English
English version: Offering lamps and banners. The rest is as previously described. This only applies to laypeople. The sutra says, 'Even if one cannot renounce their home and become a Shramana (monk), they can still do this.' Those of lower capacity also have three causes: First, they must generate Bodhicitta (the mind of enlightenment); second, they must single-mindedly recite the Buddha's name, even if only ten times; third, they must hear the profound meaning and believe in it with joy and without doubt (this applies to both monastics and laypeople, and is the essence of the *Amitayus Sutra*). Furthermore, as the *Immeasurable Purity Equal Awakening Sutra* says, if one wishes to be born in the Immeasurable Purity Equal Treasure Land (Sukhavati, the Pure Land), there are three grades. The first grade consists of those who abandon their wives and children, sever their desires, become Shramanas, do not engage in sexual relations with women, practice the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), maintain pure precepts and fasts, and are sincere and uninterrupted. If they see the Buddha in a dream, they will be reborn there. The middle grade consists of those who uphold the sutras, receive the precepts, give food and drink to Shramanas, have a compassionate heart and do not become angry, and offer banners and flowers, day and night, without interruption. They will also be reborn in that land. The lower grade consists of those who should sever their desires, have a compassionate heart and do not become angry, maintain pure precepts and fasts, and single-mindedly recite the Buddha's name for ten days and ten nights without interruption. They will then be reborn (this is what the *Immeasurable Purity Equal Awakening Sutra* says, which is largely the same as the *Amitayus Sutra*). Furthermore, as the *Amitabha Drum Sound King Sutra* says, if someone upholds the name of Amitabha Buddha, strengthens their mind, remembers it without forgetting, for ten days and ten nights, eliminates distractions, diligently cultivates the Samadhi (meditative absorption) of Buddha-recitation, knows that the Tathagata (Buddha) constantly abides in the Land of Peace and Bliss, continuously remembers it, and does not allow it to be interrupted, upholds, recites this *Drum Sound King Sutra*, for ten days and ten nights, focuses their mind for six periods of the day, prostrates with their five limbs, respectfully bows to that Buddha, and does not interrupt their thoughts, within these ten days, they will surely see that Buddha, unless they have heavy karmic obstacles (this is what the *Drum Sound King Sutra* says, which explains that one can see the Buddha even before death). Furthermore, as the *Contemplation Sutra* says, first, one must cultivate the pure karma of the Three Blessings; second, one must cultivate the Sixteen Contemplations. These are the causes for rebirth in the *Contemplation Sutra*, which are extensive and cannot all be cited here. This is just a general summary. Furthermore, as the *Smaller Amitabha Sutra* says, if a good man or good woman hears the name of Amitabha Buddha, holds onto the name, and recites Amitabha Buddha for one day to seven days with a single, undisturbed mind, that person at the time of their death --------------------------------------------------------------------------------
Chinese
终时。阿弥陀佛与诸圣众。现其人前。是人终时。心不颠倒。即得往生(此是小阿弥陀经。七日念佛即得往生也)又如大集经说。佛告贤护。云何名现前三昧。若有比丘比丘尼优婆塞优婆夷。持戒清净。独处空闲。随何方面。若闻西方阿弥陀佛。是人闻已。作如是念。如我所闻。阿弥陀佛。今在西方。为诸菩萨说法。是人依所闻故。系念思惟。观察不已。了了分明。终获见彼阿弥陀佛。譬如若男若女。于其梦中见种种事。所谓金银珍宝。是人梦中所见。或违或顺或忧或喜。是人寤已为他广说。追忆梦中。便生忧喜。如是贤护。彼善男子善女人。想彼阿弥陀佛。如是相好。如是威仪。如是大众。如是说法。系念思惟。或一日。或一夜。具足念故。是人必睹阿弥陀佛。若于昼时不能见者。于睡梦中。阿弥陀佛必当现也(此是大集贤护菩萨经。此经中教人想佛必得见也)又如往生论说。修五念门。即得往生。何等五念。一者礼拜。二者赞叹。三者作愿。四者观察。五者回向(此是往生论中。教人修行五念门即得往生。是天亲菩萨造也)。又如大乘起信说。复次众生。初学是法。其心怯弱。惧畏信心。难可成就。意欲退者。如来有胜方便。摄护信心。谓以专心念佛因缘。随愿得往生他方佛土。如修多罗说。若人专念西方阿弥陀 现代汉语译本：临终时，阿弥陀佛（Amitabha Buddha，西方极乐世界的教主）与诸位圣众，会显现在这个人面前。这个人临终时，心不颠倒错乱，就能往生到西方极乐世界。（这是小阿弥陀经所说，七日念佛就能往生。） 又如《大集经》所说，佛告诉贤护（贤护菩萨，一位菩萨的名字）：‘什么叫做现前三昧？如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），持戒清净，独自住在空闲之处，无论听到哪个方向传来西方阿弥陀佛的消息，这个人听了之后，就作这样的念头：正如我所听到的，阿弥陀佛现在西方，为诸位菩萨说法。’这个人依据所听到的，系念思惟，不断地观察，清清楚楚、明明白白，最终会见到阿弥陀佛。譬如，如果男人或女人，在梦中见到种种事物，例如金银珍宝，这个人梦中所见，或者违背心意，或者顺遂心意，或者忧愁，或者欢喜。这个人醒来之后，为他人广泛讲述，追忆梦中的情景，便会产生忧愁或欢喜。像这样，贤护，那位善男子或善女人，观想阿弥陀佛，观想他的相好庄严，观想他的威仪举止，观想他的大众围绕，观想他正在说法，系念思惟，或者一天，或者一夜，具足念佛的功德，这个人必定能见到阿弥陀佛。如果在白天不能见到，在睡梦中，阿弥陀佛必定会显现。（这是《大集贤护菩萨经》所说，这部经中教导人们观想佛，必定能见到佛。） 又如《往生论》所说，修习五念门，就能往生。哪五念呢？一是礼拜，二是赞叹，三是作愿，四是观察，五是回向。（这是《往生论》中所说，教导人们修行五念门就能往生，是天亲菩萨（Vasubandhu，一位菩萨的名字）所造。） 又如《大乘起信论》所说，‘此外，众生初学这种法门，内心怯懦，惧怕畏惧，信心难以成就，想要退却。如来有殊胜的方便，摄受守护信心，就是以专心念佛的因缘，随自己的愿望往生到他方佛土。’如修多罗（sutra，佛经）所说，‘如果有人专念西方阿弥陀佛’
English
English version: At the time of death, Amitabha Buddha (the lord of the Western Pure Land) and all the holy beings will appear before that person. When that person is dying, if their mind is not confused, they will be reborn in the Western Pure Land. (This is according to the Smaller Sukhavativyuha Sutra, which says that reciting the Buddha's name for seven days leads to rebirth.) Furthermore, as the Mahasamghata Sutra says, the Buddha told Bhadrapala (Bhadrapala Bodhisattva, the name of a Bodhisattva): 'What is called the Samadhi of Presence? If there is a bhiksu (a Buddhist monk), bhiksuni (a Buddhist nun), upasaka (a male lay devotee), or upasika (a female lay devotee) who upholds the precepts purely, dwells alone in a quiet place, and hears of Amitabha Buddha in the West from any direction, that person, upon hearing this, should think: As I have heard, Amitabha Buddha is now in the West, teaching the Dharma to all the Bodhisattvas.' That person, based on what they have heard, should focus their mind and contemplate, observing continuously, clearly and distinctly, and will eventually see Amitabha Buddha. For example, if a man or woman sees various things in their dreams, such as gold, silver, and jewels, what that person sees in their dream may be contrary to their wishes or in accordance with their wishes, causing sorrow or joy. When that person awakens, they widely tell others about it, recalling the scenes in the dream, and then they feel sorrow or joy. In this way, Bhadrapala, that good man or good woman, contemplates Amitabha Buddha, contemplates his excellent marks and adornments, contemplates his dignified demeanor, contemplates his assembly, contemplates him teaching the Dharma, focusing their mind and contemplating, for one day or one night, fully accumulating the merit of reciting the Buddha's name, that person will surely see Amitabha Buddha. If they cannot see him during the day, in their dreams, Amitabha Buddha will surely appear.' (This is according to the Bhadrapala Bodhisattva Sutra of the Mahasamghata, which teaches that if people contemplate the Buddha, they will surely see the Buddha.) Furthermore, as the Treatise on Rebirth says, cultivating the Five Contemplation Gates leads to rebirth. What are the Five Contemplations? First, prostration; second, praise; third, making vows; fourth, contemplation; fifth, dedication. (This is according to the Treatise on Rebirth, which teaches that cultivating the Five Contemplation Gates leads to rebirth, and was composed by Vasubandhu Bodhisattva (the name of a Bodhisattva).) Furthermore, as the Awakening of Faith in the Mahayana says, 'Moreover, when sentient beings first learn this Dharma, their minds are timid and weak, they are fearful and apprehensive, and it is difficult to establish faith, and they want to retreat. The Tathagata (another name for the Buddha) has a supreme expedient means to gather and protect faith, which is to use the cause and condition of single-mindedly reciting the Buddha's name to be reborn in other Buddha lands according to one's wishes.' As the sutra (Buddhist scripture) says, 'If a person single-mindedly recites the name of Amitabha Buddha in the West' --------------------------------------------------------------------------------
Chinese
佛。所作善根。回向愿求生彼世界。即得往生(此是起信论。马鸣菩萨造此论。教人念佛。发愿回向。即得往生也)又如大乘十住毗婆娑。龙树菩萨教人礼赞阿弥陀佛。即得往生(此礼赞文。第五引圣教。门中具显。此略引三五。初门意也)。 问曰。如上所引经论。其文浩博。难以究寻。今请撮其机要。略明其因。令诸行者易修易学。 答曰。实然。如上所引经论。对机设教。难可究寻。今削烦就约。略出其因。自在二种。一是通因。二是别因。通因者。如无量寿经中三辈生人。皆须发菩提心。及观经中。具修三福净业。始得往生。此等并是通因。通因有二种。一通感十方净土。二通感三世净土。故观经云。故此三种业。过去未来现在。三世诸佛净业正因也。别因者乃有无量。要唯有二。一是所求。二是能求。所求者复有二种。一须别举一方标心有在。如别标西方极乐世界求彼往生。即是器世间净也。二别念一佛。以为师范。求为弟子。亲承供养。即是众生世间净也。二能求者。正是其因。复有六种。一须别念阿弥陀佛名号。二须礼拜。三须赞叹。四须发愿。五须观察。六须回向。念佛者复有二种。一是心念。二是口念。心念者。复有二种。一念佛色身。谓阿弥陀佛身。有八万四千相。相有八万四千好 现代汉语译本：佛陀所作的善根，如果回向并发愿往生那个世界（指西方极乐世界），就能得以往生。（这是《起信论》，马鸣菩萨造此论，教人念佛，发愿回向，就能得以往生。）又如《大乘十住毗婆娑论》，龙树菩萨教人礼赞阿弥陀佛，就能得以往生。（此礼赞文，在第五‘引圣教’门中详细阐述。这里略引三五句，是初门的意思。） 问：如上面所引用的经论，其文字浩瀚博大，难以穷尽寻觅。现在请您撮取其中的机要，简略地说明其中的因由，使修行者容易修习和学习。 答：确实如此。如上面所引用的经论，是对机施教，难以穷尽寻觅。现在我将削减繁琐，选取简约的部分，简略地说明其中的因由，自在地分为两种。一是通因，二是别因。通因，如《无量寿经》中三辈往生之人，都必须发菩提心；以及《观经》中，具足修习三福净业，才能得以往生。这些都是通因。通因有两种：一是通感十方净土，二是通感三世净土。所以《观经》说：‘因此这三种业，是过去、未来、现在，三世诸佛净业的正因。’别因则有无量，但最主要的是两种：一是所求，二是能求。所求又有两种：一是必须特别指明一方，标明心有所属。如特别标明西方极乐世界，求往生彼处，这就是器世间净。二是特别念一佛，作为师范，求为弟子，亲自承事供养，这就是众生世间净。二能求，正是往生的原因。又有六种：一是必须特别念阿弥陀佛（Amitabha）名号，二是必须礼拜，三是必须赞叹，四是必须发愿，五是必须观察，六是必须回向。念佛又有两种：一是心念，二是口念。心念又有两种：一是念佛色身，即阿弥陀佛的身，有八万四千相，每一相有八万四千好。