English
English version Hinayana (Small Vehicle). However, it is actually non-existent. A person reborn in the Middle Grade immediately attains the Arhat (worthy one) fruit. Why can't they reach the highest of the nine grades? The explanation is that these are Śrāvakas (hearers) who have regressed from Bodhi (enlightenment), reborn in that land (Sukhavati), whose anāsrava-mārga (path of non-outflow) is mature, so they attain the small vehicle fruit, but they do not remain in the small vehicle position. Instead, they travel back and forth to the Land of Ultimate Bliss, arouse the great Bodhi mind, and the speed of their diligent progress is very fast. Perhaps in five kalpas (eons) or ten kalpas, they will achieve the first bhūmi (ground). Such a hierarchy is still superior. In the Mahāvastu (Great Story), the Upper Grade rebirths explain ordination, while the Middle Grade rebirths do not explain ordination. What is explained here is the Middle Grade rebirth. If they are not ordained, the Sutra says, 'Holding the Śrāmaṇera (novice) precepts for one day and one night,' from this it is known that there are cases of not being ordained. The Mahāvastu does not explain this, because it speaks from the perspective of a long period of time from beginning to end. Now, speaking of ordination, it is in terms of a short period of time. There are three types of Middle Grade rebirths: first, the indication; second, the explanation beginning from 'If there are sentient beings'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause of rebirth; second, from 'Such practitioners' below, explaining the conditions encountered; third, from 'Practitioners see themselves' below, explaining the attainment of rebirth; and fourth, under 'In the jeweled pond', explaining the benefits after rebirth. The ten precepts are the previous eight precepts, plus not grasping gold, silver, or living images, and not eating after noon, as the ten precepts. The complete precepts refer to the two hundred and fifty precepts, five hundred precepts, etc. Srotāpanna (stream-enterer) is translated as cultivating non-outflow, or against the stream. There are three types of Lower Middle Grade rebirths: first, the indication; second, the explanation beginning from 'If there are'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause; second, 'When this person's life ends' below, explaining the conditions; third, from 'Hearing this matter' below, explaining the attainment of rebirth; and fourth, from 'After seven days' below, explaining the benefits after rebirth. Sixteenth Contemplation on Lower Grade Rebirths. There are three types of Lower Upper Grade rebirths: first, the indication; second, the explanation beginning from 'If there are sentient beings'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause; second, from 'At that time, that Buddha' below, explaining the conditions; third, from 'Making this statement' below, explaining the attainment of rebirth; and fourth, 'After forty-nine days' below, explaining the benefits after rebirth. There are three types of Lower Middle Grade rebirths: first, the indication; second, the explanation; and third, the conclusion. In the explanation, there are four points: first, explaining the cause; second, from 'Blowing heavenly flowers' below, explaining the conditions; third, from 'Like one' --------------------------------------------------------------------------------
Chinese
念顷下。明得生。第四从经六劫下。明生后获利也。下品下生有三。初标。二释。三结。释中有四。初明因。第二从见金莲华下。明缘。第三从如一念顷下。明得生。第四从于莲华中下。明获利。称无量寿佛至于十念者。善心相续至于十念。或一念成就即得往生。以念佛除灭罪障故。即以念佛为胜缘也。若不如此者。云何得往生也。问云何行者。以少时心力。而能胜于终身造恶耶。大论有此责。是心虽少时。而力猛利。如垂死之人必知不免。谛心决断胜百年愿力。是心名为大心。以舍身事急故。如人入阵不惜身命。名为健人也。第二利益中有二。初明夫人道悟无生。二明侍女发心也。 第三流通亦二。第一明王宫流通。第二尔时世尊足步下。明崛山流通初有四。一列名教持。二行此下。明修有益劝人奉信。三告阿难下。付嘱令持。四说此下。目连等闻欢喜。初中阿难先问。发当何名下。问经名字。上来所说言义非一。当于何义而名此经。此法之要云何受持。问受持法。佛答。名观极乐无量寿佛观音势至。亦名净业生诸佛前。对其初问。汝当受持无令忘失。对其后问。次明有益行。前十六观门得大利益。现身得见彼佛菩萨。善男子善女人闻名下。明其念佛菩萨之益。但得闻名除无量罪。何况忆念。明念佛菩萨有大 现代汉语译本： ‘念顷下。明得生。’（‘念顷下。明得生。’：指在极短的时间内，就能明白并往生到极乐世界。）第四，从‘经六劫下。明生后获利也。’（‘经六劫下。明生后获利也。’：指经过六劫的时间，说明往生后获得的利益。）下品下生有三部分：首先是标示，其次是解释，最后是总结。解释中又有四部分：首先说明原因，第二，从‘见金莲华下’（‘见金莲华下’：指见到金莲花）开始，说明因缘，第三，从‘如一念顷下’（‘如一念顷下’：指在极短的时间内）开始，说明得以往生，第四，从‘于莲华中下’（‘于莲华中下’：指在莲花之中）开始，说明获得的利益。称念阿弥陀佛乃至十念，是指善心相续不断，达到十念。或者一念成就，就能往生，因为念佛可以消除罪障，所以念佛是殊胜的因缘。如果不是这样，怎么能往生呢？有人问：修行人如何以短暂的心力，胜过终身造恶呢？《大智度论》中有这样的责问：这心虽然短暂，但力量猛利，如同垂死之人必知不能免除死亡，以坚定的心决断，胜过百年的愿力。这心名为大心，因为舍身之事紧急。如同人进入战场不惜身命，称为健人。第二，利益中有两部分：首先说明夫人悟道，证得无生法忍，其次说明侍女发菩提心。 第三，流通也有两部分：第一部分说明在王宫中的流通，第二部分从‘尔时世尊足步下’（‘尔时世尊足步下’：指那时世尊行走）开始，说明在崛山的流通。开始有四部分：第一，列出名字，教导人们受持；第二，从‘行此下’（‘行此下’：指修行此法）开始，说明修行有益，劝人奉信；第三，从‘告阿难下’（‘告阿难下’：指告诉阿难）开始，嘱咐阿难受持；第四，‘说此下’（‘说此下’：指宣说此经）开始，目连等听闻后欢喜。开始时，阿难先问：‘发当何名下’（‘发当何名下’：指应当给此经起什么名字），询问经的名字。上面所说的言语和意义不止一种，应当以什么意义来命名此经？此法的要点如何受持？询问受持的方法。佛回答说：名为《观极乐无量寿佛观音势至》，也名为《净业生诸佛前》。回答他最初的提问，‘汝当受持无令忘失’（‘汝当受持无令忘失’：指你应当受持，不要忘记）。回答他后面的提问。其次说明有益的修行。前面的十六观门可以得到大利益，现身得见阿弥陀佛和观音势至菩萨。‘善男子善女人闻名下’（‘善男子善女人闻名下’：指善男子善女人听闻名号），说明称念佛菩萨的利益。仅仅听闻名号就能消除无量罪业，何况忆念。说明念佛菩萨有大的功德利益。
English
English version: 'Nian Qing Xia. Ming De Sheng.' ('Nian Qing Xia. Ming De Sheng.': Refers to understanding and being reborn in the Pure Land in a very short time.) Fourth, from 'Jing Liu Jie Xia. Ming Sheng Hou Huo Li Ye.' ('Jing Liu Jie Xia. Ming Sheng Hou Huo Li Ye.': Refers to the benefits gained after being reborn after six kalpas.) The lowest of the lowest rebirths has three parts: first, the indication; second, the explanation; and third, the conclusion. The explanation has four parts: first, explaining the cause; second, starting from 'Jian Jin Lian Hua Xia' ('Jian Jin Lian Hua Xia': Refers to seeing the golden lotus flower), explaining the conditions; third, starting from 'Ru Yi Nian Qing Xia' ('Ru Yi Nian Qing Xia': Refers to a very short time), explaining the attainment of rebirth; and fourth, starting from 'Yu Lian Hua Zhong Xia' ('Yu Lian Hua Zhong Xia': Refers to being in the lotus flower), explaining the benefits gained. Reciting Amitabha Buddha even ten times refers to the continuous succession of good thoughts up to ten recitations. Or, achieving one recitation can lead to rebirth because reciting the Buddha can eliminate karmic obstacles, so reciting the Buddha is a supreme condition. If it were not like this, how could one be reborn? Someone asks: How can a practitioner use a short period of mental effort to overcome a lifetime of evil deeds? The *Mahaprajnaparamita Shastra* has such a question: Although this mind is short-lived, its power is fierce, like a dying person who knows they cannot escape death, making a firm and decisive resolution that surpasses a hundred years of vows. This mind is called a great mind because the matter of abandoning the body is urgent. Like a person entering the battlefield not cherishing their life, they are called a brave person. Second, there are two parts to the benefits: first, explaining that the lady attained enlightenment and realized the non-origination of all dharmas; second, explaining that the maidservants aroused the Bodhi mind. Third, there are also two parts to the dissemination: the first part explains the dissemination in the royal palace, and the second part starts from 'Er Shi Shi Zun Zu Bu Xia' ('Er Shi Shi Zun Zu Bu Xia': Refers to when the World-Honored One walked) and explains the dissemination on Mount Gridhrakuta. There are four parts to the beginning: first, listing the names and teaching people to uphold them; second, starting from 'Xing Ci Xia' ('Xing Ci Xia': Refers to practicing this Dharma), explaining that practice is beneficial and encouraging people to believe in it; third, starting from 'Gao Anan Xia' ('Gao Anan Xia': Refers to telling Ananda), entrusting Ananda to uphold it; and fourth, starting from 'Shuo Ci Xia' ('Shuo Ci Xia': Refers to expounding this sutra), Maudgalyayana and others rejoiced after hearing it. At the beginning, Ananda first asked: 'Fa Dang He Ming Xia' ('Fa Dang He Ming Xia': Refers to what name should be given to this sutra), asking for the name of the sutra. The words and meanings mentioned above are not just one kind; what meaning should be used to name this sutra? How should the essentials of this Dharma be upheld? Asking about the method of upholding. The Buddha replied: It is called *Contemplation on Amitayus Buddha, Avalokitesvara, and Mahasthamaprapta in the Land of Ultimate Bliss*, and it is also called *Rebirth Before All Buddhas Through Pure Karma*. Answering his initial question, 'Ru Dang Shou Chi Wu Ling Wang Shi' ('Ru Dang Shou Chi Wu Ling Wang Shi': Refers to you should uphold it and not forget it). Answering his later question. Secondly, explaining the beneficial practice. The preceding sixteen contemplations can bring great benefits, allowing one to see Amitabha Buddha and Avalokitesvara and Mahasthamaprapta Bodhisattvas in this very life. 'Shan Nan Zi Shan Nu Ren Wen Ming Xia' ('Shan Nan Zi Shan Nu Ren Wen Ming Xia': Refers to good men and good women hearing the name), explaining the benefits of reciting the names of the Buddhas and Bodhisattvas. Just hearing the name can eliminate immeasurable sins, let alone remembering it. Explaining that reciting the names of the Buddhas and Bodhisattvas has great merit and benefits. --------------------------------------------------------------------------------
Chinese
利益。举劣况胜。念佛者人中分陀利华。明其身胜。观音势至为胜友伴胜。当坐道场。得道之场名曰道场。菩提树下得道故名为坐。依之得果。义说为坐。依之起行。名生佛家也。结名付嘱。亦名观无量寿佛。亦名灭除业障也。欢喜者。三义故喜。一能说人清净。佛无碍智无有错谬。名为清净。二所说法清净。能令众生得证三昧。三依法所得果清净。依法修行满足身证清净果也。耆山流通中。初佛步空还耆阇崛山。为增物敬。奉顺其言。故现此变。次阿难及天龙等。闻法欢喜。作礼而去也。 佛说观无量寿佛经疏终 现代汉语译本：利益。举出恶劣的情况来显示殊胜之处。念佛的人是人中的分陀利华（莲花），说明其自身的殊胜。观音（观世音菩萨）势至（大势至菩萨）作为殊胜的道友伴侣，（念佛之人）应当坐在道场。（证）得道的场所名为道场。在菩提树下得道，所以称为坐。依靠它而获得果实，从意义上说称为坐。依靠它而开始修行，名为生在佛家。总结名称并进行嘱托，也名为观无量寿佛，也名为灭除业障。欢喜，因为有三种意义而感到欢喜。一是能说法的人清净，佛的无碍智慧没有错谬，名为清净。二是所说的法清净，能使众生证得三昧（正定）。三是依照佛法所得的果清净，依照佛法修行圆满，以身证得清净的果报。在耆山（鹫峰山）流通的部分，首先是佛陀步行于空中返回耆阇崛山（鹫峰山），为了增加对佛的尊敬，奉行顺从佛的教言，所以显现这种变化。其次是阿难（佛陀的弟子）以及天龙等，听闻佛法后欢喜，行礼后离去。 《佛说观无量寿佛经疏》终