Chinese
答：“舍两重生死、获五蕴常身，悲愿无边，身命何尽？况又杀业久已、寿命延远也！” 问：“弥陀已居果位，寿命无量可然；人民见处因中，何故亦同彼佛？” 答：“业累轻鲜、善种增强，既非分段之身，永离去来之质，与佛齐等，于理无违。故《无量寿经》曰：彼佛寿命长远不可称计，假使十方世界无量众生皆成罗汉，共尽思惟百千万劫不知寿限，菩萨天人寿命亦尔。又《清净觉经》云：阿弥陀佛欲令十方一切有情之类生其国悉至泥洹，若菩萨者皆令作物，作物已更展转教化十方之类亦复作佛，作佛已更转教化一切众生悉至泥洹，然后涅槃。是知寿命无量也。” 问：“彼国人民者，为是分段、为是变易？” 答：“若论报土即便变易之身，若说化净国中分段尚犹未舍。” 问：“彼佛寿命长远，此经自明，未审成作佛已来至此于今几劫？” 经曰：“舍利弗！阿弥陀佛成佛已来于今十劫”。 赞曰：第三明成佛劫数。 经曰：“又，舍利弗！彼佛有无量无边声闻弟子，皆是阿罗汉，非是算数之所能知；诸菩萨众亦复如是”。 赞曰：第二辨听众功德。文分为四：初、小大两众算数无边；二、新旧二徒因行有异； 现代汉语译本：问：‘相互迁移，争着免除一期的磨灭？’ 答：‘舍弃两次生死（两重：分段生死和变易生死）、获得五蕴常身，悲愿无边无际，身命怎么会穷尽？况且杀业早已消除，寿命自然延绵长远！’ 问：‘弥陀佛（Amitabha，阿弥陀佛）已经处于果位，寿命无量，这是可以理解的；但往生到那里的人民还在因地修行，为什么也和阿弥陀佛一样寿命无量呢？’ 答：‘因为他们的业障轻微，善根增长，已经不是分段生死的身体，永远脱离了生灭变化的性质，所以和佛一样，在道理上没有违背。《无量寿经》说：阿弥陀佛的寿命长远不可称量，假使十方世界无量众生都成了阿罗汉（Arhat，断尽烦恼，证入涅槃的圣者），一起尽力思量百千万劫也无法知道阿弥陀佛的寿命期限，菩萨（Bodhisattva，发菩提心，以利益众生为己任者）和天人的寿命也是这样。另外，《清净觉经》说：阿弥陀佛想要让十方一切有情众生往生到他的国土，全部达到涅槃（Nirvana，寂灭，解脱）的境界，如果是菩萨，就让他们从事教化众生的事业，从事教化事业之后，再辗转教化十方众生也让他们成佛，成佛之后再辗转教化一切众生，全部达到涅槃，然后自己才涅槃。由此可知阿弥陀佛的寿命是无量的。’ 问：‘往生到极乐世界的人民，是分段生死的身，还是变易生死的身？’ 答：‘如果从报土（佛为酬报往昔之愿行而感得的净土）来说，就是变易生死的身；如果从化净国（佛以神通力所化现的清净国土）来说，分段生死的身尚未舍弃。’ 问：‘阿弥陀佛的寿命长远，这部经文已经明白说明了，请问阿弥陀佛成佛以来到现在有多少劫了？’ 经文说：‘舍利弗（Sariputra，智慧第一的佛陀弟子）！阿弥陀佛成佛以来到现在已经十劫了。’ 赞曰：第三部分说明阿弥陀佛成佛的劫数。 经文说：‘又，舍利弗！阿弥陀佛有无量无边的声闻（Sravaka，听闻佛法而修行的弟子）弟子，都是阿罗汉，不是算数所能知道的；诸菩萨众也是这样。’ 赞曰：第二部分辨别听众的功德。文分为四个部分：第一，小乘和大乘两类听众，数量都无边无际；第二，新学和旧学两类弟子，因地修行各有不同；
English
English version: Question: 'Migrating mutually, striving to avoid the extinction of one lifetime?' Answer: 'Relinquishing the two-fold cycle of birth and death (two-fold: the birth and death of segments and the birth and death of transformation), attaining the constant body of the five aggregates, with boundless compassion and vows, how can life ever end? Moreover, the karma of killing has long been eliminated, and life is naturally extended far and wide!' Question: 'Amitabha (Amitabha, Infinite Light Buddha) has already attained the fruition of Buddhahood, and his lifespan is immeasurable, which is understandable; but the people who are born there are still in the stage of practice, why are their lifespans also immeasurable like Amitabha?' Answer: 'Because their karmic obstacles are light and their roots of goodness are increasing, they are no longer bodies subject to the cycle of birth and death of segments, and they have forever escaped the nature of arising and ceasing, so they are the same as the Buddha, which is not contrary to reason. The 'Infinite Life Sutra' says: The lifespan of Amitabha is immeasurably long, even if countless beings in the ten directions all become Arhats (Arhat, a saint who has cut off all afflictions and entered Nirvana), and they all try to contemplate for hundreds of millions of kalpas, they cannot know the limit of Amitabha's lifespan, and the lifespans of Bodhisattvas (Bodhisattva, one who has generated Bodhicitta and takes benefiting sentient beings as their responsibility) and Devas (Deva, gods) are also the same. In addition, the 'Pure Awareness Sutra' says: Amitabha Buddha wants all sentient beings in the ten directions to be born in his land and all attain Nirvana (Nirvana, extinction, liberation), and if they are Bodhisattvas, he will let them engage in the work of teaching sentient beings, and after engaging in the work of teaching, they will in turn teach sentient beings in the ten directions and also let them become Buddhas, and after becoming Buddhas, they will in turn teach all sentient beings and all attain Nirvana, and then they will enter Nirvana themselves. From this, it can be known that Amitabha's lifespan is immeasurable.' Question: 'The people who are born in the Land of Ultimate Bliss, are they bodies subject to the cycle of birth and death of segments, or bodies subject to the cycle of birth and death of transformation?' Answer: 'If speaking from the Reward Land (the pure land that the Buddha attains in return for past vows and practices), then it is the body of the birth and death of transformation; if speaking from the Transformed Pure Land (the pure land transformed by the Buddha's supernatural power), then the body of the birth and death of segments has not yet been abandoned.' Question: 'Amitabha's lifespan is long, this sutra has clearly stated, may I ask how many kalpas have passed since Amitabha became a Buddha until now?' The Sutra says: 'Sariputra (Sariputra, the Buddha's disciple who is the first in wisdom)! Amitabha has become a Buddha for ten kalpas now.' Commentary: The third part explains the number of kalpas since Amitabha became a Buddha. The Sutra says: 'Also, Sariputra! Amitabha has countless and boundless Sravaka (Sravaka, disciples who practice by hearing the Buddha's teachings) disciples, all of whom are Arhats, which cannot be known by calculation; the Bodhisattva assembly is also the same.' Commentary: The second part distinguishes the merits of the audience. The text is divided into four parts: first, the two types of audience, the small vehicle and the great vehicle, are both boundless in number; second, the two types of disciples, the newly learned and the old learned, have different practices in the causal stage; --------------------------------------------------------------------------------
Chinese
三、劝生彼国；四、劝生利益。此初分二：初辨众多少、二结成庄严。此初也。声闻弟子者，因声悟道，故曰声闻。弟子者，长在我后名弟，解从我生名子。皆阿罗汉者，拣前三果故也。非算数之所知者，算数之不及故。菩萨亦如是者，亦同声闻算之不及。 问：“浊世众生业重难化，教说三乘；净土人众信深易劝，何言四果？” 答：“有二意：一、欲明化泽被浅深故，五逆十念亦生其国；二、显庄严眷属故、多众围绕故，虽是净土亦有声闻也。故《法华经》云：彼佛出时虽非恶世，以本愿故亦说三乘。故《观经》云：小乘根者生到彼土得四果也。” 问：“若论真净报土，二乘不令得居；若论化现，净方四果尽皆得往。何故云皆阿罗汉，不说余三果耶？” 答：“报净土中声闻权化，约其殊胜，不说化净土中四果，皆有加行位中能伏分别得居净土。《无量寿经》云：二乘种不生。约报土。” 经曰：“舍利弗！彼佛国土成就如是功德庄严”。 赞曰：第二结成庄严也。 经曰：“又，舍利弗！极乐国土众生生者皆是阿鞞跋致”。 赞曰：第二新旧二徒因行有异。文分为二：初新生不退众、二补处位高众。此初也。阿鞞跋致，或云阿惟越致，是梵语，此云不退转 现代汉语译本 三、劝生彼国；四、劝生利益。此初分二：初辨众多少、二结成庄严。此初也。声闻弟子者，因声悟道，故曰声闻（Śrāvaka）。弟子者，长在我后名弟，解从我生名子。皆阿罗汉（Arhat）者，拣前三果故也。非算数之所知者，算数之不及故。菩萨（Bodhisattva）亦如是者，亦同声闻算之不及。 问：‘浊世众生业重难化，教说三乘（Triyāna）；净土人众信深易劝，何言四果？’ 答：‘有二意：一、欲明化泽被浅深故，五逆十念亦生其国；二、显庄严眷属故、多众围绕故，虽是净土亦有声闻也。故《法华经》（Lotus Sūtra）云：彼佛出时虽非恶世，以本愿故亦说三乘。故《观经》（Amitāyurdhyāna Sūtra）云：小乘根者生到彼土得四果也。’ 问：‘若论真净报土，二乘不令得居；若论化现，净方四果尽皆得往。何故云皆阿罗汉，不说余三果耶？’ 答：‘报净土中声闻权化，约其殊胜，不说化净土中四果，皆有加行位中能伏分别得居净土。《无量寿经》（Larger Sukhāvatīvyūha Sūtra）云：二乘种不生。约报土。’ 经曰：‘舍利弗（Śāriputra）！彼佛国土成就如是功德庄严’。 赞曰：第二结成庄严也。 经曰：‘又，舍利弗！极乐国土众生生者皆是阿鞞跋致（avaivartika）’。 赞曰：第二新旧二徒因行有异。文分为二：初新生不退众、二补处位高众。此初也。阿鞞跋致，或云阿惟越致，是梵语，此云不退转。
English
English version III. Encouraging birth in that land; IV. Benefits of encouraging birth. This first section is divided into two parts: first, distinguishing the multitude, and second, concluding with adornments. This is the first. ‘Śrāvaka’ disciples are those who awaken to the Way through sound, hence they are called ‘Śrāvaka’ (hearers). ‘Disciples’ are those who are always behind me are called ‘disciples,’ and those whose understanding arises from me are called ‘sons.’ ‘All are Arhats’ (worthy ones) means they are distinguished from the previous three fruits. ‘Beyond what can be known by calculation’ means that calculation cannot reach them. ‘Bodhisattvas are also like this’ means that they, like the Śrāvakas, are beyond calculation. Question: ‘Beings in the defiled world have heavy karma and are difficult to transform, so the Three Vehicles (Triyāna) are taught. People in the Pure Land have deep faith and are easily encouraged, so why mention the Four Fruits?’ Answer: ‘There are two reasons: First, to clarify the depth and breadth of the transformative influence, even those who commit the Five Heinous Offenses and recite the Buddha's name ten times can be born in that land. Second, to manifest the adornment of the retinue and the multitude surrounding the Buddha, even in the Pure Land there are Śrāvakas. Therefore, the Lotus Sūtra says: ‘When that Buddha appears, although it is not an evil age, he also teaches the Three Vehicles due to his original vows.’ Therefore, the Amitāyurdhyāna Sūtra says: ‘Those with the roots of the Small Vehicle attain the Four Fruits upon being born in that land.’ Question: ‘If we are discussing the true and pure reward land, those of the Two Vehicles are not allowed to reside there. If we are discussing transformation and manifestation, all those with the Four Fruits in the pure direction can go there. Why does it say ‘all are Arhats’ and not mention the other three fruits?’ Answer: ‘In the reward Pure Land, the Śrāvakas are manifestations of skillful means. Speaking in terms of their excellence, the Four Fruits in the transformation Pure Land are not mentioned. All those in the stage of application can subdue discrimination and reside in the Pure Land. The Larger Sukhāvatīvyūha Sūtra says: ‘Seeds of the Two Vehicles do not grow.’ This refers to the reward land.’ The Sūtra says: ‘Śāriputra! That Buddha-land is accomplished with such meritorious adornments.’ Commentary: The second part concludes with adornments. The Sūtra says: ‘Moreover, Śāriputra! All beings born in the Land of Ultimate Bliss are avaivartika (non-retrogression).’ Commentary: The second part concerns the differences in causes and practices between the new and old groups. The text is divided into two parts: first, the newly born non-retrogressing multitude, and second, the multitude in the high position of successor. This is the first. ‘Avaivartika,’ or ‘Avinivartanīya,’ is a Sanskrit term meaning ‘non-retrogression.’ --------------------------------------------------------------------------------
Chinese
。不退有五：一、信不退；二、位不退；三、证不退；四、行不退；五、烦恼不退，不被烦恼所退转故。 问：“生居净土何故不退？” 答：“无五退缘故：一、无病苦缠故；二、无违行故；三、常诵经法；四、常营善事；五、长和顺无诸违诤事，所以不退。此界人多退，反此应知。又有欲境所牵，多诸退屈也。” 经曰：“其中多有一处补处其数甚多，非是算数所能知之，但可以无量无边阿僧祇劫说”。 赞曰：第二补处位高众。一生补处者，补者补阙，处者处所，此等菩萨因圆十地、劫满三祇，尽此一生便成正觉，故云一生补处也，余经文易见故。只如弥勒现居天界当来果成，一生补大觉之尊、三会度无量之众，即是此类。故《无量寿经》云：设我得佛，他方国土诸菩萨众来生我国，究竟各到一生补处。以本愿力故，生彼即入补处之位。 经曰：“舍利弗！众生闻者应当发愿愿生彼国”。 赞曰：第三劝生彼国。现在未来一切众生闻我向来说者，应当发愿愿生彼国。 问：“慈氏天宫快乐不少、胜侣颇多，何须坚劝往彼西方？” 答：“若论兜率即胜人间，乃并西方全成微劣，胜劣既异，彼此各殊，劝生西方舍劣求胜也。胜劣有异者，净土十胜、天宫十劣。 现代汉语译本： 不退有五种：一、信不退（对佛法的信心不会退失）；二、位不退（修行所证的果位不会退失）；三、证不退（所证悟的境界不会退失）；四、行不退（菩萨的修行行为不会退失）；五、烦恼不退（不会被烦恼所困扰而退转）。 问：‘往生到净土，为什么不会退转？’ 答：‘因为没有五种退转的因缘：一、没有病痛的缠绕；二、没有违背正法的行为；三、经常诵读经法；四、经常做善事；五、长久保持和睦顺从，没有各种争端，所以不会退转。这个世界的人容易退转，与此相反就应该知道了。还有被欲望所牵引，多有退缩。’ 经中说：‘其中有很多一生补处（Ekajati-pratibaddha，指下一生将成佛的菩萨）的菩萨，数量非常多，不是算数所能知道的，只能用无量无边阿僧祇劫（Asamkhya-kalpa，极长的时间单位）来说明’。 赞曰：第二是补处菩萨的地位很高。一生补处，‘补’是弥补空缺，‘处’是处所。这些菩萨因为圆满了十地（Dasabhumi，菩萨修行的十个阶段），劫数满了三祇（Asamkhya，三个无数劫），尽此一生便能成就正觉（Samyak-sambuddha，完全觉悟），所以称为一生补处。其余经文容易理解。就像弥勒（Maitreya）现在居住在天界，将来会成就佛果，一生补处大觉之尊，三会（三次法会）度化无量众生，就是此类。所以《无量寿经》（Sukhavativyuha Sutra）说：假设我成佛，他方国土的诸菩萨众来生我国，最终都能达到一生补处。因为本愿力的缘故，往生到那里就进入补处的地位。 经中说：‘舍利弗（Sariputra）！众生听闻之后，应当发愿往生彼国。’ 赞曰：第三是劝导众生往生彼国。现在和未来的一切众生，听闻我以上所说的，应当发愿往生彼国。 问：‘慈氏（Maitreya）天宫快乐不少，殊胜的同伴也很多，为什么还要极力劝人往生西方净土？’ 答：‘如果论兜率天（Tusita Heaven）虽然胜过人间，但与西方净土相比，就完全显得微不足道了。胜劣既然不同，彼此各有差异，所以劝人往生西方，是舍弃低劣而追求殊胜。胜劣的差异在于，净土有十种殊胜，天宫有十种不足。’