English
English version: The second are good people who abandon evil and practice righteousness. The third are good people who abandon falsehood and practice truth. The fourth are good people who abandon wrong and practice right. The fifth are good people who abandon pretense and practice sincerity. If these five types of people can take refuge in the Buddha, they can benefit themselves and others. At home, they practice filial piety; outside, they also benefit others. In relationships, they value trustworthiness; in the court, they are known as gentlemen. Serving their ruler, they can be completely loyal and virtuous, hence they are called inherently good people. Speaking of evil people, the first are evil people who slander the truth and practice falsehood. The second are evil people who slander the right path and engage in evil deeds. The third are evil people who slander what is right and do what is wrong. The fourth are evil people who slander reality and practice deception. The fifth are evil people who slander goodness and practice evil. Furthermore, if these five types of people wish to take refuge in the Buddha, they cannot benefit themselves, nor can they benefit others. Moreover, they are unfilial at home, untrustworthy in relationships, and known as petty people in the court. Serving their ruler, they are always filled with flattery and deceit, which is disloyalty. These people, towards other virtuous and good people, can only ruin good things and bring about bad things, only seeing the faults of others, hence they are called inherently evil people. Even the Buddhas and sages, and all good beings in the six realms of humans and gods, are ridiculed and humiliated by these evil people. All wise people should know this. Now, I have listed the two types of people, good and evil, one by one, and the principles are very clear. The answer to the above question is complete. Furthermore, the lower scripture says, 'The Buddha told Vaidehi (Vaidehi, a queen during the time of Buddha): You and all sentient beings should concentrate your minds in one place, visualizing the golden banners underground in the Western Pure Land, and the adornments of various treasures on the ground.' From the beginning of the visualization to the thirteenth visualization, it answers Vaidehi's two requests above, as clear evidence, wanting to enable ordinary people, both good and evil, to turn their minds and begin practicing, so that they can all be reborn in the Western Pure Land. This is also proof of the enhancing condition for rebirth. Furthermore, the lower scripture says, 'In the treasure land of the Pure Land, there are five hundred billion treasure pavilions. In these pavilions, there are countless heavenly beings making heavenly music. In these sounds, they are all proclaiming the Buddha, the Dharma, and the Sangha.' If this visualization is successful, one will definitely be reborn in that land at the end of life. This scripture also proves that it is an enhancing condition for rebirth. Furthermore, the lower scripture says, 'The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): These wonderful lotus flowers are accomplished by the power of the vows of Bhikshu Dharmakara (Dharmakara, the name of Amitabha Buddha before becoming a Buddha). If you want to remember that Buddha, you should first visualize this lotus seat, observing each detail carefully, making sure everything is clear and distinct.' If this visualization is successful, --------------------------------------------------------------------------------
Chinese
必定当生极乐世界。又以此经证。亦是证生增上缘。 又如无量寿经云。佛告阿难。其有众生生彼国者。皆悉住于正定之聚。十方诸佛皆共赞叹彼佛。若有众生。闻其名号。信心欢喜。乃至一念愿生彼国。即得往生住不退转。又以此经证。亦是证生增上缘。 又如观经九品云。一一品中所告众生者。皆是若佛在世若佛灭后五浊凡夫。遇善知识劝令生信。持戒念佛诵经礼赞。决定往生。以佛愿力尽得往生。此亦是证生增上缘。 又如弥陀经云。六方各有恒河沙等诸佛。皆舒舌遍覆三千世界说诚实言。若佛在世若佛灭后一切造罪凡夫。但回心念阿弥陀佛。愿生净土。上尽百年。下至七日一日十声三声一声等。命欲终时。佛与圣众自来迎接。即得往生。如上六方等佛舒舌。定为凡夫作证。罪灭得生。若不依此证得生者。六方诸佛舒舌一出口已后。终不还入口。自然坏烂。此亦是证生增上缘。 又敬白一切往生人等。若闻此语。即应声悲雨泪。连劫累劫粉身碎骨。报谢佛恩由来。称本心。岂敢更有毛发惮之心。又白诸行人等。一切罪恶凡夫尚蒙罪灭证摄得生。何况圣人愿生而不得去也。上来总答前问摄何等众生得生净土。五种增上缘义竟。 问曰。释迦出现。为度五浊凡夫。即以慈悲。开示十 现代汉语译本：必定能够往生极乐世界。又用这部经来证明，也是证明往生的增上缘。 又如《无量寿经》说：‘佛告诉阿难，那些往生到那个国度（彼国）的众生，都安住于正定之聚（必定证入正定的群体）。十方诸佛都共同赞叹那尊佛（彼佛，指阿弥陀佛）。如果有众生，听闻他的名号（阿弥陀佛的名号），信心欢喜，乃至仅仅一念想要往生那个国度，就能得到往生，安住于不退转的境界。’又用这部经来证明，也是证明往生的增上缘。 又如《观经》九品所说：每一品中所告诫的众生，都是佛在世时或佛灭度后的五浊凡夫。遇到善知识劝导，生起信心，持戒念佛，诵经礼赞，必定能够往生。凭借佛的愿力，都能得到往生。这也是证明往生的增上缘。 又如《弥陀经》说：六方各有恒河沙数那么多的诸佛，都伸出舌头遍覆三千大千世界，说诚实的话：无论是佛在世时还是佛灭度后，一切造罪的凡夫，只要回心念阿弥陀佛，愿生净土，上至一百年，下至七日、一日、十声、三声、一声等等，临命终时，佛与圣众亲自前来迎接，就能得到往生。如上六方等佛伸出舌头，一定是为凡夫作证，罪业消灭而得以往生。如果不依据这个证明而得以往生，六方诸佛伸出的舌头一旦出口之后，终究不会再缩回入口中，自然会坏烂。这也是证明往生的增上缘。 又恭敬地告诉一切往生的人们，如果听到这些话，就应该立刻悲伤地流下眼泪，即使粉身碎骨，经历无数劫，也要报答佛的恩德。这才是发自内心。怎么敢再有丝毫犹豫不决的心呢？又告诉各位修行人，一切罪恶的凡夫尚且蒙受罪业消灭，被阿弥陀佛的愿力摄取而得以往生，何况是圣人发愿往生而不能去呢？以上总共回答了前面的问题，摄取哪一类众生能够往生净土，五种增上缘的意义完毕。 问：释迦牟尼佛出现于世，是为了度化五浊恶世的凡夫，所以以慈悲心，开示十方
English
English version: Surely, one will be born in the Land of Ultimate Bliss. Moreover, this sutra serves as evidence, also proving to be a superior condition for birth. Furthermore, as the *Amitabha Sutra* says: 'The Buddha told Ananda, those beings who are born in that land (彼国, *biguo*, referring to the Pure Land) all dwell in the assembly of the truly settled (正定之聚, *zhengdingzhiju*, the group assured of enlightenment). All Buddhas in the ten directions praise that Buddha (彼佛, *bifo*, referring to Amitabha Buddha) together. If there are beings who hear his name (Amitabha's name), with joyful faith, even with just one thought wishing to be born in that land, they will attain birth and dwell in the state of non-retrogression.' Again, this sutra serves as evidence, also proving to be a superior condition for birth. Furthermore, as the nine grades described in the *Contemplation Sutra* say: The beings addressed in each grade are all ordinary beings of the five turbidities (五浊凡夫, *wuzhuo fanfu*, beings living in the degenerate age) whether the Buddha is in the world or after the Buddha's extinction. Meeting good advisors who encourage them to generate faith, uphold precepts, recite the Buddha's name, chant sutras, and offer praises, they are assured of being born there. By the power of the Buddha's vows, all can attain birth. This also proves to be a superior condition for birth. Furthermore, as the *Amitabha Sutra* says: 'In each of the six directions, there are Buddhas as numerous as the sands of the Ganges River, all extending their tongues to cover the three thousand great thousand worlds, speaking truthful words: Whether the Buddha is in the world or after the Buddha's extinction, all ordinary beings who have committed sins, as long as they turn their minds to recite Amitabha Buddha, wishing to be born in the Pure Land, from a hundred years to seven days, one day, ten recitations, three recitations, one recitation, etc., when their lives are about to end, the Buddha and the holy assembly will come to greet them, and they will attain birth immediately.' As the Buddhas in the six directions extend their tongues, it is definitely to testify for ordinary beings, that their sins are extinguished and they can be born there. If one cannot attain birth based on this testimony, the tongues extended by the Buddhas in the six directions, once spoken, will never return to their mouths, and will naturally decay. This also proves to be a superior condition for birth. Furthermore, I respectfully inform all those who are born there, if you hear these words, you should immediately weep with sorrow, even if your bodies are pulverized to dust over countless eons, you should repay the Buddha's kindness from the beginning. This is expressing your true heart. How dare you have any hesitation or doubt? Also, I tell all practitioners, even ordinary beings full of sins are blessed to have their sins extinguished and are embraced by Amitabha's vows to be born there, how much more so would sages who aspire to be born there not be able to go? The above is a complete answer to the previous question, which kind of beings are embraced and can be born in the Pure Land, the meaning of the five superior conditions is complete. Question: Shakyamuni Buddha appeared in the world to liberate ordinary beings in the five turbidities, so with compassion, he revealed the ten --------------------------------------------------------------------------------
Chinese
恶之因报果三涂之苦。又以平等智慧。悟入人天回生弥陀佛国。诸经顿教文义历然。今乃有人。公然不信共相诽毁者。未知此人现生及死后得何罪报。具引佛经与其作证。令生改悔信佛大乘回生净土。即为利益也。答曰。依佛经答者。又此恶人如上五恶性分中已说竟。今直引佛经以为明证。即如十往生经云。佛告山海慧菩萨。汝今为度一切众生。应当受持是经。佛又告山海慧。是经名为观阿弥陀佛色身正念解脱三昧经。亦名度诸有流生死八难有缘众生经。如是受持。众生未有念佛三昧缘者。是经能与作开大三昧门。是经能与众生闭地狱门。是经能与众生除害人恶鬼殄灭。四向悉皆安稳。佛告山海慧。如我所说。其义如是。山海慧白佛言。未来众生多有诽谤。如是之人于后云何。佛言。于后阎浮提或有比丘比丘尼若男若女。见有读诵是经。或相瞋恚心怀诽谤。缘是谤正法故。是人现身得诸恶重病。身根不具。或得聋病盲病失阴病鬼魅邪狂风冷热痔水肿失心。如是等诸恶重病世世在身。如是受苦坐卧不安。大小便利亦皆不通。求生求死不得。谤是经故受苦如是。或时死后堕于地狱。八万劫中受大苦恼。百千万世未曾闻水食之名。谤是经故得罪如是。或时得出。生在人中。作牛马猪羊。为人所杀。受大苦恼。为谤是经故。后 得人身。常生下贱。百千万世不得自在。百千万世不见三宝名字。为谤是经故受苦如是。是故无智人中莫说是经。正观正念如是之人然后与说。彼此不敬是经。堕于地狱。彼此敬重。得正解脱。往生阿弥陀佛国。今又以此经证。故知毁敬之者佛记损益不虚。应知。具答前问竟。 又问。若佛灭后一切善恶凡夫。发菩提心愿生弥陀佛国者。日夜计心。毕此一生。称观礼赞香华供养阿弥陀佛及观音圣众净土庄严。念念观想。三昧或成未成者。现生得何功德。具引佛经以为明证。欲令修学行人欢喜爱乐信受奉行。答曰。快问斯义。即是闭绝六道生死之因行。永开常乐净土之要门也。非直弥陀称愿。亦乃诸佛普皆同庆。今依经具答者。即如般舟三昧经说。佛告跋陀和菩萨。于是念佛三昧中。有四事供养。饮食衣服卧具汤药。助其欢喜。过去诸佛持是念阿弥陀佛三昧。四事助欢喜。皆得成佛。现在十方诸佛亦持是念佛三昧。四事助欢喜。皆得作佛。未来诸佛亦持是念佛三昧。四事助欢喜。皆得作佛。佛告跋陀和。是念阿弥陀佛三昧。四事助欢喜。我于是三昧中。说其少喻比校念佛功德。譬如人寿百岁。亦生即能行走至老。过于疾风。有人能计其道里以不。跋陀和言。无能计者。佛言。我故语汝及诸菩萨等。若善男子女人取 现代汉语译本： 得到人身，却常常遭受苦难（常生**），百千万世都不得自在，百千万世都听不到三宝的名字。因为诽谤这部经的缘故，遭受这样的苦难。因此，不要在没有智慧的人面前说这部经。只有对那些具有正见正念的人，才可以为他们宣说。如果彼此不尊敬这部经，就会堕入地狱。如果彼此敬重，就能得到真正的解脱，往生阿弥陀佛（Amitabha）国。现在又用这部经来证明，所以要知道，对于毁谤和敬重这部经的人，佛的授记关于损益的说法是不虚假的。应该知道，以上已经完整地回答了前面的问题。 又有人问：如果佛陀灭度后，一切善良或邪恶的凡夫，发菩提心，愿望往生弥陀佛（Amitabha）国，日夜精进，毕其一生，称念、观想、礼拜、赞叹、用香和花供养阿弥陀佛（Amitabha）以及观音（Avalokitesvara）等圣众，观想净土的庄严，念念不忘，三昧或者修成或者未修成，那么现世能得到什么功德？请详细引用佛经作为明确的证据，以便让修学的人欢喜、爱乐、信受、奉行。回答说：这个问题问得好！这正是关闭六道轮回生死之因，永远开启常乐净土之要门啊！不仅仅是阿弥陀佛（Amitabha）称心如愿，也是诸佛普遍都感到庆幸。现在依据佛经详细回答：就像《般舟三昧经》所说，佛告诉跋陀和（Bhadra）菩萨，在这念佛三昧中，有四事供养：饮食、衣服、卧具、汤药，用来帮助他欢喜。过去诸佛持此念阿弥陀佛（Amitabha）三昧，用四事帮助欢喜，都得以成佛。现在十方诸佛也持此念佛三昧，用四事帮助欢喜，都得以成佛。未来诸佛也持此念佛三昧，用四事帮助欢喜，都得以成佛。佛告诉跋陀和（Bhadra），这念阿弥陀佛（Amitabha）三昧，用四事帮助欢喜，我在这三昧中，说其少许比喻来比较念佛的功德。譬如有人寿命百岁，一生下来就能行走直到老，比疾风还要快，有人能计算出他所走过的道路的里数吗？跋陀和（Bhadra）说：没有人能计算出来。佛说：我告诉你以及诸位菩萨等，如果善男子、善女人取