English
English version: All can attain rebirth [in the Pure Land]. Question: The *Infinite Life Sutra* (Sukhavativyuha Sutra) states, 'Those who aspire to be reborn [in the Pure Land] will all attain rebirth, except for those who commit the Five Heinous Offenses (matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha) and slander the True Dharma (slandering the true Dharma).' The *Contemplation Sutra* (Amitayurdhyana Sutra) states, 'Those who commit the Five Heinous Offenses and the Ten Evil Deeds (ten unwholesome actions), possessing all kinds of unwholesome deeds, can also attain rebirth.' How can these two sutras be reconciled? Answer: One sutra refers to those who simultaneously commit two kinds of grave offenses: first, the Five Heinous Offenses; second, slandering the True Dharma. Because of these two kinds of offenses, they cannot attain rebirth. The other sutra only mentions committing the Ten Evil Deeds and the Five Heinous Offenses, without mentioning slandering the True Dharma. Because they do not slander the True Dharma, they can attain rebirth. Question: Suppose a person commits the Five Heinous Offenses but does not slander the True Dharma; the sutra allows them to attain rebirth. Furthermore, suppose a person only slanders the True Dharma and does not commit the Five Heinous Offenses; can those who aspire to be reborn attain rebirth? Answer: As long as one slanders the True Dharma, even if they have no other offenses, they will definitely not attain rebirth. Why is this so? The sutra states that those who commit the Five Heinous Offenses will fall into the Avici Hell (Avici Hell), enduring a kalpa (kalpa) of severe suffering. Those who slander the True Dharma will fall into the Avici Hell; when this kalpa is exhausted, they will be transferred to Avici Hells in other directions. In this way, they will transmigrate through hundreds of thousands of Avici Hells, and the Buddha (Buddha) cannot remember the time of their release. This is because the offense of slandering the True Dharma is extremely grave. Moreover, the True Dharma is the Buddha Dharma (Buddha Dharma). Since this foolish person has given rise to slander, how can they have the aspiration to be reborn in the Buddha Land? Even if they only crave the happiness of that land and aspire to be reborn, it is like seeking ice without water or fire without smoke; how can there be such a principle? Question: What kind of behavior constitutes slandering the True Dharma? Answer: If one says there is no Buddha (Buddha), no Buddha Dharma (Buddha Dharma), no Bodhisattva (Bodhisattva), no Bodhisattva Dharma (Bodhisattva Dharma), such views, whether self-realized or received from others, if the mind is certain and unwavering, are all called slandering the True Dharma. Question: Such thoughts are only their own affair; what suffering do they cause to sentient beings that exceeds the grave offense of the Five Heinous Offenses? Answer: If there were no Buddhas and Bodhisattvas (Buddhas and Bodhisattvas) to proclaim the wholesome paths of the mundane and supramundane realms, teaching and transforming sentient beings, how would anyone know about benevolence, righteousness, propriety, wisdom, and trustworthiness? In this way, all wholesome dharmas of the mundane realm would be cut off, and all sages and saints of the supramundane realm would perish. You only know that the Five Heinous Offenses are grave, but you do not know that the Five Heinous Offenses arise from the absence of the True Dharma. Therefore, slandering the True --------------------------------------------------------------------------------
Chinese
法人其罪最重。问曰。业道经言。业道如秤。重者先牵。如观无量寿经言。有人造五逆十恶具诸不善。应堕恶道经历多劫受无量苦。临命终时遇善知识教称南无无量寿佛。如是至心令声不绝具足十念。便得往生安乐净土。即入大乘正定之聚毕竟不退。与三涂诸苦永隔。先牵之义于理如何。又旷劫已来备造诸行。有漏之法系属三界。但以十念念阿弥陀佛便出三界系业之义复欲云何。答曰。汝谓五逆十恶系业等为重。以下下品人十念为轻。应为罪所牵先堕地狱系在三界者。今当以义校量轻重之义。在心在缘在决定。不在时节久近多少也。云何在心。彼造罪人自依止虚妄颠倒见生。此十念者依善知识方便安慰闻实相法生。一实一虚。岂得相比。譬如千岁闇室光若暂至即便明朗。岂得言闇在室千岁而不去耶。是名在心。云何在缘。彼造罪人。自依止妄想心依烦恼虚妄果报众生生。此十念者依止无上信心依阿弥陀如来方便庄严真实清净无量功德名号生。譬如有人被毒箭所中截筋破骨。闻灭除药鼓即箭出毒除(首楞严经言。譬如有药名曰灭除。若斗战时用以涂鼓。闻鼓声者箭出除毒。菩萨摩诃萨亦复如是。住首楞严三昧闻其名者。三毒之箭自然拔出)。岂可得言彼箭深毒厉闻鼓音声不能拔箭去毒耶。是名在缘。云何在决定。彼造罪 人依止有后心有间心生。此十念者依止无后心无间心生。是名决定。校量三义。十念者重。重者先牵能出三有。两经一义耳。问曰。几时名为一念。答曰。百一生灭名一刹那。六十刹那名为一念。此中云念者不取此时节也。但言忆念阿弥陀佛若总相若别相。随所观缘心无他想十念相续名为十念。但称名号亦复如是。问曰。心若他缘摄之令还。可知念之多少。但知多少。复非无间。若凝心注想。复依何可得记念之多少。答曰。经言十念者明业事成辨耳。不必须知头数也。如言蟪蛄不识春秋。伊虫岂知朱阳之节乎。知者言之耳。十念业成者。是亦通神者言之耳。但积念相续不缘他事便罢。复何暇须知念之头数也。若必须知亦有方便。必须口授。不得题之笔点。 无量寿经优婆提舍愿生偈注卷上 大正藏第 40 册 No. 1819 无量寿经优婆提舍愿生偈注 无量寿经优婆提舍愿生偈婆薮槃头菩萨造(并)注卷下 沙门昙鸾注解 论曰 已下此是解义分。此分中义有十重。一者愿偈大意。二者起观生信。三者观行体相。四者净入愿心。五者善巧摄化。六者离菩提障。七者顺菩提门。八者名义摄对。九者愿事成就。十者利行满足。论者议也。言议偈所以也。曰者词也。指下诸句。是议释偈 现代汉语译本：如果人们依靠有后念、有间断的心来修行，那么这十念修行，依靠无后念、无间断的心来产生。这叫做决定。比较这三种意义，十念修行最为重要。最重要者首先牵引，能够使人脱离三有（欲有、色有、无色有）。这两部经说的都是一个意思。有人问：什么时候算作一念？回答说：一百次生灭叫做一刹那，六十刹那叫做一念。这里所说的‘念’，不是指这个时间单位。只是说忆念阿弥陀佛（Amitabha）（音译，意为无量光佛），无论是总相还是别相，随着所观的因缘，心中没有其他想法，十念相续不断，就叫做十念。仅仅称念名号也是这样。有人问：如果心被其他事物牵引，可以把它收回来，从而知道念了多少。但知道多少，又不是无间断。如果凝心专注，又依靠什么来记录念的多少？回答说：经文说十念，是说明修行的事情已经完成。不一定必须知道念头的数量。比如蟪蛄（huì gū）（一种寿命很短的昆虫）不知道春秋，小虫怎么会知道朱阳（zhū yáng）（夏季）的节气呢？这是知者说的。十念业成，这也是通神的人说的。只要积累念头，相续不断，不攀缘其他事情就可以了。哪里还有空闲要知道念头的数量呢？如果必须知道，也有方便的方法。必须口头传授，不能用笔写下来。 《无量寿经优婆提舍愿生偈注》卷上 大正藏第 40 册 No. 1819 《无量寿经优婆提舍愿生偈注》 《无量寿经优婆提舍愿生偈》婆薮槃头菩萨（Vasubandhu）（音译，意为天亲菩萨）造（并）注卷下 沙门昙鸾（Tánluán）（人名）注解 论曰：以下是解释意义的部分。这部分中的意义有十重：一是愿偈的大意，二是发起观行生起信心，三是观行体相，四是清净地进入愿心，五是善巧地摄受教化，六是远离菩提的障碍，七是顺应菩提之门，八是名义的摄取对应，九是愿事的成就，十是利他的行为圆满。论者所议论的，是议论愿偈的原因。‘曰’是言辞，指下面的各个句子，是议论解释愿偈。
English
English version: If people rely on a mind with subsequent thoughts and intermittent thoughts to practice, then these ten recitations arise relying on a mind without subsequent thoughts and without interruption. This is called determination. Comparing these three meanings, the ten recitations are the most important. The most important one leads first and can liberate one from the Three Realms (Desire Realm, Form Realm, Formless Realm). These two sutras speak of the same meaning. Someone asks: When is it considered one recitation? The answer is: One hundred births and deaths are called one kshana (moment), sixty kshanas are called one thought. The 'recitation' mentioned here does not refer to this unit of time. It simply means to remember Amitabha (Amitābha) (transliteration, meaning Infinite Light Buddha), whether it is the general aspect or the specific aspect, following the conditions of the object of contemplation, without other thoughts in the mind, ten recitations continuously, this is called ten recitations. Simply reciting the name is also the same. Someone asks: If the mind is drawn by other things, it can be brought back, so one can know how many recitations have been done. But knowing how many, it is not uninterrupted. If one concentrates the mind and focuses the thoughts, then how can one record the number of recitations? The answer is: The sutra says ten recitations, which means that the practice has been completed. It is not necessary to know the number of thoughts. For example, the cicada (huì gū) does not know spring and autumn, how can a small insect know the season of Zhuyang (summer)? This is what the knower says. The accomplishment of the ten recitations is also what the enlightened one says. Just accumulate thoughts continuously, without clinging to other things, and that's it. Where is there time to know the number of thoughts? If it is necessary to know, there are also convenient methods. It must be taught orally, and it cannot be written down. Commentary on the Treatise on Rebirth in the Pure Land, Volume 1 Taisho Tripitaka Volume 40 No. 1819 Commentary on the Treatise on Rebirth in the Pure Land Treatise on Rebirth in the Pure Land by Vasubandhu (Vasubandhu) Bodhisattva (with) Commentary, Volume 2 Commentary by the Shramana Tanluan (Tánluán) Treatise says: The following is the section explaining the meaning. There are ten layers of meaning in this section: first, the general meaning of the verse of aspiration; second, arousing contemplation and generating faith; third, the substance and characteristics of the practice of contemplation; fourth, entering the mind of aspiration purely; fifth, skillfully embracing and transforming; sixth, being free from the obstacles to Bodhi; seventh, conforming to the gate of Bodhi; eighth, the collection and correspondence of names and meanings; ninth, the accomplishment of the matters of aspiration; tenth, the fulfillment of beneficial actions. What the treatise discusses is the reason for discussing the verse of aspiration. 'Says' is a word, referring to the sentences below, which are discussing and explaining the verse. -------------------------------------------------------------------------------- 词也。故言论曰 愿偈大意者。
Chinese
此愿偈明何义示现观彼安乐世界见阿弥陀如来愿生彼国故。 起观生信者。此分中又有二重。一者示五念力。二者出五念门。示五念力者。 云何观云何生信心若善男子善女人修五念门行成就毕竟得生安乐国土见彼阿弥陀佛。 出五念门者。 何等五念门一者礼拜门二者赞叹门三者作愿门四者观察门五者回向门 门者入出义也。如人得门则入出无碍。前四念是入安乐净土门。后一念是出慈悲教化门。 云何礼拜身业礼拜阿弥陀如来应正遍知 诸佛如来德有无量。德无量故。德号亦无量。若欲具谈纸笔不能载也。是以诸经或举十名或腾三号。盖存至宗而已。岂此尽耶。所言三号即此如来应正遍知也。如来者。如法相解如法相说。如诸佛安稳道来。此佛亦如是来。更不去后有中故名如来。应者应供也。佛结使除尽得一切智慧。应受一切天地众生供养故曰应也。正遍知者。知一切诸法实不坏相。不增不减。云何不坏。心行处灭。言语道过。诸法如涅槃相不动。故名正遍知。无碍光义。如前偈中解。 为生彼国意故 何故言此。菩萨之法常以昼三时夜三时。礼十方一切诸佛。不必有愿生意。今应常作愿生意故礼阿弥陀如来也。 云何赞叹口 现代汉语译本： ‘词也。故言论曰 愿偈大意者。’——这是解释‘词’这个概念。所以《言论》中说，愿偈的大意是： ‘此愿偈明何义示现观彼安乐世界见阿弥陀如来（Amitabha Tathagata）愿生彼国故。’——这个愿偈说明了什么意义呢？它展示了观想那个安乐世界，见到阿弥陀如来，并愿生到那个国度的意义。 ‘起观生信者。此分中又有二重。一者示五念力。二者出五念门。示五念力者。’——通过观想生起信心。这部分又包含两层含义：一是展示五念力，二是阐述五念门。展示五念力是指： ‘云何观云何生信心若善男子善女人修五念门行成就毕竟得生安乐国土见彼阿弥陀佛。’——如何观想？如何生起信心？如果善男子、善女人修习五念门，修行成就，最终就能往生安乐国土，见到阿弥陀佛。 ‘出五念门者。’——阐述五念门是指： ‘何等五念门一者礼拜门二者赞叹门三者作愿门四者观察门五者回向门 门者入出义也。如人得门则入出无碍。前四念是入安乐净土门。后一念是出慈悲教化门。’——什么是五念门呢？一是礼拜门，二是赞叹门，三是作愿门，四是观察门，五是回向门。‘门’是出入的意思。如同人得到门，出入就没有阻碍。前面的四念是进入安乐净土之门，后面一念是出于慈悲教化之门。 ‘云何礼拜身业礼拜阿弥陀如来应正遍知 诸佛如来德有无量。德无量故。德号亦无量。若欲具谈纸笔不能载也。是以诸经或举十名或腾三号。盖存至宗而已。岂此尽耶。所言三号即此如来应正遍知也。如来者。如法相解如法相说。如诸佛安稳道来。此佛亦如是来。更不去后有中故名如来。应者应供也。佛结使除尽得一切智慧。应受一切天地众生供养故曰应也。正遍知者。知一切诸法实不坏相。不增不减。云何不坏。心行处灭。言语道过。诸法如涅槃相不动。故名正遍知。无碍光义。如前偈中解。’——什么是礼拜？用身体的行动来礼拜阿弥陀如来应正遍知（Amitabha Tathagata, Arhat, Samyak-sambuddha）。诸佛如来的功德有无量，功德无量，所以德号也无量。如果要全部谈论，纸笔都无法记载。因此，各部经典或者列举十个名号，或者称扬三个名号，大概是存其最重要的意义罢了，难道仅限于此吗？所说的三个名号就是如来、应、正遍知。‘如来’，是如实地了解法相，如实地宣说法相。如同诸佛走在安稳的道路上而来，此佛也是这样而来，更不再去后有之中，所以名为如来。‘应’，是应供的意思。佛的烦恼习气已经断尽，得到一切智慧，应该接受一切天地众生的供养，所以叫做‘应’。‘正遍知’，是知道一切诸法的真实不坏之相，不增加也不减少。什么是不坏呢？是心识的活动止息，言语的道路断绝，诸法如同涅槃之相一样不动，所以名为正遍知。无碍光的意义，如同前面的偈颂中解释的那样。 ‘为生彼国意故 何故言此。菩萨之法常以昼三时夜三时。礼十方一切诸佛。不必有愿生意。今应常作愿生意故礼阿弥陀如来也。’——为了往生那个国度的意愿。为什么要这样说呢？菩萨的修行方法通常是在白天三个时辰，夜晚三个时辰，礼拜十方一切诸佛，不一定有往生的意愿。现在应该常常怀着往生的意愿，所以要礼拜阿弥陀如来。 ‘云何赞叹口’——什么是赞叹？用口