English
English version: It is the shadow manifested in the present moment. Therefore, it is said: 'The ten ages, past and present, are never apart from the present thought.' Ponder this! Firstly, clarifying the wonderful ultimate of the teaching master. Secondly, clarifying the wonderfulness of the retinue, which is further divided into two: first, the wonderfulness of the Śrāvakas (hearers) and Bodhisattvas (enlightenment beings); second, the wonderfulness of those who are born without regression. Now, the first. 'Moreover, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! That Buddha has countless and boundless Śrāvaka disciples, all of whom are Arhats (one who has destroyed all defilements and attained liberation), beyond the ability of calculation; the assemblies of Bodhisattvas are also like this. Śāriputra (Śāriputra)! That Buddha-land is accomplished with such meritorious adornments.' Question: 'The 'Rebirth Treatise' (a significant Pure Land text) says: the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not arise. Why then does that Buddha still have Śrāvaka disciples?' Answer: 'Those who are determined for the Two Vehicles, do not turn towards Bodhi (enlightenment), and do not make great vows, will not be able to be reborn; if they previously practiced the small vehicle and at the time of death turn towards and make vows, then they will be able to be reborn. Although after rebirth, the habits of the small vehicle are still familiar, the Buddha will accord with their capacity and teach them the small vehicle Dharma, they will then quickly realize the fruit of the small vehicle, and then quickly turn towards the great vehicle, not ultimately remaining in the small vehicle. Therefore, this is different from the Śrāvakas of the Tripitaka teaching in this Sahā world, who must wait until the Lotus Assembly to enter the perfect teaching, they should be Śrāvakas of the shared teaching, or Bodhisattvas of the distinct teaching who have already severed the delusions of views and thoughts at the seventh stage, therefore they are called Arhats (Arhat). Since the practitioners of the Tripitaka and shared teachings have not heard the names of other Buddhas, now that they have heard the name of Amitābha (Amitābha) and are reborn with faith and vows, they all belong to the distinct and perfect teachings.' The number of Śrāvakas and Bodhisattvas is incalculable, all due to the great vows and great practices made by Amitābha (Amitābha) during his causal stage, therefore it is said to be accomplished with such meritorious adornments. Secondly, the wonderfulness of those who are born without regression. 'Moreover, Śāriputra (Śāriputra)! The beings in the Land of Ultimate Bliss, all those who are born there, are Avaivartika (non-regressing), among them there are many Ekajāti-pratibaddha (those who will attain Buddhahood in one more life), their number is very large, beyond the ability of calculation, but can be described with immeasurable and boundless Asaṃkhyas (Asaṃkhya, an extremely large numerical unit).' Avaivartika (Avaivartika) here is translated as non-regressing, and has three meanings: first, non-regression in position, having entered the stream of sages and not falling into the position of ordinary beings; second, non-regression in practice, constantly desiring to liberate beings and not falling into the position of the Two Vehicles; third, non-regression in thought --------------------------------------------------------------------------------
Chinese
不退，心心流入萨婆若故。若约此土，则藏初果、通见地、别七信、圆初信名位不退，通菩萨、别十行、圆十信名行不退，别初地、圆初住名念不退。今净土中则虽五逆、十恶，十念成就带业往生居下下品者，例皆得三不退，以净土无退缘故。又一生净土则皆寿命无量，任运进修直至一生补处，观彼十方世界何处无佛何处机熟，便往示现成佛。故一生补处甚多，非是算数所能知也。 初、广陈彼土依正妙果以启信竟。 二、正劝众生发愿持名以成因，三：初、劝发愿；二、劝立行；三、总结劝。今初。 “舍利弗！众生闻者，应当发愿愿生彼国。所以者何？得与如是诸上善人俱会一处。” 前既举彼土依正妙果以劝深信，今更劝闻而信者随应发愿以求往生，信愿二种即是往生净土之要领也。何者？若不闻有极乐依正之名，或复为说而不肯信，则不得名为闻。今既得闻，便属别圆二教初机，故教之以发菩提愿。盖彼国虽通四土，然既在此娑婆三界之外，又非二乘所证偏空涅槃境界，故但肯发愿求生，即属别圆二教弘誓所摄，以既不求人天福报又不求声闻缘觉，非是菩提大愿而何！设使或求人天或求趋寂，则非生彼国之愿矣。故此愿生彼国之愿从深信生，合此信愿的为净土指南，而下文执持名号 现代汉语译本：不退，是因为心念念念流入萨婆若（一切种智）的缘故。如果按照我们这个世界来说，藏教的初果、通教的见地、别教的七信、圆教的初信，都可称为名位不退；通教的菩萨、别教的十行、圆教的十信，称为行不退；别教的初地、圆教的初住，称为念不退。现在在净土中，即使是犯了五逆（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）、十恶（杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见）的人，只要十念成就，带业往生到下下品，也都能得到三种不退，因为净土没有退转的因缘。而且一旦往生净土，寿命都是无量的，可以随顺因缘进修，直到一生补处（下一生成佛的菩萨），观察十方世界哪里没有佛，哪里众生的机缘成熟，就前往示现成佛。所以一生补处的菩萨非常多，不是算数可以知道的。 首先，广泛陈述极乐世界的依报（国土）和正报（佛菩萨）的殊胜，是为了启发众生的信心。 第二，正式劝导众生发愿持名以成就往生的因，分为三部分：首先，劝发愿；第二，劝立行；第三，总结劝导。现在是第一部分。 ‘舍利弗（佛陀的弟子）！听闻到这些的众生，应当发愿往生到那个极乐世界。为什么呢？因为可以和这些诸上善人聚集在一起。’ 前面已经列举了极乐世界的依报和正报的殊胜，来劝导大家生起深切的信心，现在更进一步劝导听闻并且相信的人，随着自己的情况发愿求生净土，信心和愿力这两种就是往生净土的关键。为什么这么说呢？如果没听过极乐世界依报和正报的名号，或者听说了也不肯相信，那就不能称为听闻。现在既然听闻了，就属于别教和圆教的初机，所以教导他们发起菩提愿。因为极乐世界虽然通于四土（凡圣同居土、方便有余土、实报庄严土、常寂光土），但是既然在娑婆世界三界之外，又不是二乘（声闻和缘觉）所证的偏空涅槃境界，所以只要肯发愿求生，就属于别教和圆教的弘誓所摄，因为既不求人天福报，又不求声闻缘觉，不是菩提大愿又是什么呢！假设有人求人天福报或者求证入寂灭，那就不是往生极乐世界的愿了。所以这个愿生极乐世界的愿是从深信产生的，结合这个信愿，就是净土的指南，而下文的执持名号
English
English version: Non-retrogression occurs because the mind constantly flows into Sarvajña (all-knowing wisdom). According to this world, the initial fruit of the Tripitaka teaching, the insight of the shared teaching, the seven faiths of the distinct teaching, and the initial faith of the perfect teaching are all called non-retrogression in name and position. The Bodhisattvas of the shared teaching, the ten practices of the distinct teaching, and the ten faiths of the perfect teaching are called non-retrogression in practice. The initial ground of the distinct teaching and the initial dwelling of the perfect teaching are called non-retrogression in thought. Now, in the Pure Land, even those who commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), if they achieve ten recitations and are reborn in the lowest grade of the lowest rank with their karma, they all attain the three non-retrogressions because there are no causes for retrogression in the Pure Land. Moreover, once reborn in the Pure Land, all have limitless lifespans, spontaneously cultivating until they become a 'one-lifetime-away Bodhisattva' (a Bodhisattva who will become a Buddha in their next life), observing where in the ten directions there are no Buddhas and where beings' opportunities are ripe, and then manifesting to become a Buddha. Therefore, there are many 'one-lifetime-away Bodhisattvas,' more than can be known by calculation. First, the extensive presentation of the wonderful rewards of the Pure Land, both its environment and its inhabitants, is to inspire faith. Second, the formal exhortation to sentient beings to make vows and uphold the name [of Amitabha Buddha] to establish the cause [for rebirth], in three parts: first, exhortation to make vows; second, exhortation to establish practice; third, concluding exhortation. Now is the first part. 'Śāriputra (Buddha's disciple)! Sentient beings who hear this should make a vow to be born in that land. Why? Because they will be able to gather together with such superior and virtuous people.' Having previously enumerated the wonderful rewards of the Pure Land, both its environment and its inhabitants, to encourage deep faith, now further exhorting those who hear and believe to make vows according to their capacity to seek rebirth in the Pure Land. Faith and vows are the essential keys to rebirth in the Pure Land. Why is this? If one has not heard of the names of the Pure Land's environment and inhabitants, or if one hears but refuses to believe, then one cannot be called to have heard. Now that one has heard, one belongs to the initial stage of the distinct and perfect teachings, so they are taught to make the Bodhi vow. Although that land is accessible to all four lands (the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation, the Land of True Reward, and the Land of Eternal Stillness), since it is outside the Three Realms of this Saha world and is not the empty Nirvana realm attained by the two vehicles (Śrāvakas and Pratyekabuddhas), as long as one is willing to make a vow to seek rebirth, one is included in the great vows of the distinct and perfect teachings, because one is not seeking human or heavenly blessings, nor is one seeking the path of Śrāvakas or Pratyekabuddhas. What else could it be but the great Bodhi vow! If one were to seek human or heavenly blessings or seek to enter into quiescence, then it would not be a vow to be born in that land. Therefore, this vow to be born in that land arises from deep faith. Combining this faith and vow is the guide to the Pure Land, and the following text on upholding the name --------------------------------------------------------------------------------
Chinese
乃为正行。若信愿坚固，纵使临终十念一念亦决得生。若无信愿，纵使将此名号作个语头，持至风吹不入雨打不湿如银墙铁壁一般，亦万无一得生净土之理，修净业者不可不知也。所以者何下，徴释应当发愿往生之故。得与如是诸上善人俱会一处，指前文所说无数阿罗汉、无数诸菩萨乃至无数一生补处人也。苟无大信大愿，何得与此诸上善人会一处哉？大本阿弥陀经亦以发菩提愿为要，正与此同。 二、劝立行。 “舍利弗！不可以少善根、福德、因缘，得生彼国。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，其人临命终时，阿弥陀佛与诸圣众现在其前，是人终时心不颠倒，即得往生阿弥陀佛极乐国土。” 生净土者，即得不退，又与诸上善人俱会一处，如此不可思议横超法门，故非善根福德鲜少者所能生也。菩提正道名为善根，即是亲因；种种助道施戒禅等名为福德，即是助缘。声闻独觉菩提名少善根，人天有漏福业名少功德，皆不可生净土，唯以信愿执持名号，则一一声中皆悉具多善根福德，纵令散心称名善根福德亦不可量，况一心不乱哉！故使感应道交文成印坏，弥陀圣众不来而来亲承接引，行人心识不往而 这才是真正的修行。如果信愿坚定，纵然临终时只有十念或一念，也必定能够往生。如果没有信愿，纵然将这句名号当作口头禅，念到风吹不进、雨打不湿，像银墙铁壁一般，也绝对没有往生净土的道理，修习净业的人不可不知这一点。接下来解释应当发愿往生的原因。能够与这些上善人聚集在一起，指的是前面所说的无数阿罗汉（Arahan，断尽烦恼，证得解脱的圣者）、无数菩萨（Bodhisattva，立志成佛，普度众生的修行者）乃至无数一生补处菩萨（Ekajāti-pratibaddha-bodhisattva，下一生即可成佛的菩萨）。如果没有大的信心和愿力，怎么能够与这些上善人聚集在一起呢？《大本阿弥陀经》（Larger Sutra of Immeasurable Life）也以发菩提愿（Bodhicitta，立志成佛的心）为要，与这里的意思相同。 二、劝立行 ‘舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著称）！不可以少许的善根、福德、因缘，得以往生那个国度。舍利弗！如果有善男子、善女人，听闻到阿弥陀佛（Amitābha，西方极乐世界的佛）的名号，执持名号，如果有一天、两天、三天、四天、五天、六天、七天一心不乱，这个人临命终时，阿弥陀佛与诸位圣众就会出现在他的面前，这个人临终时心不颠倒，就能够往生阿弥陀佛的极乐国土。’ 往生净土的人，就能得到不退转的境界，又能与诸位上善人聚集在一起，这种不可思议的横超法门，不是善根福德浅薄的人所能往生的。菩提正道称为善根，是亲因；种种助道的布施、持戒、禅定等称为福德，是助缘。声闻（Śrāvaka，听闻佛法而修行的弟子）、独觉（Pratyekabuddha，无师自悟的修行者）的菩提心是少的善根，人天有漏的福业是少的功德，都不能往生净土，只有以信愿执持名号，那么每一声佛号都具备了多的善根福德，纵然是散乱心称念名号，善根福德也是不可计量的，更何况是一心不乱呢！所以能够感应道交，文成印坏，阿弥陀佛和圣众不来而来，亲自接引，行人的心识不往而