English
‘Just like that, the merit is adorned,’ this concludes the second point. The Sutra says: ‘All beings born in the Land of Ultimate Bliss are Avaivartika (non-retrogression)’, next explaining the second point, the newly virtuous assembly. Therefore, the *Infinite Life Sutra* says: ‘Those beings who clearly believe in the Buddha's wisdom, perform various meritorious deeds, and with faithful hearts dedicate their merits, wishing to be born in my country, will be naturally born from seven-jeweled lotuses. In an instant, their physical appearance, light, wisdom, and meritorious virtues will be like those of all Bodhisattvas, all possessing the thirty-two marks and bodies of true golden color. If this is not the case, I will not attain perfect enlightenment.’ Therefore, the *Pure Enlightenment Sutra* says: ‘Those born there all possess all the marks, their wisdom is complete, their spiritual powers are unobstructed, and some attain the Hundred Dharma Gates and enter the Joyful Ground.’ It is known that those born there have reached the Three Worthies positions before the Ground, hence the term ‘newly virtuous’. Avaivartika, ‘A’ means ‘no’, ‘vaivartika’ means ‘regression’. Therefore, the *Perfection of Wisdom Sutra* says: ‘Non-regression is called Avaivartika.’ Question: ‘What are the superior uses of Avaivartika?’ Answer: ‘The *Perfection of Wisdom Sutra* says: ‘If one reaches the position of Avaivartika, that person will not be moved by any demons and will no longer regress.’ Therefore, the *Great Treatise* says: ‘This Bodhisattva who enters the non-retrogressive position is called entering the Bodhisattva position, knowing and realizing for oneself, not following the words of others, not falling into the number of ordinary people, is called a person who has attained the Way, all worldly affairs cannot move the mind, and the gates of the three evil realms are closed.’ According to that treatise, it is the same as the *Maitreya Question Treatise*, therefore that treatise says: ‘Bodhisattvas who have not yet attained the correct position of the First Ground, although they cultivate and accumulate roots of goodness for countless kalpas, have not yet attained non-regression, and have not yet attained complete fearlessness.’ These two treatises both take the First Ground as the non-retrogressive position. Therefore, the *Maitreya Question Treatise* says: ‘What is called non-regression?’ The answer is: ‘Because all Bodhisattvas attain the definite cause of the First Ground, because of the power of seeing the Way, they are separated from afflictions such as the view of self, like a Srotapanna (stream-enterer); the Bodhisattva's First Ground cuts off the cause of regression that is contrary to the Bodhi mind, and is separated from afflictions such as the view of self, and can then be called entering the Bodhisattva position, knowing and realizing for oneself the true suchness of the two emptinesses, surpassing the realm of ordinary people.’ At that time, there are nine kinds of faults: one, entering --------------------------------------------------------------------------------
Chinese
位过，谓初入菩萨位，初得出世间心故；二、家过，谓生在佛家，以依般若慧生故；三、种姓过，种姓尊贵无可讥嫌，以大乘行生故；四、出过，谓一切世间道所不能摄故；五、入过，由入出世间道法故；六、身过，以善住菩萨法中，以大悲为体故；七、处过，以善住菩萨正修行处，而不舍世间而不染故；八、业过，谓入三世平等真如法中，顺空圣智生命相似法故；九、毕竟过，谓入如来种中令佛种不断，究竟证涅槃道故。是则不退转位在于初地。若依《资粮论》，菩萨若得无生忍，时即住在不动地，必当作佛更不退转。是则不退转位在于八地。故彼自发问云：何故从初地乃至七地，皆决定向三菩提，而不说为不退转，唯说住不动地者？答：不动地菩萨所有信等出世间善根，七地菩萨及二乘不能障碍令其退转，是故彼地名不退转。若据众生生彼得至七八地者，其位太高；若至初地者，即与《观经》相应，故彼经云：众生生彼有经一劫半劫得入欢喜地。若依《璎珞本业经》十住位中，彼经云：若新发意菩萨若进若退多在第六住，欲入第七住中。何以故？若善男子一劫、二劫乃至十劫，修行六度得入七住，是人尔时从初一住至第六住，若修般若波罗蜜正观现在前，复值诸佛及诸菩萨善知识等所护念故，即得出到第七住中即 常不退。自七住已前名为退分，若众生生彼得入七住名不退转，此事必然，以彼时长久修缘强故。又有释者，彼无七种退缘故，故令生者皆不退转。一、无五退具在，《婆沙》云：一、长病；二、远行；三、常诵习经业；四、常营事务；五、恒和诤讼。此五因缘令心劳倦，是名五退具。二、寿长于无量劫，供佛听法陪随胜人，即长时修道，故是名不退。三、无女人故无淫欲迷爱，而六尘境界见闻触知令心不染而发菩提心，即无染爱缘故是名不退。四、无不善及不称心故不退转。五、无恶友、常见诸佛及一生补处菩萨，故心无慢惰，即恭敬修行故心无退。六、由彼佛愿力故不退转。《无量寿经》云：其有众生一生我国乃至成佛，不受恶趣，除示现生，若不尔者不取正觉。又《十住婆沙》云：若人欲得现身至不退转者，当学般若波罗蜜，当称念西方无量明佛。七、为利益众生故不退转。《智度论》云：阿鞞跋致有二种：一、得无生法忍；二、未得忍者即是众生生死肉身，结使未断，佛知其人必当断故，为利傍人，如来亦记彼菩萨是阿鞞跋致。释迦如来亦知我等众生得生于彼必不退转，故远记亦名不退，故言皆是阿鞞跋致。又纵生彼，渐渐得至七地得无生忍，入于八地不动不退者，于理无妨。何以故？上言彼佛欲令十方众生 生彼悉得作佛，作佛已更化众生，彼所化众生复亦得佛乃至涅槃，此乃住经六大阿僧祇。时彼众生尔许时修道，亦令生彼即至得佛，非但七八地也。” 经曰：“其中多有一生补处，非是算数所能知之，但可以无量无边阿僧祇劫说”，次释第三旧圣众，即助圆净，谓诸菩萨助佛扬化。一生补处者，谓十地菩萨更于兜率天一度受生，从兜率下即补前佛处而成佛故。故《资粮论》云：一生补处及最后身，问：为一为异？答：不同，谓第十地菩萨更有一生所系者，方欲入兜率天也；若正住兜率天中者名最后身。《大品经》云：是菩萨一生补处，是菩萨最后身。《大论》问云：兜率天有一生补处菩萨，如何余国亦有？答：天上者是三千国土常法，余处者不定。《无量寿经》云：设我得佛，他方佛土诸菩萨众来生我国，究竟必至一生补处，除其本愿自在所化者。以佛本愿力故，生彼国者入补处位也。 经曰：“众生闻者应当发愿愿生彼国”，次释第四劝往生也。汝等未来现在众生，若闻我上说者，应当发愿愿生彼国。 经曰：“所以者何？得与如是诸上善人俱会一处”，次释第五劝生意。所以我劝汝愿生彼国者，得与一生补处菩萨共聚会故。 上来标净土果竟，次明大段第二举净土因。文分为五：一、 现代汉语译本：他们往生到那个世界后都能成佛，成佛之后又去教化众生，他们所教化的众生也都能成佛乃至涅槃，这需要经历六大阿僧祇劫的时间。那时，那些众生需要那么长的时间修行，才能往生到那个世界并最终成佛，并非仅仅是七地或八地的菩萨才能做到。 经书中说：‘其中有很多一生补处菩萨（将在下一世成佛的菩萨），数量之多无法用算术来计算，只能用无量无边的阿僧祇劫来形容’。接下来解释第三类旧圣众，也就是辅助圆满清净的菩萨，他们帮助佛陀弘扬教化。所谓一生补处菩萨，是指十地菩萨还要在兜率天（欲界天的一层）再经历一次受生，从兜率天下生后就接替前佛的位置而成佛。所以《资粮论》中说：一生补处和最后身，问：是一样的还是不同的？答：不同，所谓第十地菩萨还有一生所系缚，将要进入兜率天；如果正住在兜率天中的就叫做最后身。《大品经》中说：这位菩萨是一生补处菩萨，这位菩萨是最后身。《大论》问：兜率天有一生补处菩萨，为什么其他佛国也有？答：天上的菩萨是三千国土的常法，其他地方的菩萨则不一定。《无量寿经》中说：如果我成佛，他方佛土的诸位菩萨众生来往生到我的佛国，最终必定达到一生补处的位置，除了那些有自己的本愿自在教化众生的人。因为佛陀的本愿力的缘故，往生到那个佛国的人就能进入补处菩萨的位阶。 经书中说：‘众生听闻后应当发愿往生到那个佛国’，接下来解释第四点，劝人往生。你们未来和现在的众生，如果听闻我上面所说的，应当发愿往生到那个佛国。 经书中说：‘这是为什么呢？因为可以和这些诸上善人聚集在一起’，接下来解释第五点，劝人发起往生的意愿。所以我劝你们发愿往生到那个佛国，是因为可以和一生补处菩萨共同聚会。 上面已经阐述了净土的果报，接下来阐明第二大段，讲述净土的因。内容分为五个部分：一、
English
English version: Those who are born there will all attain Buddhahood, and after attaining Buddhahood, they will further transform sentient beings. The sentient beings they transform will also attain Buddhahood and even Nirvana. This requires six great asamkhya kalpas (incalculable eons) to pass. At that time, those sentient beings need to cultivate the path for such a long time in order to be born in that world and ultimately attain Buddhahood, and it is not only Bodhisattvas of the seventh or eighth bhumi (stage) who can do so. The sutra says: 'Among them, there are many Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), whose number cannot be known by calculation, but can only be described by immeasurable and boundless asamkhya kalpas.' Next, explain the third type of old holy assembly, which is the Bodhisattvas who assist in perfecting purity, who help the Buddha propagate and transform. The so-called Ekajati-pratibaddha Bodhisattva refers to a Bodhisattva of the tenth bhumi who will experience one more birth in the Tushita Heaven (one of the heavens in the desire realm), and after descending from the Tushita Heaven, will succeed the previous Buddha and become a Buddha. Therefore, the 'Ziliang Lun' (Treatise on Accumulating Provisions) says: Ekajati-pratibaddha and the last body, question: are they the same or different? Answer: They are different. The so-called Bodhisattva of the tenth bhumi still has one life bound to it, and is about to enter the Tushita Heaven; if one is residing in the Tushita Heaven, it is called the last body. The 'Mahaprajnaparamita Sutra' says: This Bodhisattva is an Ekajati-pratibaddha Bodhisattva, this Bodhisattva is the last body. The 'Mahayana Treatise' asks: The Tushita Heaven has an Ekajati-pratibaddha Bodhisattva, why do other Buddha lands also have them? Answer: The Bodhisattvas in the heavens are the common practice of the three thousand lands, while the Bodhisattvas in other places are not certain. The 'Infinite Life Sutra' says: If I attain Buddhahood, the Bodhisattvas from other Buddha lands who come to be born in my Buddha land will ultimately reach the position of Ekajati-pratibaddha, except for those who have their own original vows to freely transform sentient beings. Because of the power of the Buddha's original vow, those who are born in that country can enter the position of Pratibaddha Bodhisattva. The sutra says: 'Sentient beings who hear this should make a vow to be born in that country,' next explain the fourth point, encouraging rebirth. You sentient beings of the future and present, if you hear what I have said above, you should make a vow to be born in that country. The sutra says: 'Why is this? Because you can gather together with these superior virtuous people,' next explain the fifth point, encouraging the generation of the intention to be reborn. The reason why I encourage you to make a vow to be born in that country is because you can gather together with Ekajati-pratibaddha Bodhisattvas. The above has explained the result of the Pure Land, next explain the second major section, which describes the cause of the Pure Land. The content is divided into five parts: one, --------------------------------------------------------------------------------
Chinese
简少因；二、陈多行；三、圣众垂接；四、众生托灵；五、结劝敦励。 经曰：“舍利弗！不可以少善根福德因缘得生彼国”，次释第一简少因也。良恐众生曾闻佛说临终十念即得往生，我今天命未究且当放逸。为遮此念，故言不可以少善根得生彼国。有人释云：此文正与《摄论》别时意相应。今释不然。论言别时意者，如人诵持多宝佛名，决定于无上菩提更不退堕。又唯由发愿于安乐土得往生者，皆是别时意。今念佛者但愿往生，不论菩提退与不退。又专念佛即离十恶，一念便除八十亿劫生死之罪，何况多念！即是有行，非唯发愿。《十住论》云：诸菩萨凡起小行发深大愿，愿大故得大果。我今多念于佛，是即多行，又愿往生，愿行相资扶，何为不得生于净土？众生由闻少善不生即怀疑惑，几许功德方可得生于彼乎？故下经云：如来教令一日念佛，乃至七日也。是知念佛发愿必得往生，非别时意。今经言善根者，未必要是无贪瞋痴三善根也，然亦不离；但今所论一日念佛等所修善根三业，无非往生，决定非别时也。 经曰：“善男子、善女人！闻说阿弥陀佛执持名号，若一日乃至七日，一心不乱”，次明第二陈多行也。《优婆塞戒经》云：若受三归名近住男女，兼受一戒乃至五戒不作恶业，故名之为善 现代汉语译本：简少因；二、陈多行；三、圣众垂接；四、众生托灵；五、结劝敦励。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一）！不可以少善根福德因缘得生彼国’，这是解释第一点，简少因。恐怕众生听闻佛说临终十念即可往生，便想我现在寿命未尽，可以放纵自己。为了消除这种想法，所以说不可以凭借少量善根就能往生彼国。有人解释说：这段文字正与《摄大乘论》（Mahāyānasaṃgraha）中的别时意相应。我认为这种解释不对。《摄大乘论》所说的别时意，比如有人诵持多宝佛（Prabhūtaratna）的名号，决定在无上菩提（anuttarā-sam்yak-saṁbodhi，无上正等正觉）上不再退转。又比如仅仅因为发愿往生安乐土（Sukhāvatī），这些都是别时意。现在念佛的人只是发愿往生，不论菩提是否退转。而且专心念佛就能远离十恶，一念就能消除八十亿劫生死之罪，何况是多念！这就是有实际行动，不仅仅是发愿。《十住论》（Daśabhūmika Sūtra）说：诸位菩萨凡是发起小的善行，都发深远的大愿，因为愿力宏大，所以能得到大的果报。我现在多多念佛，这就是多行，又发愿往生，愿和行互相帮助，为什么不能往生净土（Pure Land）呢？众生因为听到少善不能往生就心怀疑惑，到底要多少功德才能往生彼国呢？所以下文说：如来教导人们一日念佛，乃至七日。由此可知念佛发愿必定能够往生，不是别时意。现在经文所说的善根，未必一定是无贪瞋痴这三种善根，但也不会脱离这三种善根；只是现在所说的一日念佛等所修的三业善根，无一不是为了往生，绝对不是别时意。 经文说：‘善男子、善女人！闻说阿弥陀佛（Amitābha）执持名号，若一日乃至七日，一心不乱’，这是说明第二点，陈多行。《优婆塞戒经》（Upāsaka Śīla Sūtra）说：如果受了三归依（皈依佛、皈依法、皈依僧）的名为近住的男女，兼受一条戒乃至五条戒，不作恶业，所以称之为善。