Chinese
三善也。问此三种善为净土因。为生三种净土亦生一种净土耶。解云自有三种善生三种净土。上品善生上品净土。中品善生中品净土。下品善生下品净土。自有三品善生一净土。今此中明三种善生一净土。何以知尔。今明三种善生西方弥陀净土。故知三种善生一种土也。问既有三种善因。那得但生一种净土耶。解云此三种虽同生一种净土。于此净土中果报不同。因有浅深得果亦胜劣。如此间秽土中众生虽同在秽土。而贵贱升沉不同。生彼国亦尔也。问修此三种因。若为得生净土耶。解云此三种皆是净心。孝养父母心此心亦净。乃至发菩提心此心亦净。以此三种心皆净故得土亦净。所以维摩云。以其心净故佛土净也。若得此心只此则是西方净土。何者净秽皆在于心。若心净见此土则净。又若得第一义净心则第一义土。然第一义土则是法身。法身第一义土更无有异也。可栖托义名之为土。无感不应名为法身。故仁王经云。三贤十圣住果报。唯佛一人居净土。若起烦恼倒惑则此三途秽土。若起四重五逆则是阿鼻地狱。其身纵广八万由旬。故净秽并由心也。今此明三种净业为生净土因也。如此三事名为净业下第三结三种业如文。佛告阿难及韦提希下前明三种善为净土因有二。第一缘起。第二正明三种善为净土因。今第二明十六 现代汉语译本 这三种善业是净土之因。请问这三种善业是分别对应三种净土，还是只对应一种净土呢？ 解答是：有三种善业对应三种净土。上品善业对应上品净土，中品善业对应中品净土，下品善业对应下品净土。也有三种善业对应一种净土。这里说明的是三种善业对应一种净土。为什么这么说呢？因为这里说明的是三种善业对应西方弥陀净土，所以可知三种善业对应一种净土。 请问：既然有三种善业之因，为什么只对应一种净土呢？ 解答是：这三种善业虽然都对应同一种净土，但在此净土中的果报却不相同。因为善业的程度有深浅，所以得到的果报也有殊胜和低劣之分。就像我们这个秽土世界，众生虽然都处在秽土之中，但有贵贱升沉的不同。往生到西方净土也是如此。 请问：修习这三种善业之因，要怎样才能往生净土呢？ 解答是：这三种善业都是清净心。孝养父母的心是清净的，乃至发起菩提心也是清净的。因为这三种心都是清净的，所以得到的净土也是清净的。所以《维摩诘经》说：‘由于心清净，所以佛土清净。’如果得到这种清净心，那么这里就是西方净土。因为净与秽都在于心。如果心清净，那么看到这个世界就是清净的。如果得到第一义的清净心，那么就是第一义土。而第一义土就是法身，法身和第一义土没有差别。可以安身之处称为土，没有感应则不能称为法身。所以《仁王经》说：‘三贤十圣住在果报之中，只有佛一人住在净土。’如果生起烦恼颠倒迷惑，那么就是三途秽土。如果造作四重五逆之罪，那么就是阿鼻地狱，其身躯纵横广阔八万由旬。所以净与秽都由心所决定。这里说明三种净业是往生净土之因。这三件事称为净业，下面第三部分总结三种业，如经文所示。 ‘佛告阿难及韦提希’以下，前面说明三种善业是净土之因，分为两部分：第一部分是缘起，第二部分是正式说明三种善业是净土之因。现在是第二部分，说明十六...
English
English version These three good deeds are the cause of Pure Land. The question is, do these three kinds of good deeds correspond to three kinds of Pure Lands, or only to one kind of Pure Land? The answer is: there are three kinds of good deeds corresponding to three kinds of Pure Lands. Superior good deeds correspond to superior Pure Lands, intermediate good deeds correspond to intermediate Pure Lands, and inferior good deeds correspond to inferior Pure Lands. There are also three kinds of good deeds corresponding to one kind of Pure Land. Here, it is explained that three kinds of good deeds correspond to one kind of Pure Land. Why is that? Because here it is explained that three kinds of good deeds correspond to the Western Amitabha (Amituo) Pure Land, so it can be known that three kinds of good deeds correspond to one kind of Pure Land. The question is: since there are three kinds of causes of good deeds, why do they only correspond to one kind of Pure Land? The answer is: although these three kinds of good deeds all correspond to the same kind of Pure Land, the karmic rewards in this Pure Land are different. Because the degree of good deeds varies, the karmic rewards obtained are also superior or inferior. Just like in this defiled land, although sentient beings are all in the defiled land, there are differences in nobility, status, and rise and fall. It is the same when reborn in the Western Pure Land. The question is: how can one be reborn in the Pure Land by cultivating these three kinds of causes of good deeds? The answer is: these three kinds of good deeds are all pure minds. The mind of filial piety towards parents is pure, and even generating Bodhicitta (Puti Xin) is also pure. Because these three kinds of minds are all pure, the Pure Land obtained is also pure. Therefore, the Vimalakirti Sutra says: 'Because the mind is pure, the Buddha Land is pure.' If one obtains this pure mind, then this is the Western Pure Land. Because purity and defilement are all in the mind. If the mind is pure, then seeing this world is pure. If one obtains the pure mind of the first principle, then it is the land of the first principle. And the land of the first principle is the Dharmakaya (Fashen), and there is no difference between the Dharmakaya and the land of the first principle. A place where one can dwell is called a land, and that which has no response cannot be called the Dharmakaya. Therefore, the Renwang Sutra says: 'The three sages and ten saints dwell in karmic rewards, only the Buddha alone dwells in the Pure Land.' If afflictions, inverted views, and delusions arise, then it is the defiled land of the three evil paths. If one commits the four grave offenses and the five rebellious acts, then it is the Avici Hell, whose body is eighty thousand yojanas (Youxun) in length and breadth. Therefore, purity and defilement are all determined by the mind. Here, it is explained that the three kinds of pure karma are the cause of rebirth in the Pure Land. These three matters are called pure karma, and the third part below summarizes the three kinds of karma, as shown in the text. 'The Buddha told Ananda (Anan) and Vaidehi (Weiti Xi)' below, the previous explanation of the three kinds of good deeds as the cause of Pure Land is divided into two parts: the first part is the arising of conditions, and the second part is the formal explanation of the three kinds of good deeds as the cause of Pure Land. Now it is the second part, explaining the sixteen... --------------------------------------------------------------------------------
Chinese
种观为净土因。亦二。第一缘起。第二正明十六种观。正作无量寿观。今则缘起。有七句至文当詺。今则第一诫听也。问告韦提希何故复告阿难耶。解云告韦提希令一心谛听。命阿难使传化未闻。为是因缘故双告二人也。如来今者为未来世者。第二释说净业之意。何意说此净业耶。为未来世一切众生故说此净业也。善哉韦提希者第三叹问。前双告今双叹。所以叹韦提希问者。其问故现得无生忍称佛心。又由其问故宫内婇女发菩提心。复称佛心。以称佛心故叹其所问也。又其问得近利现在复益未来。自利并他现益及未来益。为是义故叹云快问斯事也。阿难汝当受持第四命阿难受持令传化未来也。佛告韦提希汝是凡夫者第五重告韦提希。明如来方便令韦提希得见净土也。时韦提希白佛言下第六韦提希重问。此问意者。我今者以佛力故得见土。若佛灭后众生云何得见。为未来众生重问也。言五苦此如无量寿经五痛五烧。如彼文出。又亦得是五浊。詺五浊为五苦也。佛告韦提希下第七重告韦提希。令专心作无量寿观得生彼国也。云何作想下第二正作无量寿观。此中凡作十六观。则应为十六段。今开为二。第一有十三观作无量寿观。第二有三观作九辈观。问今观无量寿只应观无量寿。何故观九辈耶。解云观无量寿观果。观九辈观 现代汉语译本 ‘种观’是往生净土的因。这分为两部分：第一是缘起，第二是正式阐明十六种观想。主要是修习观想无量寿佛。现在是缘起部分，有七句话，到正文时再详细解释。现在第一句是告诫要专心听。问：为什么告诉韦提希（Queen Vaidehi，王后名）的同时，还要告诉阿难（Ananda，佛陀的十大弟子之一）呢？解释说：告诉韦提希是为了让她一心一意地谛听，命令阿难是为了让他传播教化给未曾听闻的人。因为这个因缘，所以同时告诉了两个人。‘如来今者为未来世者’，第二句解释了宣说净业的意义。为什么要宣说这净业呢？是为了未来世的一切众生而宣说这净业。‘善哉韦提希者’，第三句是赞叹提问。前面同时告诫，现在同时赞叹。赞叹韦提希提问的原因是：她的提问使得佛陀能够展现无生法忍，契合佛心。又因为她的提问，使得宫内的婇女们发起了菩提心，也契合佛心。因为契合佛心，所以赞叹她的提问。而且她的提问既能获得眼前的利益，又能利益未来，既能自利，又能利他，既能利益现在，又能利益未来。为了这个意义，所以赞叹说‘快问斯事也’。‘阿难汝当受持’，第四句是命令阿难接受并持守，以便传播教化给未来。‘佛告韦提希汝是凡夫者’，第五句是再次告诉韦提希。说明如来方便地让韦提希能够见到净土。‘时韦提希白佛言下’，第六句是韦提希再次提问。这次提问的意思是：我现在依靠佛的力量，才能够见到净土。如果佛灭度后，众生要如何才能见到呢？是为了未来的众生而再次提问。所说的‘五苦’，这里如同《无量寿经》中的五痛五烧，可以参考那里的经文。也可以指五浊，将五浊称为五苦。‘佛告韦提希下’，第七句是再次告诉韦提希。让她专心修习观想无量寿佛，以便往生到那个国度。‘云何作想下’，第二部分是正式修习观想无量寿佛。这里总共有十六种观想，应该分为十六段。现在分为两部分：第一部分有十三种观想，是修习观想无量寿佛；第二部分有三种观想，是修习观想九品往生。问：现在观想无量寿佛，应该只观想无量寿佛，为什么还要观想九品往生呢？解释说：观想无量寿佛是观想果报，观想九品是观想因地。
English
English version 'Cultivating contemplation' is the cause for rebirth in the Pure Land. This is divided into two parts: first, the origination; second, the formal exposition of the sixteen contemplations. The main practice is contemplating Amitayus Buddha (Amitabha, the Buddha of Infinite Life and Light). Now is the part of origination, with seven sentences, which will be explained in detail when we get to the main text. Now, the first sentence is a warning to listen attentively. Question: Why tell Vaidehi (Queen Vaidehi) and Ananda (Ananda, one of the ten great disciples of the Buddha) at the same time? The explanation is: telling Vaidehi is to make her listen attentively with one mind, and commanding Ananda is to make him propagate the teachings to those who have not heard them. Because of this cause and condition, both are told at the same time. 'The Thus Come One now, for the sake of future generations,' the second sentence explains the meaning of expounding the pure karma. Why expound this pure karma? It is to expound this pure karma for the sake of all sentient beings in future generations. 'Excellent, Vaidehi,' the third sentence is praising the question. The previous sentences were warnings given simultaneously, and now they are praises given simultaneously. The reason for praising Vaidehi's question is: her question allows the Buddha to reveal the Dharma-acceptance of non-origination, which accords with the Buddha's mind. Also, because of her question, the palace ladies aroused the Bodhi mind, which also accords with the Buddha's mind. Because it accords with the Buddha's mind, her question is praised. Moreover, her question can obtain immediate benefits and benefit the future, benefiting oneself and others, benefiting the present and the future. For this reason, it is praised as 'You have asked well about this matter.' 'Ananda, you should receive and uphold,' the fourth sentence is commanding Ananda to receive and uphold, so as to propagate the teachings to the future. 'The Buddha told Vaidehi, you are an ordinary person,' the fifth sentence is telling Vaidehi again. It explains that the Thus Come One expediently allows Vaidehi to see the Pure Land. 'Then Vaidehi said to the Buddha,' the sixth sentence is Vaidehi asking again. The meaning of this question is: I can now see the Pure Land because of the Buddha's power. If the Buddha passes away, how can sentient beings see it? It is asking again for the sake of future sentient beings. The 'five sufferings' mentioned here are like the five pains and five burnings in the Amitayus Sutra, which can be referred to in that text. It can also refer to the five turbidities, calling the five turbidities the five sufferings. 'The Buddha told Vaidehi,' the seventh sentence is telling Vaidehi again. It tells her to concentrate on cultivating the contemplation of Amitayus Buddha, so as to be reborn in that land. 'How to contemplate,' the second part is the formal practice of contemplating Amitayus Buddha. There are a total of sixteen contemplations here, which should be divided into sixteen sections. Now it is divided into two parts: the first part has thirteen contemplations, which are cultivating the contemplation of Amitayus Buddha; the second part has three contemplations, which are cultivating the contemplation of the nine grades of rebirth. Question: Now that we are contemplating Amitayus Buddha, we should only contemplate Amitayus Buddha, why should we also contemplate the nine grades of rebirth? The explanation is: contemplating Amitayus Buddha is contemplating the fruition, and contemplating the nine grades is contemplating the causal ground. --------------------------------------------------------------------------------
Chinese
因。观净土因果故开两段也。就初观无量寿复为二。第一有六观观无量寿国。第二有七观观无量寿佛身。观无量寿国中若树若池。观无量寿佛中佛与菩萨。又观无量寿国土则观依果。观无量寿佛观正果。又观无量寿国土观净土世间。观无量寿佛观正觉世间也。就前观无量寿国土中复有二意。第一有五观别观。第六一观总观。别观者别作五种观。第六总观者无量寿国有无量事不可具观。故第六观总作一切观也。就初复为二。第一有一观半。作观方便。第二有三观半正作观。今则第一作观方便。明欲作无量寿观者。当西向谛观于日令心得住。若不系想于日心则不住。以系心作想于日心则得住。心住故心自得净见彼国也。次作水想。所以前作日想今作水想者。日光明净故前作日想。水则清彻无所不见故今作水想也。心想成已下第二正作于观。以作水想及琉璃想。则见彼琉璃之地。见琉璃地一切映彻无所不见也。所以前见地者地为其本故前明地。下有金刚七宝幢擎地者。此与莲华藏相似。何故名莲华藏。以宝莲华擎世界。故名莲华藏世界。今西方世界金刚幢擎世界。而名安乐或名极乐者。受名不同也。此幢八方有无量众宝所成无量光明色映。乃至琉璃地上黄金杂厕种种庄严。如文所辨甚可爱乐也。佛告阿难汝持佛语者。前明三 现代汉语译本 因。观察净土的因和果，所以分为两段。在最初的观察无量寿（Amitābha，阿弥陀佛）的部分，又分为两部分。第一部分有六观，观察无量寿国（Sukhāvatī，极乐世界）。第二部分有七观，观察无量寿佛的身。观察无量寿国，包括树和池。观察无量寿佛，包括佛和菩萨。此外，观察无量寿国土，是观察依报的果报。观察无量寿佛，是观察正报的果报。此外，观察无量寿国土，是观察净土世间。观察无量寿佛，是观察正觉世间。 在前面的观察无量寿国土的部分，又有两种含义。第一种有五观，分别观察。第六种是一观，总体观察。分别观察是分别进行五种观想。第六种总体观察是无量寿国有无数的事情无法全部观察，所以第六观总体地进行一切观想。在最初的部分又分为两部分。第一部分有一观半，是作观的方便。第二部分有三观半，是正式作观。现在是第一部分，作观的方便。说明想要作无量寿观的人，应当面向西方，仔细地观察太阳，使心能够安定下来。如果不把意念集中在太阳上，心就不能安定。因为把心集中在太阳上进行观想，心就能安定下来。心安定了，心自然就能清净，见到那个国度。接下来作水想。之所以先前作日想，现在作水想，是因为太阳光明清净，所以先前作日想。水则清澈透明，没有什么不能看见，所以现在作水想。 心想成就之后，是第二部分，正式作观。通过作水想和琉璃想，就能见到那琉璃的地面。见到琉璃地面一切都映照通透，没有什么不能看见。之所以先前见到地面，是因为地面是根本，所以先前说明地面。下面有金刚七宝幢支撑着地面。这与莲华藏（Padmagarbha，莲花胎藏）相似。为什么叫莲华藏？因为宝莲华支撑着世界，所以叫莲华藏世界。现在西方世界是金刚幢支撑着世界，而叫做安乐（Sukhavati）或者极乐（Sukhavati），只是名称不同。这幢的八方由无数的众宝构成，有无数的光明色彩映照。乃至琉璃地面上黄金交错，种种庄严，如经文所描述的，非常可爱喜乐。佛告诉阿难（Ānanda）‘你受持佛的教诲’。前面说明三