English
English version 4. Conclusion and Exhortation. This explains the two types of causes clarified in the second section of the scripture: first, the primary cause; second, the auxiliary cause. The statement in the primary cause that one cannot be born in that land with a small amount of good roots, blessings, and favorable conditions shows that one can only be born there by embracing numerous good roots with the great Bodhi mind as the cause, as stated in the ‘Bodhisattva-bhumi Initiation Chapter’. Moreover, when Bodhisattvas initially arouse the Bodhi mind, they can embrace all the factors of enlightenment, with supreme good roots as the head, and can counteract the evil deeds of body, speech, and mind of all sentient beings, corresponding to merit. The text says: When Bodhisattvas initially arouse the Bodhi mind, they can embrace all supreme good roots, cut off evil deeds, and correspond to merit. Therefore, it is said that one cannot be born in that land with a small amount of good roots, blessings, and favorable conditions. The reason for knowing this as the primary cause is that the two-volume scriptures summarize the causes of the nine grades of beings into three grades, and all three grades include arousing the Bodhi mind; the Commentary only clarifies this meaning, saying that men of great vehicle good roots have no name of reproach, which precisely means that although there are nine grades of beings born in that land, they are all due to the good roots of arousing the great vehicle mind, so they equally have no name of reproach. Someone raises the question: If one must arouse the great mind to be born in the Pure Land, then one should not attain the small vehicle fruit after being born there, because the Pure Land has no conditions for regression; if one regresses from the great vehicle mind and attains the small vehicle fruit, that is impossible. Moreover, the eighteenth vow in the two-volume scriptures says: ‘If, when I attain Buddhahood, sentient beings in the ten directions sincerely believe and desire to be born in my land, even with ten recitations, if they are not born, may I not attain perfect enlightenment; except for those who commit the five heinous crimes and slander the true Dharma.’ If one cannot be born without arousing the great Bodhi mind, then one should also select those who have not aroused the Bodhi mind; but the Buddha does not select them, which shows that birth is not necessarily dependent on arousing the great Bodhi mind. Those who are not sincere are already excluded by the condition of ‘sincere mind’, so there is no need for further selection. Although there is such a refutation, it is all unreasonable. The reason is that since arousing the Bodhi mind is the primary cause, those who have not aroused the Bodhi mind simply have no cause, rather than having an obstacle, so there is no need for selection. But committing the five heinous crimes and slandering the Dharma are obstacles to birth, not just the absence of a cause, so they need to be selected. Therefore, this question is untenable. Moreover, one does not regress from the Bodhi mind after being born in the Pure Land, but only in this world does one first arouse the great mind and cultivate it into a seed, and later, when the mind regresses, the inferior habits manifest. --------------------------------------------------------------------------------
Chinese
，良由先发大心种子不失，故得作因以生彼国，而退现行大乘之心，故生彼国取小果耳。是故彼难还显自短之耳。 第二明助因者，执持名号一心不乱故、阿弥陀如来不可思议功德所成之名号故。一日乃至七日者，胜人速成、劣者迟熟故。《声王经》说十日诵名者，劣人十日乃成故。或一二日等是下品因，五六七日者是中品因，乃至十日成上品因故。 “其人”已下，第三受执。“我见”已下，第四结劝。上来四文合为第二劝修因竟。 “如我今者赞叹”已下，大分第三引例证成。于中有四：一者、引余佛说证有可信；二者、释此经名成有胜利；三者、举愿无违重劝发心；四者、叹法希结劝信受。初中先辨自所称赞，后引六方诸佛同赞。“于汝意云何”已下，是第二文，于中有三问，次第三劝信。“若有人发愿”已下，是第三文，先示愿势，后劝发愿。“如我今者”已下，是第四文，于中有三：先己赞他，次他赞己，其第三者结叹劝信。 上来三分正说文竟。 “佛说”已下，是流通分。 佛说阿弥陀经疏(终) 往生教观，真摄心成道之要术也。而小本弥陀不特时所宗尚秦译，且造疏立章者众生，有以六方佛已去为流通分。虽近古尝辟之，晚学又乃承用。不遇指南，何 现代汉语译本：这是因为他们先前发起的大乘菩提心种子没有失落，所以才能作为往生西方的因，从而得以生到极乐世界。但是，由于他们退失了现行的修持大乘佛法之心，所以往生到极乐世界后，只能证得小乘的果位。因此，这种诘难反而更显露出他们自身的不足。 第二是阐明助因，即执持阿弥陀佛（Amitabha）的名号，一心不乱。之所以能如此，是因为阿弥陀如来（Amitabha Tathagata）不可思议的功德成就了这句名号。所谓‘一日乃至七日’，是指根器殊胜的人迅速成就，根器较差的人成熟较慢。《声王经》中说诵念名号十日才能成就，是因为根器差的人需要十日才能成就。或者说，一二日等是下品往生的因，五六七日等是中品往生的因，乃至十日成就上品往生的因。 ‘其人’以下，是第三部分，讲述接受和执持名号。‘我见’以下，是第四部分，总结并劝勉。以上四段文字合起来是第二部分，劝修往生之因。 ‘如我今者赞叹’以下，是第三大部分，引用例证来证明。其中有四个方面：一是引用其他佛的说法来证明此法门的可信；二是解释此经的名称，说明此经具有殊胜的利益；三是举出诸佛的誓愿没有相违背，再次劝勉发菩提心；四是赞叹此法的稀有，总结并劝勉信受。首先辨明自己所称赞的内容，然后引用六方诸佛共同赞叹。‘于汝意云何’以下，是第二段文字，其中有三次提问，依次劝勉信受。‘若有人发愿’以下，是第三段文字，先展示愿力的强大，然后劝勉发愿。‘如我今者’以下，是第四段文字，其中有三个方面：先是自己赞叹他人，然后是他人赞叹自己，第三是总结赞叹并劝勉信受。 以上是正说经文的三大部分。 ‘佛说’以下，是流通分。 《佛说阿弥陀经疏》（终） 往生净土的教法和观行，是真正摄心并成就菩提的要术。而《小本弥陀经》不仅是当时所宗尚的秦译本，而且创作疏钞和建立科判的人很多，有人把六方佛（Six directions Buddhas）以下的经文作为流通分。虽然近代有人对此提出异议，但后来的学者仍然沿用。如果没有正确的指导，又该如何是好呢？
English
English version: This is because the seeds of the great Bodhi mind that they initially generated were not lost, thus enabling them to act as a cause for rebirth in the West, thereby allowing them to be born in the Land of Ultimate Bliss. However, because they have regressed from their current practice of the Mahayana Dharma, they can only attain the fruits of the Hinayana after being reborn in the Land of Ultimate Bliss. Therefore, this difficulty only reveals their own shortcomings. Secondly, it clarifies the auxiliary cause, which is upholding the name of Amitabha (Amitabha), with one-pointedness of mind. The reason for this is that the inconceivable merits of Amitabha Tathagata (Amitabha Tathagata) have accomplished this name. The phrase 'one day to seven days' refers to those with superior faculties achieving quickly, while those with inferior faculties mature slowly. The 'Sound King Sutra' says that reciting the name for ten days is required for those with inferior faculties to achieve. Or, one or two days, etc., are the causes for lower-grade rebirth, five, six, or seven days, etc., are the causes for middle-grade rebirth, and even ten days accomplish the causes for upper-grade rebirth. 'That person' onwards, is the third part, discussing accepting and upholding the name. 'My view' onwards, is the fourth part, summarizing and exhorting. The above four paragraphs together form the second part, encouraging the cultivation of the causes for rebirth. 'As I now praise' onwards, is the third major part, citing examples to prove it. There are four aspects to this: first, citing the words of other Buddhas to prove the credibility of this Dharma gate; second, explaining the name of this Sutra, illustrating that this Sutra has supreme benefits; third, citing that the vows of the Buddhas do not contradict each other, again exhorting the generation of the Bodhi mind; fourth, praising the rarity of this Dharma, summarizing and exhorting faith and acceptance. First, clarify what one is praising, and then cite the Six Directions Buddhas (Six directions Buddhas) jointly praising. 'What do you think?' onwards, is the second paragraph, which contains three questions, successively exhorting faith and acceptance. 'If someone makes a vow' onwards, is the third paragraph, first showing the power of vows, and then exhorting the making of vows. 'As I now' onwards, is the fourth paragraph, which has three aspects: first, oneself praising others, then others praising oneself, and third, summarizing praise and exhorting faith and acceptance. The above is the three major parts of the main text of the Sutra. 'The Buddha said' onwards, is the circulation division. Commentary on the Amitabha Sutra Spoken by the Buddha (End) The teachings and practices of rebirth in the Pure Land are truly the essential techniques for gathering the mind and achieving Bodhi. And the 'Smaller Amitabha Sutra' is not only the Qin translation that was revered at the time, but also many people have created commentaries and established outlines, with some taking the text from the Six Directions Buddhas (Six directions Buddhas) onwards as the circulation division. Although some have objected to this in recent times, later scholars still follow it. Without proper guidance, what should one do? --------------------------------------------------------------------------------
Chinese
从正辙？唐初海东晓法师，不唯以佛说此经已下为流通分，且以执持名号为助因，此尤超然拔萃于诸疏之上。予获是本，喜不自胜，俟他日刻诸梓与天下共之，则使浪断经科、臆判正助者，当北面敛衽俯伏而抱愧焉。时庆元四年五月既望，霅川乌戌比丘宗相题跋。 现代汉语译本： 从正辙吗？唐朝初年的海东晓法师，不仅把‘佛说此经’以下的部分作为流通分，而且认为执持名号是辅助修行的因缘，这尤其超越了其他疏解。我得到这个版本，欣喜得难以自持，等待将来把它刻印出来与天下人共享，那么那些随意删改经文科判、凭空臆断正行和助行的人，应当会向北面拜服，感到惭愧。时庆元四年五月十六日，霅川乌戌比丘宗相题跋。 流通分（Pravacana-vibhaaga）：佛经的组成部分之一，通常在经文的结尾，讲述如何传播和受持此经的功德。 执持名号（Naama-dhaarana）：念诵佛、菩萨或经文的名号。 正行（Pradhaana-karma）：主要的修行方法。 助行（Sahayakarma）：辅助主要的修行方法。
English
English version: Does it follow the correct path? The Venerable Xiaofa of Haidong in the early Tang Dynasty not only regarded the section from 'The Buddha spoke this Sutra' onwards as the transmission section (Pravacana-vibhaaga), but also considered upholding the name (Naama-dhaarana) as a supporting cause. This is especially outstanding among all commentaries. I obtained this version and was overjoyed. I await the day when it can be printed and shared with the world, so that those who arbitrarily alter the divisions of the Sutra and presumptuously judge the main and auxiliary practices should turn north, bow respectfully, and feel ashamed. Inscribed by the Bhiksu Zongxiang of Wucheng, Zhaochuan, on the 16th day of the fifth month of the fourth year of the Qingyuan era. Pravacana-vibhaaga: The section of a Buddhist scripture, usually at the end, that describes the merits of propagating and upholding the scripture. Naama-dhaarana: Reciting the name of a Buddha, Bodhisattva, or scripture. Pradhaana-karma: The main practice. Sahayakarma: Auxiliary practices that support the main practice. --------------------------------------------------------------------------------