English
English version: 'If, when I attain Buddhahood, those in my land do not fully recognize the true golden color, may I not attain perfect enlightenment. If beings from the ten directions are born into my land, and their forms and appearances are different, some beautiful and some ugly, may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain knowledge of past lives (宿命智, Sùmìngzhì, knowledge of past lives), even if they cannot know the events of hundreds of thousands of millions of nayutas (那由他, Nàyóutā, a large number) of kalpas (劫, Jié, eon), may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain divine hearing (天耳通, Tiān'ěrtōng, divine hearing), even if they cannot hear and fully receive and uphold the teachings spoken by hundreds of thousands of millions of nayutas of Buddhas, may I not attain perfect enlightenment. If beings from the ten directions are born into my land and do not attain knowledge of others' minds (他心智, Tāxīnzhì, knowledge of others' minds), even if they cannot know the thoughts of beings in hundreds of thousands of millions of nayutas of Buddha lands, may I not attain perfect enlightenment.' It is difficult to fully describe all the benefits of that land. Simply aspire to be born there, and you will surely receive inconceivable benefits. Therefore, that place is only good and joyful, without suffering or evil. Second, regarding the length of life: In this world, the maximum lifespan is no more than a hundred years, and few live to be a hundred; most die before that. Some die shortly after birth, even in childhood, or are miscarried in the womb. Why is this so? It is because beings' actions of creating good and evil karma are mixed and unclear, so the resulting retributions are also not uniform. Therefore, the *Nirvana Sutra* says: 'When the action is black, the result is also black; when the action is white, the result is also white. The same is true for mixed actions.' Furthermore, according to the *Jingdu Bodhisattva Sutra*: 'Even if a person lives to be a hundred years old, half of that is spent sleeping at night, which is fifty years; in the remaining fifty years, one does not understand good and evil before the age of fifteen, and after the age of eighty, one is senile and feeble, suffering from old age. Thus, there are only fifteen years of autonomy. In these fifteen years, externally there is the oppression of the king's law and officials, long-term warfare and defense, or imprisonment; internally, there are the good and bad fortunes of the family, and various entanglements, busy and anxious, constantly seeking but never satisfied.' Considering this, how much time is left for cultivating the path of the Buddha? Thinking in this way, is it not lamentable? How can one not be weary of this *Saha* world? Furthermore, the *Jingdu Bodhisattva Sutra* says: 'When a person lives in the world, in every day and night, there are eight hundred and forty million --------------------------------------------------------------------------------
Chinese
念，一念起恶，受一恶身；十念念恶，得十生恶身；百念念恶，受一百恶身。计一众生一形之中，百年念恶，恶即遍满三千国土，受其恶身。恶法既尔，善法亦然。一念起善，受一善身；百念念善，受一百善身。计一众生一形之中，百年念善，三千国土善身亦满。”若得十年、五年，念阿弥陀佛，或至多年，后生无量寿国，即受净土法身，恒沙无尽不可思议也。今既秽土短促，命报不远；若生阿弥陀净国，寿命长远不可思议。是故《无量寿经》云：“佛告舍利弗：‘彼佛何故号阿弥陀？舍利弗！十方人、天往生彼国者，寿命长远亿百千劫，与佛同等，故号阿弥陀。’”各宜量此利大，皆愿往生也。 又《善王皇帝尊经》云：“其有人，学道念欲往生西方阿弥陀佛国者，忆念昼、夜一日，若二日，或三日，若四日，若五日，至六日七日。若复于中欲还悔者，闻我说是善王功德，命欲尽时，有八菩萨，皆悉飞来迎取此人，到西方阿弥陀佛国中，终不得止。”自此已下又引《大经偈》为证，赞云：“其有众生生安乐，悉具三十有二相，智慧满足入深法，究畅道要无障碍。随根利钝成就忍，三忍乃至不可说，宿命五通常自在，至佛不更杂恶趣。除生他方五浊世，示现同如大牟尼，生安乐国成大利，是故至心愿生彼。” 现代汉语译本：一个念头生起恶念，就会承受一个恶的身躯；十个念头生起恶念，就会得到十个恶的身躯；一百个念头生起恶念，就会承受一百个恶的身躯。计算一个众生在一个形体之中，百年都想着恶念，那么恶念就会遍满三千国土，承受那恶的身躯。恶法既然如此，善法也是这样。一个念头生起善念，就会承受一个善的身躯；一百个念头生起善念，就会承受一百个善的身躯。计算一个众生在一个形体之中，百年都想着善念，那么三千国土也会充满善的身躯。’如果能够用十年、五年，念诵阿弥陀佛（Amitabha，无量光佛），或者更长的时间，往生到无量寿国（Sukhavati，极乐净土），就能承受净土的法身，像恒河沙一样无尽不可思议。现在我们身处的秽土（Saha world，娑婆世界）短暂促迫，寿命很快就结束；如果往生到阿弥陀佛的清净国土，寿命长远不可思议。所以《无量寿经》（Larger Sutra of Immeasurable Life）说：‘佛告诉舍利弗（Sariputra，智慧第一的佛陀弟子）：‘那尊佛为什么号称阿弥陀？舍利弗！十方世界的人和天往生到那个国度的，寿命长远亿百千劫，与佛相同，所以号称阿弥陀。’大家应该衡量这个利益的巨大，都发愿往生到那里。 又《善王皇帝尊经》说：‘如果有人，学习佛道想要往生西方阿弥陀佛国（Western Pure Land of Amitabha），忆念昼夜一日，或者两日，或者三日，或者四日，或者五日，直到六日七日。如果其中有人想要后悔退转，听到我说这善王的功德，临命终时，有八位菩萨，都会飞来迎接这个人，到达西方阿弥陀佛国中，最终不会停止。’从这里以下又引用《大经偈》作为证明，赞叹说：‘那些往生到安乐国（Sukhavati，极乐净土）的众生，都具备三十二相（thirty-two marks of a Buddha），智慧圆满进入深奥的佛法，彻底通达道的要领没有障碍。随着根器的利钝成就忍辱，三忍乃至不可说，宿命五通经常自在，直到成佛不再堕入恶趣。除了为了在其他五浊恶世（turbid world of the five defilements）示现，如同大牟尼（Mahamuni，释迦摩尼佛的称号）一样，往生到安乐国成就大利益，因此至诚恳切地发愿往生到那里。’
English
English version: 'If a single thought arises with evil, one will receive an evil body; if ten thoughts arise with evil, one will obtain ten evil bodies; if a hundred thoughts arise with evil, one will receive a hundred evil bodies. Considering that a sentient being, within one form, thinks of evil for a hundred years, then evil will pervade the three thousand great chiliocosms, and one will receive that evil body. As evil dharmas are like this, so too are good dharmas. If a single thought arises with goodness, one will receive a good body; if a hundred thoughts arise with goodness, one will receive a hundred good bodies. Considering that a sentient being, within one form, thinks of goodness for a hundred years, then the three thousand great chiliocosms will also be filled with good bodies.' If one can, for ten years, five years, recite Amitabha (Amitabha, Buddha of Immeasurable Light), or even longer, and be reborn in the Land of Immeasurable Life (Sukhavati, Pure Land of Ultimate Bliss), then one will receive the Dharma body of the Pure Land, as countless and inconceivable as the sands of the Ganges. Now, as this defiled land (Saha world) is short and fleeting, and our lifespan is not far off, if we are born in Amitabha's Pure Land, our lifespan will be long and inconceivable. Therefore, the 'Larger Sutra of Immeasurable Life' says: 'The Buddha told Sariputra (Sariputra, the Buddha's disciple known for wisdom): 'For what reason is that Buddha called Amitabha? Sariputra! Those people and devas of the ten directions who are reborn in that land have lifespans that are long, lasting for billions of kalpas, equal to that of the Buddha, therefore he is called Amitabha.' Each of you should measure this great benefit and vow to be reborn there. Furthermore, the 'Benevolent King Emperor Sutra' says: 'If there is someone who studies the Way and wishes to be reborn in the Western Pure Land of Amitabha (Western Pure Land of Amitabha), remembering and reciting day and night for one day, or two days, or three days, or four days, or five days, up to six or seven days. If, in the midst of this, someone wishes to repent and turn back, upon hearing me speak of the merits of this Benevolent King, when their life is about to end, eight Bodhisattvas will all fly to welcome this person, and they will arrive in the Western Pure Land of Amitabha, and will ultimately not stop.' From here onwards, the 'Great Sutra Gatha' is quoted as proof, praising: 'Those sentient beings born in the Land of Bliss (Sukhavati, Pure Land of Ultimate Bliss) all possess the thirty-two marks (thirty-two marks of a Buddha), their wisdom is complete and they enter the profound Dharma, thoroughly understanding the essentials of the Way without obstruction. According to the sharpness or dullness of their faculties, they achieve patience, the three patiences and even the unspeakable, their past lives and five supernatural powers are always unhindered, until they become Buddhas they will no longer fall into evil realms. Except for manifesting in other turbid worlds of the five defilements (turbid world of the five defilements), appearing like the Great Sage (Mahamuni, epithet of Sakyamuni Buddha), being born in the Land of Bliss brings great benefit, therefore, with utmost sincerity, vow to be born there.' --------------------------------------------------------------------------------
Chinese
第十大门中，有两番料简：第一、依《大经》引类证诚；第二、释回向义。 第一、依《大经》引类证诚者。十方诸佛，无不劝归西方，十方菩萨无不同生，十方人、天有意齐归，故知不可思议事也。是故《大经赞》云：“神力无极阿弥陀，十方无量佛所赞，东方恒沙诸佛国，菩萨无数悉往觐。亦复供养安乐国，菩萨声闻诸大众，听受经法宣道化，自余九方亦如是。” 第二、释回向义者。但以一切众生既有佛性，人人皆有愿成佛心。然依所修行业，未满一万劫已来，犹未出火界，不免轮回。是故圣者愍斯长苦，劝回向西，为成大益。然回向之功，不越于六。何等为六？一者、将所修诸业回向弥陀。既至彼国，还得六通济运众生，此即不住道也。二、回因向果；三、回下向上；四、回迟向速，此即不住世间也；五、回施众生，悲念向善；六、回入去却分别之心。回向之功，只成斯六。是故《大经》云：“其有众生生我国者，自然胜进，超出常伦诸地之行。”至成佛道，更无回复之难。故《大经赞》云：“安乐菩萨声闻辈，于此世界无比方，释迦无碍大辩才，设诸假令示少分。最贱乞人并帝王，帝王复比金轮王，如是展转至六天，次第相类皆如始。以天色像喻于彼，千万亿倍非其类，皆是法藏愿力为 现代汉语译本 第十大门中，包含两个方面的简要说明：第一，依据《无量寿经》（《大经》）引述类似事例来证明其真实性；第二，解释回向的意义。 第一，依据《无量寿经》（《大经》）引述类似事例来证明其真实性。十方诸佛，没有不劝导众生归向西方的；十方菩萨，没有不同愿往生西方的；十方人天，都有意一同归向西方，所以可知这是不可思议的事情。《无量寿经赞》（《大经赞》）中说：‘神力无边的阿弥陀佛（Amitabha），受到十方无量诸佛的赞叹。东方恒河沙数诸佛国土中的无数菩萨，都前往觐见阿弥陀佛。他们也供养安乐国（极乐世界），与菩萨、声闻等大众一起，听受经法，宣扬佛道教化，其余九方世界也是如此。’ 第二，解释回向的意义。只要一切众生都具有佛性（Buddha-nature），人人都有愿望成佛的心。然而，依据所修行的行业，未满一万劫（kalpa）之前，仍然没有脱离欲界火宅，不能免除轮回。因此，圣者慈悲怜悯这种长久的痛苦，劝导众生回向西方极乐世界，以成就最大的利益。然而，回向的功德，不超过六个方面。哪六个方面呢？第一，将所修的一切善业回向给阿弥陀佛（Amitabha）。到达极乐世界后，就能获得六神通（six supernormal powers）来救济度化众生，这就是不住于涅槃之道。第二，回因向果；第三，回下向上；第四，回迟向速，这就是不住于世间。第五，回施众生，以悲悯之心向善；第六，回入而去除分别之心。回向的功德，只成就这六个方面。《无量寿经》（《大经》）中说：‘凡是往生到我国土的众生，自然能够殊胜精进，超越一般常人的修行。’直至成就佛道，更没有退转的困难。《无量寿经赞》（《大经赞》）中说：‘安乐国（极乐世界）的菩萨、声闻等，在这个世界是无法比拟的。释迦牟尼佛（Sakyamuni），以无碍的大辩才，即使用各种比喻来显示，也只能表达极少一部分。最卑贱的乞丐和帝王相比，帝王又和转轮圣王（cakravartin）相比，这样层层相比直到第六天（他化自在天），依次相比都像最初一样。用天人的色相来比喻极乐世界，即使千万亿倍也无法相比，这都是阿弥陀佛（Amitabha）法藏比丘（Dharmakara）的愿力所成就的。’