English
English version: They are immediately born by transformation in the lotus flowers of the seven-jeweled ponds, becoming Bodhisattvas of the non-retrogressive stage, possessing wisdom, power, and unobstructed spiritual abilities. Their seven-jeweled palaces are in the air, close to where the Buddha resides; these are the beings of the highest grade of rebirth. Those of the middle grade, although unable to leave home to cultivate great merit, constantly believe and accept the Buddha's teachings, deeply generate the unsurpassed Bodhi mind, single-mindedly focus on reciting this Buddha's name, cultivate good deeds wherever they are, uphold precepts and fasts, erect pagodas and images, offer food to monks, hang banners and light lamps, scatter flowers and burn incense, and dedicate these merits, wishing to be reborn in that land. When their lives are about to end, the Buddha will also manifest his body, with radiant light and auspicious marks, appearing before them with the great assembly, and they will be reborn accordingly, also dwelling in the non-retrogressive stage; their merits and wisdom are inferior to those of the highest grade of rebirth. As for those of the lowest grade of rebirth, they cannot perform various meritorious deeds, do not generate the unsurpassed Bodhi mind, but only single-mindedly focus on reciting the Buddha's name ten times daily, wishing to be reborn in that land. When their lives are about to end, they will also see this Buddha in a dream, and thus attain rebirth. Their seven-jeweled palaces are only on the ground, far from where the Buddha resides; their merits and wisdom are inferior to those of the middle grade of rebirth. The Buddha said: 'Those who practice the Bodhisattva path and are reborn in the land of Amitābha (Amitābha) Buddha immediately become Bodhisattvas of the non-retrogressive stage, possessing the thirty-two marks (lakṣaṇa), a body of purple-gold color, and the eighty minor marks (anuvyañjana), gradually entering the Buddha's position. They can become Buddhas in any world they desire. If they cannot be greatly diligent, practice meditation, and fully uphold the sutras and precepts, they must cultivate the ten good deeds: first, not killing; second, not stealing; third, not engaging in sexual misconduct; fourth, not deceiving; fifth, not drinking alcohol; sixth, not engaging in divisive speech; seventh, not using harsh language; eighth, not lying; ninth, not being jealous; tenth, not being greedy, not being stingy, not being hateful, and not having wrong views. They should be devoted to filial piety, be careful in keeping their promises, believe and accept the Buddha's teachings, deeply believe that doing good brings blessings, uphold these good practices, contemplate Amitābha Buddha day and night, as well as the various meritorious adornments of that land, sincerely take refuge, bow down, and make offerings. Such people will not have their minds --------------------------------------------------------------------------------
Chinese
颠倒，即得往生。闻无量无数诸佛，称赞此佛功德，永不退转无上菩提。” 复有三等分第四十五 佛言：“其次斋戒清净，一心常念阿弥陀佛，欲生其刹，十昼夜不断绝者，命终必得往生。纵不得昼夜，当绝虑去忧，勿与家事，勿近妇人，端身正心，断除爱欲，斋戒清净，志心忆念彼佛，持诵名号，欲生其刹；止一昼夜不绝断者，命终亦得往生。若有善男子、善女人，发菩提心，持诸禁戒坚守不犯，饶益众生，所作善缘悉以施与，令得安乐。当忆此佛及彼刹境界，是人命绝往生，即如佛色相种种庄严。贤圣围绕，速闻无上妙法。” 一生补佛分第四十六 佛言：“诸往生者，皆具足三十二相，究竟深入妙法要义，诸根明利。其初钝根者成就二忍，利根者得不可计无生法忍，皆当一生遂补佛处。所以者何？彼佛刹中，皆住于正定之聚，无诸邪聚及不定之聚。复无三种过失：一者、心无虚妄，二者、住不退转，三者、善无唐捐。所以生于彼者，有进无退直至成佛。惟有宿愿速度众生，则以弘誓功德而自庄严，入他方生死界中，作师子吼说法度脱。尔时阿弥陀佛，以威神力，令彼教化一切众生，皆发信心乃至成佛，于其中间不受恶趣，神通自在常识宿命。虽生五浊恶世，形迹与同，其清净快乐， 现代汉语译本 颠倒（指心念颠倒），即可往生（往生到西方极乐世界）。听闻无量无数诸佛，称赞阿弥陀佛（Amitābha）的功德，永远不会退转无上菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。 复有三等分第四十五 佛说：‘其次，斋戒清净，一心常念阿弥陀佛，想要往生到他的佛土，如果能十个昼夜不间断，命终时必定能够往生。即使不能做到昼夜不间断，也应当断绝忧虑，不要被家事缠绕，不要接近妇人，端正身心，断除爱欲，斋戒清净，真心忆念阿弥陀佛，持诵他的名号，想要往生到他的佛土；如果能做到一个昼夜不间断，命终时也能够往生。如果有善男子、善女人，发菩提心（bodhicitta，求无上智慧之心），持守各种戒律，坚决不犯，饶益众生，所做的善事都用来布施，使众生得到安乐。应当忆念阿弥陀佛以及他的佛土境界，这样的人命终往生，就会像佛一样，具有种种庄严的色相。贤圣围绕，迅速听闻无上妙法。’ 一生补佛分第四十六 佛说：‘所有往生的人，都具足三十二相（lakṣaṇa，佛的三十二种殊胜相貌），究竟深入微妙的佛法要义，诸根（indriya，眼、耳、鼻、舌、身、意六种感觉器官）明利。其中，根性比较迟钝的人成就二忍（kṣānti，忍辱），根性比较锐利的人得到不可计数的无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的真理的领悟），都将在一生中成就佛果。这是为什么呢？因为阿弥陀佛的佛土中，都安住于正定之聚（niyata-rāśi，必定证悟的群体），没有邪定之聚（mithyātva-rāśi，必定堕落的群体）和不定之聚（aniyata-rāśi，不确定证悟或堕落的群体）。而且没有三种过失：第一，心中没有虚妄；第二，安住于不退转（avaivartika，不退失菩提心）的状态；第三，所做的善事不会徒劳无功。所以往生到那里的人，只有进步而没有退步，直到成佛。只有那些有宿愿要快速度化众生的人，才会以弘誓（praṇidhāna，大愿）的功德来庄严自己，进入其他世界的生死轮回中，发出狮子吼（siṃhanāda，比喻佛陀说法时的威猛）说法度化众生。那时，阿弥陀佛以他的威神力，使那些被教化的众生，都发起信心，乃至成佛，在这期间不会堕入恶道，神通自在，常常能够回忆起宿世的因缘。虽然出生在五浊恶世（pañca kaṣāya，指劫浊、见浊、烦恼浊、众生浊、命浊），外形和他们一样，但是他们的清净快乐，
English
English version 'Reversed (referring to a reversed mind), one will then be reborn (in the Western Pure Land). Hearing the immeasurable and countless Buddhas, praising the merits of Amitābha (Amitābha), one will never regress from unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, supreme perfect enlightenment).' Chapter Forty-Five on the Three Kinds of Division The Buddha said: 'Next, if one observes pure precepts and fasts, and single-mindedly and constantly recites Amitābha Buddha, desiring to be born in his land, and does so continuously for ten days and nights, one will surely be reborn at the end of life. Even if one cannot do so day and night, one should eliminate worries and anxieties, not be entangled in family affairs, not be close to women, straighten one's body and mind, cut off desires, observe pure precepts and fasts, sincerely remember that Buddha, recite his name, and desire to be born in his land; if one does so continuously for one day and night, one will also be reborn at the end of life. If there are good men or good women who generate the Bodhi mind (bodhicitta, the mind seeking supreme wisdom), uphold all precepts and firmly keep them without violation, benefit sentient beings, and dedicate all the good deeds they have done to bring them peace and happiness, they should remember this Buddha and the realm of his land. When such a person dies and is reborn, they will be like the Buddha, with all kinds of majestic appearances. Surrounded by sages, they will quickly hear the unsurpassed wonderful Dharma.' Chapter Forty-Six on Becoming a Buddha in One Lifetime The Buddha said: 'All those who are reborn there are endowed with the thirty-two marks (lakṣaṇa, the thirty-two auspicious marks of a Buddha), deeply understand the profound meaning of the wonderful Dharma, and have sharp faculties (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind). Among them, those with dull faculties will achieve two kinds of forbearance (kṣānti, patience), and those with sharp faculties will attain immeasurable non-origination forbearance (anutpattika-dharma-kṣānti, the realization of the truth that all dharmas are neither created nor destroyed), and all will achieve Buddhahood in one lifetime. Why is this so? Because in Amitābha's land, all dwell in the group of the rightly determined (niyata-rāśi, those who are certain to attain enlightenment), there are no groups of the wrongly determined (mithyātva-rāśi, those who are certain to fall), nor groups of the undetermined (aniyata-rāśi, those who are uncertain to attain enlightenment or fall). Moreover, there are no three faults: first, there is no falsehood in their minds; second, they dwell in the state of non-retrogression (avaivartika, not regressing from the Bodhi mind); third, their good deeds are not in vain. Therefore, those who are born there only progress and do not regress until they become Buddhas. Only those who have made vows in past lives to quickly liberate sentient beings will adorn themselves with the merits of their great vows (praṇidhāna, great vows), enter the cycle of birth and death in other worlds, and roar the lion's roar (siṃhanāda, a metaphor for the Buddha's powerful teaching) to teach and liberate sentient beings. At that time, Amitābha Buddha, with his divine power, will cause all those who are taught to generate faith and eventually become Buddhas. During this process, they will not fall into evil realms, they will have supernatural powers, and they will often be able to recall their past lives. Although they are born in the five turbid ages (pañca kaṣāya, referring to the turbidity of the kalpa, views, afflictions, beings, and life), their forms are the same as others, but their purity and happiness, -------------------------------------------------------------------------------- 无异本刹。” 大会宝池分第四十七
Chinese
佛言：“十方无央数世界诸天人民，比丘僧、比丘尼、优婆塞、优婆夷，往生阿弥陀佛刹者，群众大会于七宝池中，人人各坐一大莲华之上，自陈前世所持经戒，所作善法，所从来生本末，其所好法，及所得浅深，与智慧多寡；从上次下转相言之。其人若不豫作诸善，不明经理，于此应对，自然促迫，其心惭悔，悔亦无及，但慷慨发愤，慕及等夷。” 世人极苦分第四十八 佛言：“世人于剧恶极苦之中，勤身营务以自给济，无贵、贱、贫、富，无少、长、男、女，皆忧财物，累念积虑，为心走使，无时安息。若有田忧田，有宅忧宅，有牛、马、六畜、奴婢、衣食、什物，悉共忧之。尊贵豪富既有斯患，婴结于心不能自适。若贫穷下劣常苦困乏，无田亦忧欲有其田，无宅亦忧欲有其宅，无牛、马、六畜、奴婢、衣、食、什物，无不爱之，欲其皆有。适有一物复缺一物，适有是事复缺是事，勤苦若此休息无时。不达于道德，迷没于瞋怒，贪恨于货色，坐斯不得道，当入苦恶趣展转其中，虽数千亿劫无有出期，痛不可言极可哀愍。今语汝等世间之事，择其善者勤而行之。爱欲荣华不可常保，皆当别离无可乐者。乘佛在世，当勤精进，愿生极乐世界。” 现代汉语译本：‘没有差异的佛土。’ 第四十七品 大会宝池 佛说：‘十方无量无数世界的诸天人民，比丘僧、比丘尼、优婆塞（在家男居士）、优婆夷（在家女居士），往生到阿弥陀佛（Amitābha）佛土的人，都聚集在七宝池中，每个人都坐在一朵巨大的莲花上，各自陈述前世所持守的经戒，所做的善事，从哪里来，到哪里去的本末，他们所喜好的佛法，以及所获得的深浅程度，和智慧的多少；从上到下依次讲述。如果这个人没有预先做过各种善事，不明白佛理，在这种场合应对，自然会感到仓促窘迫，心中惭愧后悔，但后悔也来不及了，只能慷慨激昂，发愤图强，努力赶上其他人。’ 第四十八品 世人极苦 佛说：‘世人在极度恶劣和痛苦之中，辛勤劳作以维持生计，无论贵贱、贫富，无论年少、年长、男人、女人，都为财物担忧，思虑重重，被心所驱使，没有片刻安宁。有田地的忧虑田地，有房宅的忧虑房宅，有牛、马、六畜、奴婢、衣食、什物的，都为这些忧虑。尊贵豪富的人既然有这些忧患，被这些烦恼缠绕在心中，不能自得其乐。如果贫穷下贱的人常常困苦匮乏，没有田地也忧虑想要有田地，没有房宅也忧虑想要有房宅，没有牛、马、六畜、奴婢、衣食、什物，没有不爱惜的，想要全部拥有。刚有一件东西又缺少另一件东西，刚有这件事又缺少那件事，勤劳辛苦如此，没有休息的时候。不通达道德，沉迷于嗔怒，贪恋财物美色，因为这些而不能得道，应当进入痛苦的恶道，在其中辗转轮回，即使经过数千亿劫也没有脱离的时候，痛苦难以言说，极其可悲可怜。现在告诉你们世间的事情，选择其中好的去努力实行。爱欲荣华不能长久保持，都将分离，没有什么值得留恋的。趁着佛还在世，应当勤奋精进，发愿往生极乐世界。’