English
English version: They may manifest themselves in their own form, or in a large form, or in a small form, as well as in all the forms of the two Bodhisattvas (referring to Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva). Universally observing all the forms and teachings of the Buddhas and Bodhisattvas is called 'Miscellaneous Contemplation'. Now, this is the first 'Universal Contemplation'. As in the text 'the manifested body of Amitāyus Buddha' below, it is the second 'Miscellaneous Contemplation'. The Buddha told Ānanda and Vaidehi, the contemplation from the highest level of the highest class to the sixteenth contemplation are broadly divided into two sections. The first section has thirteen contemplations, which are the contemplation of the results. The second section has three contemplations, which are the contemplation of the causes. Having completed the contemplation of the results, now it is the contemplation of the causes. Contemplating the results is contemplating the two kinds of results, the circumstantial and the principal, of Amitāyus Buddha, hence it is called 'Contemplation of Results'. Contemplating the causes is the three grades of rebirth. Can the three grades of rebirth be considered contemplation? The explanation is that these three grades are the causes of rebirth in the Pure Land. Now, observing the causes of rebirth in the Pure Land, there are three types: upper, middle, and lower, hence it is called 'Contemplation'. The *Amitāyus Sūtra* only explains the three grades, here the three grades are expanded into nine grades. The three grades refer to the upper, middle, and lower grades. The nine grades refer to the upper grade having three sub-grades, and the middle and lower grades also each having three sub-grades, thus forming nine grades. Now, this is the first of the three sub-grades within the upper grade. Previously, it was explained that those reborn in the highest level of the highest grade, generate the Bodhi mind, cultivate for seven days, and then they can be reborn in that land, see the body of that Buddha, hear the wonderful Dharma, and then realize the non-origination forbearance (anutpattika-dharma-kṣānti). Question: What stage of non-origination is this? Answer: This is the non-origination of the seventh ground (bhūmi). How do we know this? Answer: Those reborn in the lowest grade attain the gate of the hundred dharmas of understanding (百法明門), attaining the Joyful Ground (pramuditā-bhūmi). Since the lowest grade can attain the Joyful Ground, it should be known that this is the non-origination of the seventh ground. Question: The *Mahāyānasaṃgraha* explains that one ground requires the practice of three great asaṃkhya kalpas (阿僧祇劫). Now, at what stage can one see the body of Amitāyus Buddha and attain non-origination upon hearing the Dharma? Answer: This matter is difficult to know. If we discuss it according to the stages, this is a Bodhisattva of the sixth ground, who, upon seeing the Buddha and hearing the Dharma, can attain the non-origination of the seventh ground. Moreover, there are those who transcend conventional practice, like Śākyamuni Buddha surpassing Maitreya Bodhisattva to become a Buddha, so it is unknowable. Those reborn in the middle level of the highest grade, secondly, it explains that those reborn in the middle level of the highest grade do not necessarily need to recite the Mahāyāna scriptures, but they are good at understanding the meaning, deeply believe in cause and effect, and do not slander the Mahāyāna. With this merit, wishing to be reborn in that land, they can be reborn in the great jeweled lotus in the seven-jeweled pond of that land, and it will open after one night. However, one night in that land is also extremely long. Why? Because one day and one night in that land is equivalent to one --------------------------------------------------------------------------------
Chinese
劫。经一宿则敌此间半劫也。经七日则不退三菩提。经一小劫得无生法忍。彼一日一夜当此一劫。彼一劫当此间无量劫也。此亦是七地无生。前上品见佛闻法则得无生。今中品经一小劫得无生也。上品下生者第三明上品下生。此人亦信因果不谤大乘。彼国华中一日一夜乃开。复经三小劫得百法明门。住欢喜地。今下品得初地无生。故知前上品是七地无生。所以明此二无生者无生有二处。一初地无生。二七地无生。为是故明二无生也。次明中品三辈往生。此中三辈往生并得小乘果也。中品上生持五戒八戒具足戒得阿罗汉果也。中品中生持一日一夜八戒一日一夜沙弥戒及具足戒。初得须陀洹果。经半劫成阿罗汉果也。问八戒可一日一夜。沙弥戒及具足戒云何一日一夜耶。解云此言一日一夜者。非是唯一日一夜持沙弥戒及具足戒。但受一日一夜便死。故云一日一夜也。中品下生经一小劫得成阿罗汉也。次明下品三辈往生。并是大乘。初品得初地。次品发菩提心。下品亦菩提心也。然此三品大难解。略有两疑。一者上品三人得大乘果。此事不疑。疑后两品何意。中品三人得小乘果。下品三人得大乘果耶。中品得罗汉果。下品倒得初地大乘果也。二者次第不应如此。何意不大乘并在一处小乘在后。而匆前明大乘。次明小乘。明小 现代汉语译本 劫（kalpa，时间单位）。在彼国度过一夜相当于此世界的半个劫。在那里度过七天就不会从阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）中退转。经历一个小劫就能获得无生法忍（anutpattika-dharma-kshanti，对诸法不生不灭的证悟）。他们的一日一夜相当于我们这里的一个劫。他们的一劫相当于我们这里的无量劫。这也是七地菩萨证得的无生法忍。之前说上品往生者见到佛、听闻佛法就能获得无生法忍，现在说中品往生者经历一个小劫才能获得无生法忍。上品下生是指第三段所说的上品下生者。此人也相信因果，不诽谤大乘佛法。他在彼国莲花中一日一夜后莲花开放。再经历三个小劫就能获得百法明门（百法明门论所诠释的佛法）。安住于欢喜地（pramudita，菩萨初地）。现在下品往生者获得初地无生法忍。所以知道之前说的上品往生者是七地菩萨证得的无生法忍。之所以要说明这两种无生法忍，是因为无生法忍有两种：一是初地菩萨证得的无生法忍，二是七地菩萨证得的无生法忍。因此要说明这两种无生法忍。 接下来阐述中品三辈往生。这中品三辈往生者都能获得小乘果位。中品上生者持守五戒、八戒、具足戒，能获得阿罗汉（arhat，声闻乘最高果位）果位。中品中生者持守一日一夜的八戒、一日一夜的沙弥戒以及具足戒。最初获得须陀洹（srota-apanna，声闻初果）果位，经过半个劫成就阿罗汉果位。有人问：八戒可以持守一日一夜，沙弥戒和具足戒怎么能只持守一日一夜呢？解释说：这里说的一日一夜，并非是说只持守一日一夜的沙弥戒和具足戒，而是说受戒后只过了一日一夜就去世了，所以说一日一夜。中品下生者经历一个小劫就能成就阿罗汉果位。 接下来阐述下品三辈往生。这三辈往生者都是修习大乘佛法的。初品往生者获得初地果位，次品往生者发菩提心（bodhicitta，为利益一切众生而求证悟的心），下品往生者也发菩提心。然而这三品往生者很难理解，大概有两个疑问。一是上品三人都获得大乘果位，这件事没有疑问。疑问在于后两品往生者为什么中品三人获得小乘果位，下品三人却获得大乘果位呢？中品往生者获得阿罗汉果位，下品往生者反而获得初地大乘果位。二是次第不应该如此。为什么不把大乘往生者放在一起，小乘往生者放在后面，而是先阐述大乘，再阐述小乘，再阐述大乘呢？
English
English version Kalpa (kalpa, a unit of time). Spending one night there is equivalent to half a kalpa in this world. Spending seven days there will not result in regression from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Experiencing one small kalpa will result in obtaining Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas). One day and night of theirs is equivalent to one kalpa of ours. One kalpa of theirs is equivalent to immeasurable kalpas of ours. This is also the Anutpattika-dharma-kshanti attained by the seventh Bhumi (stage of a Bodhisattva). Previously, it was said that those of the highest level of the highest grade of rebirth, upon seeing the Buddha and hearing the Dharma, would obtain Anutpattika-dharma-kshanti. Now it is said that those of the middle level of the highest grade of rebirth obtain Anutpattika-dharma-kshanti after experiencing one small kalpa. The lowest level of the highest grade refers to the third section, which speaks of those of the lowest level of the highest grade. This person also believes in cause and effect and does not slander the Mahayana Dharma. In that land, the lotus flower opens after one day and night. After another three small kalpas, they obtain the Hundred Dharma Gates (the Dharma explained in the Treatise on the Hundred Dharmas). They dwell in the Joyful Ground (pramudita, the first Bhumi of a Bodhisattva). Now, those of the lowest grade obtain the Anutpattika-dharma-kshanti of the first Bhumi. Therefore, we know that those of the highest level of the highest grade mentioned earlier are those who have attained the Anutpattika-dharma-kshanti of the seventh Bhumi. The reason for explaining these two types of Anutpattika-dharma-kshanti is that there are two types: one is the Anutpattika-dharma-kshanti attained by a Bodhisattva of the first Bhumi, and the other is the Anutpattika-dharma-kshanti attained by a Bodhisattva of the seventh Bhumi. Therefore, these two types of Anutpattika-dharma-kshanti are explained. Next, the three grades of the middle level of rebirth are explained. These three grades of the middle level of rebirth can all attain the fruits of the Hinayana (Small Vehicle). Those of the highest level of the middle grade, who uphold the five precepts, eight precepts, and full precepts, can attain the fruit of Arhat (arhat, the highest fruit of the Hearer Vehicle). Those of the middle level of the middle grade uphold the eight precepts for one day and night, the Shramanera (novice monk) precepts for one day and night, and the full precepts. Initially, they attain the fruit of Srota-apanna (srota-apanna, the first fruit of the Hearer Vehicle), and after half a kalpa, they achieve the fruit of Arhat. Someone asks: The eight precepts can be upheld for one day and night, but how can the Shramanera precepts and full precepts be upheld for only one day and night? The explanation is: When it is said 'one day and night' here, it does not mean that one only upholds the Shramanera precepts and full precepts for one day and night, but rather that one passes away after only one day and night of taking the precepts, so it is said 'one day and night'. Those of the lowest level of the middle grade achieve the fruit of Arhat after experiencing one small kalpa. Next, the three grades of the lowest level of rebirth are explained. These three grades of rebirth all cultivate the Mahayana (Great Vehicle) Dharma. Those of the highest level of the lowest grade attain the fruit of the first Bhumi, those of the second level generate Bodhicitta (bodhicitta, the mind of seeking enlightenment for the benefit of all beings), and those of the lowest level also generate Bodhicitta. However, these three grades are difficult to understand, and there are roughly two doubts. First, there is no doubt that the three people of the highest grade attain the fruit of the Mahayana. The doubt lies in why the three people of the middle grade attain the fruit of the Hinayana, while the three people of the lowest grade attain the fruit of the Mahayana? Those of the middle grade attain the fruit of Arhat, while those of the lowest grade instead attain the fruit of the first Bhumi of the Mahayana. Second, the order should not be like this. Why are the Mahayana rebirths not placed together and the Hinayana rebirths placed later, but instead the Mahayana is explained first, then the Hinayana, and then the Mahayana again? --------------------------------------------------------------------------------
Chinese
乘竟更明大乘耶。解云得果在后应须著于前。又今明三辈往生者正就现因为论。不约得果。现因有三品胜劣。第一品修大乘善不作恶。第二品修小乘善亦不作恶。第三品不修善而作恶。以大乘善为上品。小乘善为中品。作恶无善众生为下品。约此以判三品也。次问何意大小杂明不大乘并在一处。小乘一处者亦如向答。不就得果为次第。但约修论前后耳。前明大乘善次明小乘善后明有恶无善。前明善后明恶。就善中前明大乘善后明小乘善也。前明善则五乘善。上品则大乘善。中品则声闻人天善。前持八戒沙弥戒具足戒等则三乘善。孝养父母行世仁善则人天善。此则明善义尽也。问明善既尽明恶尽以不。解云第三品明恶有三人。初明作十恶。次明作四重。后明作五逆不明谤法阐提。故明恶不尽。十恶四重五逆并得生西方。若是谤法阐提不得生也。所以谤法阐提不得生者。阐提不信法。临终虽为说有无量寿佛彼终不信。故不得往生。又谤法亦尔。如小乘人闻说有十方佛不信。故不得往生也。以现修因有胜劣故言三品不同也。问修如此得果何意。然因有浅深虽彰得果差别未显何意。上品得大乘果。中品得小乘果。下品得大乘果耶。解云遂彼修因故得果有大小。上品修大乘因故所以得大乘果。中品修小乘因故还得小乘果。下品现 现代汉语译本 问：究竟是更进一步阐明大乘佛法吗？ 答：解释说，证得果位是在修行之后，所以应当着眼于当下的修行。而且，现在所说的三辈往生，正是就当下的行为作为论述的依据，而不是以证得的果位来划分。当下的行为有上、中、下三品之分。第一品是修习大乘善法而不作恶。第二品是修习小乘善法也不作恶。第三品是不修习善法而作恶。以修习大乘善法为上品，修习小乘善法为中品，作恶而没有善行的众生为下品。根据这个标准来判断三品。 问：为什么要把大乘和小乘的修行混在一起说明，而不是把大乘的修行放在一处，小乘的修行放在一处呢？ 答：也像前面回答的那样，不是以证得的果位作为次第，只是按照修行的先后顺序来论述。前面说明大乘的善行，其次说明小乘的善行，最后说明有恶行而没有善行。前面说明善，后面说明恶。在善行中，前面说明大乘的善行，后面说明小乘的善行。前面说明的善，包含了五乘的善行。上品是大乘的善行，中品是声闻（Śrāvakayāna，听闻佛法而修行的乘）和人天乘的善行。前面所说的持八戒、沙弥戒、具足戒等，是三乘的善行。孝养父母、行世间的仁义善事，是人天乘的善行。这样就把善的含义完全说明了。 问：既然善已经完全说明了，那么恶也完全说明了吗？ 答：解释说，第三品说明恶行有三种人。首先说明造作十恶业，其次说明造作四重罪，最后说明造作五逆罪，没有说明诽谤佛法（谤法）和断善根者（阐提）。所以，说明的恶行并不完全。造作十恶、四重、五逆罪的人都可以往生西方极乐世界。如果是诽谤佛法和断善根者，就不能往生。诽谤佛法和断善根者不能往生的原因是，断善根者不相信佛法，临终时即使为他说有无量寿佛（Amitābha），他最终也不会相信，所以不能往生。诽谤佛法的人也是这样，比如小乘人听说有十方佛，不相信，所以不能往生。因为当下修行的因有优劣之分，所以说三品不同。 问：修行这样的因，会得到什么样的果报呢？既然因有深浅之分，虽然彰显了证得果位的差别，但还没有显明其中的含义。上品得到大乘的果位，中品得到小乘的果位，下品却得到大乘的果位，这是为什么呢？ 答：解释说，随着他们所修的因，所以得到的果报有大小之分。上品修习大乘的因，所以得到大乘的果位。中品修习小乘的因，所以还是得到小乘的果位。下品现在……