English
English version: Only with a mind that has achieved concentration can one contemplate the characteristics of that Buddha. The *Zhidu Lun* (Treatise on the Great Perfection of Wisdom) states that the *Prajnaparamita Sutra* is expounded to increase the Samadhi of Buddha-Recollection for all Bodhisattvas. Now, the *Prajna* is expounded, manifesting extraordinary bodily forms, light, and colors, reaching all ten directions. This is used as the object of contemplation. The Tenth Contemplation, the Contemplation of Avalokiteshvara (Guanyin), is divided into three parts. First, it summarizes the above. Second, from 'Furthermore, one should contemplate Avalokiteshvara Bodhisattva' onwards, it formally elucidates the contemplation of the Bodhisattva's form. The third part, 'Those who practice this contemplation,' explains the correctness or incorrectness of the contemplation. Contemplating the Dharmakaya of the Bodhisattva is divided into three parts. First, contemplating the physical characteristics, 'a transformed Buddha standing in the crown' signifies carrying out the cause while bearing the fruit. The second part explains the similarities and differences between Avalokiteshvara and the Buddha. The third part, from 'The Buddha told Ananda' onwards, again cites benefits to encourage cultivation. *Shijia Pilengjia* (Shakya Virincaka) is translated as 'Capable Sage'. The Eleventh Contemplation, the Contemplation of Mahasthamaprapta (Shizhi), is divided into three parts. First, it explains the two names established due to the power of light and spiritual strength. Second, from 'This Bodhisattva's heavenly crown has five hundred treasures' onwards, it explains the similarities and differences between Mahasthamaprapta and Avalokiteshvara. Finally, from 'Eliminating the sins of countless kalpas' onwards, it encourages cultivation. Since the method of contemplation is omitted, it should be no different from the above Contemplation of Avalokiteshvara, so it is not repeated. The reason for contemplating the Buddha is to first form an image in the mind, and then contemplate the Dharmakaya. The Bodhisattva Contemplation directly elucidates the Dharmakaya because the Buddha's Dharmakaya is extremely profound and cannot be contemplated successfully in one attempt. Therefore, first form an image of the Buddha to make it fluent, and then contemplating the Dharmakaya becomes easier. Contemplating the Bodhisattva is because the contemplation of the Buddha has already been completed, and secondly, contemplating the two great beings is the adornment of the retinue, just as a king's arrival must have attendants, and where there is a Buddha, there must be Bodhisattvas. The Twelfth Contemplation, what is the difference between the Universal Contemplation and the Mixed Contemplation that they are divided into two types of contemplation? The Universal Contemplation is to imagine oneself going there, measuring the Buddha's realm and contemplating each aspect completely. The Mixed Contemplation explains that the Buddha and Bodhisattvas' spiritual power is free and transformative, not constant, and the size is not fixed, or it manifests according to things, so it is called Mixed Contemplation. This is the distinction. The Universal Contemplation is divided into two parts. First, from 'When seeing this, one should arouse one's own mind' onwards, imagine oneself going there. Second, from 'The transformed body of Amitayus Buddha' onwards, the transformed bodies of the Buddha and Bodhisattvas appear. The Thirteenth Contemplation, the Mixed Contemplation, is divided into two parts. The first part is to contemplate the sixteen-foot Buddha image. The second part is from 'Amitayus Buddha's body is immeasurable' onwards, explaining that Amitabha's transformations are free and unhindered. To strengthen practitioners, they are often made to practice contemplation diligently without weariness. Whether what is contemplated is large or small, it is all the Buddha's body. --------------------------------------------------------------------------------
Chinese
。拂去众疑生人重意。众云何疑。前闻广大无量。今闻观小。疑非佛身。于小不敬。故须拂去。明皆是佛生其重意。但观手相者。有作头首解者。上言观音头上。天冠中有一立化佛。势至头上有宝瓶。以此为别。作手解者。上云其手柔软。有八万四千画。以此宝手接引众生。皆是经文用无在也。 第十四上品生观。此下三观。观往生人者有二义。一为令识三品往生。舍于中下。修习上品。二为令识位之上中下。即是大本中三品也。释会经论者。问依往生论。二乘不得生。此经中辈小乘得生。答正处小行不生。要由垂终发大乘种尔乃得生。经说现今。论举本始。何故复证小果。释虽复垂终发大心。先多学小。至彼闻苦空无常。发其本解。先证小果。得小果已。于小不住。必还入大。问论女人根缺不生。此经韦提希及五百侍女。同皆往生。释言。论说女人根缺不生者。就彼为言。生彼国者净根离欲故。无女人身根精上故。无根缺经语初往故。有善心一切得往。问大本五逆谤法不得生。此经逆罪得生。释有两义。约人造罪有上有下。上根者。如世王造逆。必有重悔。令罪消薄。容使得生。下根人造逆。多无重悔故不得生。二者约行。行有定散。观佛三昧名定。修余善业说以为散。散善力微。不能灭除五逆。不得往生。 现代汉语译本：拂去众生的疑惑，使人们重视（往生）的意义。众生疑惑什么呢？之前听闻（阿弥陀佛）广大无量，现在听闻观想（阿弥陀佛）很小，怀疑（所观想的）不是佛身，对小的（观想）不敬重，所以需要拂去这些疑惑，明白（无论大小观想）都是佛（的显现），从而重视（往生）。至于观想手相的人，有人解释为观想头部和颈部。上面说观世音菩萨头上的天冠中有一尊站立的化佛，大势至菩萨头上有宝瓶，以此来区分（两位菩萨）。解释为观想手的人，上面说（阿弥陀佛的）手柔软，有八万四千种纹路，用这宝手接引众生。这些都是经文的运用，无所不在。 第十四上品生观。这以下的三观，是观想往生的人，有两种意义。一是为使人认识三品往生，舍弃中品和下品，修习上品。二是为使人认识品位的上中下，就是《大本经》（《无量寿经》）中的三品（往生）。解释经论的人问：依据《往生论》，二乘（声闻、缘觉）不能往生，而此经中下辈（往生者）小乘（根性）可以往生。回答：只是处于小乘的修行不能往生，一定要在临终时发起大乘的种子才能往生。经文说的是现在的情况，《往生论》说的是根本的开始。为什么还要证得小果呢？解释说：即使临终时发起大心，先前大多学习小乘，到了（极乐世界）听闻苦、空、无常，发起其本来的理解，先证得小果。得到小果后，不会停留在小果上，必定还会进入大乘。 问：《往生论》说女人和六根不全的人不能往生，此经中韦提希夫人和五百侍女，都一同往生。解释说：《往生论》说女人和六根不全的人不能往生，是就（娑婆世界）他们的情况来说的。生到极乐世界的人，都是清净的根器，远离了欲望，所以没有女人身。根器精进向上，所以没有六根不全。经文说的是初次往生，有善心的人一切都可以往生。问：《大本经》说犯五逆罪和诽谤佛法的人不能往生，此经中犯逆罪的人可以往生。解释有两种意义。一是就人造罪来说，有上等和下等之分。上等根器的人，如国王造逆，必定有深重的忏悔，使罪业消减，或许可以往生。下等根器的人造逆，大多没有深重的忏悔，所以不能往生。二是就修行来说，修行有定和散。观佛三昧叫做定，修习其他善业叫做散。散善的力量微弱，不能灭除五逆罪，所以不能往生。
English
English version: Dispelling the doubts of the masses and making people value the meaning (of rebirth). What do the masses doubt? Previously, they heard of (Amitabha Buddha's) vastness and immeasurability, but now they hear of contemplating (Amitabha Buddha) as small, suspecting that (what is being contemplated) is not the Buddha's body, and disrespecting the small (contemplation). Therefore, it is necessary to dispel these doubts and understand that (whether large or small contemplation) is all the Buddha (manifesting), thereby valuing (rebirth). As for those who contemplate the hand features, some interpret it as contemplating the head and neck. It is said above that in the heavenly crown on Avalokiteshvara's (Guanyin's) head, there is a standing manifested Buddha, and on Mahasthamaprapta's (Shizhi's) head, there is a treasure vase, using this to distinguish (the two Bodhisattvas). Those who interpret it as contemplating the hand, it is said above that (Amitabha Buddha's) hand is soft and has eighty-four thousand markings, using this precious hand to receive and guide sentient beings. These are all applications of the sutra, omnipresent. The fourteenth, the contemplation of the highest grade of rebirth. The following three contemplations are about contemplating those who are reborn, and there are two meanings. One is to make people recognize the three grades of rebirth, abandon the middle and lower grades, and cultivate the highest grade. The second is to make people recognize the upper, middle, and lower levels of the grades, which are the three grades (of rebirth) in the Larger Sutra (the Sutra of Immeasurable Life). Those who explain the sutras and treatises ask: According to the Treatise on Rebirth, those of the Two Vehicles (Shravakas and Pratyekabuddhas) cannot be reborn, but in this sutra, those of the lower grades (of rebirth) with Small Vehicle (roots) can be reborn. The answer is: merely being in the practice of the Small Vehicle cannot lead to rebirth; one must arouse the seeds of the Mahayana at the time of death to be reborn. The sutra speaks of the present situation, while the Treatise speaks of the fundamental beginning. Why is it still necessary to attain the small fruit? The explanation is: even if one arouses the great mind at the time of death, one has mostly studied the Small Vehicle beforehand. Upon arriving (in the Pure Land), hearing of suffering, emptiness, and impermanence, one arouses their original understanding and first attains the small fruit. After attaining the small fruit, one will not remain in the small fruit but will surely enter the Great Vehicle. Question: The Treatise on Rebirth says that women and those with incomplete faculties cannot be reborn, but in this sutra, Lady Vaidehi and the five hundred attendants are all reborn together. The explanation is: The Treatise on Rebirth says that women and those with incomplete faculties cannot be reborn, which is in reference to their situation (in the Saha world). Those who are born in the Land of Bliss are all with pure faculties, free from desires, so there is no female body. The faculties are diligent and upward, so there are no incomplete faculties. The sutra speaks of the initial rebirth, and those with good hearts can all be reborn. Question: The Larger Sutra says that those who commit the five heinous offenses and slander the Dharma cannot be reborn, but in this sutra, those who commit rebellious offenses can be reborn. There are two meanings to the explanation. One is in terms of the person committing the offense, there are superior and inferior. Those with superior roots, such as a king committing rebellion, will surely have deep repentance, causing the karmic offenses to diminish, and perhaps they can be reborn. Those with inferior roots who commit rebellion mostly do not have deep repentance, so they cannot be reborn. The second is in terms of practice, practice has concentration and scattering. The Samadhi of contemplating the Buddha is called concentration, and cultivating other good deeds is called scattering. The power of scattered good deeds is weak and cannot eliminate the five heinous offenses, so one cannot be reborn. --------------------------------------------------------------------------------
Chinese
大本就此故言不生。此经明观故说得生。就三品中更为九。上品之人。始从习种。终至解行菩萨。中品者。从外凡十信已下。下品即是今时悠悠凡夫。何以得知。上品见佛闻法便悟无生故。是道种人。下品备造四重众罪亦得往生。类此似尔。上品位当道种。中品位当性种。下品位当习种。一得道有迟疾。二所乘有异。初则金刚台。中紫金台。下金莲华。就初中文为三。第一标。第二若有众生愿生彼国下。正释。第三从是名下结。释中复四。初明修因。第二从生彼国时下。明值缘。第三从行者见已下。正明得生。第四从生彼国下。生后利益。至诚心者。即实行众生。至之言专。诚之言实。深者。佛果深高以心往求故云深心。亦从深理生。亦从厚乐善根生。故十地经言。入深广心。涅槃经云。根深难拔故言深心。六念者。佛法僧施戒天。六事安心不动。称之为念也。无生忍言登初地也。陀罗尼者。一能特善。二能遮恶。是总持也。上品中生者有三。第一标。第二释。第三结。释中有四。初往生因。第二行此下。明值缘。第三行者自见下。得生。第四行者身作紫磨金色下。往生利益。甚深第一义者。谓诸法实相。言语道绝心行处灭。名之深妙。精进最称第一。阿耨不退转者。谓道种菩提。亦通是道种地不退位。现前受记者。 现代汉语译本 因此，《大本经》说本来就没有‘生’。这部经阐明观想，所以说能够‘得生’。在三品之中又细分为九品。上品之人，从最初的习种性开始，最终达到解行菩萨的果位。中品之人，从外凡十信位以下。下品之人就是现在悠悠度日的凡夫俗子。如何得知呢？上品之人见到佛，听闻佛法，便能领悟无生之理，所以是道种性之人。下品之人，即使造作了四重罪，也能往生。类似如此。上品对应道种性，中品对应性种性，下品对应习种性。一是得道有快慢之分，二是所乘坐的莲台有差异。最初是金刚台，中间是紫金台，下面是金莲花。在最初的部分中又分为三部分。第一是标示，第二是‘若有众生愿生彼国’以下，是正式解释，第三是从‘是名’以下，是总结。解释中又分为四部分。首先阐明修行的因，第二是从‘生彼国时’以下，阐明值遇因缘，第三是从‘行者见已’以下，正式阐明得生，第四是从‘生彼国’以下，是往生后的利益。‘至诚心’，就是实行众生。‘至’的意思是专一，‘诚’的意思是真实。‘深’，佛果深远高妙，以心前往求取，所以称为‘深心’。也从深刻的道理产生，也从深厚的乐善根产生。所以《十地经》说，‘入深广心’。《涅槃经》说，‘根深难拔’，所以说‘深心’。‘六念’，就是念佛、念法、念僧、念施、念戒、念天。六件事安心不动，称之为‘念’。‘无生忍’，是指登上初地。‘陀罗尼’，一是能够特别行善，二是能够遮止恶行，是总持的意思。上品中生者有三部分。第一是标示，第二是解释，第三是总结。解释中有四部分。首先是往生的因，第二是‘行此’以下，阐明值遇因缘，第三是‘行者自见’以下，是得生，第四是‘行者身作紫磨金色’以下，是往生后的利益。‘甚深第一义’，是指诸法实相，言语道断，心行处灭，称之为深妙。精进最为殊胜。‘阿耨不退转’，是指道种菩提，也通指道种地不退位。‘现前受记’，是指当下得到授记。