English
English version: There are five types of non-retrogression: 1. Non-retrogression in faith (no loss of faith in the Buddha's teachings); 2. Non-retrogression in position (no loss of the attained stage of cultivation); 3. Non-retrogression in realization (no loss of the realized state); 4. Non-retrogression in practice (no falling back in the bodhisattva's practice); 5. Non-retrogression in afflictions (not being troubled by afflictions and regressing). Question: 'Why is there no retrogression for those who are born in the Pure Land?' Answer: 'Because there are no five causes of retrogression: 1. No entanglement with the suffering of illness; 2. No actions that violate the Dharma; 3. Constant recitation of scriptures; 4. Constant engagement in good deeds; 5. Prolonged harmony and obedience, without various disputes, therefore there is no retrogression. People in this world are prone to retrogression; the opposite should be understood. Furthermore, they are drawn by desires, leading to much discouragement.' The Sutra says: 'Among them, there are many Ekajati-pratibaddha (those who will become Buddhas in their next life), their number is very large, not knowable by calculation, but can only be described by immeasurable, boundless Asamkhya-kalpas (extremely long units of time).' Praise: The second is that the position of the Ekajati-pratibaddha bodhisattvas is very high. 'Ekajati-pratibaddha,' 'Ekajati' means filling a vacancy, and 'pratibaddha' means a place. These bodhisattvas, because they have perfected the Ten Bhumis (Dasabhumi, the ten stages of bodhisattva practice), and their kalpas are full of three Asamkhyas (Asamkhya, three countless kalpas), will achieve Samyak-sambuddha (complete enlightenment) in this lifetime, so they are called Ekajati-pratibaddha. The rest of the sutra text is easy to understand. Just like Maitreya (Maitreya) now resides in the heavenly realm, and will achieve Buddhahood in the future, an Ekajati-pratibaddha, the honored one of great enlightenment, will deliver countless beings in three assemblies (three Dharma assemblies), which is this kind. Therefore, the Sukhavativyuha Sutra (Infinite Life Sutra) says: If I attain Buddhahood, the bodhisattvas from other lands who are born in my country will ultimately reach the position of Ekajati-pratibaddha. Because of the power of their original vows, they will enter the position of Ekajati-pratibaddha upon being born there.' The Sutra says: 'Sariputra (Sariputra)! Those who hear this should make a vow to be born in that country.' Praise: The third is to encourage beings to be born in that country. All beings in the present and future who hear what I have said above should make a vow to be born in that country. Question: 'The Tusita Heaven (Tusita Heaven) of Maitreya (Maitreya) has no shortage of happiness, and there are many excellent companions, so why is it necessary to strongly encourage people to be born in the Western Pure Land?' Answer: 'If we talk about Tusita Heaven, although it is superior to the human realm, it is completely insignificant compared to the Western Pure Land. Since the superiority and inferiority are different, and each has its own differences, encouraging people to be born in the West is to abandon the inferior and seek the superior. The difference between superiority and inferiority lies in the fact that the Pure Land has ten superiorities, and the heavenly palace has ten deficiencies.' --------------------------------------------------------------------------------
Chinese
净土十胜者：一、化主所居胜；二、所化命长胜；三、国非界系胜；四、净方无欲胜；五、女子不居胜；六、修行不退胜；七、净方非秽胜；八、国土庄严胜；九、念佛摄情胜；十、十念往生胜。天宫十劣者：一、所居国土劣；二、所化寿役劣；三、界系摄属劣；四、彼天有欲劣；五、男女杂居劣；六、修行有退劣；七、秽方非净劣；八、国土庄严劣；九、善念摄情劣；十、修行劳苦劣。有斯十胜十劣，所以劝生彼国。” 经曰：“所以者何？得与如是诸上善人俱会一处”。 赞曰：第四劝生利益。诸上善人者，善者过现益物谓之善，人即前声闻、不退及补处等菩萨也，俱在西方一会处也。同师进业必假良缘，朋家作仇事资恶党，孟母移居于胜处、宣尼不饮于盗泉，盖耻恶而慕善也。慕善则芳兰袭庆，朋恶则鲍肆荤风也，劝生西方，亲之胜侣也。 经曰：“舍利弗！不可以少善根福德因缘得生彼国”。 赞曰：自下第二举极乐之因殊。文分五段：一、遮少善；二、说多因；三、圣众来迎；四、众生生往；五、结劝往生。此即初也，不可以微少善根得往殊常净土。 问：“十念弥陀顿生净土，据斯所说果着因微，何故少善因缘不生彼土？” 答：“十念得生净土，接引懈怠众生； 现代汉语译本：净土的十种殊胜之处：一、教化之主所居住的地方殊胜；二、被教化众生的寿命长久殊胜；三、国土不属于界系所管辖殊胜；四、净土没有欲望殊胜；五、没有女子居住殊胜；六、修行不会退转殊胜；七、净土不是污秽之地殊胜；八、国土庄严殊胜；九、念佛能够摄持情识殊胜；十、临终十念也能往生殊胜。天宫的十种劣势：一、所居住的国土低劣；二、被教化众生的寿命短促劳役繁重低劣；三、属于界系所管辖低劣；四、天界有欲望低劣；五、男女混杂居住低劣；六、修行会有退转低劣；七、是污秽之地不是清净之地低劣；八、国土不庄严低劣；九、善念难以摄持情识低劣；十、修行劳苦低劣。因为有这十种殊胜和十种劣势，所以劝导大家往生西方极乐世界。 经书上说：‘为什么呢？因为能够和这些诸上善人聚集在一处。’ 赞颂说：这是第四个劝导往生所带来的利益。诸上善人，善是指过去和现在都能利益众生，人指的是前面的声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、不退转的菩萨以及候补佛位的菩萨等，他们都聚集在西方极乐世界。共同的老师和事业的进步必定需要良好的因缘，朋党结伙作恶事依靠的是邪恶的同党，孟母为了孩子搬家到好的地方，曾子不喝盗泉的水，都是因为羞于为恶而仰慕善良。仰慕善良就像芳兰散发着美好的香气，与恶人为伍就像进入了鱼市沾染腥臭，劝导往生西方极乐世界，是为了亲近殊胜的同伴。 经书上说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！不可以凭借少量的善根、福德和因缘就能往生那个国度。’ 赞颂说：下面第二部分是阐述极乐世界的因缘非常殊胜。文章分为五个部分：一、遮止少量的善根；二、说明众多的因缘；三、圣众前来迎接；四、众生往生；五、总结劝导往生。这里是第一部分，不可以凭借微少的善根就能往生到殊胜而又非同寻常的净土。 问：‘临终十念阿弥陀佛（Amitābha，西方极乐世界的佛）就能立刻往生净土，按照你所说的结果来看，似乎是果实丰硕而原因微小，为什么少量的善根因缘不能往生彼土呢？’ 答：‘临终十念能够往生净土，是为了接引懈怠的众生；’
English
English version: The ten superiorities of the Pure Land are: 1. The superiority of the place where the transforming master resides; 2. The superiority of the long life of those who are transformed; 3. The superiority of the country not being bound by realms; 4. The superiority of the Pure Land being free from desires; 5. The superiority of no women residing there; 6. The superiority of no regression in cultivation; 7. The superiority of the Pure Land not being defiled; 8. The superiority of the adornment of the country; 9. The superiority of mindfulness of Buddha subduing emotions; 10. The superiority of being reborn through ten recitations at the time of death. The ten inferiorities of the heavenly palaces are: 1. The inferiority of the country where they reside; 2. The inferiority of the short life and laborious service of those who are transformed; 3. The inferiority of being governed by realms; 4. The inferiority of the heavens having desires; 5. The inferiority of men and women living together; 6. The inferiority of regression in cultivation; 7. The inferiority of being a defiled place, not a pure one; 8. The inferiority of the adornment of the country; 9. The inferiority of good thoughts subduing emotions; 10. The inferiority of laborious cultivation. Because of these ten superiorities and ten inferiorities, we encourage rebirth in that country. The Sutra says: 'Why is that? Because one can gather together with all these supremely virtuous people in one place.' The praise says: This is the fourth benefit of encouraging rebirth. 'Supremely virtuous people' refers to those who benefit beings in the past and present, and 'people' refers to the Śrāvakas (hearers of the Buddha's teachings), non-regressing Bodhisattvas, and Bodhisattvas awaiting Buddhahood, all gathered in the Western Pure Land. A common teacher and progress in one's career require good conditions, while forming gangs and doing evil deeds rely on wicked companions. Mencius' mother moved to a better place for her child, and Zengzi did not drink from the Robber's Spring, all because they were ashamed of evil and admired goodness. Admiring goodness is like fragrant orchids spreading a pleasant scent, while associating with evil is like entering a fish market and being tainted with a fishy smell. Encouraging rebirth in the Western Pure Land is to befriend superior companions. The Sutra says: 'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! One cannot be born in that country with only a small amount of good roots, blessings, causes, and conditions.' The praise says: The second part below explains the extraordinary causes and conditions of the Land of Ultimate Bliss. The text is divided into five sections: 1. Rejecting small amounts of good; 2. Explaining many causes; 3. The saints coming to greet; 4. Sentient beings being reborn there; 5. Concluding with encouragement to be reborn. This is the first section, one cannot be reborn in the extraordinary Pure Land with meager good roots. Question: 'If reciting Amitābha (the Buddha of the Western Pure Land) ten times at the time of death can lead to immediate rebirth in the Pure Land, according to what you said, it seems that the result is great while the cause is small. Why can't a small amount of good causes and conditions lead to rebirth in that land?' Answer: 'Being able to be reborn in the Pure Land through ten recitations at the time of death is to welcome lazy sentient beings;' --------------------------------------------------------------------------------
Chinese
却谈多善因缘，乃被精进劝学者。或广或略，理不相违。” 佛说阿弥陀经通赞疏卷中 大正藏第 37 册 No. 1758 阿弥陀经通赞疏 阿弥陀经通赞疏卷下 大慈恩寺沙门窥基撰 经曰：“舍利弗！若有善男子、善女人闻说阿弥陀佛，执持名号，若一日、若二日、若三日、若四日、若五日、若六日、若七日，一心不乱”。 赞曰：第二说多因也。善男子者，梵云乌波索迦，此云近事男，索者男声也，坚持五戒堪可亲近承事比丘僧故。善女人者，乌波斯迦，斯者是女声也，亦持五戒堪可承事比丘尼故。西天分男女二声故。闻说阿弥陀佛者，谓于善友处闻此阿弥陀教中往生之事，或自寻览。执持佛名号一日乃至七日一心者，更无间隔，故名曰一心。不乱者，专注无散也。 问：“《净土论》云：女人及根缺，二乘种不生。云何相违？” 答：“只如女子念佛，至意专精，命尽欲生，转成男子便生净土，有何不可；根缺亦尔。《文殊般若经》云：若人欲生他方现在净妙国土者，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，欲使成就，有五因缘：一、持戒不犯；二、不起邪见；三、不生谄慢；四、不恚不嫉；五、勇健精 现代汉语译本： ‘却谈论多种善因缘，才会被精进修学的（人）劝导学习。或者详细或者简略，道理上并不相违背。’ 《佛说阿弥陀经通赞疏》卷中 大正藏第 37 册 No. 1758 《阿弥陀经通赞疏》 《阿弥陀经通赞疏》卷下 大慈恩寺沙门窥基撰 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一）！如果有善男子、善女人听闻宣说阿弥陀佛（Amitābha，西方极乐世界的佛）的名号，执持念诵，如果一日、如果二日、如果三日、如果四日、如果五日、如果六日、如果七日，一心不乱’。 赞文说：第二是说多种因缘。善男子，梵语是乌波索迦（Upāsaka），这里翻译为近事男，索是男声的意思，坚持五戒，堪可亲近承事比丘僧的缘故。善女人，梵语是乌波斯迦（Upāsikā），斯是女声的意思，也持守五戒，堪可承事比丘尼的缘故。西天（印度）分男女两种声音的缘故。听闻宣说阿弥陀佛，是指在善知识处听闻阿弥陀教中往生的事情，或者自己寻阅经文。执持佛名号一日乃至七日一心，是指更无间隔，所以叫做一心。不乱，是指专注没有散乱。 问：‘《净土论》（可能是指《往生论》）说：女人以及根缺（六根不全的人），二乘（声闻乘和缘觉乘）的种子不生（净土）。为什么（和这里所说）相违背？’ 答：‘只如女子念佛，至诚恳切，命终将要往生时，转变成男子便往生净土，有什么不可以的呢？根缺的人也是这样。《文殊般若经》说：如果有人想要往生他方现在清净美妙的国土，应当随顺那个国土的佛名，一心诵念，发愿往生，必定能够往生。《观佛三昧经》说：这个念佛三昧，想要使它成就，有五种因缘：一、持戒不犯；二、不起邪见；三、不生谄媚傲慢；四、不嗔恚不嫉妒；五、勇猛精进。