English
English version: This is the difference. It is also to achieve the meaning of supreme immovability. If it is not at one time, then there is coming and going. If there is coming and going, then it is not immovability. Therefore, in order to achieve the meaning of supreme immovability, one must contemplate the one time. Offering with heavenly music (tian yue), heavenly flowers (tian hua), heavenly garments (tian yi), and wonderful incense (miao xiang), praising the merits of all Buddhas without any discriminating mind. Why did the Buddha originally make this solemn vow? Because he saw that the Bodhisattvas, humans, and devas in some Buddha lands did not have broad enough aspirations to universally reach the ten directions and countless worlds to make offerings to all Buddhas, Tathagatas, and assemblies. Or because their own lands were impure, they dared not go to pure places. Or because the places where they lived were pure, they despised impure lands. Because of such limitations, they could not universally make offerings to all Buddhas and Tathagatas and generate vast roots of goodness. Therefore, he vowed: 'When I become a Buddha, may all Bodhisattvas, Shravakas, humans, and devas in my land universally reach all the places where all Buddhas assemble in the ten directions, raining down heavenly music, heavenly flowers, heavenly garments, and heavenly incense, and using skillful words to offer and praise the merits of all Buddhas.' Although praising the great compassion, humility, and forbearance of the Tathagatas in impure lands, they do not see the impure aspects of the Buddha lands. Although praising the immeasurable adornments of the Tathagatas in pure lands, they do not see the pure aspects of the Buddha lands. Why? Because all dharmas are equal. All Tathagatas are equal. Therefore, all Buddhas and Tathagatas are called Equally Enlightened (deng jue). If one has a mind of superiority or inferiority towards Buddha lands, even if one makes offerings to the Tathagatas, it is an unlawful offering. Therefore, it is said: offering with heavenly music, heavenly flowers, heavenly garments, and wonderful incense, praising the merits of all Buddhas without any discriminating mind. To whatever world there is no treasure of Buddha Dharma merits, I vow to be reborn there, demonstrating the Buddha Dharma like a Buddha. Why did the Buddha originally make this vow? Because he saw that some weak-minded Bodhisattvas only liked to practice in Buddha lands where there were Buddhas, and did not have compassionate and firm minds. Therefore, he made the vow: 'When I become a Buddha, may the Bodhisattvas in my land all be compassionate, courageous, and firm, and may they be willing to abandon pure lands and go to other places where there are no Buddha, Dharma, or Sangha, to uphold and adorn the treasures of Buddha, Dharma, and Sangha, demonstrating as if there were a Buddha, so that the seed of the Buddha is not cut off everywhere.' Therefore, it is said: To whatever world there is no treasure of Buddha Dharma merits, I vow to be reborn there, demonstrating the Buddha Dharma like a Buddha. The contemplation of the Bodhisattva's four kinds of adornment merits is completed above. Next are the following four sentences. -------------------------------------------------------------------------------- 是回向门。
Chinese
我作论说偈愿见弥陀佛普共诸众生往生安乐国 此四句是论主回向门。回向者。回己功德普施众生。共见阿弥陀如来生安乐国。 无量寿修多罗章句我以偈诵总说竟 问曰。天亲菩萨回向章中言普共诸众生往生安乐国。此指共何等众生耶。答曰。案王舍城所说无量寿经。佛告阿难。十方恒河沙诸佛如来皆共称叹无量寿佛威神功德不可思议。诸有众生闻其名号。信心欢喜乃至一念。至心回向。愿生彼国即得往生。住不退转。唯除五逆诽谤正法。案此而言。一切外凡夫人皆得往生。又如观无量寿经有九品往生。下下品生者。或有众生作不善业五逆十恶具诸不善。如此愚人以恶业故应堕恶道经历多劫受苦无穷。如此愚人临命终时遇善知识种种安慰为说妙法。教令念佛。此人苦逼不遑念佛。善友告言。汝若不能念者。应称无量寿佛。如是至心令声不绝。具足十念称南无无量寿佛。称佛名故于念念中除八十亿劫生死之罪。命终之后见金莲华。犹如日轮住其人前。如一念顷。即得往生极乐世界。于莲华中满十二大劫莲华方开。(当以此偿五逆罪也)。观世音大势至以大悲音声。为其广说诸法实相除灭罪法。闻已欢喜应时则发菩提之心。是名下品下生者。以此经证。明知下品凡夫但令不诽谤正法。信佛因缘 现代汉语译本：是回向门。 ‘我作论说偈，愿见弥陀佛，普共诸众生，往生安乐国’——这四句是论主（指天亲菩萨，Vasubandhu）的回向门。回向的意思是，将自己的功德普遍施与众生，共同得见阿弥陀如来（Amitabha），往生安乐国土（Sukhavati）。 ‘无量寿修多罗（Amitayus Sutra）章句，我以偈颂总说竟’—— 问：天亲菩萨的回向章中说‘普共诸众生往生安乐国’，这里指的是和哪些众生一起往生呢？ 答：根据王舍城（Rajagrha）所说的《无量寿经》，佛（Buddha）告诉阿难（Ananda），十方恒河沙数诸佛如来都共同称赞无量寿佛（Amitayus Buddha）的威神功德不可思议。诸位众生，听闻他的名号，生起信心欢喜，乃至仅仅一念，至诚回向，愿生彼国，就能得到往生，住于不退转的境界，唯有犯下五逆罪（Panca-anantariya-karmani）和诽谤正法（Saddharma）的人除外。根据这段经文，一切外凡夫人都能够往生。又如《观无量寿经》（Amitayurdhyana Sutra）中有九品往生，下下品往生的人，或者有众生造作不善业，犯下五逆十恶，具足各种不善。这样的愚人因为恶业的缘故，应当堕入恶道，经历多劫，遭受无尽的痛苦。这样的愚人临命终时，遇到善知识（Kalyanamitra），种种安慰，为他说微妙的佛法，教他念佛。此人被痛苦逼迫，没有空闲念佛。善友告诉他说：‘你如果不能念佛，应当称念南无阿弥陀佛（Namo Amitabha Buddha）。’这样至诚恳切，令声音不绝，具足十念，称念南无阿弥陀佛。因为称念佛名的缘故，在念念之中消除八十亿劫生死之罪。命终之后，见到金莲花，犹如日轮，停留在他的面前。如一念顷，就能够往生极乐世界（Sukhavati），在莲花中满十二大劫，莲花才开放（这应当是用来偿还五逆罪的）。观世音（Avalokitesvara）、大势至（Mahasthamaprapta）以大悲音声，为他广说诸法实相，消除罪法。听闻之后，欢喜踊跃，应时就发起菩提之心（Bodhi-citta）。这叫做下品下生者。用这部经来证明，明确知道下品凡夫只要不诽谤正法，相信佛的因缘，就能往生。
English
English version: This is the gate of dedication. 'I have composed verses of discourse, wishing to see Amitabha Buddha, universally with all sentient beings, to be reborn in the Land of Bliss' – these four lines are the dedication gate of the author (referring to Vasubandhu). Dedication means to universally bestow one's own merits upon sentient beings, to together see Amitabha Tathagata and be born in the Land of Bliss (Sukhavati). 'The chapters and sentences of the Amitayus Sutra, I have completely explained in verses' – Question: In Vasubandhu's chapter on dedication, it says 'universally with all sentient beings to be reborn in the Land of Bliss.' Which sentient beings are being referred to here? Answer: According to the Amitayus Sutra spoken in Rajagrha, the Buddha told Ananda, the Tathagatas of the ten directions, as numerous as the sands of the Ganges River, all commonly praise the inconceivable majestic and virtuous merits of Amitayus Buddha. All sentient beings who hear his name, generate faith and joy, even with just one thought, sincerely dedicate their merit, wishing to be born in that land, will attain rebirth and dwell in the state of non-retrogression, except for those who commit the five heinous offenses (Panca-anantariya-karmani) and slander the True Dharma (Saddharma). According to this sutra, all ordinary beings can attain rebirth. Furthermore, as in the Amitayurdhyana Sutra, there are nine grades of rebirth. Those who are reborn in the lowest of the lowest grade, or sentient beings who commit unwholesome deeds, commit the five heinous offenses and the ten evil deeds, possessing all kinds of unwholesomeness. Such foolish people, due to their evil karma, should fall into evil realms, experience many kalpas, and suffer endless pain. When such foolish people are about to die, they encounter a virtuous friend (Kalyanamitra), who comforts them in various ways and speaks the wonderful Dharma for them, teaching them to recite the Buddha's name. This person is oppressed by suffering and has no time to recite the Buddha's name. The virtuous friend tells them, 'If you cannot recite the Buddha's name, you should recite Namo Amitabha Buddha.' In this way, with utmost sincerity, let the voice be continuous, completing ten recitations, reciting Namo Amitabha Buddha. Because of reciting the Buddha's name, in each thought, they eliminate the sins of eighty billion kalpas of birth and death. After death, they see a golden lotus flower, like the sun, staying in front of them. In an instant, they can be reborn in the Land of Ultimate Bliss (Sukhavati), and after twelve great kalpas in the lotus flower, the lotus flower opens (this should be to repay the five heinous offenses). Avalokitesvara and Mahasthamaprapta use their great compassionate voices to extensively explain the true nature of all dharmas and eliminate the laws of sin for them. After hearing this, they rejoice and immediately generate the Bodhi-citta. This is called rebirth in the lowest of the lowest grade. Using this sutra as proof, it is clear that ordinary beings of the lowest grade, as long as they do not slander the True Dharma and believe in the causes and conditions of the Buddha, can be reborn. --------------------------------------------------------------------------------
Chinese
皆得往生。问曰。无量寿经言。愿往生者皆得往生。唯除五逆诽谤正法。观无量寿经言。作五逆十恶具诸不善亦得往生。此二经云何会。答曰。一经以具二种重罪。一者五逆二者诽谤正法。以此二种罪故。所以不得往生。一经但言作十恶五逆等罪。不言诽谤正法。以不谤正法故。是故得生。问曰。假使一人具五逆罪。而不诽谤正法。经许得生。复有一人但诽谤正法而无五逆诸罪。愿往生者得生以不。答曰。但令诽谤正法。虽更无余罪。必不得生。何以言之。经言。五逆罪人堕阿鼻大地狱中具受一劫重罪。诽谤正法人堕阿鼻大地狱中。此劫若尽复转至他方阿鼻大地狱中。如是展转经百千阿鼻大地狱。佛不记得出时节。以诽谤正法罪极重故。又正法者即是佛法。此愚痴人既生诽谤。安有愿生佛土之理。假使但贪彼土安乐而愿生者。亦如求非水之冰无烟之火。岂有得理。问曰。何等相是诽谤正法。答曰。若言无佛无佛法无菩萨无菩萨法。如是等见若心自解若从他受其心决定皆名诽谤正法。问曰。如是等计但是己事。于众生有何苦恼逾于五逆重罪耶。答曰。若无诸佛菩萨说世间出世间善道教化众生者。岂知有仁义礼智信耶。如是世间一切善法皆断。出世间一切贤圣皆灭。汝但知五逆罪为重。而不知五逆罪从无正法生。是故谤正 现代汉语译本： 皆得往生。问： 《无量寿经》（Sukhavativyuha Sutra）说，愿往生者皆得往生，唯除犯五逆罪（matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha）和诽谤正法（slandering the true Dharma）者。《观无量寿经》（Amitayurdhyana Sutra）说，作五逆十恶（ten unwholesome actions）具诸不善亦得往生。这两部经如何解释？ 答： 一部经说同时具备两种重罪，一是五逆罪，二是诽谤正法。因为这两种罪，所以不得往生。另一部经只说作十恶五逆等罪，没说诽谤正法。因为不诽谤正法，所以能得往生。 问： 假设一人犯了五逆罪，但不诽谤正法，经中允许得生。又有一人只诽谤正法而没有五逆诸罪，愿往生者能得生吗？ 答： 只要诽谤正法，即使没有其他罪，必定不能得生。为什么这么说呢？经中说，犯五逆罪的人堕入阿鼻大地狱（Avici Hell）中，具受一劫（kalpa）的重罪。诽谤正法的人堕入阿鼻大地狱中，此劫若尽，又转到其他方位的阿鼻大地狱中。这样辗转经历百千阿鼻大地狱，佛（Buddha）也记不得其出离的时间。因为诽谤正法的罪极重。而且正法就是佛法（Buddha Dharma）。这愚痴之人既然生出诽谤之心，怎么会有愿生佛土的道理？即使只是贪图彼土的安乐而愿生者，也像求没有水的冰，没有烟的火，哪里有这样的道理？ 问： 什么样的表现是诽谤正法？ 答： 如果说没有佛（Buddha），没有佛法（Buddha Dharma），没有菩萨（Bodhisattva），没有菩萨法（Bodhisattva Dharma），像这样的见解，无论是自己领悟的，还是从他人那里接受的，如果内心确定无疑，都叫做诽谤正法。 问： 这样的想法只是他自己的事，对于众生有什么苦恼，超过五逆重罪呢？ 答： 如果没有诸佛菩萨（Buddhas and Bodhisattvas）宣说世间和出世间的善道，教化众生，哪里会知道有仁义礼智信呢？这样世间一切善法都会断绝，出世间一切贤圣都会灭亡。你只知道五逆罪为重，却不知道五逆罪是从没有正法产生的。所以诽谤正