English
Question: 'What kalpa (aeon) is this?' Answer: 'This is a small kalpa (small aeon). As in the *She Lun* (Compendium of Mahayana) of the Liang Dynasty, a number is calculated by doubling the years of age. When the count exceeds sixty, it is called one asamkhya-kalpa (innumerable aeons). It is said that two intercalary months in five years constitute a pair, that is, one pair, two pairs, up to ten pairs, a hundred pairs, a thousand pairs, ten thousand pairs, up to asamkhya pairs, which is called a small kalpa. The reason we know this is a kalpa calculated by doubling is because the *Avatamsaka Sutra* (Flower Garland Sutra) says: One kalpa in the Saha world (this world) is equivalent to one day and night in that world, that is, thirty days of that world are taken as one day, up to twelve months as one year, and two intercalary months in five years as one pair, up to asamkhya pairs.' Next, the second adornment of the Bodhisattva's merits and virtues is explained. The text is divided into five parts: 1. Constant Followers; 2. New Worthies; 3. Old Sages; 4. Encouragement to Rebirth; 5. Explanation of Encouragement. The first part has two points: 1. General Statement; 2. Assembly, then concluding with the accomplishment of the adorned Buddha-land. The sutra says: 'There are immeasurable and boundless Shravaka (voice-hearer) disciples there, all of whom are Arhats (worthy ones), beyond the ability of calculation to know. The Bodhisattva assembly is also like this.' This explains the first constant followers. Shravaka, the *Tattvasiddhi Shastra* (Treatise on the Accomplishment of Reality) says: Because they attain enlightenment by hearing the Dharma (teachings), they are called Shravakas. Therefore, the *Buddhabhumi Sutra* (Discourse on the Buddha-land) says: Because they enter the holy path by hearing the Buddha's voice, they are called Shravakas. That is, those of the Small Vehicle (Hinayana) root mentioned in the *Contemplation Sutra* (Visualization Sutra) attain the four fruits (stages of enlightenment) upon being born there. Question: 'Since they have already attained the four fruits, why does the sutra say they are all Arhats?' Answer: 'This refers to the constant followers of the Buddha, just as Shakyamuni Buddha's (historical Buddha) disciples are immeasurable and boundless. The sutra initially only mentions one thousand two hundred and fifty people, which is an example of the constant followers.' Question: 'The *Treatise on the Pure Land of Immeasurable Life* says: The seeds of the Two Vehicles (Shravakas and Pratyekabuddhas) do not arise. How can there be a Shravaka assembly?' Answer: 'That treatise is based on the Buddha's Sambhogakaya Pure Land (reward body Pure Land), because the Buddhas' Sambhogakaya Pure Land only has the great Bodhisattvas of the Ten Bhumis (ten stages of Bodhisattva development), and no Shravakas or Pratyekabuddhas. This sutra is now speaking from the perspective of the Nirmanakaya Pure Land (transformation body Pure Land), where Bodhisattvas before the Bhumis and Shravakas and Pratyekabuddhas together see and partake.' The *Contemplation Sutra* says of those with Small Vehicle roots --------------------------------------------------------------------------------
Chinese
亦得往生，诸菩萨者亦举常随菩萨众也。言声闻者，《宝积经》云有四：一、是应化；二、增上慢；三、定性；四、发菩提心。言应化者，实是诸佛及大菩萨，为度众生示作声闻，为引接实声闻故，即富楼那、罗睺罗等是。言增上慢者，未得谓得、未证谓证，名增上慢。言定性者，谓本少慈心，一向为己不为众生，怖畏世间唯住涅槃，是名于小乘中决定性也。言发菩提心者，彼从本来慈悲心少，亲近于佛所信心，彼虽住涅槃，诸佛劝化方便诱引，遂发菩提心，然而迟钝。” 问：“彼国声闻弟子皆是罗汉其数甚多，四种之中有何声闻也？” 答：“准《观经》、《无量寿经》等，彼但有三种声闻，无增上慢者。何以知之？准此土有增上慢者，或恶魔作佛示与授记，即自念言：‘有何所得故。’谓证涅槃与大阿罗汉同；或有坐得四禅言得四果，即将自身为阿罗汉等想，悉受他供养。准《成实论》，此人后当忧恼，谓临命终时乃见三恶趣中阴相现即生忧恼；彼国无此故无也。《清净觉经》云：其国菩萨罗汉自共语言，皆说经道不说余语，其声如三百雷声，皆悉相敬爱无相憎嫉，悉存长幼上下。” 问：“彼土何众最多？” 答：“《大论》云：菩萨僧多、声闻少。” 经曰：“极乐国土成 现代汉语译本： ‘亦得往生，诸菩萨者亦举常随菩萨众也。’意思是说，（往生到极乐世界的人）也能够往生，这里所说的诸菩萨，指的是常随阿弥陀佛的菩萨大众。 ‘言声闻者，《宝积经》云有四：一、是应化；二、增上慢；三、定性；四、发菩提心。’意思是说，关于声闻，《宝积经》中提到有四种：第一种是应化声闻；第二种是增上慢声闻；第三种是定性声闻；第四种是发菩提心声闻。 ‘言应化者，实是诸佛及大菩萨，为度众生示作声闻，为引接实声闻故，即富楼那（Purna，圆满）、罗睺罗（Rahula，覆障）等是。’意思是说，应化声闻实际上是诸佛以及大菩萨，为了度化众生而示现为声闻，为了引导真正的声闻，例如富楼那、罗睺罗等。 ‘言增上慢者，未得谓得、未证谓证，名增上慢。’意思是说，增上慢声闻是指那些没有得到（的境界）却认为自己得到，没有证悟（的果位）却认为自己证悟的人，这叫做增上慢。 ‘言定性者，谓本少慈心，一向为己不为众生，怖畏世间唯住涅槃，是名于小乘中决定性也。’意思是说，定性声闻是指那些本来就缺少慈悲心，一味地只为自己而不为众生，害怕世间轮回而只想住在涅槃境界中的人，这叫做在小乘中具有决定性的声闻。 ‘言发菩提心者，彼从本来慈悲心少，亲近于佛所信心，彼虽住涅槃，诸佛劝化方便诱引，遂发菩提心，然而迟钝。’意思是说，发菩提心声闻是指那些本来慈悲心很少，后来亲近佛陀而生起信心的人，他们虽然安住在涅槃境界中，但诸佛劝导教化，用种种方便诱导他们，最终发起了菩提心，然而（修行）比较迟缓。 问：‘彼国声闻弟子皆是罗汉其数甚多，四种之中有何声闻也？’ 答：‘准《观经》、《无量寿经》等，彼但有三种声闻，无增上慢者。何以知之？准此土有增上慢者，或恶魔作佛示与授记，即自念言：‘有何所得故。’谓证涅槃与大阿罗汉同；或有坐得四禅言得四果，即将自身为阿罗汉等想，悉受他供养。准《成实论》，此人后当忧恼，谓临命终时乃见三恶趣中阴相现即生忧恼；彼国无此故无也。《清净觉经》云：其国菩萨罗汉自共语言，皆说经道不说余语，其声如三百雷声，皆悉相敬爱无相憎嫉，悉存长幼上下。’ 问：‘彼土何众最多？’ 答：‘《大论》云：菩萨僧多、声闻少。’ 经曰：‘极乐国土成’
English
English version: 'They can also be reborn there, and the Bodhisattvas mentioned refer to the assembly of Bodhisattvas who constantly follow (Amitabha Buddha).' This means that (those who are reborn in the Land of Ultimate Bliss) can also achieve rebirth there. The Bodhisattvas mentioned here refer to the great assembly of Bodhisattvas who constantly accompany Amitabha Buddha. 'Regarding the Shravakas, the Ratnakuta Sutra mentions four types: 1. Those who appear through transformation; 2. Those with increased arrogance; 3. Those with fixed nature; 4. Those who aspire to Bodhi.' This means that, concerning Shravakas, the Ratnakuta Sutra mentions four types: first, Shravakas who appear through transformation; second, Shravakas with increased arrogance; third, Shravakas with fixed nature; and fourth, Shravakas who aspire to Bodhi. 'Those who appear through transformation are actually Buddhas and great Bodhisattvas who manifest as Shravakas to liberate sentient beings, in order to guide genuine Shravakas, such as Purna (Purna, Fullness), Rahula (Rahula, Obstacle), etc.' This means that Shravakas who appear through transformation are actually Buddhas and great Bodhisattvas who manifest as Shravakas to liberate sentient beings, in order to guide genuine Shravakas, such as Purna and Rahula. 'Those with increased arrogance are those who claim to have attained what they have not attained, and claim to have realized what they have not realized, which is called increased arrogance.' This means that Shravakas with increased arrogance refer to those who claim to have attained (a state) that they have not attained, and claim to have realized (a fruit) that they have not realized; this is called increased arrogance. 'Those with fixed nature are those who inherently lack compassion, are always for themselves and not for sentient beings, fear the world, and only dwell in Nirvana, which is called having a fixed nature in the Hinayana.' This means that Shravakas with fixed nature refer to those who inherently lack compassion, are always only for themselves and not for sentient beings, fear the cycle of rebirth, and only want to dwell in the state of Nirvana; this is called having a fixed nature in the Hinayana. 'Those who aspire to Bodhi are those who originally had little compassion, but developed faith by being close to the Buddha. Although they dwell in Nirvana, the Buddhas persuade and guide them with skillful means, and they eventually aspire to Bodhi, but their (practice) is slow.' This means that Shravakas who aspire to Bodhi refer to those who originally had little compassion, but later developed faith by being close to the Buddha. Although they dwell in the state of Nirvana, the Buddhas persuade and guide them with various skillful means, and they eventually aspire to Bodhi, but (their practice) is relatively slow. Question: 'The Shravaka disciples in that land are all Arhats and their number is very large. Which of the four types of Shravakas are there?' Answer: 'According to the Contemplation Sutra, the Infinite Life Sutra, etc., there are only three types of Shravakas there, without those with increased arrogance. How do we know this? According to this land, those with increased arrogance may have demons acting as Buddhas, showing them predictions, and they think to themselves, 'What have I gained?' They think that realizing Nirvana is the same as a great Arhat; or some sit and attain the four Dhyanas and say they have attained the four fruits, and imagine themselves to be Arhats, and receive offerings from others. According to the Tattvasiddhi Shastra, this person will later be worried, meaning that when they are about to die, they will see the intermediate state of the three evil realms appear and become worried; that land does not have this, so there are none. The Sutra of Pure Awareness says: The Bodhisattvas and Arhats in that land speak to each other, all speaking of the scriptures and the path, not speaking of other things. Their voices are like three hundred thunderclaps, all respecting and loving each other, without hatred or jealousy, all respecting seniority and hierarchy.' Question: 'Which assembly is the largest in that land?' Answer: 'The Mahaprajnaparamita Shastra says: The Sangha of Bodhisattvas is large, and the Shravakas are few.' The Sutra says: 'The Land of Ultimate Bliss is formed' -------------------------------------------------------------------------------- 就如是功德庄严”，结第二也。
Chinese
经曰：“极乐国土众生生者皆是阿鞞跋致”，次释第二新贤众也。故《无量寿经》云：诸众生明信佛智、作诸功德，信心回向愿生我国者，于七宝华中自然化生，须臾之顷身相光明智慧功德如诸菩萨，悉皆三十二相身真金色。若不尔者不取正觉。故《清净觉经》云：生到彼者悉具诸相，智慧成满神通无碍，或得百法明门入欢喜地。是知生至彼者有到地前三贤位中，故言新贤。阿鞞跋致者，阿之言无，鞞跋致言退转。故《大品经》云：不退转故名阿鞞跋致。 问：“阿鞞跋致有何胜用？” 答：“《大品经》云：若至阿鞞跋致位，是人不为诸魔所动，更无退转。故《大论》曰：此入不退转位菩萨，名入菩萨位，自知自证、不随他语、不堕凡夫数，名为得道人，一切世事不能动心，闭三恶趣门。若据彼论，与《弥勒问论》同，故彼论曰：菩萨未证初地正位，虽无量劫修集善根报，而未能得不退转，未得毕竟无怖畏心。此二论即取初地为不退转位。故《弥勒问论》云：云何不退转？答：以诸菩萨得初地毕定因故，以见道力离身见等诸烦恼，如须陀洹人；菩萨初地断菩提心相违退因，离身见等烦恼，方得名为入菩萨位，自知自证二空真如，过凡夫地。尔时有九种过：一、入 ‘就如是功德庄严’，这是总结第二点。 经文说：‘极乐国土众生生者皆是阿鞞跋致（梵文 Avaivartika 的音译，意为不退转）’，接下来解释第二点，新贤众。所以《无量寿经》说：诸众生明信佛智、作诸功德，信心回向愿生我国者，于七宝华中自然化生，须臾之顷身相光明智慧功德如诸菩萨，悉皆三十二相身真金色。若不尔者不取正觉。所以《清净觉经》说：生到彼者悉具诸相，智慧成满神通无碍，或得百法明门入欢喜地。由此可知，往生到极乐世界的人，有的达到了初地前的三贤位，所以说是新贤。阿鞞跋致，阿的意思是没有，鞞跋致的意思是退转。所以《大品经》说：不退转所以叫做阿鞞跋致。 问：‘阿鞞跋致有什么殊胜的功用？’ 答：‘《大品经》说：如果到了阿鞞跋致的位子，这个人不会被诸魔所动摇，更不会退转。’所以《大智度论》说：‘此入不退转位菩萨，名入菩萨位，自知自证、不随他语、不堕凡夫数，名为得道人，一切世事不能动心，闭三恶趣门。’如果根据《大智度论》的说法，与《弥勒问论》相同，所以《弥勒问论》说：菩萨未证初地正位，虽无量劫修集善根报，而未能得不退转，未得毕竟无怖畏心。这两部论典都认为初地是不退转位。所以《弥勒问论》说：‘什么是叫做不退转？’回答说：‘因为诸菩萨得到初地的必定之因，因为见道的缘故，远离身见等诸烦恼，如同须陀洹（梵文 Srotapanna 的音译，意为入流者）人；菩萨初地断除与菩提心相违背的退转之因，远离身见等烦恼，才能够被称为进入菩萨位，自己知道自己证悟了二空真如，超过了凡夫的境界。’那时有九种过失：一、入