Chinese
共所护念，皆得不退转于阿耨多罗三藐三菩提”，次释第二释也。若善男女等者，是所护人。闻是阿弥陀及闻上六方恒河沙诸佛者，是能护人也。是诸善男子、善女人皆为一切诸佛所护念者，正得护念也。如天亲《般若论》云：说根熟菩萨为诸佛所护念，即防其外慢缘。即诸外恶不及、内心无苦念，即记其内德，盖智慧以自成加外佛力以利物也。又经为起行之本，修以内资，佛则防行之缘，敬称而为外护。故言由持是经及闻诸佛名故为所护念，由蒙护念令善男女闻是经者皆不退无上道心。《十住婆沙》云：若人能称阿弥陀佛名一心念者，即亦得不退转。 问：“为但念阿弥陀佛即得不退转，为又有余方便？” 答：“非但称念礼敬，又应至心于诸佛前忏悔、劝请、随喜、回向、发愿，由忏悔故即能转诸定业，如如意珠随愿易得，若有愿生之处即当忏悔令心不退。” 问：“不退及不转何异？” 答：“《弥勒问经论》云：诸菩萨见法时即永离菩提障，谓身见等一切诸烦恼，出过二乘地证得深心故名不退，以证胜法成就施等行故名不退转，即生自在。”阿耨多罗此云无上，三藐言正遍，三菩提言知觉，谓无上正遍知觉。又无上者谓法身菩提，正谓如理智，遍谓如量智。又正谓无分别根本智，觉 现代汉语译本：'共同受到诸佛护念，都能在阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）上不退转'，这是对第二层含义的解释。'若善男女等'，指的是被护念的人。'闻是阿弥陀（Amitabha）及闻上六方恒河沙诸佛者'，指的是能护念的人。'是诸善男子、善女人皆为一切诸佛所护念者'，这才是真正得到了护念。正如天亲菩萨在《般若论》中说：说根器成熟的菩萨为诸佛所护念，就是为了防止他们产生外在的傲慢。这样，外来的邪恶就无法侵扰，内心也没有痛苦的念头，这就是记住了他们内在的功德，凭借智慧成就自己，加上外在佛力的加持来利益众生。而且，经典是发起修行的根本，通过修行来充实内在的资粮，佛则防止修行的障碍，恭敬地称念佛名作为外在的护佑。所以说，由于受持这部经典以及听闻诸佛名号的缘故，才会被诸佛所护念，由于蒙受护念，使得听闻这部经典的善男信女们都不会退失无上道心。《十住婆沙》中说：如果有人能够称念阿弥陀佛的名号，一心念佛，也就能得到不退转。 问：'难道仅仅念诵阿弥陀佛的名号就能得到不退转，还是有其他的方便法门？' 答：'不仅仅是称念礼敬，还应该至诚地在诸佛面前忏悔、劝请、随喜、回向、发愿，由于忏悔的缘故，就能转变各种已经注定的业报，就像如意宝珠一样，随心所愿，容易得到，如果有什么愿望想要实现，就应当忏悔，使自己的心不退转。' 问：'不退和不转有什么区别？' 答：'《弥勒问经论》中说：诸位菩萨在见到法的时候，就永远离开了菩提的障碍，也就是身见等一切烦恼，超越了二乘的境界，证得了甚深的心，所以叫做不退；因为证得了殊胜的法，成就了布施等行为，所以叫做不退转，也就是生死自在。'阿耨多罗（anuttara）翻译成汉语是无上，三藐（samyak）是正遍，三菩提（sambodhi）是知觉，意思是无上正遍知觉。而且，无上指的是法身菩提，正指的是如理智，遍指的是如量智。而且，正指的是无分别根本智，觉
English
English version: 'All those who are protected and念 by all Buddhas will never regress from Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment),' this explains the second meaning. 'If good men and women, etc.,' refers to those who are protected. 'Hearing of Amitabha (阿弥陀) and hearing of the Buddhas of the six directions, as numerous as the sands of the Ganges,' refers to those who can protect. 'These good men and women are all protected and念 by all Buddhas,' this is truly receiving protection and念. As Vasubandhu (天亲) says in the *Treatise on the Prajna*: 'Saying that the菩萨 whose roots are ripe are protected and念 by all Buddhas is to prevent their external arrogance.' Thus, external evils cannot approach, and there are no painful thoughts within, which means remembering their inner virtues, achieving oneself through wisdom, and benefiting beings with the external power of the Buddhas. Moreover, the sutras are the foundation for initiating practice, enriching inner resources through cultivation, while the Buddhas prevent obstacles to practice, respectfully reciting their names as external protection. Therefore, it is said that because of upholding this sutra and hearing the names of the Buddhas, one is protected and念, and because of receiving protection and念, the good men and women who hear this sutra will not regress from the unsurpassed mind of enlightenment. The *Ten Stages Vibhasa* says: 'If a person can recite the name of Amitabha Buddha and concentrate their mind on念, they will also attain non-regression.' Question: 'Is it only by reciting the name of Amitabha Buddha that one attains non-regression, or are there other expedient methods?' Answer: 'It is not only by reciting and revering, but also by sincerely repenting, requesting, rejoicing, dedicating, and making vows before all the Buddhas. Because of repentance, one can transform all fixed karma, just like a wish-fulfilling jewel, easily obtaining whatever one desires. If there is a place one wishes to be born in, one should repent so that one's mind does not regress.' Question: 'What is the difference between non-regression and non-turning?' Answer: 'The *Maitreya Question Sutra* says: 'When the菩萨 see the Dharma, they are forever free from the obstacles to Bodhi, which are all afflictions such as self-view, surpassing the stage of the two vehicles and attaining a profound mind, hence the name non-regression; because they have attained the supreme Dharma and accomplished practices such as giving, hence the name non-turning, which is freedom in birth.' Anuttara (阿耨多罗) translates to unsurpassed, Samyak (三藐) means correct and universal, and Sambodhi (三菩提) means knowledge and awareness, meaning unsurpassed, correct, universal knowledge and awareness. Moreover, unsurpassed refers to the Dharmakaya Bodhi, correct refers to knowledge in accordance with principle, and universal refers to knowledge in accordance with measure. Furthermore, correct refers to non-discriminating fundamental wisdom, and awareness --------------------------------------------------------------------------------
Chinese
谓无分别后得智，谓由诸佛护念故，于求无上果智之心遂得不退转也。 经曰：“是故，舍利弗！汝等皆当信受我语及诸佛所说”，次释第三结劝也。是故者，结上之辞。皆当等者，劝励之语也。汝当信我上来所说及六方诸佛之言。 次明大门第四举三生以显实。文有四：一、发心；二、获益；三、遂志；四、劝生。 经曰：“若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国”，次释第一发心也。已发愿者是过去，今发愿者是现在，当发愿者是未来，欲生等者一心希望也。 经曰：“是诸人等皆得不退转于阿耨多罗三藐三菩提”，次释现获益也。由念佛发愿故，一即彼佛冥加，二即此佛潜卫，遂令求道之心不退、愿生之志不移，故言不退转。 问：“已发愿、今发愿可令得不退转，当发愿者既未发愿，云何得言得不退转？” 答：“若已发愿者已得不退，若今发愿即现得不退，若当发愿亦当得不退。” 经曰：“于彼国土若已生、若今生、若当生”，第三释遂志也。谓若已发愿者谓过去，过去发愿者已生也；若今发愿者谓现在，现在发愿者今生也；若当发愿者谓未来，未来发愿者当生也。 经曰：“是故，舍利弗！诸善男子若有信者，应当发愿愿生彼国”，次释 现代汉语译本：所谓的无分别后得智，是指由于诸佛的护念，对于追求无上正等正觉智慧的心，能够得到不退转的境界。 经文说：‘所以，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！你们都应当信受我的话以及诸佛所说’，这是解释第三个总结劝勉。‘是故’，是总结上面的话。‘皆当’等等，是劝勉的话。你们应当相信我上面所说的，以及六方诸佛所说的话。 接下来阐明大门中的第四点，举出三世来显示真实。内容有四个方面：一、发心；二、获得利益；三、实现愿望；四、劝人往生。 经文说：‘如果有人已经发愿、现在发愿、将来发愿，想要往生 阿弥陀佛（Amitābha）国’，这是解释第一个发心。‘已发愿’是指过去，‘今发愿’是指现在，‘当发愿’是指未来，‘欲生’等等是指一心希望。 经文说：‘这些人都能在 阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）的道路上得到不退转’，这是解释现在获得利益。由于念佛发愿的缘故，一是 阿弥陀佛（Amitābha）的暗中加持，二是此方诸佛的默默守护，于是使得求道之心不退转，往生西方的愿望不动摇，所以说不退转。 问：‘已经发愿、现在发愿可以让他们得到不退转，将来发愿的人既然还没有发愿，怎么能说得到不退转呢？’ 答：‘如果已经发愿的人已经得到不退转，如果现在发愿的人就现在得到不退转，如果将来发愿的人也将在将来得到不退转。’ 经文说：‘在那个国土，如果已经往生、现在往生、将来往生’，这是第三个解释实现愿望。所谓已经发愿的人是指过去，过去发愿的人已经往生；所谓现在发愿的人是指现在，现在发愿的人现在往生；所谓将来发愿的人是指未来，未来发愿的人将来往生。 经文说：‘所以，舍利弗（Śāriputra）！各位善男子，如果有信心的人，应当发愿，愿生那个国土’，这是解释劝人往生。
English
English version: The so-called wisdom attained after non-discrimination refers to the fact that, due to the protection and mindfulness of all Buddhas, the mind seeking the supreme wisdom of enlightenment can attain the state of non-retrogression. The sutra says: 'Therefore, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! You should all believe and accept my words and those spoken by all the Buddhas,' which explains the third concluding exhortation. 'Therefore' summarizes the above words. 'All should' and so on are words of encouragement. You should believe what I have said above and the words of the Buddhas in the six directions. Next, it clarifies the fourth point in the great gate, using the three lifetimes to reveal the truth. There are four aspects: 1. Arousing the aspiration; 2. Obtaining benefits; 3. Fulfilling the vow; 4. Encouraging rebirth. The sutra says: 'If there are people who have already made vows, are now making vows, or will make vows, desiring to be reborn in the land of Amitābha (Amitābha) Buddha,' this explains the first aspect of arousing the aspiration. 'Already made vows' refers to the past, 'now making vows' refers to the present, 'will make vows' refers to the future, 'desiring to be reborn' and so on refers to wholeheartedly hoping. The sutra says: 'These people will all attain non-retrogression on the path to anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment),' this explains the present attainment of benefits. Due to the mindfulness of the Buddha and making vows, firstly, there is the hidden blessing of that Buddha, and secondly, there is the silent protection of the Buddhas in this world, thus causing the mind seeking the path to not regress, and the vow to be reborn in the West to not waver, hence the saying of non-retrogression. Question: 'Those who have already made vows and are now making vows can be enabled to attain non-retrogression, but those who will make vows in the future have not yet made vows, how can it be said that they will attain non-retrogression?' Answer: 'Those who have already made vows have already attained non-retrogression, those who are now making vows will now attain non-retrogression, and those who will make vows in the future will also attain non-retrogression in the future.' The sutra says: 'In that land, if they have already been born, are now being born, or will be born,' this is the third explanation of fulfilling the vow. Those who have already made vows refer to the past, and those who made vows in the past have already been born; those who are now making vows refer to the present, and those who are now making vows are now being born; those who will make vows in the future refer to the future, and those who will make vows in the future will be born in the future. The sutra says: 'Therefore, Śāriputra (Śāriputra)! All good men, if they have faith, should make vows and wish to be born in that land,' this explains encouraging rebirth. --------------------------------------------------------------------------------
Chinese
第四劝生也。汝等若信我语者，发愿生彼国也。 次下大门第五他述希有四：一、彼赞扬；二、讶能堪处；三、怪登胜果；四、赞授秘方。 经曰：“舍利弗！如我今者称赞诸佛不可思议功德，彼诸佛等亦称说我不可思议功德”，次释第一彼赞扬也。我赞六方诸佛能为众生作真实证，众生因此心得无疑。又弥陀如来大慈悲摄引，我偏赞彼，彼佛复赞此。 经曰：“而作是言，释迦牟尼佛能为甚难希有之事，能于娑婆国土五浊恶世劫浊、见浊、烦恼浊、众生浊、命浊中”，次释第二讶能堪处也。《自誓三昧经》云：释迦者此云能仁。《十二因缘经》曰：牟尼者名为寂灭，亦名无分别。《过去因果经》云：谓身口意满足。即能证寂灭涅槃，能证无分别智，能令身口意功德满足，故言释迦牟尼。能为甚难希有之事者，讶佛堪忍五浊恶中。娑婆世界者，今翻杂恶，《自誓三昧经》云：名忍世界。真谛云：忍是世界梵王之名，由能忍他胜事不生妒忌，故更从主立名为忍界。又《悲华经》云：此界众生忍受三毒及诸烦恼，是名忍土。五浊恶世者，五者是数，浊者是滓。《十地论》云：有无明杂智，名之为浊。浊是最下滓秽，譬如酒水苏油等，淳清在上滓浊在下。若众生劫初生时，人能长寿衣食精好，烦恼轻微诸 现代汉语译本：第四是劝人生净土。你们如果相信我的话，就发愿往生到那个极乐世界吧。 接下来是第五部分，讲述其他佛赞叹阿弥陀佛的四种稀有之处：一、互相赞扬；二、惊叹能够安忍；三、称奇证得殊胜果位；四、赞叹传授秘密方法。 经文说：‘舍利弗！就像我现在称赞诸佛不可思议的功德，那些诸佛也同样称说我不可思议的功德’，这是解释第一点，互相赞扬。我赞叹六方诸佛能够为众生作真实的证明，众生因此心中不再有疑惑。又因为弥陀（Amitabha）如来大慈悲的摄受和引导，我特别赞叹他，而那些佛也反过来赞叹我。 经文说：‘而这样说，释迦牟尼佛（Sakyamuni Buddha，能仁寂默）能够做非常困难和稀有的事情，能够在娑婆（Saha）国土五浊恶世，也就是劫浊、见浊、烦恼浊、众生浊、命浊之中’，这是解释第二点，惊叹能够安忍。《自誓三昧经》说：释迦（Sakya）的意思是能仁。《十二因缘经》说：牟尼（Muni）的意思是寂灭，也叫做无分别。《过去因果经》说：指的是身口意都圆满。也就是能够证得寂灭涅槃（Nirvana），能够证得无分别智，能够使身口意的功德圆满，所以叫做释迦牟尼。能够做非常困难和稀有的事情，是惊叹佛能够安忍五浊恶世。娑婆世界（Saha world）的意思，现在翻译为杂恶，《自誓三昧经》说：叫做忍世界。真谛（Paramārtha）说：忍是世界梵王（Brahma）的名字，因为能够忍受他人胜过自己而不生妒忌，所以就用主的名字来命名为忍界。另外，《悲华经》说：这个世界的众生忍受三毒以及各种烦恼，所以叫做忍土。五浊恶世，五是数字，浊是污垢。《十地论》说：有无明夹杂着智慧，叫做浊。浊是最下等的污秽，比如酒、水、酥油等，纯净的在上面，污浊的在下面。如果众生在劫初出生的时候，人能够长寿，衣服饮食美好，烦恼轻微。