。唸誦福多。慈悲特甚。飛鳥鳩鴿等。恒就掌食去。隋開皇十二年內。于本寺壽終。時舉眾聞有異香。上路之日。西方香云來迎。遍一聚落墎下人聞。莫問老少男女已上。普送林所。既有此相。必得往生凈土也。
隋世並洲漢王內道場。主洪法師者。去仁壽四年內人。童子出家。一生精進。手不捉錢。供養三寶。攝化有緣。亦偏注心作見佛業。期見彌
【現代漢語翻譯】 現代漢語譯本：言旨到此結束。當天半夜，（法師）派遣使者，遍告各村的在家弟子（白衣弟子），以及寺內的出家弟子，大約三百餘人，一時如雨後雲集。法師沐浴后穿上乾淨的新衣，手執香爐，面向西方端坐，教誡門徒，求生西方凈土之業。太陽初升時，大眾齊聲唸誦彌陀佛（Amitabha Buddha）名號，法師便即壽終。寺西五里之外，有一比丘尼寺（bhikkhuni-samgha），都是法師的門徒。第二天早晨，大家在佛堂里吃粥時，所有人都聽到空中傳來微妙的音樂，從西而來，向東而去。其中有智慧的人告訴大眾說，『法師和上（Upadhyaya），一生教人修習凈土之業，現在這音聲向東而去，必定是迎接法師往生。』吃完粥后，大家相約去拜見法師，在庭前等待。還未出寺院，又聽到音樂遠遠地在空中向西而去。尼僧們一起趕到法師圓寂的地方，才發現法師已經往生。這依據經論所說，必定是往生西方凈土了。 隨世燈法師，住在並洲興國寺。從小出家，精進修行，道心堅定。曾講《涅槃經》（Nirvana Sutra）一部。道俗前來聽法者，無論年幼年長，乃至沙彌（sramanera）以上，都不允許站立聽法，立即命令他們坐下，為他們宣說妙法。口頭教導前來的人唸誦阿彌陀佛（Amitabha Buddha）名號，勸他們共同往生西方凈土。又一生行業清凈，燃香唸誦，廣積福德，慈悲心特別深厚。飛鳥鳩鴿等，常常飛到他手掌上取食。隋開皇十二年，在本寺壽終。當時大眾都聞到奇異的香味。出殯上路之日，西方有香云前來迎接，遍佈整個村落，城郭下的人都聞到了。無論老少男女，都到林地送行。既然有這樣的瑞相，必定是往生凈土了。 隋朝時，並洲漢王內道場的主洪法師，在仁壽四年圓寂。童年出家，一生精進，從不觸控錢財，供養三寶（Triratna），攝受教化有緣之人。也特別用心修習見佛之業，期望見到彌陀佛（Amitabha Buddha）。
【English Translation】 English version: Thus the discourse concludes. In the middle of the night, he dispatched messengers to inform all the lay disciples (Upasaka) in the villages, as well as the monastic disciples in the temple, numbering over three hundred, who gathered like clouds after rain. The Dharma Master, having bathed and donned new, clean robes, held an incense burner in his hands, sat facing west, and instructed his disciples to seek the karma of the Western Pure Land. As the sun began to rise, the assembly chanted the name of Amitabha Buddha (Amitabha Buddha) in unison, and the Dharma Master passed away. Five miles west of the temple, there was a Bhikkhuni-samgha (bhikkhuni-samgha), all of whom were his disciples. The next morning, as they gathered in the hall to eat porridge, everyone heard subtle music in the sky, coming from the west and going to the east. Among them, a wise person told the assembly, 'The Dharma Master Upadhyaya (Upadhyaya) taught people to cultivate the karma of the Pure Land throughout his life. Now that this sound is going east, it must be to welcome the Dharma Master.' After finishing their porridge, they agreed to visit the Dharma Master, waiting in the courtyard. Before leaving the temple grounds, they heard the music again, far away in the sky, going west. The nuns went together to where the Dharma Master had passed away and found that he had already departed. According to the sutras and treatises, this certainly means he was reborn in the Western Pure Land. Dharma Master Suishideng resided at Xingguo Temple in Bingzhou. He renounced the world at a young age, diligently practiced, and his resolve for the Dharma was firm. He lectured on the Nirvana Sutra (Nirvana Sutra). Those who came to listen, whether young or old, even sramaneras (sramanera) and above, were not allowed to stand; he immediately ordered them to sit and expounded the wonderful Dharma to them. He verbally instructed those who came to recite the name of Amitabha Buddha (Amitabha Buddha), encouraging them to be reborn together in the Western Pure Land. Furthermore, throughout his life, his actions were pure, he burned incense and recited scriptures, accumulated much merit, and his compassion was especially profound. Birds such as doves and pigeons often came to take food from his palm. In the twelfth year of the Kaihuang era of the Sui Dynasty, he passed away in this temple. At that time, the assembly smelled a strange fragrance. On the day of his funeral procession, fragrant clouds from the west came to greet him, spreading throughout the entire village, and people in the city all smelled it. Regardless of age or gender, everyone went to the forest to see him off. Since there were such auspicious signs, he must have been reborn in the Pure Land. During the Sui Dynasty, Dharma Master Hong, the head of the inner Dharma assembly of the Prince of Han in Bingzhou, passed away in the fourth year of the Renshou era. He renounced the world as a child and was diligent throughout his life, never touching money, making offerings to the Triratna (Triratna), and converting those with affinities. He also focused on cultivating the karma of seeing the Buddha, hoping to see Amitabha Buddha (Amitabha Buddha).
陀。臨欲終時。心眼明凈。乃見兜率天上天男天女來迎。遂近法師。執捉袈裟。稱欲上天。法師責曰。我不期彼處。不肯從去。在傍徒眾。念彌陀佛。倏忽之間。即見西方凈土化佛菩薩來迎。還告大眾。所期境界凈土菩薩。今已至來。于即壽終。
僧衍法師者。並洲汶水人也。少而出家。勤心聽學。講涅槃攝論十地地持四部經論。普皆精熟。春秋九十六。去貞觀十六年亡。五六年間。專念阿彌陀佛。初回心后。一日一夜禮彌陀佛。限五百拜。於後漸加。將終時。日夜千拜。念阿彌陀佛名。日夜七八萬遍。未曾懈墮。臨終之日告弟子曰。阿彌陀佛來授我衣香。觀世音菩薩。大勢至菩薩等聖眾。遍滿虛空。自此已西。純是凈土。于即壽終。法師已前全不存向。九十已上。逢綽法師講無量壽觀經。聞已方始迴心。四五年間。臨終境界略如前說。
沙門道綽法師者。亦是並洲晉陽人也。乃是前高德大鸞法師。三世已下懸孫弟子。講涅槃經一部。每常讚歎鸞法師智德高遠。自云相去千里懸殊。尚舍講說。修凈土業。已見往生。況我小子。所知所解。何足為多。將此為德。從大業五年已來。即舍講說。修凈土行。一向專念阿彌陀佛。禮拜供養。相續無間。貞觀已來。為開悟有緣。時時敷演無量壽觀經一卷。示誨並土晉
【現代漢語翻譯】 現代漢語譯本：陀（Buddha）。臨終時，心眼明凈，看見兜率天（Tushita Heaven）上的天男天女前來迎接。於是靠近法師，抓住袈裟，說要上天。法師責備說：『我不想去那裡。』不肯跟他們走。旁邊的徒眾唸誦彌陀佛（Amitabha Buddha）名號。忽然之間，就看見西方凈土的化佛（Nirmanakaya Buddha）和菩薩前來迎接。還告訴大眾說：『我所期望的境界，凈土菩薩，現在已經到來了。』隨即去世。
僧衍法師，是并州汶水人。從小出家，勤奮聽學，講解《涅槃經》、《攝大乘論》、《十地經》、《地持經》四部經論，全部精通熟練。九十六歲時，于貞觀十六年去世。五六年間，專心念誦阿彌陀佛。最初發心后，一日一夜禮拜彌陀佛，限定五百拜。之後逐漸增加，臨終時，日夜千拜，唸誦阿彌陀佛名號，日夜七八萬遍，從未懈怠。臨終之日告訴弟子說：『阿彌陀佛來授予我衣香，觀世音菩薩（Avalokiteshvara），大勢至菩薩（Mahasthamaprapta）等聖眾，遍滿虛空。從這裡向西，全是凈土。』隨即去世。法師以前完全沒有傾向凈土。九十歲以上時，遇到綽法師講解《無量壽觀經》，聽后才開始迴心嚮往凈土。四五年間，臨終的境界大致如前所述。
沙門道綽法師，也是并州晉陽人。是前代高僧大鸞法師的第三代玄孫弟子。講解《涅槃經》一部。常常讚歎鸞法師的智慧和德行高遠，自稱與他相差千里，於是放棄講經說法，修習凈土法門，已經預見自己將往生凈土。何況我小子，所知所解，又算得了什麼呢？以此為德，從大業五年以來，就放棄講經說法，修習凈土法門，一直專心念誦阿彌陀佛，禮拜供養，相續不斷。貞觀以來，爲了開悟有緣之人，時常敷演《無量壽觀經》一卷，教誨并州晉陽一帶的信眾。
【English Translation】 English version: 陀 (Buddha). When he was about to die, his mind's eye was clear and bright, and he saw heavenly men and women from Tushita Heaven (Tushita Heaven) coming to greet him. So he approached the Dharma master, grasped his kasaya robe, and said he wanted to go to heaven. The Dharma master rebuked him, saying, 'I do not desire to go there.' He refused to go with them. The disciples beside him recited the name of Amitabha Buddha (Amitabha Buddha). Suddenly, he saw the Nirmanakaya Buddha (Nirmanakaya Buddha) and Bodhisattvas from the Western Pure Land coming to greet him. He also told the assembly, 'The Pure Land Bodhisattvas of the realm I have been longing for have now arrived.' Then he passed away.
Dharma Master Sengyan was a native of Wenshui in Bingzhou. He left home at a young age and diligently listened to and studied the teachings. He lectured on the four scriptures and treatises: the Nirvana Sutra, the Mahayana Samgraha, the Ten Bhumi Sutra, and the Yogacarabhumi-sastra, all of which he mastered thoroughly. He passed away in the sixteenth year of the Zhenguan era at the age of ninety-six. For five or six years, he single-mindedly recited the name of Amitabha Buddha. After his initial aspiration, he prostrated to Amitabha Buddha five hundred times day and night. Later, he gradually increased this number, and at the time of his death, he prostrated a thousand times day and night, reciting the name of Amitabha Buddha seventy to eighty thousand times day and night, without ever slacking off. On the day of his death, he told his disciples, 'Amitabha Buddha has come to bestow upon me fragrant robes, and the holy assembly of Avalokiteshvara (Avalokiteshvara), Mahasthamaprapta (Mahasthamaprapta), and other Bodhisattvas fills the entire sky. To the west of here, it is all Pure Land.' Then he passed away. The Dharma master had no inclination towards the Pure Land before. When he was over ninety years old, he encountered Dharma Master Chuo lecturing on the Contemplation Sutra of Immeasurable Life, and only then did he begin to turn his mind towards the Pure Land. For four or five years, the circumstances of his death were roughly as described above.
The Shramana Dharma Master Daochuo was also a native of Jinyang in Bingzhou. He was the great-great-grandson disciple of the former eminent Dharma Master Luan. He lectured on one volume of the Nirvana Sutra. He often praised Dharma Master Luan's wisdom and virtue as being lofty and far-reaching, saying that he was thousands of miles apart from him. Therefore, he abandoned lecturing and preaching and cultivated the Pure Land practice, already foreseeing his rebirth in the Pure Land. Moreover, what little do I, a junior, know and understand? Taking this as virtue, since the fifth year of the Daye era, he abandoned lecturing and preaching and cultivated the Pure Land practice, single-mindedly reciting the name of Amitabha Buddha, prostrating and making offerings, continuously without interruption. Since the Zhenguan era, in order to enlighten those with karmic connections, he often expounded one volume of the Contemplation Sutra of Immeasurable Life, teaching the believers in the Bingzhou Jinyang area.
陽太原汶水三縣道俗。七歲已上。並解念彌陀佛。上精進者。用小豆為數。念彌陀佛。得八十石。或九十石。中精進者。念五十石。下精進者。念二十石。教諸有緣。各不向西方涕唾便利。不背西方坐臥。撰安樂集兩卷。見行於世。去貞觀十九年歲次乙巳。四月二十四日。悉與道俗取別。三縣內門徒就別。前後不斷。難可記數。至二十七日。于玄忠寺壽終。時有白雲從西方來。變為三道白光。于自房中徹照通過。終訖乃滅。后燒墳陵時。復有五色光三道。于空中現。映繞日輪。繞訖乃止。復有紫雲。三度於陵上現。遺終弟子同見斯瑞。若準經斷。並是諸佛慈善根力能令眾生見如此事。又準華嚴經偈說。又放光明名見佛。此光覺悟命終者。唸佛三昧必見佛。命終之後生佛前。
比丘尼得往生者四人
尼法盛。本姓聶。清河人也。以元嘉十年。于建福寺出家。道德隆盛。常愿生安養。謂同學曇敬曇愛曰。吾立身行道。志在西方。十六年九月二十七日。塔下禮佛。因即遇疾。稍就綿篤。其月晦夕。初宵假寤。見如來乘虛而下。與二大士共論乘。俄與大眾。騰芳蹈藹。臨省盛疾。光明顯燭。一寺咸見。僉來問盛。此何光色。盛具說之。言訖尋絕。年七十二。豫章大守吳郡張辨。素所尊敬。為之傳述。
吳縣
【現代漢語翻譯】 現代漢語譯本：陽太原、汶水、三縣的僧人和俗人，七歲以上的，都會念誦彌陀佛（Amitabha Buddha）。上等精進的人，用小豆計數，唸誦彌陀佛，能唸到八十石或九十石。中等精進的人，念五十石。下等精進的人，念二十石。教導所有有緣人，各自不要向西方吐痰、大小便，不背對西方坐臥。撰寫《安樂集》兩卷，流傳於世。在貞觀十九年乙巳年四月二十四日，與所有僧人和俗人告別。三縣內的門徒前來告別，前後不斷，難以計數。到二十七日，在玄忠寺壽終。當時有白雲從西方來，變為三道白光，從他的房間中徹照通過，結束后才消失。後來火化墳墓時，又有五色光三道，在空中顯現，映繞日輪，繞完才停止。又有紫雲，三次在墳墓上顯現。遺留的弟子們都看到了這些瑞相。如果按照經典來判斷，這些都是諸佛慈善的根力，能夠讓眾生見到這樣的事情。又按照《華嚴經》（Avatamsaka Sutra）的偈頌所說：『又放光明名見佛，此光覺悟命終者，唸佛三昧必見佛，命終之後生佛前。』 比丘尼（Bhikkhuni，female monastic）得以往生（rebirth in the Pure Land）的有四人： 尼法盛，本姓聶，是清河人。在元嘉十年，于建福寺出家。道德高隆，常常希望往生安養（Sukhavati，Pure Land）。她對同學曇敬、曇愛說：『我立身行道，志在西方。』十六年九月二十七日，在塔下禮佛，因此得了疾病，漸漸嚴重。那個月最後一天晚上，剛入睡時，看見如來（Tathagata）乘虛而下，與兩位大士（Bodhisattva）共同討論佛法。一會兒又與大眾，騰芳蹈藹，來到法盛的病床前探望，光明明顯照亮，整個寺廟都看見了。大家都來問法盛，這是什麼光色。法盛詳細地說了這些情況。說完就去世了，享年七十二歲。豫章太守吳郡張辨，一向尊敬她，為她撰寫了傳記。 吳縣
【English Translation】 English version: The monks and laypeople of Yang Taiyuan, Wenshui, and the three counties, those above the age of seven, all knew how to recite Amitabha Buddha's (Amitabha Buddha) name. Those who were highly diligent used small beans to count, reciting Amitabha Buddha's name, reaching eighty or ninety 'shi' (石, a unit of dry measure). Those who were moderately diligent recited fifty 'shi'. Those who were less diligent recited twenty 'shi'. They taught all those with affinity not to spit, urinate, or defecate towards the West, nor to sit or lie with their backs to the West. They compiled two volumes of the 'Collection of Peace and Joy' (An Le Ji), which circulated in the world. On the twenty-fourth day of the fourth month of the year Yi Si in the nineteenth year of Zhenguan, they bid farewell to all the monks and laypeople. Disciples from the three counties came to bid farewell, continuously, making it difficult to count. On the twenty-seventh day, they passed away at Xuanzhong Temple. At that time, white clouds came from the West, transforming into three beams of white light, illuminating through their room, disappearing after the end. Later, when cremating the tomb, there were again three beams of five-colored light, appearing in the sky, reflecting around the sun, stopping after circling. There were also purple clouds, appearing three times above the tomb. The remaining disciples all saw these auspicious signs. If judged according to the scriptures, these are all the benevolent root powers of the Buddhas, enabling sentient beings to see such things. Furthermore, according to the verse in the Avatamsaka Sutra (Avatamsaka Sutra): 'Also emitting light is called seeing the Buddha, this light awakens those who are about to die, the Samadhi (Samadhi, meditative state) of Buddha-recitation will surely see the Buddha, after death, they will be born before the Buddha.' There were four Bhikkhunis (Bhikkhuni, female monastic) who attained rebirth in the Pure Land (rebirth in the Pure Land): Bhikkhuni Fasheng, originally surnamed Nie, was from Qinghe. In the tenth year of Yuanjia, she left home at Jianfu Temple. Her morality was high and flourishing, and she often wished to be reborn in Sukhavati (Sukhavati, Pure Land). She said to her fellow practitioners Tan Jing and Tan Ai: 'I establish myself in practice, with my mind set on the West.' On the twenty-seventh day of the ninth month of the sixteenth year, she paid homage to the Buddha under the pagoda, and as a result, she fell ill, gradually becoming serious. On the last night of that month, just as she fell asleep, she saw the Tathagata (Tathagata) descending from the sky, discussing the Dharma with two Bodhisattvas (Bodhisattva). After a while, together with the assembly, they came to visit Fasheng's sickbed, the light clearly illuminating, the entire temple saw it. Everyone came to ask Fasheng what kind of light it was. Fasheng explained these circumstances in detail. After speaking, she passed away, at the age of seventy-two. Zhang Bian of Wujun, the governor of Yuzhang, who had always respected her, wrote a biography for her. Wu County
南寺尼法勝傳云。法勝出家。住寺之後。乃往京師。進修禪律。該通定慧。探素幽隱。訓誘眷屬。不肅而成。于禪寂中唸佛為業。終時蒙佛放光來照而卒。
廣陵中寺尼光靜傳云。光靜。姓胡。吳興人也。幼而出家。少有高行。恒習禪慧。不食甘肥。從學禪者。一百餘人。恒以唸佛清凈為業。臨終盛得殊香異相遍滿空迎而卒。
尼大明月者。介洲平遙人也。少出家住度脫寺。年將六十。去貞觀初。逢玄忠寺綽師講無量壽經。教唸佛業。彼尼凡唸佛時。先著凈衣。口含沉水香。殊燒香凈室唸誦。三四年間。相續不斷。終時起居無減。舉眾皆睹光明。于光明內。聞有沉水香氣來迎。于即壽終。妹少明月。時亦同姊。唸佛為業。無常時。亦感勝相(云云)難記道俗。聞者皆同唸佛。
優婆塞得往生者五人
阿曇遠者。盧江人也。奉佛精進。持菩薩戒。年十八九。宋元嘉年。便歸心凈土。庶祈感應。請僧數人。師主名僧含。遠恒問懺悔業。恐有罪緣。終無感徹。僧含每獎勵。勸以莫怠。至十年二月十六日夜誦經竟。眾僧已眠。四更中。忽自唱言。歌誦歌誦。僧含驚而問之。遠曰。見佛身黃金色。形狀大小如形像。金光週身幡花翼縱。充滿虛空。自西而來。呼其速去。曇遠常曰羸。喘急有氣息。此夕壯
【現代漢語翻譯】 現代漢語譯本：南寺的尼姑法勝傳記載，法勝出家后，住在寺里，後來前往京師，精進修習禪定和戒律，通達定和慧，探索精微幽深之處，教導和引導眷屬，不用嚴厲的手段就能使他們改過。她以在禪定寂靜中唸佛為功課，臨終時蒙受佛光照耀而去世。 廣陵中寺的尼姑光靜傳記載，光靜，姓胡，是吳興人。她從小出家，年輕時就有高尚的品行，經常修習禪定和智慧，不吃油膩的食物。跟隨她學習禪定的人有一百多人。她一直以唸佛清凈為功課，臨終時感受到殊勝的香氣和奇異的景象，遍滿天空，迎接她而去世。 尼姑大明月，是介洲平遙人。她從小出家，住在度脫寺。在她將近六十歲的時候，在貞觀初年，遇到玄忠寺的綽師講解《無量壽經》，教導唸佛的修行方法。這位尼姑每次唸佛的時候，先穿上乾淨的衣服，口中含著沉香，特別地焚香，在乾淨的房間里唸誦。三四年間，相續不斷。臨終的時候，她的起居沒有減少，所有人都看到光明。在光明中，聞到有沉香的氣味來迎接她，於是就去世了。她的妹妹少明月，當時也和姐姐一樣，以唸佛為功課。臨終的時候，也感受到殊勝的景象（等等）。難以一一記載道俗，聽到的人都一起唸佛。 往生凈土的優婆塞有五人： 阿曇遠，是盧江人。他信奉佛法，精進修行，持守菩薩戒。在他十八九歲的時候，在宋元嘉年間，就歸心凈土，希望得到感應。他請了幾位僧人，師父的名字是僧含。阿曇遠經常問懺悔的業障，恐怕有什麼罪業的因緣，始終沒有得到徹底的感應。僧含經常鼓勵他，勸他不要懈怠。到十年二月十六日夜晚誦經完畢，眾僧已經睡下。四更的時候，他忽然自己唱道：『歌誦歌誦。』僧含驚醒而問他。阿曇遠說：『見到佛身是黃金色，形狀大小和佛像一樣，金光週身，幡花飛舞，充滿虛空，從西方而來，呼喚我快去。』曇遠常說自己身體虛弱，喘氣急促，但這個晚上卻很強壯。
【English Translation】 English version: The biography of Bhikkhuni Fa Sheng of Nan Temple states: Fa Sheng, after becoming a nun and residing in the temple, went to the capital to diligently study Chan (禪) and Vinaya (律), mastering both Samadhi (定) and Prajna (慧). She explored subtle and profound truths, instructing and guiding her relatives, achieving results without harshness. She practiced mindfulness of the Buddha (唸佛) in her meditative solitude. At the time of her death, she was illuminated by the Buddha's light and passed away. The biography of Bhikkhuni Guang Jing of Guangling Zhong Temple states: Guang Jing, surnamed Hu, was a native of Wuxing. She became a nun at a young age and possessed noble conduct from her youth. She constantly practiced Chan and wisdom, abstaining from rich and fatty foods. More than a hundred people followed her to study Chan. She consistently practiced mindfulness of the Buddha for purification. At the time of her death, she experienced extraordinary fragrance and auspicious signs filling the sky, welcoming her as she passed away. Bhikkhuni Da Ming Yue was a native of Pingyao in Jie Prefecture. She became a nun at a young age and resided in Dutu Temple. When she was nearly sixty years old, at the beginning of the Zhenguan era, she encountered Master Chuo of Xuanzhong Temple, who lectured on the Infinite Life Sutra (無量壽經) and taught the practice of mindfulness of the Buddha. Whenever this nun practiced mindfulness of the Buddha, she would first put on clean clothes, hold agarwood in her mouth, and especially burn incense in a clean room while reciting. For three or four years, she continued without interruption. At the time of her death, her daily activities were undiminished, and everyone witnessed light. Within the light, they smelled the fragrance of agarwood coming to welcome her, and then she passed away. Her younger sister, Shao Ming Yue, also practiced mindfulness of the Buddha like her sister. At the time of her death, she also experienced auspicious signs (etc.). It is difficult to record all the lay and monastic people. Those who heard about it all practiced mindfulness of the Buddha together. There were five Upasakas (優婆塞) who were reborn in the Pure Land: A Tan Yuan was a native of Lujiang. He revered the Buddha, practiced diligently, and upheld the Bodhisattva precepts (菩薩戒). At the age of eighteen or nineteen, during the Yuanjia era of the Song dynasty, he devoted himself to the Pure Land, hoping to receive a response. He invited several monks, whose master was named Seng Han. A Tan Yuan constantly asked about repentance for his karmic obstacles, fearing that there might be causes of sin, but he never received a thorough response. Seng Han often encouraged him, urging him not to be lazy. On the night of the sixteenth day of the second month of the tenth year, after finishing reciting the scriptures, the monks had already fallen asleep. In the fourth watch, he suddenly sang, 'Singing, singing.' Seng Han was startled and asked him. A Tan Yuan said, 'I see the Buddha's body is golden in color, its shape and size are like the image, golden light surrounds it, banners and flowers flutter, filling the void, coming from the West, calling me to go quickly.' Tan Yuan often said that he was weak and had shortness of breath, but on this night he was strong.
厲。悅樂動容。便起請僧。含布香手中。並取華遙以散佛。母謂遠曰。汝今若去。不念吾耶。遠無所言。俄而頓臥。家既信宿。信聞此靈異。既皆欣肅。不堪悲懼。遠至五更。忽然而終。宅中芬馨數日乃歇。
魏世子者。梁郡人也。宣祥記說父子三人往生。奉法精進。兒子遵修。唯婦迷悶。不信佛教。宋元嘉初。女年十四病死。七日而蘇。云可安施高座。並無量壽經。世子即為具設經座。女先雖齋戒禮拜。而未曾看經。即升座。轉讀聲章句清利。下啟父言。兒死往生無量壽國。見父兄及兒三人。池中已有芙蓉大花。后當化生其中。唯母獨無。不勝忍。故歸啟報。語竟復絕。母於是乃敬信佛法。
張元祥者。雍州萬年縣人也。稟性純直。持戒。恒誦無量壽觀經。念彌陀佛。為業去隋開皇二十年五月遇患。至六月三日辰時索食。吾齋持去。急與供給。食竟。素香火正念。于即壽終亡后。停過兩宿。乃至送到林所。儼然與生平顏色不異。眾人莫不嘆善。善力使然也。
次有並洲汾陽縣老翁。傳者不顯姓名。去貞觀五年內。聞說往生凈土功德。遂即赍糧食。依法忍山寺。隨僧借一房居。晝夜專念阿彌陀佛。眼不識睡。三五年間。修唸佛業。臨命終時。徒眾遣使喚友得兒來共看。報徒眾云。比來日日西方有無
【現代漢語翻譯】 現代漢語譯本： 厲（姓名不詳）。他因悅樂而感動，起身邀請僧人。手中拿著香和布，並取花遙撒向佛像。他的母親對遠（姓名不詳）說：『你現在如果走了，難道不思念我嗎？』遠沒有說話，不久就去世了。家裡人原本就信奉佛教，聽到這靈異之事，更加欣喜和肅敬，也感到悲傷和恐懼。遠在五更時分忽然去世，宅中香氣芬芳，數日後才消散。 魏世子（姓名不詳）是梁郡人。《宣祥記》記載他們父子三人往生的事蹟。他們奉行佛法，精進不懈，兒子也遵從修行，只有妻子迷惘不悟，不信佛教。宋元嘉初年，他們的女兒十四歲時病死，七日後甦醒，說應該安放高座，並誦讀《無量壽經》。魏世子就為她準備了經座。女兒先前雖然齋戒禮拜，但從未讀過經，隨即升座，轉讀經文，聲音清晰流暢。她下座后告訴父親說：『女兒死後往生到無量壽國，見到父親、哥哥和我三人，池中已經有芙蓉大花，以後我們將在其中化生。只有母親沒有，我實在不忍心，所以回來稟告。』說完就又去世了。她的母親於是敬信佛法。 張元祥是雍州萬年縣人。他天性純樸正直，持守戒律，經常誦讀《無量壽觀經》，唸誦彌陀佛（阿彌陀佛的另一種稱謂），以此為業。隋開皇二十年五月，他生病，到六月初三辰時要食物。他說：『我持齋戒，快給我準備食物。』吃完后，他點燃香火，正念分明，隨即去世。停放了兩天，乃至送到墓地，他的容貌和生前沒有兩樣。眾人無不讚嘆，這是善的力量所致。 還有并州汾陽縣的老翁，傳記中沒有記載姓名。在貞觀五年，他聽說往生凈土的功德，於是攜帶糧食，到法忍山寺，向僧人借了一間房居住。他晝夜專心念誦阿彌陀佛（西方極樂世界的教主），從不睡覺。三五年間，他修習唸佛的功業。臨命終時，徒弟們派人叫他的朋友得兒來一起看望。他告訴徒弟們說：『近來每天西方都有無數……』
【English Translation】 English version: Li (name unknown). Moved by joy, he rose and invited the monks. Holding incense and cloth in his hands, he scattered flowers towards the Buddha image from afar. His mother said to Yuan (name unknown), 'If you leave now, won't you miss me?' Yuan said nothing and soon passed away. His family, already believers, were even more delighted and respectful upon hearing of this miraculous event, but also felt sadness and fear. Yuan suddenly passed away at the fifth watch, and the house was filled with fragrance for several days before it dissipated. Wei Shizi (name unknown) was from Liang Commandery. The 'Xuanxiang Records' record the story of him and his three sons being reborn in the Pure Land. They practiced the Dharma diligently, and the sons followed in their footsteps, but his wife was confused and did not believe in Buddhism. In the early years of the Song Yuanjia era, their fourteen-year-old daughter died of illness, but revived after seven days, saying that a high seat should be set up and the 'Infinite Life Sutra' should be recited. Wei Shizi prepared a sutra seat for her. Although the daughter had previously observed precepts and prostrated in worship, she had never read the sutras. She then ascended the seat and recited the sutra, her voice clear and fluent. After descending, she told her father, 'After my death, I was reborn in the Land of Infinite Life, where I saw you, my brother, and myself. There are already lotus flowers in the pond, and we will be born from them in the future. Only mother is not there, and I cannot bear it, so I have returned to inform you.' After speaking, she passed away again. Her mother then came to respect and believe in the Buddha Dharma. Zhang Yuanxiang was from Wannian County, Yong Prefecture. He was pure and upright by nature, upheld the precepts, and constantly recited the 'Contemplation Sutra of Infinite Life' and chanted the name of Amitabha Buddha (another name for Amitābha Buddha), making this his practice. In the fifth month of the twentieth year of the Kaihuang era of the Sui Dynasty, he fell ill. On the third day of the sixth month, at the hour of chen (7-9 AM), he asked for food. He said, 'I am observing a fast, quickly prepare food for me.' After eating, he lit incense and maintained right mindfulness, and then passed away. He was laid out for two nights, and even when he was taken to the burial ground, his appearance was no different from when he was alive. Everyone praised him, saying that this was due to the power of his good deeds. There was also an old man from Fenyang County, Bing Prefecture, whose name was not recorded in the transmission. In the fifth year of the Zhenguan era, he heard about the merits of being reborn in the Pure Land, so he brought food and went to Fayin Mountain Temple, where he borrowed a room from the monks to live in. He devoted himself to reciting Amitabha Buddha (the lord of the Western Pure Land) day and night, never sleeping. For three to five years, he cultivated the practice of reciting the Buddha's name. When he was about to die, his disciples sent someone to call his friend De'er to come and see him. He told his disciples, 'Lately, every day in the West there are countless...'
量師僧從西而來。並向東去。似赴齋僧。又告兒言。明日有光來照我。勿生怪異。明日至時。果如所言。有光來照。周遍屋內。老翁向西。似欲登物。于即命終。
聞有一人。不識姓名。其性庶險。又不信因果。常以殺獵為業。遇疾臨終。備見地獄苦具。及所殺眾生並來債命。其人悔云。我平生不信師僧語。今日所見。果如經說。遂告家中人曰。汝等救我。婦兒等報云。若為相救。其人告曰。汝若不能救我者。急遣一人就寺請一師來救我也。即依其言。請得一僧。其人見僧。悲泣而言。愿師慈悲。急救弟子。僧報云。檀越平生不信三寶。今日垂終。卒救難得也。其人云實爾。師讀佛經。如弟子罪人。垂終之時。有救法不。僧答云。觀經有文。其人忽然踴躍歡喜云。佛言有地獄如言即有者。佛言得往生。弟子定得往生也。即告家人曰。可持香火來。家人燃火。香爐授與。其人語曰。我今少時即入地獄。在爐钁中。何用香爐。可將火來著我手中。遂左手燃火。右手握香。面向西方。至心念佛。未滿十念。即告眾云。佛從西來。大有徒眾。並放光明。授我華坐。言畢即卒(此是十念往生)。
優婆夷得往生者五人
縣尉溫靜文婦者。不知何姓。並洲晉陽人也。早患半身不隨。恒臥床枕。夫告婦言。終日臥
【現代漢語翻譯】 現代漢語譯本： 有位量師僧從西邊來，又要往東邊去，像是去應齋僧的邀請。他還告訴他的孩子說：『明天會有光來照我，不要覺得奇怪。』第二天到了，果然如他所說，有光來照耀，照遍了整個屋子。老翁面向西方，像是要登上什麼東西，隨即就去世了。 聽說有個人，不知道姓名，他的本性很奸詐兇險，又不相信因果報應，經常以殺戮狩獵為職業。他得了重病臨終時，清楚地看見地獄裡的各種苦刑器具，以及被他殺害的眾多生靈都來索命。這個人後悔地說：『我平生不相信師父僧人的話，今天所見到的，果然像佛經里所說的。』於是告訴家裡人說：『你們救救我！』他的妻子兒女等回答說：『要怎樣才能救你呢？』那人說：『如果你們不能救我，趕快派一個人到寺廟裡請一位師父來救我！』家裡人就按照他的話，請來了一位僧人。那人見到僧人，悲傷地哭泣著說：『愿師父慈悲，趕快救救弟子！』僧人回答說：『施主你平生不相信三寶（佛、法、僧），現在臨終，突然要救你，很難辦到啊。』那人說：『確實是這樣。師父您讀誦佛經，像我這樣的罪人，臨終的時候，有沒有得救的辦法？』僧人回答說：『《觀經》里有經文。』那人忽然踴躍歡喜地說：『佛說有地獄，如果說有，那就是有；佛說可以往生，弟子一定可以往生！』於是告訴家人說：『可以拿香和火來。』家人點燃了火，把香爐遞給他。那人說：『我馬上就要下地獄，在地獄的爐鏊（烙餅的鐵器）中，還要香爐做什麼？可以把火拿來放在我的手中。』於是左手拿著火，右手握著香，面向西方，至誠懇切地念佛。還沒念滿十聲，就告訴眾人說：『佛從西方來了，有很多的徒弟和隨從，並且放出光明，授予我蓮花寶座。』說完就去世了（這就是十念往生）。 有五位優婆夷（在家女居士）得到了往生。 縣尉溫靜文的妻子，不知道姓什麼，是并州晉陽人。她早年患了半身不遂的疾病，一直臥床不起。她的丈夫告訴她說：『整天躺在床上，
【English Translation】 English version: A Lay Master Monk came from the west and was about to go east, as if attending a monastic meal invitation. He also told his child, 'Tomorrow there will be light shining on me, do not be surprised.' The next day arrived, and indeed, as he had said, light came and shone throughout the house. The old man faced west, as if about to ascend something, and then he passed away. It is said that there was a person, whose name was unknown, whose nature was treacherous and dangerous, and who did not believe in karma and retribution. He often made a living by killing and hunting. When he became seriously ill and was dying, he clearly saw the various instruments of torture in hell, and the many beings he had killed came to demand their lives. This person repented and said, 'I have never believed the words of monks and nuns in my life. What I see today is indeed as the scriptures say.' So he told his family, 'Save me!' His wife and children replied, 'How can we save you?' The man said, 'If you cannot save me, quickly send someone to the temple to invite a monk to save me!' The family followed his words and invited a monk. When the man saw the monk, he wept sadly and said, 'May the master be compassionate and quickly save this disciple!' The monk replied, 'Lay devotee, you have never believed in the Three Jewels (Buddha, Dharma, Sangha) in your life. Now that you are dying, it is difficult to suddenly save you.' The man said, 'That is indeed the case. Master, if you recite the Buddhist scriptures, is there a way to save a sinner like me at the time of death?' The monk replied, 'There is a passage in the Contemplation Sutra.' The man suddenly jumped up with joy and said, 'The Buddha said there is hell, and if he said there is, then there is; the Buddha said one can be reborn in the Pure Land, and this disciple will surely be reborn!' So he told his family, 'Bring incense and fire.' The family lit the fire and handed him the incense burner. The man said, 'I am about to go to hell, and what use is an incense burner in the hellish griddle? Bring the fire and put it in my hand.' So he held the fire in his left hand and the incense in his right hand, faced west, and sincerely recited the Buddha's name. Before he had finished reciting ten times, he told the crowd, 'The Buddha is coming from the west, with many disciples and followers, and emitting light, granting me a lotus throne.' After saying this, he passed away (this is rebirth through ten recitations). Five Upasikas (female lay practitioners) attained rebirth in the Pure Land. The wife of County Commandant Wen Jingwen, whose surname is unknown, was from Jinyang in Bingzhou. She suffered from hemiplegia (paralysis of one side of the body) at an early age and had been bedridden ever since. Her husband told her, 'Lying in bed all day,
地。何不念佛。婦謂夫曰。念何佛耶。夫曰。念彌陀佛。二年之中。口恒唸佛。忽爾罪障消除。現見彌陀佛國。慶謝夫言。長病多時。甚相惱亂。今蒙教念阿般陀佛。後日即去。請告父母兄弟。設一齋取別。夫曰。豈有凡夫得見佛國。非是風邪狂見不。婦曰。決然非是風也。遂告父母眷屬。設齋時到。令于凡僧之上鋪五領[賈毛]。擬聖眾坐。至時。遙見聖眾在空不下。即言嫌僧雜穢不肯同坐。遂遣將[賈毛]。于平頭屋上。鋪設令坐。又將食就獻。總僧食竟。催閤家集。說法示誨。我今倍從聖后。往生西方。志願耶。娘眷屬等。悉皆唸佛。於後生來。西方凈土不可思議。正面向西。合衆唸佛。即便壽終。如此之流。實不可攀及。
又隋大業內。並洲汶水縣絇山有村。村有老翁老婆兩人。更無男女。家人三五口。恒有兼年糧食。以自存養。識達苦空。每月二十九日。請山僧二人。一宿行道。合村六十許家。並來隨喜聽法受戒。月盡日設齋。尋常如此。凡造齋時者。老母潔凈。自手營作。老父謂老婆曰。身力劣弱。但用口教。何假手為。母對父曰。恐朝夕亡不能更作。若用口教。但是他福。凡所營齋。必恒自作。二三年間。相續不斷。所修功德。唸誦業行。迴向凈土。臨終之日。村人普共同者。初夜以去。忽
【現代漢語翻譯】 現代漢語譯本： 地。為什麼不念佛呢？妻子對丈夫說：『念什麼佛呢？』丈夫說：『念阿彌陀佛（Amitabha，西方極樂世界的教主）。』兩年之中，口中 постоянно唸佛。忽然罪業消除，親眼見到了阿彌陀佛的佛國。她感謝丈夫說：『長久生病，非常煩惱。現在蒙你教我念阿彌陀佛，後天就要走了。請告訴父母兄弟，設一齋飯告別。』丈夫說：『哪有凡夫能見到佛國的？這一定是得了風病，胡說八道。』妻子說：『絕對不是風病。』於是告訴父母親屬，設齋飯的時候到了，讓人在凡僧之上鋪五領毛毯，準備給聖眾坐。到時候，遠遠看見聖眾在空中不下來，就說嫌僧人雜亂污穢，不肯同坐。於是派人把毛毯拿到平頂屋上，鋪設好讓他們坐。又把食物拿去供獻。等眾僧吃完飯，催促全家集合，說法開示：『我現在跟隨聖眾之後，往生西方極樂世界。你們願意嗎？』母親和親屬等，都念佛。以後往生西方凈土，真是不可思議。她正面向西，合衆唸佛，就去世了。像這樣的人，實在無法趕上。
又隋朝大業年間，并州汶水縣絇山有個村莊。村裡有一對老翁老婆，沒有兒女，只有三五口家人。家裡常年有糧食，用來維持生活。他們通達苦空的道理，每月二十九日，請兩位山僧來，住一宿修行。全村六十多戶人家，都來隨喜聽法受戒。每月最後一天設齋飯，一直如此。凡是做齋飯的時候，老母親都親自打掃乾淨，親手操辦。老父親對老伴說：『身體虛弱，只用嘴說就行了，何必親自動手呢？』老母親對老父親說：『恐怕早晚去世就不能再做了。如果用嘴說，那只是別人的福報。』凡是操辦齋飯，必定親自去做。兩三年間，相續不斷。所修的功德，唸誦修行，都回向凈土。臨終的時候，全村人都共同看到，從初夜開始，忽然……
【English Translation】 English version: She said: 'Why not recite the Buddha's name?' The wife asked her husband: 'Which Buddha should I recite?' The husband said: 'Recite Amitabha Buddha (Amitabha, the principal Buddha of the Western Pure Land).' For two years, she constantly recited the Buddha's name. Suddenly, her karmic obstacles were eliminated, and she personally saw Amitabha Buddha's Buddha-land. She thanked her husband, saying: 'I have been sick for a long time, causing much trouble. Now, thanks to your teaching me to recite Amitabha Buddha, I will be leaving the day after tomorrow. Please inform my parents and siblings, and prepare a vegetarian meal for farewell.' The husband said: 'How can a mortal see the Buddha-land? This must be a wind-related illness, causing you to speak nonsense.' The wife said: 'It is definitely not a wind-related illness.' So, she informed her parents and relatives. When the time for the vegetarian meal arrived, she had five woolen blankets spread above the ordinary monks, preparing seats for the holy assembly. When the time came, she saw the holy assembly in the sky, not descending, and said that she disliked the monks being mixed and impure, and refused to sit with them. So, she sent people to take the blankets to the flat-roofed house, and arranged for them to sit there. She also brought food to offer. After the monks finished eating, she urged the whole family to gather, and gave a Dharma talk, saying: 'I am now following the holy assembly, going to be reborn in the Western Pure Land. Are you willing?' Her mother and relatives, etc., all recited the Buddha's name. Afterwards, being reborn in the Western Pure Land is truly inconceivable. She faced west, and with everyone reciting the Buddha's name, she passed away. Such people are truly unattainable.
Also, during the Daye era of the Sui Dynasty, there was a village in Qushan, WenShui County, Bing Prefecture. In the village, there was an old man and an old woman, with no children, only three to five family members. They always had enough grain to sustain themselves. Understanding the principles of suffering and emptiness, they invited two mountain monks every month on the 29th to stay overnight and practice. More than sixty families in the whole village came to rejoice, listen to the Dharma, and receive precepts. They prepared a vegetarian meal on the last day of each month, and it was always like this. Whenever preparing the vegetarian meal, the old mother would clean everything herself and do it personally. The old father said to his wife: 'Your body is weak, just use your mouth to instruct, why do you need to do it yourself?' The old mother replied to the old father: 'I am afraid that I will die sooner or later and will not be able to do it anymore. If I just use my mouth to instruct, that is only someone else's merit.' Whenever preparing the vegetarian meal, she would always do it herself. For two or three years, it continued without interruption. The merits she cultivated, the recitations and practices, were all dedicated to the Pure Land. On the day of her death, everyone in the village saw together, starting from the beginning of the night, suddenly...
有光入屋。燈火不現。猶如白日。齊聲唸佛。尋后即見眾多。菩薩捧一寶蓋。莊嚴微妙。遍覆中庭。婆即舍壽。有此勝相。
又大唐貞觀已來。不記年月。洛洲永安縣東八里有村。名曰般龍村。內有盲老母。姓梁。因師勸念阿彌陀佛。其老母宿有善根。一教以後。相續唸佛。三年之後。雙眼得開。既得眼已。倍加誦唸。更滿四年。閻浮報盡。捨命之時。合村共見諸佛菩薩幢幡寶蓋下來迎之。便即壽終。合村敬仰。將用非凡。遂不許令葬。于村西共為起塔。塔今現在路露。塔前村人往來。莫不致敬。合村大小皆稱誦佛。
婦女裴婆者。並洲晉陽人也。去貞觀已來。逢師教用小豆為數。念彌陀佛得十三石小豆。報盡。自知生處。遍辭道俗。告稱大別。後日齋時。語家內人。取火燒香。阿彌陀佛將二蓮花臺來至。與吾一個花臺。語訖即便壽終。
婦女姚婆者。雍洲醴泉縣人也。蒙師教念阿彌陀佛為業。去貞觀二十二年七月二十日無常時。阿彌陀佛與觀世音大勢至無量菩薩來迎。為不得與本善知識范婆取別。請佛暫時相待。佛便許之。須臾范婆到來。向范婆說已。取別而卒。
第七將西方兜率。相對挍量優劣
問曰。兜率天宮。彌陀凈土。此之二處。俱是佛所贊經。未知此二何優何劣。
【現代漢語翻譯】 現代漢語譯本：有光進入房屋，燈火的光芒便不再顯現，如同白晝一般。大家齊聲唸誦佛號，隨即就看見許多菩薩捧著一個寶蓋，莊嚴而又微妙，遍覆整個庭院。裴婆隨即捨棄壽命，呈現出這種殊勝的景象。
又，自大唐貞觀年間以來，具體年月已不可考。洛洲永安縣東八里有個村莊，名叫般龍村。村裡有一位盲人老母，姓梁。因為受到僧人的勸導而唸誦阿彌陀佛（Amitabha Buddha）的名號。這位老母宿世具有善根，一經教導之後，便持續不斷地念佛。三年之後，雙眼得以重見光明。既然眼睛已經復明，就更加倍地誦唸佛號。又過了四年，閻浮提（Jambudvipa，指我們所居住的這個世界）的壽命終盡，捨棄生命的時候，全村人都共同看見諸佛菩薩帶著幢幡寶蓋降臨迎接她。她隨即壽終正寢。全村人都敬仰她，認為她不是凡人，於是就不允許將她安葬，而是在村西共同為她建造了一座塔。塔現在依然在路邊顯露著，塔前的村民往來，沒有不向她致敬的。全村老少都稱念佛號。
婦女裴婆，是並洲晉陽人。自貞觀年間以來，她跟隨僧人學習用小豆計數，唸誦阿彌陀佛的名號，總共唸了十三石（一種容量單位）的小豆。壽命將盡時，她預知自己將往生之處，於是遍辭道俗，告知大家即將永別。臨終前一天齋戒的時候，她告訴家人，取火焚香。阿彌陀佛帶著兩個蓮花臺降臨，賜予她一個蓮花臺。說完這些話，她就捨棄了壽命。
婦女姚婆，是雍洲醴泉縣人。她接受僧人的教導，以唸誦阿彌陀佛的名號為修行。在貞觀二十二年七月二十日臨終之時，阿彌陀佛與觀世音（Avalokiteśvara）菩薩、大勢至（Mahāsthāmaprāpta）菩薩以及無量菩薩前來迎接她。因為沒能與自己的善知識范婆告別，她請求佛暫時等待。佛便應允了她。不久之後，范婆到來，姚婆向范婆說明情況之後，告別而去世。
第七，將西方凈土與兜率天（Tuṣita Heaven）相對比，衡量其優劣。
問道：兜率天宮和彌陀凈土，這兩個地方都是佛所讚歎的。不知道這兩者之間，哪個更殊勝，哪個更遜色？
【English Translation】 English version: Light entered the house, and the light of the lamps disappeared, as if it were broad daylight. Everyone recited the Buddha's name in unison, and immediately they saw many Bodhisattvas holding a jeweled canopy, solemn and exquisite, covering the entire courtyard. Granny Pei then relinquished her life, manifesting this auspicious sign.
Furthermore, since the Zhenguan era of the Great Tang Dynasty, the exact year is unrecorded. There was a village eight miles east of Yongan County in Luozhou, named Banlong Village. In the village, there was an elderly blind woman, surnamed Liang. Because she was encouraged by a monk to recite the name of Amitabha Buddha (Amitabha Buddha). This elderly woman had good roots from past lives. Once taught, she continuously recited the Buddha's name. After three years, her eyes regained their sight. Since her eyes had been restored, she redoubled her recitation of the Buddha's name. After another four years, her lifespan in Jambudvipa (Jambudvipa, referring to the world we live in) came to an end. When she relinquished her life, the entire village together saw all the Buddhas and Bodhisattvas descending to welcome her with banners and jeweled canopies. She then passed away peacefully. The entire village revered her, considering her not an ordinary person, so they did not allow her to be buried, but together built a pagoda for her west of the village. The pagoda is still visible by the roadside, and villagers passing by in front of the pagoda all pay their respects. Everyone in the village, young and old, recites the Buddha's name.
The woman Granny Pei was from Jinyang in Bingzhou. Since the Zhenguan era, she followed a monk's teaching to use small beans to count the number of recitations of Amitabha Buddha's name, reciting a total of thirteen shi (a unit of volume) of small beans. When her lifespan was about to end, she knew where she would be reborn, so she bid farewell to both monastics and laypeople, informing everyone of her imminent departure. On the day before her death, during the time of fasting, she told her family to light incense. Amitabha Buddha descended with two lotus platforms, giving her one of the lotus platforms. After saying these words, she relinquished her life.
The woman Granny Yao was from Liquan County in Yongzhou. She accepted a monk's teaching to make reciting the name of Amitabha Buddha her practice. On the twentieth day of the seventh month of the twenty-second year of the Zhenguan era, when impermanence arrived, Amitabha Buddha, along with Avalokiteśvara (Avalokiteśvara) Bodhisattva, Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattva, and countless Bodhisattvas, came to welcome her. Because she had not been able to bid farewell to her good friend Granny Fan, she asked the Buddha to wait temporarily. The Buddha then granted her request. Soon after, Granny Fan arrived, and after Granny Yao explained the situation to Granny Fan, she bid farewell and passed away.
Seventh, comparing the Western Pure Land with Tuṣita Heaven (Tuṣita Heaven) to measure their merits and demerits.
Question: The Tuṣita Heaven Palace and Amitabha's Pure Land, both of these places are praised by the Buddha in the scriptures. I do not know which of these two is more superior and which is more inferior?
答曰。此之二處。各有三義。未知問何。三義者。一是化主。謂佛。二是處所。謂世界。三是所化眾生。謂往生者。若於化主。乃齊是法王。俱稱善逝。身充萬德。土盈眾美。俱為化眾生。或居穢土。則丘墟滿野。或處凈剎。則奇寶盈邦。如欲挍其佛德。則無優劣也。若論其處則互有優劣。且如兜率天宮。則構空而立。極樂世界。則就地而安。此則空實異居。人天趣別。若據此土。一往論。則天優人劣也。若論其凈穢者。兜率雖是天宮。由有女人。故名之為穢。極樂雖是地界。由無女人。故號之為凈。然此之凈穢。有十種異。一有女人無女人異。兜率男女雜居。極樂唯男無女。二有欲無慾異。兜率有上心欲。染著境界。極樂無上心欲故常發菩提心。三退不退異。兜率處所是退。極樂處所是不退。四者壽命異。兜率壽命四千歲。仍有中夭。極樂壽命無量阿僧祇劫。無中夭壽命者。五三性心異。兜率則有三性心間起。故噁心墮地獄。極樂唯有善心生。故永離惡道。六三受心異。兜率三受互起。極樂但有樂受。七六塵境界異。兜率六塵。令人放逸。極樂六塵。令人發菩提心。八受生異。兜率受生。男在父膝上。女在母膝上極。樂受生七寶池內蓮花中生。九說法異。兜率唯佛菩薩說法。極樂水鳥樹木皆能說法。十得果異。兜
【現代漢語翻譯】 現代漢語譯本： 回答說：這兩處地方（指兜率天宮和極樂世界），各自有三種含義。不知道您問的是哪一種？這三種含義是：一是教化之主，指佛；二是處所，指世界；三是被教化的眾生，指往生者。如果就教化之主來說，都是法王，都稱為善逝（Tathagata，如來），身具萬種功德，國土充滿各種美好。都是爲了教化眾生。有的居住在污穢的國土，那裡丘陵荒野遍佈；有的安住在清凈的剎土，那裡奇珍異寶充滿國邦。如果要比較佛的功德，那就沒有優劣之分。 如果論及處所，則互有優劣。比如兜率天宮（Tushita Heaven），是構築在空中的；極樂世界（Sukhavati），是安立在大地上的。這就是空居和實居的差別，人道和天道的區別。如果依據我們這個世界來說，一般認為天道優於人道。如果論及清凈和污穢，兜率天雖然是天宮，但因為有女人，所以稱為污穢；極樂世界雖然是地界，但因為沒有女人，所以號為清凈。然而，這清凈和污穢，有十種不同。一是是否有女人不同。兜率天男女雜居，極樂世界只有男子沒有女子。二是有慾望和沒有慾望不同。兜率天有向上之心和慾望，染著于境界；極樂世界沒有向上之心和慾望，所以常常發起菩提心。三是退轉和不退轉不同。兜率天的處所是會退轉的，極樂世界的處所是不會退轉的。四是壽命不同。兜率天的壽命是四千歲，仍然有中途夭折的；極樂世界的壽命是無量阿僧祇劫（asamkhya kalpas，無數大劫），沒有中途夭折的。五是三性心不同。兜率天有三性心（善、惡、無記）間雜生起，所以噁心會墮入地獄；極樂世界只有善心生起，所以永遠脫離惡道。六是三受心不同。兜率天三種感受（苦、樂、舍）互相生起，極樂世界只有樂受。七是六塵境界不同。兜率天的六塵（色、聲、香、味、觸、法）使人放逸，極樂世界的六塵使人發起菩提心。八是受生方式不同。兜率天的受生，男子在父親的膝上出生，女子在母親的膝上出生；極樂世界的受生，在七寶池內的蓮花中化生。九是說法方式不同。兜率天只有佛和菩薩說法，極樂世界的水鳥樹木都能說法。十是得果不同。
【English Translation】 English version: The answer is: These two places (referring to Tushita Heaven and Sukhavati) each have three meanings. I don't know which one you are asking about? The three meanings are: first, the master of transformation, referring to the Buddha; second, the place, referring to the world; and third, the beings to be transformed, referring to those who are reborn there. If we talk about the master of transformation, they are all Dharma Kings, all called Tathagatas (Tathagata, Thus Come One), their bodies filled with myriad virtues, and their lands filled with all kinds of beauty. They are all for the purpose of transforming sentient beings. Some reside in defiled lands, where hills and wilderness abound; others dwell in pure lands, where rare treasures fill the country. If you want to compare the virtues of the Buddhas, then there is no superiority or inferiority. If we talk about the places, then there are mutual advantages and disadvantages. For example, Tushita Heaven (Tushita Heaven) is built in the air; Sukhavati (Sukhavati) is established on the earth. This is the difference between living in the air and living on the ground, the difference between the human realm and the heavenly realm. If we base it on our world, it is generally believed that the heavenly realm is superior to the human realm. If we talk about purity and defilement, although Tushita Heaven is a heavenly palace, it is called defiled because there are women; although Sukhavati is a land realm, it is called pure because there are no women. However, this purity and defilement have ten differences. First, there is the difference between having women and not having women. In Tushita Heaven, men and women live together; in Sukhavati, there are only men and no women. Second, there is the difference between having desire and not having desire. Tushita Heaven has upward-striving minds and desires, attached to the realm; Sukhavati has no upward-striving minds and desires, so they constantly generate Bodhicitta. Third, there is the difference between regression and non-regression. The place of Tushita Heaven is regressive, and the place of Sukhavati is non-regressive. Fourth, there is the difference in lifespan. The lifespan in Tushita Heaven is four thousand years, and there are still those who die prematurely; the lifespan in Sukhavati is immeasurable asamkhya kalpas (asamkhya kalpas, countless great eons), and there are no premature deaths. Fifth, there is the difference in the three-natured minds. In Tushita Heaven, the three-natured minds (good, evil, and neutral) arise intermittently, so evil minds will fall into hell; in Sukhavati, only good minds arise, so they are forever free from evil paths. Sixth, there is the difference in the three feelings. In Tushita Heaven, the three feelings (suffering, pleasure, and indifference) arise mutually; in Sukhavati, there is only the feeling of pleasure. Seventh, there is the difference in the six sense objects. The six sense objects (form, sound, smell, taste, touch, and dharma) in Tushita Heaven cause people to be lax, and the six sense objects in Sukhavati cause people to generate Bodhicitta. Eighth, there is the difference in the way of being born. In Tushita Heaven, men are born on their father's lap, and women are born on their mother's lap; in Sukhavati, they are born by transformation in lotus flowers within the seven-jeweled ponds. Ninth, there is the difference in the way of teaching the Dharma. In Tushita Heaven, only Buddhas and Bodhisattvas teach the Dharma; in Sukhavati, water birds and trees can all teach the Dharma. Tenth, there is the difference in the fruits attained.
率生者。或得聖果。或不得極樂生者。定得無上菩提。若就此義。西方大優。兜率極劣也。若論往生之人。往西方者易。上兜率者難。此之難易亦有七種差別。一處別。極樂是人。兜率是天。此則天難人易。二因別。極樂但持五戒。亦得往生。兜率具修十善。方得上生。三行別。極樂乃至十念成就。即得往生。出觀經。兜率具施戒修三種。始得上生(出彌勒經)四自力他力別。極樂憑阿彌陀佛四十八大愿他力往生。兜率無愿可憑。唯自力上生。五有善知識無善知識別。極樂有觀世音大勢至。常來此土。勸進往生臨命終時。擎金剛臺。來迎行者。種種讚歎。勸進其心。即得往生。兜率無此二菩薩故。但自進上生。六經論勸生處多少別。極樂說處。經經中贊。論論中勸。兜率說處。何但經贊處稀。亦論勸處少。七觀古來大德。趣曏者多少別。極樂上古已來大智名僧趣曏者。多兜率上古已來大德愿樂者少。由此義故。往生西方則易。上生兜率稍難也。
第八明教興時節(謂今正是懺悔唸佛時也)
問曰。佛道沖虛。要由慧克。涅槃幽簡。必藉定生。此則定慧為萬行之基。萬行是大道之本。今乃專崇唸佛。注想西方。於此躊躇。愿為解釋。
答曰。佛教綸披。端緒匪一。眾生不等。根性萬差。何但法遂人分
【現代漢語翻譯】 現代漢語譯本： 對於往生者，有些能證得聖果（指阿羅漢果），有些不能。往生極樂世界的人必定能證得無上菩提（指成佛）。如果從這個意義上說，往生西方極樂世界遠勝于往生兜率天。如果討論往生之人，往生西方極樂世界容易，往生兜率天困難。這種難易程度也有七種差別： 第一，處所不同。極樂世界是人道，兜率天是天道。天道難，人道易。 第二，因緣不同。往生極樂世界只需持守五戒，就能往生；往生兜率天需要具足修習十善業，才能往生。 第三，修行方法不同。往生極樂世界，乃至十念成就，就能往生（出自《觀無量壽經》）。往生兜率天，需要具足佈施、持戒、修禪三種修行，才能往生（出自《彌勒上生經》）。 第四，自力與他力不同。往生極樂世界憑藉阿彌陀佛四十八大愿的加持力（他力）往生；往生兜率天沒有願力可以依靠，只能依靠自己的力量（自力）往生。 第五，有無善知識不同。極樂世界有觀世音菩薩、大勢至菩薩，常來此土，勸進行者往生，臨命終時，手持金剛臺，前來迎接行者，以種種讚歎之語，勸進行者發心，就能往生。兜率天沒有這兩位菩薩，只能依靠自己精進修行往生。 第六，經典論著勸往生之處的多少不同。極樂世界，處處經典都在讚歎，處處論著都在勸導。兜率天，不僅經典中讚歎之處稀少，論著中勸導之處也少。 第七，觀察古往今來的大德，趣向的人數多少不同。極樂世界，自古以來，大智名僧趣向的人很多；兜率天，自古以來，發願往生的大德很少。因為這些原因，往生西方極樂世界容易，往生兜率天稍難。
第八，說明教法興盛的時節（指現在正是懺悔唸佛的時候）。
問：佛道講究沖虛，要靠智慧來克服；涅槃幽深簡要，必須依靠禪定才能證得。這樣說來，禪定和智慧是萬行之基礎，萬行是大道之根本。現在卻專門推崇唸佛，專注觀想西方極樂世界，對此我感到猶豫，希望您能解釋。
答：佛教的綱領和宗旨，頭緒並非只有一個。眾生根器不同，根性千差萬別，豈止是佛法適應不同的人群呢？
【English Translation】 English version: Among those who are reborn, some attain the Holy Fruit (referring to Arhatship), while others do not. Those reborn in the Land of Ultimate Bliss (Sukhavati) are certain to attain Anuttara-Samyak-Sambodhi (perfect enlightenment, Buddhahood). If we consider it in this sense, rebirth in the Western Paradise is far superior to rebirth in Tushita Heaven. If we discuss those who seek rebirth, it is easier to be reborn in the Western Paradise and more difficult to ascend to Tushita Heaven. This difference in difficulty also has seven distinctions: First, the location is different. Sukhavati is in the human realm, while Tushita is in the heavenly realm. The heavenly realm is difficult, while the human realm is easy. Second, the causes are different. To be reborn in Sukhavati, one only needs to uphold the Five Precepts; to ascend to Tushita, one must fully cultivate the Ten Wholesome Deeds. Third, the practices are different. To be reborn in Sukhavati, even achieving ten recitations is sufficient (from the Contemplation Sutra). To ascend to Tushita, one must fully cultivate the three practices of generosity, morality, and meditation (from the Maitreya Sutra). Fourth, self-power versus other-power is different. Rebirth in Sukhavati relies on the power of Amitabha Buddha's Forty-Eight Great Vows (other-power); ascending to Tushita has no vows to rely on, only self-power. Fifth, having good teachers versus not having good teachers is different. In Sukhavati, there are Avalokiteshvara (Guanyin) Bodhisattva and Mahasthamaprapta Bodhisattva, who often come to this world to encourage practitioners to seek rebirth. At the time of death, they hold a diamond dais and come to welcome the practitioner, praising and encouraging their mind, so they can be reborn. Tushita does not have these two Bodhisattvas, so one can only rely on one's own diligent practice to ascend. Sixth, the amount of sutras and treatises that encourage rebirth is different. Sukhavati is praised in every sutra and encouraged in every treatise. Tushita has few places where it is praised in the sutras and even fewer places where it is encouraged in the treatises. Seventh, observing the great virtuous ones of the past, the number of those who aspire is different. Since ancient times, many wise and famous monks have aspired to Sukhavati; since ancient times, few great virtuous ones have vowed to be reborn in Tushita. For these reasons, rebirth in the Western Paradise is easy, while ascending to Tushita is slightly more difficult.
Eighth, explaining the season when the teachings flourish (referring to now being the time for repentance and mindfulness of the Buddha).
Question: The Buddha's path emphasizes emptiness and tranquility, which must be overcome by wisdom; Nirvana is profound and concise, which must be attained through meditation. In this case, meditation and wisdom are the foundation of all practices, and all practices are the root of the Great Path. Now, however, we are exclusively promoting mindfulness of the Buddha and focusing on contemplating the Western Paradise. I hesitate about this and hope you can explain.
Answer: The principles and purposes of Buddhism are not limited to one aspect. Sentient beings have different capacities and countless different natures. How can the Dharma only suit certain groups of people?
。則教有淺深之異。亦乃人隨時別。則根有利鈍之殊。是以教開八萬四千。時分五種差別。若作此說。行者修道。要須觀時。若時教符契。則佛道易證。若時教乖錯。則菩薩叵證。故正法念經云。行者一心求道時。常當觀察時方便。若不得時無方便。是名為失。不名利。五時者。如大集月藏分云。佛滅度后第一五百年。我諸弟子學慧得堅固。兼修余行。第二五百年。學定得堅固。兼修余行。第三五百年。學多聞讀誦得堅固。兼修余行。第四五百年。造立塔寺。修福懺悔得堅固。兼修余行。第五五百年。白法隱滯多有諍訟。微有善法。得堅固也。若據此經。今是第四五百年餘。既無定慧之分。唯須修福懺悔。修福懺悔最為要者。觀諸經論。禮佛唸佛。觀佛相好。此最為勝也。故觀經云。若能至心念阿彌陀佛。一一念中。滅八十億劫生死重罪。今既約時約根。行者無定慧分者。唯須專念阿彌陀佛。求生凈土。此為要路也。若自知有定慧分者則於此方修道。求無上菩提。若自知無定慧分者。則須修凈土行。就凈土中求無上菩提。故智度論云。行者求阿毗跋致有二種道。一者難行道。二者易行道。如水陸兩路。此方修道則難。猶如陸路。生凈土修道則易。猶如水路也。又佛度眾生。自有四種。如正法念經說。一以說法度眾生。
二以光明相好度眾生。三以神通道力度眾生。四以名號度眾生。此四之中。相好名號。正當今時。觀察阿彌陀佛相好。及稱佛名號也。如無量壽經說。為未來眾生受五苦五痛五燒故。欲令眾生修凈土行。又如觀經說。我為未來一切凡夫。為煩惱賊之所惱者。說凈土行。如小彌陀經說。為五濁眾生。說凈土行。清凈覺經。鼓音聲王經。大集經。皆作此說。據此等經。皆為未來。故知。今時正是念佛。修凈土行時也。若生凈土。何但永離惡道。亦疾得無上菩提(此是經論大意)。
第九教人欣厭勸進其心(謂令厭穢欣凈)
問曰。今既是第四五百年。眾生無定慧分。唯懺悔唸佛。得堅固者。云何教人欣厭。勸進其心。普令一切眾生悉厭惡娑婆。得往生凈土。
答曰。今引經論及道理。教其欣厭。若眾生受佛勸者。于娑婆世界極厭。于極樂世界生欣。故能發菩提心。專念阿彌陀佛者。普得往生凈土。若眾生於此法門。不生信樂。難教難悟。難濟難脫者。則不可救也。故無量清凈覺經云。若善男子善女人。聞說凈土法門。心生悲喜。身毛為豎。如拔出者。當知。此人此過去宿命已作佛道來也。若人聞開凈土法門。都不生信樂者。當知。此人始從三惡道來。殃咎未盡。我說此人未可得解脫也。今依涅槃經等。
【現代漢語翻譯】 現代漢語譯本 二、以光明相好度化眾生。（相好：佛的莊嚴外貌）三、以神通力度化眾生。四、以名號度化眾生。這四種方法中，相好和名號，正適合當今時代。觀察阿彌陀佛的相好，以及稱念佛的名號。如《無量壽經》所說，爲了未來眾生承受五苦、五痛、五燒的緣故，想要讓眾生修習凈土法門。又如《觀經》所說，我為未來一切凡夫，為煩惱賊所惱亂的人，宣說凈土法門。如《小彌陀經》所說，為五濁惡世的眾生，宣說凈土法門。《清凈覺經》、《鼓音聲王經》、《大集經》都這樣說。根據這些經典，都是爲了未來，所以知道，現在正是念佛、修習凈土法門的時候。如果往生凈土，何止永遠脫離惡道，也能快速證得無上菩提（這是經論的大意）。 第九、教人欣求厭離，勸勉精進其心（就是令人厭離穢土，欣求凈土）。 問：現在已經是第四個五百年，眾生沒有決定性的智慧和禪定，只有懺悔唸佛，才能得到堅固的利益。那麼，如何教導人們欣求厭離，勸勉精進其心，普遍讓一切眾生都厭惡娑婆世界（娑婆：指我們所居住的這個充滿煩惱和痛苦的世界），從而得以往生凈土呢？ 答：現在引用經典和道理，教導人們欣求厭離。如果眾生接受佛的勸導，對娑婆世界極其厭惡，對極樂世界生起欣求之心，因此能夠發起菩提心（菩提心： 追求覺悟的心），專心念誦阿彌陀佛，就能普遍往生凈土。如果眾生對這個法門，不生起信心和喜樂，難以教導、難以領悟、難以救濟、難以解脫，那就不可救藥了。所以《無量清凈覺經》說：『如果善男子、善女人，聽聞宣說凈土法門，心中生起悲傷和喜悅，身上汗毛豎立，像被拔出來一樣，應當知道，這個人過去宿世已經修習佛道而來。』如果有人聽聞開示凈土法門，都不生起信心和喜樂，應當知道，這個人剛從三惡道（三惡道：地獄、餓鬼、畜生）而來，罪業還沒有消盡，我說這個人還不能得到解脫。現在依據《涅槃經》等。
【English Translation】 English version 2. To deliver sentient beings through the light and excellent marks. (Excellent marks: the Buddha's dignified appearance) 3. To deliver sentient beings through supernatural power. 4. To deliver sentient beings through the name. Among these four methods, the excellent marks and the name are most suitable for the present time. Observe the excellent marks of Amitabha Buddha and recite the Buddha's name. As the Infinite Life Sutra says, 'For the sake of future sentient beings enduring the five sufferings, five pains, and five burnings, [the Buddha] wishes to enable sentient beings to cultivate the Pure Land practice.' Also, as the Contemplation Sutra says, 'I speak of the Pure Land practice for all future ordinary beings who are troubled by the thieves of afflictions.' As the Smaller Amitabha Sutra says, 'For the sentient beings of the five defilements, [the Buddha] speaks of the Pure Land practice.' The Pure Enlightenment Sutra, the Drum Sound King Sutra, and the Great Collection Sutra all say this. According to these sutras, all are for the future, so know that now is the time to recite the Buddha's name and cultivate the Pure Land practice. If one is born in the Pure Land, not only will one be eternally free from the evil paths, but one will also quickly attain unsurpassed Bodhi (Bodhi: enlightenment) (this is the general meaning of the sutras and treatises). 9. To teach people to rejoice and renounce, and to encourage their minds to advance (that is, to make people renounce the defiled and rejoice in the pure). Question: Now that it is the fourth five hundred years, sentient beings do not have definitive wisdom and samadhi, and only by repenting and reciting the Buddha's name can they obtain steadfast benefits. How then can we teach people to rejoice and renounce, and encourage their minds to advance, so that all sentient beings universally detest the Saha world (Saha: refers to the world we live in, full of troubles and suffering), and thus be able to be reborn in the Pure Land? Answer: Now I will quote sutras and treatises and reason to teach people to rejoice and renounce. If sentient beings accept the Buddha's exhortation, they will extremely detest the Saha world and generate joy in the Pure Land, and thus be able to arouse Bodhicitta (Bodhicitta: the mind of seeking enlightenment), and wholeheartedly recite Amitabha Buddha, then they will universally be reborn in the Pure Land. If sentient beings do not generate faith and joy in this Dharma gate, and are difficult to teach, difficult to enlighten, difficult to save, and difficult to liberate, then they are beyond salvation. Therefore, the Infinite Pure Enlightenment Sutra says: 'If a good man or good woman hears the Pure Land Dharma gate being preached, and their heart generates sorrow and joy, and the hairs on their body stand on end as if being pulled out, then know that this person has come from cultivating the Buddha path in past lives.' If someone hears the Pure Land Dharma gate being opened and does not generate faith and joy, then know that this person has just come from the three evil paths (three evil paths: hell, hungry ghosts, animals), and their karmic offenses have not yet been exhausted. I say that this person cannot yet be liberated. Now, according to the Nirvana Sutra, etc.
勸進後學。智者于靜夜中。結加趺坐應自思惟。我今此身危脆如泡。唸唸不停。復居在火宅不安隱處。寧得安然。不自覺察。不驚不懼。都無怖心。又復思惟。我今此身在何位地。身口意業。恒作何事。無常忽至。生何道中。無始惡業。爭受生處。朝暮即是地獄中人。得幾時安隱。在床上眠。過去無量無邊諸佛菩薩。出現於世。度脫眾生。我何處去來。不蒙佛化。都由我無始已來。不敬三寶。不近善人。不用善知識語。常在三惡道中。恒與諸佛。不相值遇。十方凈土無苦無惱。我何為不生。常在此穢土多苦惱處。我今此身難得易失。如涅槃說。人身難得如爪上土。三惡道身如大地土。無始已來受身。劫不可數。於一一劫中。身不可數。於一一身。造業如塵。業不可數。一一惡業感報。報不可數。一一報中受苦萬端。則苦不可數。如此等若。皆由無智不用善知識語。常處地獄。過去已受。現在今受。未來當受。未有息時。又今此身從受生已來。為求衣食。若是俗人。養婦活兒。若是出家。求名覓利。恒造種種惡業。如此諸業輕微之者。猶感五百生。重者數劫。如此惡業。若不發菩提心慚愧懺悔。一入惡道。無有出期。朝暮之間。即入爐鑊鋒林劍樹。百劫千劫。受於一切深苦重苦長遠等苦。過去已受身心等苦。未來所可苦
【現代漢語翻譯】 現代漢語譯本：勸勉後學。有智慧的人在寂靜的夜晚，結跏趺坐，應當自我反省：『我現在的這個身體，危脆如水泡，唸唸不停留。又居住在如同火宅般不安穩的地方，怎麼能安然自得，不自覺察，不驚恐不懼怕，一點都沒有怖畏之心呢？』 又應當反省：『我現在這個身處在什麼位置？身口意三業，經常在做什麼事情？無常忽然到來，會生到哪一道中？無始以來的惡業，會爭著讓我去哪裡受生？早晚都像是地獄中的人，還能得到幾時安穩，在床上安睡？過去無量無邊的諸佛菩薩，出現於世，度脫眾生，我到哪裡去了，沒有受到佛的教化？都是因為我從無始以來，不尊敬三寶（佛、法、僧），不親近善人，不聽從善知識的教誨，常常在三惡道（地獄、餓鬼、畜生）中，總是與諸佛不能相遇。十方凈土沒有痛苦沒有煩惱，我為什麼不往生，常常在這污穢的世間，多受痛苦煩惱？我現在這個身體，難以得到卻容易失去。』如同《涅槃經》所說，『得到人身如同指甲上的塵土，而三惡道的身體如同大地上的泥土。』 從無始以來所受的身體，劫數都不可計數，在每一個劫中，所受的身體不可計數，在每一個身體中，所造的業如同塵土，業的數量不可計數，每一個惡業所感的果報，果報的數量不可計數，在每一個果報中，所受的痛苦萬般，那麼痛苦的數量不可計數。像這些情況，都是因為沒有智慧，不聽從善知識的教誨，常常處在地獄中。過去已經受過，現在正在受，未來還將要受，沒有停止的時候。 而且現在這個身體，自從受生以來，爲了求衣求食，如果是世俗之人，就養活妻子兒女；如果是出家之人，就追求名聲利益，經常造作種種惡業。像這些輕微的惡業，尚且要感受五百次的果報，嚴重的要經歷無數劫。像這些惡業，如果不發菩提心（覺悟之心），慚愧懺悔，一旦進入惡道，就沒有出來的期限。早晚之間，就要進入爐火、刀山劍樹，百劫千劫，承受一切深刻的痛苦、沉重的痛苦、長遠的痛苦等等。過去已經受過身心等痛苦，未來所要受的痛苦，也是如此。
【English Translation】 English version: Exhortation to Later Learners. A wise person, in the quiet of night, sitting in the lotus position, should reflect thus: 'This body of mine now is fragile like a bubble, with thoughts ceasing not for a moment. Moreover, it dwells in a fiery house, an insecure place. How can I be at ease, without self-awareness, without alarm or fear, with no sense of dread?' Furthermore, one should reflect: 'In what state am I now? What deeds do I constantly perform with my body, speech, and mind? When impermanence suddenly arrives, into which realm will I be born? Which of my beginningless evil karmas will contend for my rebirth? Morning and evening, I am like a person in hell; how much peace can I obtain, sleeping in bed? Countless Buddhas and Bodhisattvas of the past have appeared in the world to deliver sentient beings. Where have I been that I have not received the Buddha's teachings? It is all because, from beginningless time, I have not revered the Three Jewels (Buddha, Dharma, Sangha), have not associated with virtuous people, and have not heeded the words of good teachers. I am constantly in the three evil realms (hell, hungry ghosts, animals), always unable to encounter the Buddhas. The pure lands of the ten directions are without suffering and affliction; why am I not born there, but constantly in this defiled land, enduring much suffering and affliction? This body of mine is difficult to obtain but easy to lose.' As the Nirvana Sutra says, 'Obtaining a human body is like the dust on a fingernail, while the bodies in the three evil realms are like the soil of the earth.' Since beginningless time, the bodies I have received are countless kalpas (aeons). In each kalpa, the bodies received are countless. In each body, the karma created is like dust; the karma is countless. Each evil karma brings a retribution; the retributions are countless. In each retribution, the suffering endured is manifold; thus, the suffering is countless. All these situations arise because of a lack of wisdom and not heeding the words of good teachers, constantly dwelling in hell. I have suffered in the past, am suffering now, and will suffer in the future, without ceasing. Moreover, since this body was born, in order to seek clothing and food, if one is a layperson, one supports a wife and children; if one is a monastic, one seeks fame and profit, constantly creating various evil karmas. Even these minor karmas will cause one to experience five hundred rebirths, while the heavier ones will last for countless kalpas. If these evil karmas are not met with the arising of Bodhicitta (the mind of enlightenment), shame, and repentance, once one enters the evil paths, there is no time of release. Between morning and evening, one will enter furnaces, forests of knives, and trees of swords, enduring all deep suffering, heavy suffering, and prolonged suffering for hundreds and thousands of kalpas. The suffering of body and mind has been endured in the past, and the suffering to be endured in the future will be the same.
。亦無分齊。難捨難離。而不覺知。凡夫如此。甚為可愍。智者作此思惟。應可碎心。寧得安然。故縱身心。不自覺察。又更思惟。我今此身薄福鈍根。生在釋迦后。覆在彌勒前。豈不由我過去憍慢懈怠。不敬三寶輕慢善人。不受善知識教誨。恒在三惡八難中。生愚癡無智。於此身上。復更輕慢三寶。欺蔑善人。不受善知識語。于未來世。云何更得值遇三寶。得生善處。又復此身縱慾修道。亦不得安隱。以住於此娑婆世界。人命短促。多惡知識。終故孜孜。或衣食不足。或王臣所迫。或為他所欺。或為他所謗。恒被惱亂。不得安隱。始起善心。尋即退失。又復此身。唯是三十六物不凈所成。九孔之中。不凈恒流。猶如行廁。不可愛樂。復有生苦老苦病苦死苦愛別離苦怨憎會苦求不得苦五陰盛苦。之所隨逐。智者應當觀察此身。作怨家想。作糞聚想。于舍宅臥具。作冢墓想。作人皮想。于飲食中。作蟲蛆想。作下汁想。于婦兒眷屬。作羅剎想。作惡鬼想。若心能如是觀察思惟。應於此身極大生厭。愿生生世世。永不受此身。更莫與此身同住。此身是我怨家。常將我向三惡道中。何有智者樂著此身。如遺教經說。此是應舍。罪惡之物。假名為身。沒在老病生死大海。何有智者得除滅之而不歡喜(厭門竟)。
次明欣
【現代漢語翻譯】 現代漢語譯本：也沒有任何界限。難以捨棄，難以分離，卻不自覺知。凡夫就是這樣，實在可憐。智者如果這樣思考，應該感到心碎，怎能安然處之？所以放縱身心，不自覺察。又進一步思考，我現在這個身體，福薄根鈍，生在釋迦牟尼佛之後，彌勒佛之前。這難道不是因為我過去驕慢懈怠，不敬三寶（佛、法、僧），輕慢善人，不接受善知識的教誨，總是處在三惡道（地獄、餓鬼、畜生）和八難（沒有機會聽聞佛法的八種障礙）之中，愚癡無智嗎？對於這個身體，又更加輕慢三寶，欺騙善人，不聽善知識的話，那麼在未來世，怎麼還能有機會遇到三寶，得生善處呢？而且，即使這個身體想要修道，也不能得到安穩，因為居住在這個娑婆世界（充滿痛苦的世界），人命短促，惡知識多，最終還是會辛勤勞作。或者衣食不足，或者被王臣所逼迫，或者被他人所欺騙，或者被他人所誹謗，總是被惱亂，不得安寧。剛生起善心，隨即就退失了。而且這個身體，只是由三十六種不凈之物組成，九孔之中，不凈之物流淌不斷，就像一個移動的廁所，不可喜愛。還有生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦（色、受、想、行、識五蘊熾盛所帶來的痛苦）這些痛苦跟隨。智者應當觀察這個身體，把它當作怨家，當作糞堆，對於住所臥具，當作墳墓，當作人皮，對於飲食，當作蟲蛆，當作下流的汁液，對於妻子兒女眷屬，當作羅剎（惡鬼），當作惡鬼。如果內心能夠這樣觀察思惟，就應該對這個身體產生極大的厭惡，希望生生世世，永遠不再受這個身體，更不要與這個身體同住。這個身體是我的怨家，總是把我帶向三惡道中，哪個有智慧的人會貪戀這個身體呢？正如《遺教經》所說，這個身體是應當捨棄的罪惡之物，只是假名為身，沉沒在老、病、生死的大海中，哪個有智慧的人能夠除滅它而不歡喜呢？（厭門結束） 接下來闡述欣（欣求極樂）
【English Translation】 English version: There are also no boundaries. Difficult to abandon, difficult to separate, yet one is unaware. Ordinary people are like this, truly pitiable. If a wise person thinks in this way, they should feel heartbroken, how can they be at ease? Therefore, they indulge their body and mind, without self-awareness. Furthermore, they contemplate, 'My current body has meager blessings and dull roots, born after Shakyamuni Buddha and before Maitreya Buddha. Isn't this because of my past arrogance, laziness, disrespect for the Three Jewels (Buddha, Dharma, Sangha), contempt for virtuous people, and not accepting the teachings of good teachers, always being in the three evil realms (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to hearing the Dharma), foolish and without wisdom? Regarding this body, I further disrespect the Three Jewels, deceive virtuous people, and do not listen to the words of good teachers. In future lives, how can I have the opportunity to encounter the Three Jewels and be born in good realms?' Moreover, even if this body wants to cultivate the Way, it cannot find peace, because it dwells in this Saha world (world of suffering), where human life is short, and there are many evil influences. In the end, one still toils diligently. Either there is not enough food and clothing, or one is oppressed by kings and ministers, or one is deceived by others, or one is slandered by others, constantly being troubled and unable to find peace. As soon as a good thought arises, it immediately fades away. Furthermore, this body is only composed of thirty-six impure substances, and impure fluids constantly flow from the nine orifices, like a mobile toilet, unlovable. There are also the sufferings of birth, old age, sickness, death, the suffering of separation from loved ones, the suffering of meeting with those one hates, the suffering of not obtaining what one seeks, and the suffering of the flourishing of the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness). A wise person should observe this body, regarding it as an enemy, as a pile of dung, regarding the dwelling and bedding as a tomb, as human skin, regarding food and drink as worms and maggots, as foul discharge, regarding wife, children, and relatives as Rakshasas (demons), as evil ghosts. If the mind can observe and contemplate in this way, one should develop great aversion to this body, hoping that in life after life, one will never receive this body again, and never live with this body. This body is my enemy, always leading me towards the three evil realms. What wise person would be attached to this body? As the Sutra of the Buddha's Last Teaching says, this is a sinful thing that should be abandoned, falsely called a body, submerged in the great ocean of old age, sickness, and death. What wise person could eliminate it and not rejoice? (End of the Gate of Aversion) Next, explaining the Joy (seeking the Pure Land)
門智者。復作此念。我今此身生在第四五百年中。一切聖人隱不現時。雖欲修道。無定慧分。正是懺悔唸佛之時。如經中說。阿彌陀佛。舉慈悲棹。乘大愿船。運度一切苦惱眾生。若人至心念阿彌陀佛。於一一念中。滅八十億劫生死之罪。命終定得生於凈土中。受諸快樂。獲得五通。位階不退。花林寶剎隨意遨遊。實相圓音任情聽受。蓮花臺內。輝紫磨金色之身。金剛坐上。敞三十二大丈夫相。七寶階側。長跪問不二之言。八德池中。洗浴蕩無明之垢。衣則綺羅稱體。食則百味盈盂。行則足踏青蓮。坐即寶花承體。樹動琉璃之葉。林搖瑪瑙之花。素薰郁𣱦氳之香。實散輕覆之彩。欄雕四寶。地瑩七珍。管發千聲。樓含萬色。白鵠孔雀。常演五根。鸚鵡舍利。恒宣八正。阿彌陀佛則相相分明。觀音菩薩則好好具足。如斯等事。不可思議。孰聞此說而不不生欣(欣門竟)。
問曰。既教其欣厭。智者已悟。其鈍根之儔。執迷未返。若為勸進其心。亦令得往生凈土。
答曰。如下阿彌陀經說。十方諸佛各出廣長舌相。遍覆三千大千世界。皆勸一切眾生。往生凈土。然有眾生不受佛勸。難教難悟。難濟難脫。知復奈何。此等眾生。依無量清凈覺經說。始從地獄中來。殃咎未盡。故彼經云。若善男子若女人。聞說凈
【現代漢語翻譯】 現代漢語譯本：門智者又生起這樣的念頭：『我現在此身，生於第五個五百年中，一切聖人隱沒不現的時代，即使想要修道，也沒有固定的禪定和智慧可依憑，正是懺悔唸佛的時候。』如經中所說：『阿彌陀佛（Amitabha Buddha，意為無量光佛），舉起慈悲的船槳，乘坐大愿的船隻，運載救度一切苦惱的眾生。如果有人至誠懇切地念誦阿彌陀佛，在每一個念頭中，都能滅除八十億劫生死輪迴的罪業，命終之後必定能夠往生到凈土之中，享受各種快樂，獲得五神通，位階不退轉，在花林寶剎中隨意遨遊，實相圓滿的聲音隨意聽聞領受，在蓮花臺中，顯現紫磨金色的身軀，在金剛座上，展現三十二大丈夫相。在七寶階梯旁，長跪請問不二的真理，在八功德池中，洗浴滌盪無明的污垢，衣服則是華麗的絲綢，合身舒適，食物則是各種美味佳餚，盛滿器皿，行走時足踏青蓮，坐下時寶花承託身體，樹木搖動琉璃的葉子，林間搖曳瑪瑙的花朵，空氣中瀰漫著濃郁的香氣，天空中飄散著輕盈的彩霞。欄桿雕刻著四種寶物，大地閃耀著七種珍寶，管樂發出千種聲音，樓閣包含萬種色彩。白鵠孔雀，經常演說五根，鸚鵡舍利，恒常宣揚八正道。阿彌陀佛的相好分明，觀音菩薩（Avalokitesvara，意為觀世音菩薩）的功德圓滿具足。』像這些事情，真是不可思議，誰聽了這些話而不心生歡喜呢？（欣門結束） 有人問：『既然教導了欣求和厭離，智者已經領悟，那些根器遲鈍的人，執迷不悟，如果勸導他們，也能讓他們往生凈土嗎？』 回答說：『如下《阿彌陀經》所說，十方諸佛各自伸出廣長舌相，遍覆三千大千世界，都勸一切眾生，往生凈土。然而有些眾生不接受佛的勸導，難以教化，難以覺悟，難以救濟，難以解脫，知道又能怎麼樣呢？』這些眾生，依據《無量清凈覺經》所說，是從地獄中來的，罪業還沒有消盡，所以那部經中說：『如果善男子或善女人，聽聞說凈
【English Translation】 English version: The wise man then thought, 'I am now born in this fifth five-hundred-year period, an era when all sages are hidden and not appearing. Even if I want to cultivate the Way, I have no fixed meditative concentration and wisdom to rely on. Now is precisely the time for repentance and mindfulness of the Buddha.' As it is said in the scriptures, 'Amitabha Buddha (Amitabha Buddha, meaning immeasurable light Buddha) raises the oar of compassion, rides the boat of great vows, and ferries across all suffering beings. If a person sincerely recites Amitabha Buddha, in each and every thought, they can extinguish the sins of eighty billion kalpas of birth and death. Upon the end of their life, they will surely be reborn in the Pure Land, enjoying all kinds of happiness, attaining the five supernormal powers, and their stage will not regress. They can freely roam in the flower forests and jeweled temples, and listen to and receive the perfect sound of reality at will. Within the lotus platform, they manifest a body of purple-gold color, and on the vajra seat, they display the thirty-two marks of a great man. Beside the seven-jeweled steps, they kneel and ask about the words of non-duality, and in the eight-merit pool, they bathe and cleanse the defilement of ignorance. Their clothes are exquisite silk, fitting comfortably, and their food is all kinds of delicacies, filling the vessels. When walking, their feet step on blue lotuses, and when sitting, jeweled flowers support their body. The trees sway with leaves of lapis lazuli, and the forests sway with flowers of agate. The air is filled with a rich fragrance, and the sky is scattered with light clouds of color. The railings are carved with four treasures, and the ground shines with seven jewels. The pipes emit a thousand sounds, and the pavilions contain ten thousand colors. White swans and peacocks constantly expound the five roots, and parrots and sharis constantly proclaim the Eightfold Path. Amitabha Buddha's marks are distinct and clear, and Avalokitesvara Bodhisattva's (Avalokitesvara, meaning the Bodhisattva who observes the sounds of the world) merits are complete and perfect.' Such things are truly inconceivable. Who could hear these words and not rejoice?' (The gate of joy ends) Someone asks, 'Since you have taught about seeking joy and renouncing aversion, the wise have already understood. But those of dull faculties, who are still deluded and have not returned, how can you encourage them so that they too can be reborn in the Pure Land?' The answer is, 'As the Amitabha Sutra says, the Buddhas of the ten directions each extend their broad and long tongues, covering the three thousand great thousand worlds, and all exhort all beings to be reborn in the Pure Land. However, there are beings who do not accept the Buddha's exhortations, who are difficult to teach, difficult to awaken, difficult to save, and difficult to liberate. What can be done? These beings, according to the Immeasurable Pure Enlightenment Sutra, come from hell, and their karmic debts have not yet been exhausted. Therefore, that sutra says, 'If a good man or good woman hears of the Pure
土法門。心生悲喜。身毛為豎。如拔出者。當知。此人過去已作佛道來。若復有人。聞說凈土法門。都不生信樂。當知。此人始從三惡中來。殃咎未盡。為此無信向耳。我說此人未可得解脫也。故無量壽經云。憍慢弊懈怠。難以信此法也。又無量清凈覺經。及無量壽經。二處皆云。無極之勝道。易往而無人也。西方是無極勝道。若人能於七日。專心念佛。所作善根。並皆迴向。即得往生。永離三塗。入不退位。此是易往也。然有眾生。不肯信受。昏諸五欲。樂入惡道。如廁中蟲。此是無人也。又阿彌陀佛。與觀世音大勢至。乘大愿船。浮生死海。就此娑婆世界。呼喚眾生。令上大愿船。送著西方。若眾生有上大愿船者。並皆得去。此是易往也。釋迦如來。及十方諸佛。普賢文殊天親龍樹或出廣長舌相。或放白毫光明。或說五念玄門。或教十二贊禮。慇勤敦勵。令生凈土。而眾生不生信樂。而不肯去。此是無人也。又眾生無始已來。造諸惡業。過於恒沙。一一惡業。感於苦報。亦過恒沙。若人能七日。或十日。專心念佛。於一一念中。滅卻八十億劫生死重罪。橫截苦流。直生凈土。此是易往。然眾生追逐財色。貪著名利。不早發心。無常忽至。墮落三途。百千萬劫。無有出期。此是無人也。又眾生信佛語諸菩薩語善知識
【現代漢語翻譯】 現代漢語譯本： 土法門（簡易修行之法）。心中生起悲傷和喜悅，身上汗毛豎立，如同被拔出來一樣。應當知道，這個人過去已經修習佛道而來。如果有人，聽聞宣說凈土法門（通過唸誦阿彌陀佛名號往生西方極樂世界的法門），一點都不生起信心和喜悅，應當知道，這個人最初是從地獄、餓鬼、畜生三惡道中來的，罪業還沒有消盡，因此沒有信心和嚮往。我說這個人還不能得到解脫。所以《無量壽經》說：『驕慢、邪僻、懈怠的人，難以相信這個法門。』 又《無量清凈覺經》和《無量壽經》兩處都說：『無上的殊勝之道，容易前往卻沒有願意去的人。』西方極樂世界是無上的殊勝之道，如果有人能夠在七日之內，專心念佛，所做的善根，全部迴向往生西方，就能往生凈土，永遠脫離地獄、餓鬼、畜生三惡道，進入不退轉的地位。這是容易前往。然而有些眾生，不肯相信接受，沉迷於財、色、名、食、睡五欲，喜歡進入惡道，如同廁所中的蟲子一樣。這是沒有人願意去。 又阿彌陀佛（西方極樂世界的教主），與觀世音（Avalokiteśvara）菩薩、大勢至（Mahāsthāmaprāpta）菩薩，乘坐大愿船，漂浮在生死苦海中，來到這個娑婆世界（我們所居住的充滿煩惱的世界），呼喚眾生，讓他們登上大愿船，送往西方極樂世界。如果眾生有登上大愿船的，都能去往西方。這是容易前往。釋迦如來（Śākyamuni Buddha），以及十方諸佛，普賢（Samantabhadra）菩薩、文殊（Mañjuśrī）菩薩、天親（Vasubandhu）菩薩、龍樹（Nāgārjuna）菩薩，或者伸出廣長舌相，或者放出白毫光明，或者宣說五念玄門，或者教導十二贊禮，慇勤勸勉，讓眾生往生凈土，而眾生不生起信心和喜悅，不肯去往西方。這是沒有人願意去。 又眾生從無始以來，造作各種惡業，多於恒河沙數，每一個惡業，所感受的苦報，也多於恒河沙數。如果有人能夠七日，或者十日，專心念佛，在每一個念頭中，滅除八十億劫生死輪迴的深重罪業，橫截生死苦流，直接往生凈土。這是容易前往。然而眾生追逐錢財美色，貪圖名譽利益，不早點發起往生凈土的心，無常突然到來，墮落到地獄、餓鬼、畜生三惡道，百千萬劫，沒有脫離的機會。這是沒有人願意去。又眾生相信佛的教誨、諸位菩薩的教誨、善知識
【English Translation】 English version: 'The Simple Dharma Method'. When the mind generates sorrow and joy, the body's hairs stand on end, as if being pulled out. Know that this person has cultivated the path of Buddhahood in the past. If someone, upon hearing the Pure Land Dharma method (the method of being reborn in the Western Pure Land of Ultimate Bliss through reciting the name of Amitābha Buddha), does not generate faith and joy at all, know that this person initially came from the three evil realms of hell, hungry ghosts, and animals. Their karmic retribution has not yet been exhausted, therefore they lack faith and aspiration. I say that this person cannot yet attain liberation. Therefore, the 'Infinite Life Sutra' says: 'The arrogant, the wicked, and the lazy find it difficult to believe in this Dharma.' Furthermore, both the 'Infinite Pure Enlightenment Sutra' and the 'Infinite Life Sutra' say: 'The supreme and excellent path is easy to go to, yet no one goes.' The Western Pure Land is the supreme and excellent path. If a person can, within seven days, single-mindedly recite the Buddha's name, and dedicate all the good roots they have created towards rebirth in the West, they will be reborn in the Pure Land, forever escape the three evil realms of hell, hungry ghosts, and animals, and enter the stage of non-retrogression. This is easy to go to. However, some sentient beings are unwilling to believe and accept, indulging in the five desires of wealth, sex, fame, food, and sleep, and delight in entering evil paths, like worms in a toilet. This is no one willing to go. Moreover, Amitābha Buddha (the leader of the Western Pure Land of Ultimate Bliss), together with Avalokiteśvara Bodhisattva (Guānshìyīn) and Mahāsthāmaprāpta Bodhisattva (Dàshìzhì), rides the great Vow Boat, floats on the sea of birth and death, comes to this Saha world (the world we live in, full of suffering), and calls out to sentient beings, urging them to board the great Vow Boat and be sent to the Western Pure Land. If sentient beings board the great Vow Boat, they can all go to the West. This is easy to go to. Śākyamuni Buddha, as well as the Buddhas of the ten directions, Samantabhadra Bodhisattva (Pǔxián), Mañjuśrī Bodhisattva (Wénshū), Vasubandhu Bodhisattva (Tiānqīn), and Nāgārjuna Bodhisattva (Lóngshù), either extend their broad and long tongues, or emit white light from their foreheads, or expound the profound gate of the five kinds of mindfulness, or teach the twelve praises and prostrations, earnestly exhorting sentient beings to be reborn in the Pure Land, but sentient beings do not generate faith and joy, and are unwilling to go to the West. This is no one willing to go. Furthermore, sentient beings, from beginningless time, have created various evil karmas, more numerous than the sands of the Ganges River. The suffering they experience from each evil karma is also more numerous than the sands of the Ganges River. If a person can, for seven days or ten days, single-mindedly recite the Buddha's name, in each thought, they can eradicate the heavy sins of eighty billion kalpas of birth and death, cut across the stream of suffering, and be directly reborn in the Pure Land. This is easy to go to. However, sentient beings chase after wealth and beauty, greedily pursue fame and profit, and do not develop the aspiration for rebirth in the Pure Land early. Impermanence suddenly arrives, and they fall into the three evil realms of hell, hungry ghosts, and animals, for hundreds of millions of kalpas, without any chance of escape. This is no one willing to go. Furthermore, sentient beings believe in the teachings of the Buddha, the teachings of the Bodhisattvas, and the virtuous teachers
語。不隨惡知識語。乃至信十惡五逆眾生。臨命終時。十念成就即得往生。此是易往。若有眾生。不信佛語諸菩薩語善知識語。隨須不學問僧無智俗人。詐解大乘。猥引經論。殆亂佛法。誑惑眾生。癡念佛行。退失善根。墮落三塗。不得往生。此是無人也。若人聞說專念阿彌陀佛。得生凈土。即須懺悔惡業。修習善根。持戒清凈。專唸佛名。一心不亂。至百萬遍者。臨命終時。正念現前。佛即來迎。此是即易往。若有眾生。聞說阿彌陀佛。仍故造罪。雖唸佛名。心緣五欲。此是雜結使念。臨命終時。心即顛倒。佛不來迎。此是無人也。
問曰。經雖說七日唸佛即得往生。未知念幾許佛名。得往生也。
答曰。如綽禪師。撿得經文。但能唸佛一心不亂。得百萬遍已去者。定得往生。又綽禪師。依小阿彌陀經七日唸佛。撿得百萬遍也。是故大集經。藥師經。小阿彌陀經。皆勸七日唸佛者。此意明矣。
問曰。眾生罪業甚久積山。云何十念。得滅爾所許惡業。縱令至百萬遍。終是太少。若不滅盡。云何惡業不滅。而得生凈土。
答曰。此有三義。一者不須滅爾許惡業。但臨命終時。凈土受生者。若臨命終時。正念現前者。此心能引無始已來及一生已來所作善業。共相資助。即得往生也。二者諸佛名
【現代漢語翻譯】 現代漢語譯本：不聽從惡知識的言語，甚至相信犯下十惡五逆的眾生，臨命終時，如果能成就十念，就能往生。這是容易往生的情況。如果有的眾生，不相信佛的言語、諸菩薩的言語、善知識的言語，而是跟隨那些不學無術、不問僧人的無知俗人，這些人假裝理解大乘佛法，胡亂引用經論，擾亂佛法，欺騙迷惑眾生，以愚癡的心念佛修行，反而退失善根，墮落到地獄、餓鬼、畜生三惡道中，不能往生，這是無人救助的情況。如果有人聽聞說專心念誦阿彌陀佛（Amitabha Buddha），就能往生凈土，就應當懺悔自己的惡業，修習各種善根，持守戒律清凈，專心念誦佛的名號，一心不亂，達到百萬遍，那麼臨命終時，正念就會現前，佛就會親自來迎接，這是容易往生的情況。如果有的眾生，聽聞說阿彌陀佛（Amitabha Buddha）的名號，仍然繼續造作罪業，雖然唸誦佛的名號，心中卻想著五欲，這是夾雜著煩惱的念頭，臨命終時，心就會顛倒錯亂，佛不會來迎接，這是無人救助的情況。 問：經中雖然說七日唸佛就能往生，但不知道念多少佛名才能往生？ 答：如綽禪師（Chan Master Zhuo）查閱經文后發現，只要能唸佛一心不亂，達到百萬遍以上，就一定能往生。綽禪師（Chan Master Zhuo）依據《小阿彌陀經》中七日唸佛的說法，認為要念到百萬遍。所以，《大集經》、《藥師經》、《小阿彌陀經》都勸人七日唸佛，這個意思很明顯。 問：眾生的罪業積累深重如山，為什麼僅僅十念就能滅除如此多的惡業？即使唸到百萬遍，終究還是太少。如果不能滅盡惡業，為什麼惡業沒有滅盡，卻能往生凈土？ 答：這裡有三種解釋。第一，不需要滅除那麼多的惡業。只要臨命終時，能夠以清凈心在凈土受生，如果臨命終時，正念能夠現前，這個心就能引導從無始以來以及一生以來所作的善業，共同互相資助，就能往生。第二，諸佛的名
【English Translation】 English version: Not following the words of evil teachers, and even believing beings who commit the ten evils and five rebellious acts, if they can achieve ten recitations at the time of death, they can be reborn in the Pure Land. This is easy to achieve. If there are beings who do not believe the words of the Buddha, the words of the Bodhisattvas, or the words of good teachers, but instead follow ignorant laypeople who are unlearned and do not ask monks, these people falsely claim to understand the Mahayana teachings, recklessly quote scriptures and treatises, disrupt the Buddha's teachings, deceive and confuse sentient beings, and cultivate with foolish thoughts, thus losing their roots of goodness and falling into the three evil realms of hell, hungry ghosts, and animals, unable to be reborn in the Pure Land. This is a situation where no one can help. If someone hears that by single-mindedly reciting Amitabha Buddha's (Amitabha Buddha) name, they can be reborn in the Pure Land, they should repent of their evil deeds, cultivate various roots of goodness, uphold the precepts purely, and single-mindedly recite the Buddha's name, reaching a million times without distraction. Then, at the time of death, right mindfulness will appear, and the Buddha will personally come to welcome them. This is easy to achieve. If there are beings who, after hearing about Amitabha Buddha (Amitabha Buddha), continue to create evil deeds, and although they recite the Buddha's name, their minds are attached to the five desires, this is recitation mixed with afflictions. At the time of death, their minds will be confused and inverted, and the Buddha will not come to welcome them. This is a situation where no one can help. Question: Although the sutras say that reciting the Buddha's name for seven days will lead to rebirth, how many recitations are needed to achieve rebirth? Answer: As Chan Master Zhuo (Chan Master Zhuo) found in the scriptures, as long as one can recite the Buddha's name single-mindedly without distraction, reaching over a million times, they will definitely be reborn. Chan Master Zhuo (Chan Master Zhuo), based on the seven-day recitation in the Smaller Amitabha Sutra, believed that one should recite a million times. Therefore, the Mahasamnipata Sutra, the Bhaisajyaguru Sutra, and the Smaller Amitabha Sutra all encourage reciting the Buddha's name for seven days. The meaning is clear. Question: Sentient beings' karmic debts are accumulated and heavy as mountains. How can just ten recitations eliminate so much evil karma? Even if one recites a million times, it is still too little. If evil karma is not completely eliminated, how can one be reborn in the Pure Land without eliminating evil karma? Answer: There are three explanations for this. First, it is not necessary to eliminate so much evil karma. As long as one can be reborn in the Pure Land with a pure mind at the time of death, if right mindfulness can appear at the time of death, this mind can guide the good deeds done from beginningless time and throughout one's life, mutually supporting each other, and one can be reborn. Second, the names of all the Buddhas
號總萬德成。但能一念唸佛者。即一念之中。總念萬德。故維摩經云。此三句義。三千世界眾生。皆如阿難。多聞第一。以劫之壽。亦不能受也。三者無始惡業從忘心生。唸佛功德從真心生。真心如日。忘心如闇。真心暫起。忘心即除。如日始出。眾闇悉除。由此三義。乃至臨終十念成就者。定得往生。
問曰。凈土殊妙。是法王所居。蓮華臺藏。非凡夫行處。理須凡行凡地。聖踐聖場。寧得底下凡夫。生斯妙處。
答曰。據四十八大愿。凈土雖妙。本擬成就凡夫。蓮花臺藏。元是託生之處。若是凡夫即不得游于凈土。既是法王。何得踐於五濁。雖是法王。為化眾生。故來游於五濁。亦雖是凡夫。為供養佛故。生於凈土。此理明矣。又彼凈土。只是諸佛慈悲方便。別料理一方處。所除卻女人及五欲境界。令眾生於中修道。於四生中是化生之處。非極妙也。猶如於城邑之中。別斷理一所。用作伽藍。除去俗事。令僧修道。但有眾生入伽藍者。悉發善心。彼亦如是。縱就此方。如六天宮殿。四禪妙宅。依報並是異寶奇珍。正報即是殊光妙相。衣裳輕殊之服。食餐百味肴。坐臥即俱華寶宮。遨遊即起趣綺苑。如斯之處。豈是法王所居。皆是凡夫善因所感。此類顯矣。
問曰。如大乘經論。皆說無相無生。
【現代漢語翻譯】 現代漢語譯本：總括萬種功德成就。只要能夠一心一意地念佛，就在這一念之中，總括唸誦了萬種功德。所以《維摩經》說，這三句的意義，即使三千世界的所有眾生，都像阿難（佛陀的十大弟子之一，以記憶力第一著稱）一樣，擁有極長的壽命，也無法完全領受。第三個意思是，無始以來的惡業是從妄心產生的，而唸佛的功德是從真心產生的。真心就像太陽，妄心就像黑暗。真心稍微生起，妄心立刻消除，就像太陽剛出來，所有的黑暗都消失。由於這三個原因，乃至臨終時十念成就的人，必定能夠往生凈土。
問：凈土非常殊勝美妙，是法王（通常指佛）所居住的地方，蓮花臺是藏身之所，不是凡夫俗子可以去的地方。按道理來說，應該是凡夫在凡夫的境界修行，聖人在聖人的場所修行。怎麼能讓底下的凡夫，生到這麼美妙的地方呢？
答：根據四十八大愿（阿彌陀佛在成佛前發下的四十八個誓願），凈土雖然殊勝美妙，但本來就是爲了成就凡夫而設立的。蓮花臺藏，原本就是託生的地方。如果凡夫不能遊歷于凈土，那麼法王又怎麼會來到五濁惡世（指娑婆世界的五種濁染：劫濁、見濁、煩惱濁、眾生濁、命濁）呢？雖然是法王，爲了教化眾生，所以才來遊歷於五濁惡世。也雖然是凡夫，爲了供養佛，所以才得以生於凈土。這個道理很明顯。而且，那凈土，只是諸佛慈悲方便，特別安排的一個地方。在那裡除去了女人以及五欲（色、聲、香、味、觸）的境界，讓眾生在其中修道。在四生（胎生、卵生、濕生、化生）中，是化生的地方，並非極其美妙。就像在城邑之中，特別劃分出一塊地方，用來作為伽藍（寺廟）。除去世俗之事，讓僧侶修道。只要有眾生進入伽藍，都會發起善心。凈土也是如此。縱然就此方世界來說，像六慾天宮殿，四禪妙宅，所依靠的依報都是奇異的寶物，正報就是殊勝的光明妙相。穿著輕盈華麗的衣服，吃著各種美味佳餚，坐臥都是華麗的寶宮，遊玩就在綺麗的園林。像這樣的地方，難道是法王所居住的嗎？都是凡夫善因所感召的。這類事情很明顯。
問：如大乘經論，都說無相無生。
【English Translation】 English version: It encompasses the accomplishment of myriad virtues. If one can single-mindedly recite the Buddha's name, in that single thought, one encompasses the recitation of myriad virtues. Therefore, the Vimalakirti Sutra says that the meaning of these three phrases, even if all beings in the three thousand worlds were like Ananda (one of the Buddha's ten great disciples, known for his exceptional memory), possessing extremely long lives, they could not fully comprehend it. The third meaning is that beginningless evil karma arises from the deluded mind, while the merit of reciting the Buddha's name arises from the true mind. The true mind is like the sun, and the deluded mind is like darkness. When the true mind arises even slightly, the deluded mind is immediately eliminated, just as when the sun first appears, all darkness vanishes. Due to these three reasons, even those who achieve ten recitations at the time of death are certain to be reborn in the Pure Land.
Question: The Pure Land is extraordinarily wonderful and sublime, the place where the Dharma King (usually referring to the Buddha) resides, and the lotus platform is a place of concealment, not a place where ordinary people can go. Logically, ordinary people should cultivate in the realm of ordinary people, and sages should cultivate in the realm of sages. How can lowly ordinary people be born in such a wonderful place?
Answer: According to the Forty-Eight Great Vows (the forty-eight vows made by Amitabha Buddha before becoming a Buddha), although the Pure Land is wonderful and sublime, it was originally established to help ordinary people achieve enlightenment. The lotus platform is originally a place for rebirth. If ordinary people cannot travel in the Pure Land, then how would the Dharma King come to the five defilements (referring to the five turbidities of the Saha world: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity)? Although he is the Dharma King, he comes to travel in the five defilements in order to teach and transform sentient beings. And although they are ordinary people, they are able to be born in the Pure Land in order to make offerings to the Buddha. This principle is clear. Moreover, that Pure Land is simply a place specially arranged by the compassionate and expedient means of all Buddhas. It removes women and the realm of the five desires (form, sound, smell, taste, and touch), allowing sentient beings to cultivate the Way within it. Among the four types of birth (womb-born, egg-born, moisture-born, and transformation-born), it is a place of transformation-birth, not extremely wonderful. It is like in a city, a place is specially set aside to be used as a Sangharama (monastery). Removing worldly affairs, allowing monks to cultivate the Way. As long as sentient beings enter the Sangharama, they will all generate good intentions. The Pure Land is also like this. Even in this world, like the palaces of the six desire heavens and the wonderful abodes of the four dhyanas, the dependent retributions are all strange treasures, and the direct retributions are sublime light and wonderful appearances. Wearing light and gorgeous clothes, eating all kinds of delicacies, sitting and lying in magnificent treasure palaces, and playing in beautiful gardens. Are such places where the Dharma King resides? They are all induced by the good karma of ordinary people. These things are obvious.
Question: As the Mahayana sutras and treatises all speak of no-form and no-birth.
何故此經勸令眾生。觀于相生求乎凈土。
答曰。此問並是不順理問。應用置答。若欲答者。應反問云。諸佛有八萬四千法門。汝問何者。西方凈土是何收。無相無生是何門攝。彼若答云。但是一門。此即是愚癡人。不可與語也。彼答云。無相無生是理。有相有生是事者。即應答我。汝自解竟。何須問我。故欲令我答者。應云。諸佛有八萬四千法門。各各差別。不相雜亂。若總攝之。即為真俗二諦。此之二諦。有佛無佛性相常住。非人造也。故中論云。諸佛說法。常依二諦。又云若人不能知。分別於二諦。即于深佛法。不得真實義。今西方凈土者。通有三種。一是法身凈土。此即無相無生。二是報身凈土。據實亦無相無生。就事即有相有生。三是化身凈土。亦是有相有生。故攝論云。化身新新出世。數數涅槃。即王宮生。雙林滅也。而今勸眾生生者。謂生化身土中。若眾生欲往生者。唯須作相生觀。就相生觀中。有假有實。先須作假想觀。使了了分明。然後始得作實觀。如十六觀中。日水二觀。是其假想。地觀已去依三昧成。名為實觀。所以然者。此是眾生受生處故。是事法故。是俗諦故。是行法故。是受處故。是分段身故。是此死彼生故。是有漏法故。是有為法故。是三界攝故。有往來故。於四生中是化生攝
【現代漢語翻譯】 現代漢語譯本： 問：為何此經勸導眾生，觀察相生之法，以求往生凈土？
答：這個問題本身就不合邏輯，本應不予回答。如果一定要回答，應該反問：諸佛有八萬四千法門，你問的是哪一個？西方凈土屬於哪一類？無相無生又屬於哪個法門？如果他回答說：『只是一個法門。』這就是愚癡之人，不必與他辯論。如果他回答說：『無相無生是理，有相有生是事。』就應該回答他：『你已經自己解釋清楚了，何必再問我？』所以，如果想讓我回答，應該說：諸佛有八萬四千法門，各有差別，互不混淆。如果總括起來，就是真諦和俗諦。這兩種諦理，無論有佛無佛，其自性與現象都是恒常存在的，不是人為創造的。所以《中論》（Madhyamaka-karika）說：諸佛說法，常依二諦。又說：如果有人不能分辨真諦和俗諦，就不能真正理解甚深的佛法。現在所說的西方凈土，總共有三種：一是法身凈土，這是無相無生的；二是報身凈土，從本質上來說也是無相無生的，但從現象上來說則是有相有生的；三是化身凈土，也是有相有生的。所以《攝大乘論》（Mahāyānasaṃgraha）說：化身不斷地示現出生，又不斷地示現涅槃，就像在王宮出生，在雙林（Śāla Grove）滅度一樣。而現在勸導眾生往生的，是指往生到化身土中。如果眾生想要往生，就必須修作相生觀。在作相生觀時，有假觀和實觀。首先要作假想觀，使之清晰分明，然後才能作實觀。比如十六觀中的日想觀和水想觀，就是假想觀。從地觀開始，依靠三昧（Samadhi）成就，稱為實觀。之所以這樣，是因為這裡是眾生受生之處，是事法，是俗諦，是行法，是受生之處，是分段生死之身，是此死彼生，是有漏法，是有為法，是三界所攝，有往來，在四生中屬於化生。』
（註： 《中論》（Madhyamaka-karika）：龍樹菩薩的根本著作，闡述中觀思想。 《攝大乘論》（Mahāyānasaṃgraha）：無著菩薩的著作，闡述唯識思想。 三昧（Samadhi）：禪定，精神集中狀態。 雙林（Śāla Grove）：佛陀涅槃的地方。 ）
【English Translation】 English version: Question: Why does this sutra encourage sentient beings to contemplate the arising of forms (相生, xiāng shēng) and seek rebirth in a Pure Land?
Answer: This question is illogical and should not be answered. If an answer is required, one should counter-question: The Buddhas have eighty-four thousand Dharma gates (法門, fǎ mén); which one are you asking about? To which category does the Western Pure Land belong? And to which Dharma gate does non-form and non-arising belong? If he answers, 'It is just one gate,' then he is a foolish person and not worth arguing with. If he answers, 'Non-form and non-arising are principle (理, lǐ), while form and arising are phenomena (事, shì),' then you should answer him: 'You have already explained it yourself, why do you need to ask me?' Therefore, if you want me to answer, you should say: The Buddhas have eighty-four thousand Dharma gates, each distinct and not mixed up. If summarized, they are the two truths (二諦, èr dì) of conventional truth (俗諦, sú dì) and ultimate truth (真諦, zhēn dì). These two truths, whether there is a Buddha or not, their nature and characteristics are constant and not created by humans. Therefore, the Madhyamaka-karika (中論) says: The Buddhas always teach according to the two truths. It also says: If a person cannot distinguish between the two truths, he cannot understand the true meaning of the profound Buddha-dharma. Now, the Western Pure Land is generally of three types: First is the Dharma-body Pure Land, which is non-form and non-arising; second is the Reward-body Pure Land, which in essence is also non-form and non-arising, but in phenomena is form and arising; third is the Transformation-body Pure Land, which is also form and arising. Therefore, the Mahāyānasaṃgraha (攝大乘論) says: The Transformation Body is newly born again and again, and enters Nirvana again and again, just like being born in the royal palace and passing away in the Śāla Grove (雙林). What we are now encouraging sentient beings to be reborn into refers to rebirth in the Transformation-body Land. If sentient beings wish to be reborn, they must cultivate the contemplation of arising forms. In the contemplation of arising forms, there is provisional contemplation and real contemplation. First, one must cultivate provisional contemplation, making it clear and distinct, and then one can begin to cultivate real contemplation. For example, the contemplation of the sun and water in the Sixteen Contemplations are provisional contemplations. Starting from the Earth Contemplation, relying on Samadhi (三昧) to achieve, it is called real contemplation. The reason for this is that this is where sentient beings receive birth, it is a phenomenal dharma, it is conventional truth, it is a practice dharma, it is a place of receiving, it is a body of segmented life and death, it is dying here and being born there, it is a defiled dharma, it is a conditioned dharma, it is contained within the Three Realms, there is coming and going, and among the four types of birth, it belongs to transformation birth.
(Note: Madhyamaka-karika (中論): The fundamental work of Nāgārjuna, expounding the Madhyamaka thought. Mahāyānasaṃgraha (攝大乘論): A work by Asaṅga, expounding the Yogācāra thought. Samadhi (三昧): Meditation, a state of mental concentration. Śāla Grove (雙林): The place where the Buddha entered Nirvana.)
故。若作無相無生觀者。即不得往生。以理法身無生也。若欲為教者說。亦為說有生。亦說無生。若理事兼修。即得上品上生。
問曰。如金剛般若經云。若以色見我。以音聲求我。是人行邪道。不能見如來。又佛藏經云。見佛者是大邪見。今云何教人觀阿彌陀佛。有八萬四千相耶。
答曰。此事前已答竟。此等諸經。皆就法身理說。故金剛般若經云。彼如來妙體。即法身諸佛。法體不可見。彼識不能知也。今觀八萬四千相好者。此是應化色身觀也。若作此觀者。即須相相分明。好好別異。不得混為一也。若有人言萬法皆空。有何理事者。此是大邪見人。是愚癡人。是不學問人。是誑惑世間人。莫共語也。故中論云。若見有如來。是輕邪見人。若言無如來是。粗重邪見人。是有二種過失。一破世間樂。二破涅槃道。此論並就理說。若就事說者。見有如來。是正見。定得往生也又地持論云。寧起有見如須彌山。不起空見如芥子許也。
問曰。前云唸佛橫截苦流。得生凈土。出何經文。
答出無量壽經云。橫截五惡趣。惡趣自然閉。升道無窮極。易往而無人也。
問曰。前云唸佛不入三惡道。出何經文。
答曰。如度諸佛境界經說。若諸眾生。緣于如來。生諸行者。斷無數劫地獄畜
【現代漢語翻譯】 故，如果修習無相無生觀，就不能往生，因為理法身（Li-fa-shen，法性之身）是無生的。如果要為他人說法，也可以說有生，也可以說無生。如果理事兼修，就能上品上生。
問：如《金剛般若經》（Jin-gang-ban-ruo-jing，Diamond Sutra）所說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』又《佛藏經》（Fo-zang-jing，Buddha-pitaka Sutra）說：『見佛者是大邪見。』現在為什麼教人觀阿彌陀佛（A-mi-tuo-fo，Amitabha Buddha）有八萬四千相呢？
答：這件事之前已經回答過了。這些經典都是就法身理體而說的。所以《金剛般若經》說：『彼如來妙體，即法身諸佛，法體不可見，彼識不能知也。』現在觀八萬四千相好，這是應化色身觀。如果作此觀，就必須相相分明，好好別異，不得混為一談。如果有人說萬法皆空，有什麼理事呢？這是大邪見人，是愚癡人，是不學問人，是誑惑世間人，不要和他說話。所以《中論》（Zhong-lun，Madhyamaka-karika）說：『若見有如來，是輕邪見人。若言無如來是，粗重邪見人。』這有兩種過失：一是破世間樂，二是破涅槃道。此論是就理體而說的。如果就事相說，見有如來，是正見，一定能往生。又《地持論》（Di-chi-lun，Bodhisattva-bhumi Sutra）說：『寧起有見如須彌山（Xu-mi-shan，Mount Sumeru），不起空見如芥子許。』
問：之前說唸佛橫截苦流，得生凈土，出自哪部經文？
答：出自《無量壽經》（Wu-liang-shou-jing，Infinite Life Sutra），經文說：『橫截五惡趣，惡趣自然閉，升道無窮極，易往而無人也。』
問：之前說唸佛不入三惡道，出自哪部經文？
答：如《度諸佛境界經》（Du-zhu-fo-jing-jie-jing）所說：『若諸眾生，緣于如來，生諸行者，斷無數劫地獄畜生。』
【English Translation】 Therefore, if one cultivates the contemplation of no-appearance and no-birth, one cannot be reborn in the Pure Land, because the Dharma-body (Li-fa-shen, the body of Dharma-nature) is without birth. If one wishes to teach others, one can speak of birth, and one can also speak of no-birth. If one cultivates both principle and practice, one will attain the highest level of rebirth.
Question: As the Diamond Sutra (Jin-gang-ban-ruo-jing, Diamond Sutra) says, 'If one sees me through form, or seeks me through sound, that person is practicing a heretical path and cannot see the Tathagata.' Also, the Buddha-pitaka Sutra (Fo-zang-jing, Buddha-pitaka Sutra) says, 'To see the Buddha is a great heretical view.' Why do you now teach people to contemplate Amitabha Buddha (A-mi-tuo-fo, Amitabha Buddha) as having eighty-four thousand characteristics?
Answer: This matter has already been answered. These sutras all speak from the perspective of the Dharma-body principle. Therefore, the Diamond Sutra says, 'That wonderful body of the Tathagata is the Dharma-body of all Buddhas. The Dharma-body cannot be seen, nor can it be known by consciousness.' Now, contemplating the eighty-four thousand characteristics is the contemplation of the manifested body. If one cultivates this contemplation, one must clearly distinguish each characteristic, and not confuse them. If someone says that all dharmas are empty, what principle or practice is there? This is a person with great heretical views, a foolish person, an unlearned person, a person who deceives the world. Do not speak with them. Therefore, the Madhyamaka-karika (Zhong-lun, Madhyamaka-karika) says, 'If one sees a Tathagata, that is a minor heretical view. If one says there is no Tathagata, that is a gross heretical view.' There are two kinds of faults: one is destroying worldly happiness, and the other is destroying the path to Nirvana. This treatise speaks from the perspective of principle. If speaking from the perspective of phenomena, seeing a Tathagata is a correct view, and one will certainly be reborn in the Pure Land. Also, the Bodhisattva-bhumi Sutra (Di-chi-lun, Bodhisattva-bhumi Sutra) says, 'It is better to have a view of existence as high as Mount Sumeru (Xu-mi-shan, Mount Sumeru) than to have a view of emptiness as small as a mustard seed.'
Question: Earlier, it was said that reciting the Buddha's name cuts off the stream of suffering and allows one to be reborn in the Pure Land. From which sutra does this come?
Answer: It comes from the Infinite Life Sutra (Wu-liang-shou-jing, Infinite Life Sutra), which says, 'Horizontally cutting off the five evil realms, the evil realms naturally close, ascending the path without limit, easy to go but no one goes.'
Question: Earlier, it was said that reciting the Buddha's name does not lead to the three evil paths. From which sutra does this come?
Answer: As the Sutra on the Realm of Crossing All Buddhas (Du-zhu-fo-jing-jie-jing) says, 'If all sentient beings, connected to the Tathagata, give rise to all practices, they will cut off countless kalpas of hell, animal realm.'
生餓鬼。若有眾生。一念作意。緣如來者。所得功德不可稱量。百千萬億那由他。諸大菩薩。不能計挍知其邊際。
問曰。前云唸佛滅罪。出何經文。
答如觀佛三昧經說。若我弟子舍離憒鬧。晝夜六時。於一時中。分為少分。小分之中。能須臾間。唸佛白毫相。令心了了。無謬亂相。正住注意。若見相好。若不得見。此人除卻九十六億那由他恒河沙微塵數劫生死之罪。又如大悲經說。阿難若三千大千世界。滿中須陀洹斯陀含阿那含阿羅漢。若有善男子善女人。若一劫。若減一劫。以諸稱意一切樂具。恭敬尊重。謙下供養。于意云何。是善男子善女人。得福多不。阿難言甚多。世尊。佛告阿難。若復有人。于諸佛所。但一合掌。一稱名。如是福德。比前福德。百分不及一。千分不及一。百千億分不及一。迦羅分不及一。何以故。以諸佛如來諸福田中為最無上。又如地藏菩薩經說。若人慾生他方現在凈土。應隨世界佛之名字。專意誦唸一心不亂。決定得生彼佛凈土。善根增長速成不退。
問曰。凈土者。乃是法藏巧誘之要歸。釋迦懷中之妙術。六道賴之蘇息。四生托以棲神。居凈剎而永安。望娑婆而長揖。寧止修三福。蹬乎上品。亦乃發十念而得下生。此則庶類同歸不遺一人矣。而今論者。悟我以要
【現代漢語翻譯】 墮入餓鬼道。如果眾生，哪怕只是一念之間憶念如來（Tathagata，佛的稱號之一），所獲得的功德也是不可稱量。即使成百上千億那由他（Nayuta，極大的數字單位）的大菩薩，也無法計算得知其邊際。
問：前面說唸佛可以滅罪，出自哪部經文？
答：如《觀佛三昧經》所說：『如果我的弟子捨棄喧鬧，晝夜六時（指一晝夜的六個時段），在其中一時中，再分出少許時間，在這少許時間裡，能夠片刻憶念佛的白毫相（Buddha's urna，佛眉間白毫），令心明瞭，沒有錯亂之相，端正專注。如果見到佛的相好，或者沒有見到，此人就能消除九十六億那由他恒河沙微塵數劫（Kalpa，極長的時間單位）的生死之罪。』又如《大悲經》所說：『阿難（Ananda，佛陀的十大弟子之一），如果三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙）中，充滿須陀洹（Srotapanna，小乘佛教修行第一果位）、斯陀含（Sakrdagamin，小乘佛教修行第二果位）、阿那含（Anagamin，小乘佛教修行第三果位）、阿羅漢（Arhat，小乘佛教修行第四果位），如果有善男子善女人，用一劫（Kalpa，極長的時間單位），或者減少一劫的時間，用各種稱心如意的一切樂具，恭敬尊重，謙下供養，你認為如何？這位善男子善女人，得到的福報多嗎？』阿難回答說：『非常多，世尊。』佛告訴阿難：『如果有人，在諸佛處，僅僅合掌一次，稱念一聲佛名，這樣的福德，比前面的福德，百分不及一，千分不及一，百千億分不及一，迦羅分不及一（kala，極小的單位）。為什麼呢？因為諸佛如來是諸福田中最為無上的。』又如《地藏菩薩經》所說：『如果有人想往生他方現在凈土（Pure Land，佛教中理想的國土），應當隨順該世界佛的名字，專心誦唸，一心不亂，必定能夠往生彼佛凈土，善根增長，迅速成就，永不退轉。』
問：凈土法門，乃是法藏比丘（Dharmakara，阿彌陀佛成佛前的名字）巧妙引導眾生的重要歸宿，是釋迦牟尼佛（Sakyamuni，佛教創始人）懷中的精妙法術，六道（Six realms，眾生輪迴的六個去處）依賴它得以蘇息，四生（Four kinds of birth，眾生出生的四種方式）依託它得以安身。居住在清凈的剎土而永遠安樂，遙望娑婆世界（Saha World，我們所居住的充滿煩惱的世界）而長久告別。不僅僅是修習三福（Three kinds of meritorious deeds），就能登上上品往生，而且是發起十念（Ten recitations，臨終時念佛十聲）就能得到下品往生。這樣，各類眾生都能一同歸向凈土，不遺漏任何一人。而現在評論者，用開悟的『我』作為要點。
【English Translation】 They are reborn as hungry ghosts. If there are sentient beings who, with a single thought, contemplate the Tathagata (Tathagata, one of the titles of the Buddha), the merit they obtain is immeasurable. Even hundreds of thousands of millions of Nayutas (Nayuta, an extremely large numerical unit) of great Bodhisattvas cannot calculate or know its extent.
Question: Earlier it was said that reciting the Buddha's name can eradicate sins. From which scripture does this come?
Answer: As the Contemplation on the Buddha Samadhi Sutra says: 'If my disciples abandon noisy disturbances and, during the six periods of day and night (referring to the six time periods of a day and night), divide one of those periods into a small portion, and within that small portion, are able to momentarily contemplate the Buddha's urna (Buddha's urna, the white hair between the Buddha's eyebrows), causing the mind to be clear, without any confused appearances, and dwell attentively, whether they see the auspicious marks or do not see them, this person will eliminate the sins of birth and death of ninety-six billion Nayutas of Ganges sand-dust number of kalpas (Kalpa, an extremely long unit of time).' Furthermore, as the Great Compassion Sutra says: 'Ananda (Ananda, one of the Buddha's ten great disciples), if the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a universe in Buddhist cosmology) were filled with Srotapannas (Srotapanna, the first fruit of Hinayana Buddhist practice), Sakrdagamins (Sakrdagamin, the second fruit of Hinayana Buddhist practice), Anagamins (Anagamin, the third fruit of Hinayana Buddhist practice), and Arhats (Arhat, the fourth fruit of Hinayana Buddhist practice), and if a good man or good woman, for one kalpa (Kalpa, an extremely long unit of time), or less than one kalpa, with all kinds of pleasing and delightful things, respectfully, reverently, and humbly made offerings, what do you think? Would this good man or good woman obtain much merit?' Ananda replied: 'Very much, World Honored One.' The Buddha told Ananda: 'If someone, at the places of all the Buddhas, merely joins their palms once and utters the Buddha's name once, the merit of this is less than one percent, less than one thousandth, less than one hundred thousand millionth, less than one kala (kala, an extremely small unit) compared to the previous merit. Why? Because all the Buddhas and Tathagatas are the most supreme of all fields of merit.' Furthermore, as the Ksitigarbha Bodhisattva Sutra says: 'If a person wishes to be born in another present Pure Land (Pure Land, an ideal land in Buddhism), they should follow the name of the Buddha of that world, recite it with focused intention, with one-pointedness of mind, without confusion, and they will definitely be born in that Buddha's Pure Land, their roots of goodness will grow, they will quickly achieve, and never regress.'
Question: The Pure Land Dharma is the skillful and important refuge of Dharmakara Bhikshu (Dharmakara, the name of Amitabha Buddha before becoming a Buddha), the wonderful technique in the bosom of Sakyamuni Buddha (Sakyamuni, the founder of Buddhism), the six realms (Six realms, the six destinations of sentient beings' reincarnation) rely on it for respite, and the four kinds of birth (Four kinds of birth, the four ways sentient beings are born) depend on it for dwelling. Living in a pure Buddha-land and being eternally at peace, looking towards the Saha World (Saha World, the world we live in, full of afflictions) and bidding farewell forever. It is not only by cultivating the three blessings (Three kinds of meritorious deeds) that one can ascend to the upper grades of rebirth, but also by generating ten recitations (Ten recitations, reciting the Buddha's name ten times at the time of death) that one can obtain rebirth in the lower grades. In this way, all kinds of beings can return to the Pure Land together, without leaving anyone behind. But now the commentators, use the enlightened 'self' as the key point.
術。救我以焚灼。自今以後奉而行之。為頌讚曰。
渾渾三界 浩浩四生 俱稱火宅 齊號群盲 昏茲永夜 長寐未驚 聊裁短付 燭此幽明 法藏大愿 志存弘誘 孤標凈剎 號無量壽 觀開二八 生歸一九 影響長弘 千齡不朽
凈土論卷下(終)
【現代漢語翻譯】 現代漢語譯本： 方法。救我于被焚燒的痛苦之中。從今以後，我將奉行這些教誨。為此作頌讚說：
渾渾噩噩的三界（欲界、色界、無色界），浩浩蕩蕩的四生（胎生、卵生、濕生、化生），都可稱為火宅（充滿煩惱和痛苦的居所）， 都可稱為一群盲人（沒有智慧，不明真理）。在漫長的永夜（無明的狀態）中昏睡，長久地沉睡而沒有驚醒。 姑且略作簡短的囑託，用以照亮這幽暗的世界。法藏比丘（阿彌陀佛的前身）的大愿， 在於弘揚和引導眾生。他獨自建立清凈的佛國，號為無量壽（阿彌陀佛）。 觀想修行二十八種方法，往生到極樂凈土，證得最高的果位。他的影響將長久弘揚， 歷經千年也不會衰朽。
《凈土論》卷下（終）
【English Translation】 English version: Methods. Save me from being burned. From now on, I will follow and practice these teachings. Therefore, I offer this praise:
The turbid Three Realms (Desire Realm, Form Realm, Formless Realm), the vast Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born), all can be called a burning house (a dwelling full of afflictions and suffering), All can be called a group of blind people (without wisdom, not understanding the truth). Sleeping in the long eternal night (the state of ignorance), sleeping for a long time without awakening. Let me make a brief entrustment to illuminate this dark world. The great vow of Dharmākara Bodhisattva (the previous incarnation of Amitābha Buddha), Lies in propagating and guiding sentient beings. He alone established the pure Buddha-land, named Amitāyus (Amitābha Buddha). Meditate and practice the twenty-eight methods, be reborn in the Pure Land of Ultimate Bliss, and attain the highest fruit. His influence will be propagated for a long time, And will not decay for thousands of years.
The end of Volume Two of the Treatise on the Pure Land