English
English version: First, minimizing the causes; second, enumerating many practices; third, the saints descend to receive; fourth, sentient beings entrust their spirits; fifth, concluding with exhortation and encouragement. The sutra says: 'Śāriputra! One cannot be born in that land with few roots of goodness, blessings, causes, and conditions.' This explains the first point, minimizing the causes. It is feared that sentient beings, having heard the Buddha say that even ten recitations at the time of death can lead to rebirth, might think, 'My life is not yet over, so I can indulge myself.' To dispel this thought, it is said that one cannot be born in that land with few roots of goodness. Some explain that this passage corresponds to the 'different time intention' (別時意) in the *Mahāyānasaṃgraha*. I disagree. The *Mahāyānasaṃgraha*'s 'different time intention' refers to cases such as reciting the name of Prabhūtaratna Buddha, which ensures that one will never regress from unsurpassed Bodhi (anuttarā-sam்yak-saṁbodhi). Also, those who solely rely on vows to be reborn in Sukhāvatī are examples of 'different time intention.' However, those who recite the Buddha's name only vow for rebirth, without considering whether they will regress from Bodhi or not. Moreover, single-mindedly reciting the Buddha's name immediately separates one from the ten evils, and a single recitation eliminates the sins of eighty billion kalpas of birth and death, let alone multiple recitations! This constitutes actual practice, not just making vows. The *Daśabhūmika Sūtra* says: 'All Bodhisattvas, when initiating small practices, make profound and great vows; because the vows are great, they obtain great results.' Now, I recite the Buddha's name many times, which is 'many practices,' and I also vow for rebirth. Vows and practices support each other, so why would I not be born in the Pure Land? Sentient beings, upon hearing that few roots of goodness cannot lead to rebirth, become doubtful, wondering how much merit is required to be born in that land. Therefore, the sutra below says: 'The Tathāgata teaches people to recite the Buddha's name for one day, even up to seven days.' From this, we know that reciting the Buddha's name and making vows will certainly lead to rebirth, and it is not a 'different time intention.' The 'roots of goodness' mentioned in the current sutra do not necessarily have to be the three roots of goodness—non-greed, non-hatred, and non-delusion—but they are not separate from them either. However, what we are discussing now is that the roots of goodness cultivated through the three karmas, such as reciting the Buddha's name for one day, are all for the sake of rebirth, and are definitely not a 'different time intention.' The sutra says: 'Good men and good women! Having heard of Amitābha Buddha, holding onto his name, if for one day, even up to seven days, with a single mind unperturbed,' this explains the second point, enumerating many practices. The *Upāsaka Śīla Sūtra* says: 'If men and women who have taken the three refuges (Buddha, Dharma, Sangha) are called 'near-dwellers,' and also take one precept, even up to five precepts, and do not commit evil deeds, they are called good.' --------------------------------------------------------------------------------
Chinese
，即修行人。闻说阿弥陀佛者，所修行也；执持名号，诵念无忘也；若一日等者，行所经时也；一心不乱者，专注无散也。故《十住毗婆沙》云：一心者用意，即是念佛。《念佛三昧经》云：此是诸佛要法，二乘所无。《占察经》、《文殊般若》并云：若人欲生他方现在净妙国土，应当随彼国土佛名一心诵念，愿往生者必得往生。《观佛三昧经》云：此念佛三昧欲成就，有五因缘：一、持戒不犯；二、不起邪见；三、不憍慢；四、不恚不嫉；五、勇健精进。《鼓音经》云：令念彼佛名，十日十夜六时礼拜。《贤护经》云：能持戒者，专念阿弥陀佛，七日即得往生。《清净平等觉经》及《大阿弥陀经》并说三辈得生：一、上品者，舍家业弃俗，行作沙门修无为道，奉行菩萨六度修戒忍慈，专念彼愿生；彼佛不舍，其人现身眠梦，得见彼佛菩萨声闻。若命终时，彼佛菩萨必亲自来迎，于七宝池中莲华台上化生，受身长大即作阿惟越致菩萨，与诸菩萨飞行十方，供佛听法。二、中品者，是人在家不舍妻子，常持经戒，至诚忠信饮食沙门，作佛造寺起塔，烧香散华然灯悬缯幡盖，行慈断欲，愿生彼国，一日一夜念佛不断，其人现在亦梦见彼佛。若临终时，彼佛更化作佛来迎，即得往生宝池华上。若人虽念彼佛及愿往生，然狐疑 不信，是人终时亦遣化佛来迎现其人前。彼人见佛心生惭愧悔昔疑惑，亦愿往生。虽至彼国，不得到于佛所，彼边界七宝城中欢喜便止，即于彼城宝池华上化生，于五百岁不见佛不闻法不见僧，彼名圣胎生。故《成实论》云：如经所说，轻心布施，生于边地受少果报。是知念彼佛者疑心亦然。所生之城纵横二千里，舍宅园林床衣皆众宝所成，百味饮食应念而生，所受快乐如忉利天，然不得出彼城，但时时见佛光明。以不见闻三宝故心生恼恨，经五百岁已乃得出城，至于佛所见佛菩萨，虽得闻法心不开解，亦不得在彼菩萨比丘僧众中听法，以去所居舍宅远故，又不能令舍宅在空随身来去。久久已后亦得如彼上品。其下品者无一切功德，但一心念彼佛愿得往生，昼夜不绝经于十日是人亦生。若其狐疑亦如前说，复过五百岁得出城见佛，于舍宅去佛亦远。又彼经云：当作十种善业：一、不杀；二、不盗；三、不邪淫；四、不调欺；五、不饮酒食肉；六、不两舌；七、不恶口；八、不妄语；九、不嫉妒；十、不贪欲、不悭惜、不瞋怒、不愚痴、不随心嗜欲、不中悔、不狐疑，常孝顺忠信，能善奉戒持斋，勿共妇人同床，断爱欲心专念彼佛，经一日一夜乃至十日十夜不绝，必得往生。若《观经》云：当修三行：一、孝养父母奉仕 现代汉语译本：如果不相信，（阿弥陀佛）在人临终时也会派遣化身佛来迎接出现在这个人面前。这个人见到佛，心中产生惭愧，后悔以前的疑惑，也愿意往生（西方极乐世界）。即使到了西方极乐世界，也不能立刻到达阿弥陀佛所在之处，而是在边境的七宝城中欢喜停留，就在那城中的宝池莲花上化生。在五百年的时间里，见不到佛，听不到佛法，也见不到僧众，这被称为‘圣胎生’。所以《成实论》说：就像经书所说，以轻慢之心布施，会出生在边地，承受微少的果报。由此可知，念阿弥陀佛的人如果心怀疑惑，也会是这样。所出生的城池纵横二千里，住宅园林床铺衣服都是由各种珍宝构成，各种美味的饮食随心念而生，所享受的快乐如同忉利天（Trayastrimsa，欲界六天之一），但是不能离开那座城池，只能时时见到佛的光明。因为见不到、听不到佛法僧三宝，心中产生恼恨，经过五百年后才能出城，到达阿弥陀佛所在之处，见到佛和菩萨。即使能够听闻佛法，心也不能开悟，也不能在那里的菩萨、比丘僧众中听法，因为距离自己居住的舍宅太远，又不能让舍宅在空中跟随自己来去。很久以后也能像上品往生者一样。那些下品往生者没有任何功德，只是一心念阿弥陀佛，希望能够往生，昼夜不停地念诵十天，这个人也能往生。如果心怀狐疑，情况也和前面说的一样，要过五百年才能出城见到佛，而且舍宅距离佛也很远。还有那部经书说：应当做十种善业：一、不杀生；二、不偷盗；三、不邪淫；四、不调戏欺骗；五、不饮酒食肉；六、不两舌（挑拨离间）；七、不恶口（说粗恶的话）；八、不妄语（说谎）；九、不嫉妒；十、不贪欲、不悭吝、不嗔怒、不愚痴、不随心所欲、不后悔、不狐疑，常常孝顺父母，忠诚守信，能够很好地奉行戒律，持守斋戒，不要和妇人同床，断绝爱欲之心，专心念阿弥陀佛，经过一日一夜乃至十日十夜不停歇，必定能够往生。如果《观经》（《观无量寿经》）说：应当修习三种行为：一、孝养父母，侍奉师长
English
English version: If one does not believe, Amitabha Buddha will send a manifested Buddha to welcome and appear before that person at the time of their death. Upon seeing the Buddha, that person will feel ashamed and regret their past doubts, and will also wish to be reborn (in the Western Pure Land of Ultimate Bliss). Even after arriving in the Pure Land, they will not immediately reach Amitabha Buddha's location, but will happily reside in the seven-jeweled city on the border, where they will be born from a lotus flower in the jeweled pond within that city. For five hundred years, they will not see the Buddha, hear the Dharma, or see the Sangha (Buddhist community); this is called 'womb-born saint' (圣胎生). Therefore, the *Tattvasiddhi Shastra* (《成实论》) says: As the sutras state, giving alms with a disrespectful mind will result in being born in a border region and receiving meager rewards. From this, it can be understood that those who recite Amitabha Buddha's name with a doubtful mind will also experience this. The city where they are born is two thousand *li* (里, Chinese mile) in length and width, and the houses, gardens, beds, and clothing are all made of various jewels. All kinds of delicious food arise according to their thoughts, and the happiness they experience is like that of the Trayastrimsa Heaven (忉利天, one of the six heavens of the Desire Realm). However, they cannot leave that city, and can only see the light of the Buddha from time to time. Because they cannot see or hear the Three Jewels (Buddha, Dharma, Sangha), they feel distressed. After five hundred years, they can leave the city and reach Amitabha Buddha's location, seeing the Buddha and Bodhisattvas. Even if they can hear the Dharma, their minds cannot be enlightened, and they cannot listen to the Dharma among the Bodhisattvas, Bhikshus (monks), and Sangha there, because their residence is too far away, and they cannot make their residence follow them in the air. After a long time, they can also become like those reborn in the upper grades. Those reborn in the lower grades have no merit whatsoever, but single-mindedly recite Amitabha Buddha's name, hoping to be reborn, reciting continuously day and night for ten days. This person can also be reborn. If they have doubts, the situation will be the same as described earlier, and they will have to wait five hundred years to leave the city and see the Buddha, and their residence will be far from the Buddha. Furthermore, that sutra says: One should perform ten good deeds: 1. Not killing; 2. Not stealing; 3. Not engaging in sexual misconduct; 4. Not teasing or deceiving; 5. Not drinking alcohol or eating meat; 6. Not engaging in divisive speech; 7. Not using harsh language; 8. Not lying; 9. Not being jealous; 10. Not being greedy, not being stingy, not being angry, not being foolish, not indulging in desires, not regretting, not being doubtful, always being filial to parents, being loyal and trustworthy, being able to uphold the precepts well, observing fasting, not sharing a bed with women, cutting off desires, and single-mindedly reciting Amitabha Buddha's name, continuously for one day and one night, or even ten days and ten nights, one will surely be reborn. If the *Contemplation Sutra* (《观经》, *Sutra on the Contemplation of Amitayus Buddha*) says: One should cultivate three types of actions: 1. Being filial to parents and serving teachers --------------------------------------------------------------------------------
Chinese
师长，慈心不杀修十善业；二、受持三归，具足众戒不犯威仪；三、发菩提心深信因果，读诵大乘劝进行者。修此三业亦得往生。又九品修行皆得往生，如彼经说。若《无量寿论》修五念门成就亦得往生：一、礼拜门，谓身业礼拜；二、赞叹门，谓口业赞叹也；三、发愿门，心常愿往生；四、观察门，以智慧观察彼国佛及菩萨故；五、回向门，不舍一切苦恼众生故。《无量寿经》云：设我得佛，十方众生至心信乐欲生我国，乃至十念，若不生者不取正觉，唯除五逆诽谤正法。又《法华经》云：若人得闻药王菩萨品愿生西方，亦得往生。《药师经》云：念药师如来，亦得生于西方极乐。《涅槃经》云：旷路造作井，桥梁树荫僧房佛塔，回愿往生悉得生彼。 经曰：“其人临命终时，阿弥陀佛与诸圣众现在其前”，次释第三圣众垂接也。准《观经》等，或见彼佛菩萨持紫金台、或金莲华，如梁朝珍禅师见白银台，或见化佛菩萨来迎，但随行浅深迎相优劣也。 经曰：“是人终时心不颠倒，即得往生阿弥陀佛国土”，次释第四众生托灵也。心不颠倒往生者，谓不改善心夙愿也。准往生者皆生于彼七宝池中，莲华化生身形端正如诸菩萨，人天无别皆黄金色须臾长大。 经曰：“我见是利，故说此言。若有众 现代汉语译本：师父，以慈悲心不杀生，修习十善业；二、受持三归（皈依佛、皈依法、皈依僧），具足众戒，不违犯威仪；三、发菩提心，深信因果，读诵大乘经典，劝导他人修行。修习这三种行业也能往生。而且九品（上品上生、上品中生、上品下生、中品上生、中品中生、中品下生、下品上生、下品中生、下品下生）的修行都能往生，正如经书所说。《无量寿论》中修习五念门成就也能往生：一、礼拜门，指身体的礼拜；二、赞叹门，指口头的赞叹；三、发愿门，心中常常发愿往生；四、观察门，用智慧观察西方极乐世界的佛和菩萨；五、回向门，不舍弃一切受苦受难的众生。《无量寿经》说：‘假设我成佛时，十方众生真心信乐，想要往生我的国土，乃至念十声佛号，如果不能往生，我就不成佛，只有犯了五逆罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）、诽谤正法的人除外。’《法华经》说：‘如果有人听闻药王菩萨品，发愿往生西方，也能往生。’《药师经》说：‘念诵药师如来，也能往生西方极乐世界。’《涅槃经》说：‘在旷野道路上建造水井、桥梁，种植树木，建造僧房佛塔，将功德回向往生，都能往生到西方极乐世界。’ 经书上说：‘那人临命终时，阿弥陀佛与诸圣众出现在他面前’，这是解释第三点，圣众垂手接引。根据《观经》等经典，有人见到阿弥陀佛和菩萨手持紫金台、或者金莲花，例如梁朝的珍禅师见到白银台，或者见到化佛菩萨前来迎接，但这都随着修行深浅而有迎接的差别。 经书上说：‘这人临终时心不颠倒，就能往生阿弥陀佛的国土’，这是解释第四点，众生托付神识。心不颠倒往生，是指不改变往生的善心和夙愿。往生的人都出生在七宝池中，莲花化生，身形端正，如同诸位菩萨，人天没有差别，都是黄金色，很快长大。 经书上说：‘我见到这种利益，所以说这些话。如果有人’