English
English version The *Zhou Jing*, the *Eleven Great Amitabha Sutra*, and the *Twelve Immeasurable Pure Awakening Sutra*. Seven treatises are cited: 1. *Treatise on Rebirth*, 2. *Awakening of Faith*, 3. *Treatise on the Ten Stages of the *Vipasyana*, 4. *Verses on Amitabha in All Sutras*, 5. *Ratnagotravibhāga* (*Treatise on the Jewel Nature*), 6. *Nāgārjuna's Twelve Homages*, 7. *Compendium of the Mahāyāna*. Question: The principles explained above are understood. It is known that vows and practices support each other, enabling rebirth in the Pure Land. However, it is not known whether this is not a 'different time intention' (referring to rebirth in the Pure Land not being at a specific time). What sacred teachings can be cited as proof? Answer: Now, I will cite both sutra and treatise teachings as proof. Regarding sutra teachings, for example, the first volume of the *Immeasurable Life Sutra* says: 'If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land, even upon hearing an unwholesome name, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land, after the end of their lives, fall again into the three evil realms, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land do not dwell in the assembly of the truly settled (those certain to attain enlightenment), and must reach extinction, may I not attain perfect enlightenment. If, when I attain Buddhahood, the humans and devas in my land cannot control their lifespan, except for their original vows, to freely determine the length of their lives, if it is not so, may I not attain perfect enlightenment. If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith and joy, desire to be born in my land, even with ten recitations, if they are not born there, may I not attain perfect enlightenment, except for those who commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and slander the true Dharma. If, when I attain Buddhahood, sentient beings in the ten directions, generate Bodhicitta (the mind of enlightenment), cultivate various merits, and with sincere hearts make vows to be born in my land, at the end of their lives, if I do not appear before them surrounded by a great assembly, may I not attain perfect enlightenment. If, when I attain Buddhahood, sentient beings in the ten directions, hear my name, focus their minds on my land, plant various roots of virtue, and with sincere hearts dedicate them, desiring to be born in my land, and their wishes are not fulfilled, may I not attain perfect enlightenment. If, when I attain Buddhahood, in the ten directions, in immeasurable, inconceivable Buddha worlds, beings of all kinds, hear my name, and do not attain the *anutpattika-dharma-ksanti* (the profound understanding of the non-arising and non-ceasing of all dharmas) of a Bodhisattva, and various profound *dharanis* (abilities to remember and retain the Dharma), may I not attain perfect enlightenment. If, when I attain Buddhahood, in the ten directions, in immeasurable, inconceivable Buddha worlds, if there are women who hear my name, and rejoice --------------------------------------------------------------------------------
Chinese
喜信乐。发菩提心。厌恶女身。寿终之后。为复女像者。不取正觉。设我得佛。国中人天。所受快乐。不如漏尽比丘者。不取正觉。释曰。依此四十八大愿中文。二愿中皆云。十方人天乃至女人。都不论不退已去诸菩萨也。余愿为菩萨。当知。前者是正。后者兼也。又如无量寿经第二卷云。佛告阿难。其有众生。生彼国者。皆悉住于正定之聚。所以者何。彼佛国中。无诸邪聚及不定聚名。十方恒沙诸佛如来。皆共赞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。至不退转。唯除五逆。诽谤正法。佛告阿难。十方世界。诸天人民。其有至心。愿生彼国。凡有三辈。其上辈者。舍家弃欲。而成沙门。发菩提心。一向专念无量寿佛。修诸功德。愿生彼国。此等众生。临终时。无量寿佛。与诸大众。现其人前。即随彼佛。往生其国。便于七宝华中。自然化生。住不退转。福慧勇猛。神通自在。是故阿难。其有众生。欲于今世见无量寿佛。应发无上菩提之心。修行功德愿生彼国。佛语阿难。其中辈者。十方世界。诸天人民。其有至心。愿生彼国。虽不能行作沙门。大修功德。当发无上菩提之心。一向专念无量寿佛。多小修善。奉持斋戒。起立塔像。饭食沙门。悬缯燃 现代汉语译本 喜信乐（欢喜、相信、爱乐）。发菩提心（立志成佛）。厌恶女身（厌恶女性的身体）。寿终之后。如果还转生成为女性。誓不成佛。假设我成佛时。国中人天（天人和人类）所受的快乐。不如证得漏尽（断尽烦恼）的比丘（出家修行者）。誓不成佛。释迦牟尼佛说。依据这四十八大愿中的文句。这两愿中都说。十方人天乃至女人。都没有说不退转的菩萨。其余的愿是为菩萨而设。应当知道。前者是主要的。后者是兼顾的。又如《无量寿经》第二卷说。佛告诉阿难。如果有众生。往生到那个国度。都安住于正定之聚（必定证悟的群体）。为什么呢。因为那个佛国中。没有邪聚（邪见者）和不定聚（不确定者）的名字。十方恒河沙数诸佛如来。都共同赞叹无量寿佛（阿弥陀佛）的威神功德不可思议。诸位众生。听到他的名号。信心欢喜。乃至一念。至诚回向。愿生那个国度。就能往生。到达不退转的境界。只有五逆（杀父、杀母、杀阿罗汉、出佛身血、破和合僧）和诽谤正法的人除外。佛告诉阿难。十方世界。诸天人民。如果有至诚之心。愿生那个国度。总共有三种品类。其中上辈的人。舍弃家庭和欲望。而出家成为沙门（出家修行者）。发起菩提心（立志成佛）。一心专念无量寿佛（阿弥陀佛）。修习各种功德。愿生那个国度。这些众生。临终时。无量寿佛（阿弥陀佛）。与诸位大众。显现在这个人面前。就跟随那尊佛。往生到他的国度。就在七宝莲花中。自然化生。安住于不退转的境界。福德智慧勇猛精进。神通自在。所以阿难。如果有众生。想要在今生见到无量寿佛（阿弥陀佛）。应当发起无上的菩提之心（立志成佛）。修行功德愿生那个国度。佛告诉阿难。其中中辈的人。十方世界。诸天人民。如果有至诚之心。愿生那个国度。虽然不能出家成为沙门（出家修行者）。大修功德。应当发起无上的菩提之心（立志成佛）。一心专念无量寿佛（阿弥陀佛）。多少修习善事。奉持斋戒。建造佛塔佛像。供养斋饭给沙门（出家修行者）。悬挂幡幢，点燃灯火。
English
English version Joyful faith and delight. Generate Bodhicitta (the aspiration to attain Buddhahood). Dislike the female body. After the end of life. If one is reborn as a woman. I will not attain perfect enlightenment. Suppose when I attain Buddhahood. The joy experienced by humans and devas (gods and humans) in my land. Is not as great as that of a Bhikshu (ordained monk) who has exhausted all outflows (of defilements). I will not attain perfect enlightenment. Shakyamuni Buddha said. According to the text of these forty-eight great vows. In these two vows, it is said. People and devas (gods and humans) of the ten directions, even women. Do not mention Bodhisattvas who have already reached non-regression. The remaining vows are for Bodhisattvas. It should be known. The former is the main point. The latter is inclusive. Furthermore, as the second volume of the Infinite Life Sutra says. The Buddha told Ananda. If there are sentient beings. Who are born in that land. They all dwell in the assembly of the truly settled (those certain to attain enlightenment). Why is this so. Because in that Buddha land. There are no names of the heterodox assembly (those with wrong views) or the uncertain assembly (those who are unsure). The Buddhas and Tathagatas of the ten directions, as numerous as the sands of the Ganges River. All together praise the inconceivable majestic power and merit of Amitabha Buddha (Infinite Life Buddha). All sentient beings. Who hear his name. With joyful faith. Even with one thought. Sincerely dedicate their merit. Vowing to be born in that land. Will immediately attain rebirth. Reaching the state of non-regression. Except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) and slander the true Dharma. The Buddha told Ananda. The gods and people of the ten directions. If they have a sincere heart. Vowing to be born in that land. There are altogether three grades. Among them, those of the highest grade. Abandon their homes and desires. And become Shramanas (ordained monks). Generate Bodhicitta (the aspiration to attain Buddhahood). Single-mindedly concentrate on Amitabha Buddha (Infinite Life Buddha). Cultivate all kinds of merits. Vowing to be born in that land. These sentient beings. At the time of death. Amitabha Buddha (Infinite Life Buddha). With all the great assembly. Appears before that person. And immediately follows that Buddha. To be reborn in his land. And is naturally born from a seven-jeweled lotus flower. Dwelling in the state of non-regression. With blessings, wisdom, courage, and vigor. Supernatural powers and freedom. Therefore, Ananda. If there are sentient beings. Who wish to see Amitabha Buddha (Infinite Life Buddha) in this life. They should generate the unsurpassed Bodhi mind (the aspiration to attain Buddhahood). Cultivate merits and vow to be born in that land. The Buddha told Ananda. Among them, those of the middle grade. The gods and people of the ten directions. If they have a sincere heart. Vowing to be born in that land. Although they cannot become Shramanas (ordained monks) and greatly cultivate merits. They should generate the unsurpassed Bodhi mind (the aspiration to attain Buddhahood). Single-mindedly concentrate on Amitabha Buddha (Infinite Life Buddha). Cultivate good deeds, whether many or few. Uphold precepts and fasts. Erect pagodas and images. Offer food to Shramanas (ordained monks). Hang banners and light lamps. --------------------------------------------------------------------------------
Chinese
灯。散花烧香。以此回向。愿生彼国。其人临终。无量寿佛。化现其身。光明相好。具如真佛。及诸大众。现其人前。即随彼佛。往生其国。住不退转。功德智慧。次如上辈者也。佛告阿难。其下辈者。十方世界。诸天人民。其有至心欲生彼国。假使不能作诸功德。当发无上菩提之心。一向专意。乃至十念。念无量寿佛。愿生其国。若闻妙法。欢喜信乐。不生疑惑。乃至一念。念于彼佛。以至诚心。愿生其国。此人临终。梦见彼佛。亦得往生。功德智慧。次如中辈者也。 第二如观经云。尔时世尊。告韦提希。汝今知不。阿弥陀去此不远。汝当系念谛观彼国。净业成者。我今为汝。广说众譬。亦令未来世一切凡夫欲修净业者。得生西方极乐国土。欲生彼国者。当修三福。一者孝养父母。奉事师长。慈心不杀修十善业。二者受持三归具足众戒。不犯威仪。三者发菩提心。深信因果。读诵大乘。劝进行者。如此三事。名为净业。佛告韦提希。汝今知不。此三种业。过去未来现在三世诸佛净业正因。佛告阿难。及韦提希。下品下生者。或有众生。作不善业五逆十恶。具诸不善。如此愚人。以恶业故。应堕恶道迳历多劫受苦无穷。如此愚人。临命终时。遇善知识种种安慰为说妙法。教令念佛。彼人苦逼。不遑念佛。善友 现代汉语译本：灯，散花烧香，以此功德回向，愿往生阿弥陀佛的极乐净土。这样的人在临终时，阿弥陀佛（Amita Buddha，音译，意为无量寿佛）会化现其身，光明相好，与真正的佛一样，并与诸菩萨大众显现在此人面前。此人便跟随阿弥陀佛往生到极乐净土，住在不退转的境界，其功德和智慧，仅次于上品往生者。佛陀告诉阿难（Ananda，音译，佛陀的十大弟子之一）：那些下品往生者，是十方世界诸天和人民，他们以至诚之心想要往生极乐净土，即使不能做各种功德，也应当发起无上的菩提之心，一心专注，乃至念诵十声阿弥陀佛，愿往生极乐净土。如果听闻到微妙的佛法，欢喜信受，不生疑惑，乃至念诵一声阿弥陀佛，以至诚之心，愿往生极乐净土，此人在临终时，梦中见到阿弥陀佛，也能往生极乐净土，其功德和智慧，仅次于中品往生者。 第二段如《观无量寿经》（Visualization Sutra，又称《观经》）所说：这时，世尊告诉韦提希（Vaidehi，音译，古印度王舍城国王频婆娑罗的夫人）：‘你知道吗？阿弥陀佛离这里不远。你应该系念专注地观察那个极乐净土。那些修习净业成就的人，我现在为你广泛地解说各种譬喻，也让未来世一切想要修习净业的凡夫，能够往生西方极乐国土。想要往生极乐净土的人，应当修习三种福业：第一是孝养父母，奉事师长，以慈悲心不杀生，修习十善业；第二是受持三归依，具足各种戒律，不违犯威仪；第三是发菩提心，深信因果，读诵大乘经典，劝导他人修行。’这三件事，称为净业。佛陀告诉韦提希：‘你知道吗？这三种业，是过去、未来、现在三世诸佛修习净业的正因。’佛陀告诉阿难和韦提希：下品下生的人，或许有众生，造作不善的业，犯下五逆罪和十恶业，具足各种不善的行为。这样的愚人，因为恶业的缘故，应当堕入恶道，经历多个劫数，遭受无尽的痛苦。这样的愚人，在临命终时，遇到善知识，种种安慰他，为他说微妙的佛法，教导他念佛。这个人被痛苦逼迫，没有空闲念佛。善友