English
English version Therefore, the *Larger Sutra* says that there is no 'birth' in the first place. This sutra clarifies contemplation, so it says that one can 'attain birth'. Within the three grades, it is further divided into nine. People of the highest grade, starting from the initial stage of habitual nature (*xizhong*), ultimately reach the stage of Bodhisattvas who understand and practice. People of the middle grade are below the ten beliefs of ordinary beings. People of the lowest grade are the ordinary people of today who drift along. How do we know this? People of the highest grade see the Buddha, hear the Dharma, and then realize the principle of non-birth, so they are people of the seed of the Path (*daozhong*). People of the lowest grade, even if they commit the four grave offenses, can also be reborn. It is similar to this. The highest grade corresponds to the seed of the Path (*daozhong*), the middle grade corresponds to the nature seed (*xingzhong*), and the lowest grade corresponds to the habitual seed (*xizhong*). First, attaining the Path has different speeds; second, the lotus platform they ride on is different. Initially, it is a diamond platform; in the middle, it is a purple-gold platform; and below, it is a golden lotus flower. In the initial part, it is divided into three parts. The first is the indication, the second is 'If there are sentient beings who wish to be born in that land' below, which is the formal explanation, and the third is from 'This is named' below, which is the conclusion. In the explanation, it is further divided into four parts. First, it clarifies the cause of cultivation; second, from 'When born in that land' below, it clarifies encountering conditions; third, from 'The practitioner sees' below, it formally clarifies attaining birth; and fourth, from 'Born in that land' below, it is the benefit after rebirth. 'Sincere mind' (*zhicheng xin*) refers to sentient beings who practice diligently. 'Zhi' means focused, and 'cheng' means true. 'Deep' (*shen*), the Buddha's fruit is profound and sublime, and one seeks it with the mind, so it is called 'deep mind' (*shenxin*). It also arises from profound principles and from deep roots of joyful goodness. Therefore, the *Ten Stages Sutra* says, 'Enter the deep and vast mind.' The *Nirvana Sutra* says, 'Roots are deep and difficult to uproot,' so it is called 'deep mind' (*shenxin*). 'Six recollections' (*liu nian*) are the recollection of the Buddha, Dharma, Sangha, giving, precepts, and heaven. The mind is settled and unmoving in these six things, and this is called 'recollection' (*nian*). 'Non-birth forbearance' (*wusheng ren*) refers to ascending to the first ground (*bhumi*). 'Dharani' (*tuoluoni*) means one can especially do good and can prevent evil; it is the meaning of upholding all. Those born in the middle of the highest grade have three parts. The first is the indication, the second is the explanation, and the third is the conclusion. In the explanation, there are four parts. First is the cause of rebirth, second is 'Practicing this' below, which clarifies encountering conditions, third is 'The practitioner sees himself' below, which is attaining birth, and fourth is 'The practitioner's body becomes purple-gold' below, which is the benefit after rebirth. 'Profound first principle' (*shen shen di yi yi*) refers to the true nature of all dharmas, where the path of language is cut off and the realm of mental activity ceases, and it is called profound and wonderful. Diligence is the most excellent. 'Anutpattika-dharma-kshanti' (*a nou bu tui zhuan*) refers to the seed of the Path (*daozhong*) Bodhi, and it also refers to the non-retrogressive position of the seed of the Path (*daozhong*) ground. 'Receiving prediction in the present' (*xian qian shou ji*) refers to receiving prediction in the present moment. --------------------------------------------------------------------------------
Chinese
四种受记一往现前也。上品下生中有三。初标。第二亦信因果下释。第三是名下结。释中有四。第一明往生之因。第二行者命欲终时下。值缘。第三见此事时下。得生。第四一日一夜下。生后利益。得百法明门者。地论云。入百法明门。增长智慧思惟种种法门义故。欢喜地者初证圣处多生欢喜也。 第十五中品生观。中品上生者有三。第一标。第二从若有众生下释。第三从是名下结。释中有四。初明生因。第二从临命终时阿弥陀佛下。值缘。第三从行者见已下。得生。第四从当华敷时下。明生后利益。五戒者。不杀盗淫妄语饮酒也。八戒者。加不上高床。不着华鬘璎珞香涂身熏衣。不得歌舞作乐及往观听也。四谛者。苦集灭道也。罗汉者。应共不生杀贼也。三明者。过现未来明也。六神通者。天眼天耳他心宿命漏尽。身得如意。此六悉皆无壅故为通。八解脱者。一内有色相外观色。二者内无色相外观色。三者净。四空处。五识处。六无所有处。七非非想处。八灭尽解脱也。此八中前三种微妙五欲无染无著。中四于下得离。后一能脱心虑故名解脱。亦名背舍。背者背彼净洁五欲也。舍者离是着心也。释会者。论明小乘不生者。决定不生。此中明生。退菩提心得生。至彼处无漏道熟。即证第四果。大论亦然。或接引 现代汉语译本 四种受记（授记，预言成佛）一往现前（立即显现）。上品下生中有三段。第一段是标示。第二段从‘亦信因果’开始是解释。第三段是‘是名’结尾是总结。解释中有四部分。第一部分说明往生（往生西方极乐世界）的原因。第二部分从‘行者命欲终时’开始，说明值遇因缘。第三部分从‘见此事时’开始，说明得以往生。第四部分从‘一日一夜’开始，说明往生后的利益。‘得百法明门’，根据《地论》所说，是‘入百法明门，增长智慧思惟种种法门义故’（进入百法明门，增长智慧，思惟种种法门的意义）。‘欢喜地’是指初次证得圣果之处，多生欢喜。 第十五 中品生观。中品上生者有三段。第一段是标示。第二段从‘若有众生’开始是解释。第三段从‘是名’结尾是总结。解释中有四部分。第一部分说明往生的原因。第二部分从‘临命终时阿弥陀佛’开始，说明值遇因缘。第三部分从‘行者见已’开始，说明得以往生。第四部分从‘当华敷时’开始，说明往生后的利益。‘五戒’是不杀生、不偷盗、不邪淫、不妄语、不饮酒。‘八戒’是加上不坐高广大床，不佩戴华鬘璎珞，不用香涂身熏衣，不得歌舞作乐及前往观听。‘四谛’是苦、集、灭、道。‘罗汉’的含义是应供、不生、杀贼。‘三明’是过去明、现在明、未来明。‘六神通’是天眼通、天耳通、他心通、宿命通、漏尽通、身如意通。这六种神通都没有阻碍，所以称为‘通’。‘八解脱’是：一、内有色想外观色；二、内无色想外观色；三、净解脱；四、空无边处解脱；五、识无边处解脱；六、无所有处解脱；七、非想非非想处解脱；八、灭尽解脱。这八种解脱中，前三种是对于微妙五欲没有染著。中间四种是于下界得离。后一种能够脱离心虑，所以称为解脱，也称为背舍。‘背’是背离那些清净的五欲。‘舍’是舍离对五欲的执著之心。解释会通：论中说明小乘不往生（西方极乐世界）是指决定不往生。这里说明（中品上生）退失菩提心也能往生。到达彼处无漏道成熟，就能证得第四果（阿罗汉果）。《大论》也是这样说的。或者（阿弥陀佛）接引（众生）。
English
English version The four kinds of prediction (Vyākaraṇa, prophecy of Buddhahood) manifest immediately. The lowest level of the highest grade has three parts. The first is the heading. The second, starting with 'Also believing in cause and effect,' is the explanation. The third, ending with 'This is named,' is the conclusion. The explanation has four parts. The first part explains the cause of rebirth (rebirth in the Western Pure Land of Ultimate Bliss). The second part, starting with 'When the practitioner's life is about to end,' explains encountering the conditions. The third part, starting with 'Seeing this,' explains attaining rebirth. The fourth part, starting with 'One day and one night,' explains the benefits after rebirth. 'Attaining the Hundred Dharma Gates of Illumination,' according to the *Treatise on the Stages of the Earth*, means 'Entering the Hundred Dharma Gates of Illumination, increasing wisdom, contemplating the meaning of various Dharma gates.' 'Joyful Ground' refers to the place where one first attains the holy fruit, generating much joy. Fifteenth: Contemplation of Middle Grade Rebirth. The highest level of the middle grade has three parts. The first part is the heading. The second part, starting with 'If there are sentient beings,' is the explanation. The third part, ending with 'This is named,' is the conclusion. The explanation has four parts. The first part explains the cause of rebirth. The second part, starting with 'When approaching the end of life, Amitābha Buddha,' explains encountering the conditions. The third part, starting with 'When the practitioner sees this,' explains attaining rebirth. The fourth part, starting with 'When the lotus flower blooms,' explains the benefits after rebirth. 'Five Precepts' are not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. 'Eight Precepts' are adding not sitting on high and large beds, not wearing garlands and ornaments, not using fragrance to anoint the body and perfume clothing, and not engaging in singing, dancing, and music, or going to watch and listen. 'Four Noble Truths' are suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga). 'Arhat' means worthy of offerings, non-arising, and killer of thieves (of afflictions). 'Three Clear Knowledges' (trayo vidyāḥ) are knowledge of the past, present, and future. 'Six Supernormal Powers' (ṣaṭ abhijñāḥ) are the divine eye, the divine ear, knowing the minds of others, knowing past lives, the extinction of outflows, and the power of the body to be as one wishes. These six supernormal powers have no obstruction, so they are called 'powers.' 'Eight Liberations' (aṣṭa vimokṣaḥ) are: 1. internally having form, externally contemplating form; 2. internally not having form, externally contemplating form; 3. pure liberation; 4. liberation of the sphere of infinite space (ākāśānantyāyatana); 5. liberation of the sphere of infinite consciousness (vijñānānantyāyatana); 6. liberation of the sphere of nothingness (ākiṃcanyāyatana); 7. liberation of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); 8. cessation liberation (nirodhasamāpatti). Among these eight liberations, the first three are without attachment to the subtle five desires. The middle four are liberation from the lower realms. The last one can liberate the mind from thought, so it is called liberation, also called 'turning away' (vivarta). 'Turning away' is turning away from those pure five desires. 'Relinquishing' is relinquishing the mind of attachment to the five desires. Explanation and reconciliation: The treatise explains that those of the Small Vehicle (Hīnayāna) are not reborn (in the Western Pure Land of Ultimate Bliss), meaning they are definitely not reborn. Here it explains that even those who have regressed from the Bodhi mind can be reborn. When the unconditioned path matures there, they can attain the fourth fruit (Arhatship). The *Great Treatise* also says so. Or (Amitābha Buddha) receives and guides (sentient beings). --------------------------------------------------------------------------------
Chinese
小乘。然彼实无。中品应时即得罗汉。何以不及九品。解云。是退菩提声闻往生彼国。无漏道熟。便证小果不守小位。而往还起大心进行弥速。或五劫或十劫得成初地。如是阶级犹是其胜。大本。上品明其出家。中品不明出家。此中所明是则中品。若其不出家。经云一日一夜持沙弥戒故知有也。而大本不明据长时始终为语。今言出家者。就短时而论。中品中生者有三。初标。第二从若有众生下释。第三是名下结。就释中有四。初明生因。第二从如此行者下。明值缘。第三从行者自见下。明得生。第四在宝池中下。明生后利益也。十戒者。即前八戒。更足不捉金银生像。及不过中食。为十戒也。具足戒者。二百五十戒。五百戒等。须陀洹者。翻修习无漏。或逆流也。中品下生者有三。初标。第二从若有下释。第三是名下结。释中有四。初明因。第二此人命终时下。明缘。第三从闻此事下。得生。第四从经七日下。生后利益也。 第十六下品生观。下品上生者有三。初标。第二从或有众生下释。第三从是名下结。释中有四。初明因。第二从尔时彼佛下。明缘。第三从作是语下。明得生。第四经七七日下。明生后利益也。下品中生者有三。一标。二释。三结。释中有四。初明因。第二从吹诸天华下。明缘。第三从如一 现代汉语译本 小乘（Hinayana）。然而实际上并没有小乘。中品往生者应时就能证得阿罗汉果（Arhat）。为什么不能达到九品莲位的最高品呢？解释说，这些人是退转菩提心（Bodhi）的声闻（Śrāvaka），往生到极乐净土，无漏道（anāsrava-mārga）已经成熟，所以证得小乘果位，但不守住小乘的果位，而是往还于极乐世界，发起大乘菩提心，精进行进的速度非常快，或许五劫（kalpa）或许十劫就能成就初地（bhūmi）。这样的阶级仍然是殊胜的。《大本经》（Mahāvastu）中，上品往生者说明了出家，中品往生者没有说明出家。这里所说明的是中品往生者。如果他们不出家，《经》中说‘一日一夜持沙弥戒’，由此可知有不出家的情况。而《大本经》没有说明，是根据长时间的始终来说的。现在说出家，是就短时间而言。中品中生者有三种，第一是标示，第二是从‘若有众生’下开始解释，第三是‘是名’下总结。在解释中有四点，第一是说明往生的原因，第二是从‘如此行者’下，说明值遇的因缘，第三是从‘行者自见’下，说明得到往生，第四是在‘宝池中’下，说明往生后的利益。十戒，就是前面的八戒，再加上不捉持金银生像，以及不过午食用餐，作为十戒。具足戒，是指二百五十戒、五百戒等。须陀洹（Srotāpanna），翻译为修习无漏，或者逆流。中品下生者有三种，第一是标示，第二是从‘若有’下开始解释，第三是‘是名’下总结。解释中有四点，第一是说明原因，第二是‘此人命终时’下，说明因缘，第三是从‘闻此事’下，说明得到往生，第四是从‘经七日’下，说明往生后的利益。 第十六 下品生观。下品上生者有三种，第一是标示，第二是从‘或有众生’下开始解释，第三是从‘是名’下总结。解释中有四点，第一是说明原因，第二是从‘尔时彼佛’下，说明因缘，第三是从‘作是语’下，说明得到往生，第四是‘经七七日’下，说明往生后的利益。下品中生者有三种，一是标示，二是解释，三是总结。解释中有四点，第一是说明原因，第二是从‘吹诸天华’下，说明因缘，第三是从‘如一’