English
English version If one possesses the five causes of regression, one will regress. If one is born in the Six Desire Heavens and the Form Heavens, where there are no five causes of regression, one will not regress. Because those places lack the conditions for regression, one will never regress. The five causes of regression are: 1. prolonged illness, 2. distant travel, 3. reciting scriptures, 4. managing worldly affairs, and 5. engaging in disputes. These five conditions exist only in the human realm; they do not exist in the heavens. Although reciting scriptures and the like are good deeds, they hinder entering into contemplation, thus causing regression. By analogy, other situations may be similar. For example, all ordinary beings, even if they recite the Buddha's name, have not reached the stage of the Ten Understandings, and because they are still in the outer ordinary stage, their essence is still that of a person who will regress. If such a person is in the impure land of Saha, they will regress due to encountering the five causes of regression; if they are born in the Western Pure Land, they will not regress because there are no five causes of regression. The five causes of regression are: 1. short life and many illnesses, 2. the presence of women and the arising of defiled six sense objects (form, sound, smell, taste, touch, and dharma), 3. evil practitioners, i.e., evil teachers, 4. unwholesome and neutral minds, and 5. not constantly encountering the Buddha. The Pure Land lacks these five causes of regression, so one ultimately does not regress. This quotes the sacred teachings, clearly demonstrating the principle of non-regression due to location. Moreover, according to both sutras, it is said that those who are reborn attain non-regression, not that those who are non-regressing attain rebirth. Therefore, the *Infinite Life Sutra* says: 'Those who are born in that land all abide in the assembly of right determination.' What is the reason for this? Because that land has no name for wrong determination or undetermined assembly. The *Smaller Sutra* (*Amitabha Sutra*) also says: 'Beings who are born there are all Avaivartika (non-regressing).' It does not say that Avaivartika people attain rebirth. Just as people in this world who experience three kinds of feelings, if they are born in that land, there is no suffering or neutral feeling, only joyful feeling. Because that place lacks the causes of suffering and neutral feelings. Someone asks: As the *Contemplation Sutra* says, people of the highest level of the highest grade, upon being born in that land, immediately awaken to the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of all dharmas). This is already the stage of the Eighth Ground Bodhisattva. From this, it can be known that those reborn in the lower grades are at least above the Ten Understandings. If they are before the Ten Understandings, it not only severely contradicts the sacred teachings, but the levels are also too far apart. The answer is: That is not so. There are also four kinds of non-origination forbearance. First, one attains non-origination forbearance due to hearing the teachings, that is, all ordinary beings and people in the Ten Faiths stage, who read and recite Mahayana sutras and treatises, and make an understanding of non-origination, this is auditory wisdom. --------------------------------------------------------------------------------
Chinese
二缘观得无生法忍。谓十解已上乃至十回向。谓作三无性观。解万法无生。即是思慧。三证理得无生法忍。谓初地已上。由证遍满法界二空真如。即是修慧。四约位得无生法忍。谓八地已上。由得真俗双行。即是无功用智。是修慧也。无生法忍。既通此四。宁得执一。高判余者。如远法师判上品上生。从四地至八地。若如摄大乘论。四地菩萨。变易中因缘生死。西方是分段生死。云何令受变易菩萨却受分段也。故观世音受记经云。阿弥陀佛寿命无量。要般涅槃。当知。众生寿虽无量。而必有死。以小阿弥陀经云。众生亦名阿弥陀也。今依观经。判九品生人。如古来大德远法师等。观果判人。位则太高。今据因判人。位即稍下。如上品上生人。发三种心。即得往生。其三种心者。一是至诚心。二者是深心。三是回向发愿心。此之三心。依起信论。判在十解初心。如起信论云。信成就发心。在十信终心也。发三种心。始入十解位中。三心者。一是直心。谓正念真如法故。即是观经中至诚心。至诚与直心。义同名异耳。如维摩经明。净土道场二行之初。并有三心。同观经也。观诸经论。但明一切行初必发此三心。当知。此三心是万行之始。既是万行之初。故宁得生彼即悟无生到八地也。二是深心。观经亦名深心。三是大悲心 现代汉语译本 一、二缘观得无生法忍。指十解（指十种理解，是佛教修行中的一个阶段）以上乃至十回向（佛教修行中的一个阶段）。通过作三无性观（观察一切事物没有自性），理解万法无生（一切事物本无生灭），这属于思慧（通过思考获得的智慧）。 二、三证理得无生法忍。指初地（菩萨修行的一个阶段）以上。由于证悟遍满法界的二空真如（空性和真如），这属于修慧（通过修行获得的智慧）。 三、四约位得无生法忍。指八地（菩萨修行的一个阶段）以上。由于获得真俗双行（真谛和俗谛并行不悖），即是无功用智（不需努力就能获得的智慧），属于修慧。 无生法忍既然贯通这四种情况，怎么能执着于其中一种，而贬低其他的呢？例如远法师判断上品上生（往生净土的最高等级）是从四地到八地。如果按照《摄大乘论》的说法，四地菩萨还在变易生死（一种微细的生死）中，而西方极乐世界是分段生死（粗重的生死），怎么能让承受变易生死的菩萨反而去承受分段生死呢？ 所以《观世音受记经》说，阿弥陀佛（西方极乐世界的佛）寿命无量，但终究要般涅槃（进入涅槃，即寂灭）。应当知道，众生的寿命虽然无量，但也必定有死亡。《小阿弥陀经》说，众生也名为阿弥陀。 现在我依据《观经》（《观无量寿经》），判断九品往生的人，如果像古代大德远法师等人那样，观察果报来判断人的修行位次，那就太高了。现在我根据因地（修行时的发心和行为）来判断人，位次就稍低一些。例如上品上生的人，发起三种心，就能往生。这三种心是：一是至诚心（真诚的心），二是深心（深刻的心），三是回向发愿心（将功德回向，并发愿往生净土的心）。 这三种心，依据《起信论》（《大乘起信论》），判断是在十解（佛教修行的一个阶段）的初心。如《起信论》所说，信成就发心，在十信（佛教修行的一个阶段）的终心。发起三种心，才开始进入十解的位次。三种心是：一是直心（正直的心），指正念真如法（正确地忆念真如的法性），也就是《观经》中的至诚心。至诚与直心，意义相同，只是名称不同罢了。如《维摩经》（《维摩诘所说经》）所说，净土道场的二行之初，都有这三种心，与《观经》相同。观察各种经论，都说明一切修行的开始，必定要发起这三种心。应当知道，这三种心是万行的开始。既然是万行的开始，怎么能说往生净土就能立即证悟无生法忍，达到八地菩萨的境界呢？二是深心，《观经》也名为深心。三是大悲心（广大的慈悲心）。
English
English version 1. 'Two-Condition Contemplation' to attain 'No-Birth Dharma Endurance' refers to those above the Ten Understandings (referring to the ten types of understanding, a stage in Buddhist practice) up to the Ten Dedications (a stage in Buddhist practice). It involves contemplating the 'Three No-Self Natures' (observing that all things lack inherent existence), understanding that all dharmas are 'No-Birth' (all things are fundamentally without arising or ceasing), which belongs to 'Thinking Wisdom' (wisdom gained through contemplation). 2. 'Three-Proof Principle' to attain 'No-Birth Dharma Endurance' refers to those above the First Ground (a stage of Bodhisattva practice). It is due to realizing the 'Two Emptinesses True Thusness' (emptiness and suchness) that pervades the entire Dharma Realm, which belongs to 'Cultivation Wisdom' (wisdom gained through practice). 3. 'Four-Aspect Position' to attain 'No-Birth Dharma Endurance' refers to those above the Eighth Ground (a stage of Bodhisattva practice). It is due to attaining the 'Dual Practice of Truth and Convention' (the simultaneous practice of ultimate truth and conventional truth), which is 'Effortless Wisdom' (wisdom gained without effort), belonging to 'Cultivation Wisdom'. Since 'No-Birth Dharma Endurance' encompasses these four situations, how can one cling to one while belittling the others? For example, Dharma Master Yuan judges the 'Highest Level of the Highest Birth' (the highest rank of rebirth in the Pure Land) as being from the Fourth Ground to the Eighth Ground. If according to the 'Compendium of the Great Vehicle' ('Mahāyānasaṃgraha'), Bodhisattvas on the Fourth Ground are still in 'Changeable Birth and Death' (a subtle form of birth and death), while the Western Pure Land is 'Segmented Birth and Death' (a gross form of birth and death), how can Bodhisattvas undergoing 'Changeable Birth and Death' instead undergo 'Segmented Birth and Death'? Therefore, the 'Avalokiteśvara Prophecy Sutra' says that Amitābha Buddha's (the Buddha of the Western Pure Land) lifespan is immeasurable, but he will eventually enter Parinirvana (enter Nirvana, i.e., extinction). It should be known that although the lifespan of sentient beings is immeasurable, they will inevitably die. The 'Smaller Amitābha Sutra' says that sentient beings are also named Amitābha. Now, based on the 'Contemplation Sutra' ('Amitāyurdhyāna Sūtra'), I judge the people who are reborn in the Nine Grades. If, like ancient virtuous Dharma Master Yuan and others, one judges a person's level of practice based on the result, then it is too high. Now, I judge people based on the cause (the initial intention and actions during practice), so the level is slightly lower. For example, people of the 'Highest Level of the Highest Birth' can be reborn by generating three minds. These three minds are: first, the 'Sincere Mind' (a genuine mind); second, the 'Profound Mind' (a deep mind); and third, the 'Mind of Dedication and Aspiration' (the mind of dedicating merit and aspiring to be reborn in the Pure Land). According to the 'Awakening of Faith' ('Mahāyānaśraddhotpādaśāstra'), these three minds are judged to be at the initial stage of the Ten Understandings (a stage in Buddhist practice). As the 'Awakening of Faith' says, the mind of faith accomplishment is at the final stage of the Ten Faiths (a stage in Buddhist practice). Generating the three minds only begins to enter the stage of the Ten Understandings. The three minds are: first, the 'Straight Mind' (an upright mind), which refers to correctly recollecting the Dharma of True Thusness (correctly remembering the Dharma nature of True Thusness), which is the 'Sincere Mind' in the 'Contemplation Sutra'. 'Sincerity' and 'Straight Mind' have the same meaning, only different names. As the 'Vimalakirti Sutra' ('Vimalakīrti-nirdesa Sūtra') says, at the beginning of the two practices in the Pure Land Bodhimaṇḍa, there are these three minds, which are the same as in the 'Contemplation Sutra'. Observing various sutras and treatises, they all state that at the beginning of all practices, these three minds must be generated. It should be known that these three minds are the beginning of all practices. Since it is the beginning of all practices, how can one say that being reborn in the Pure Land can immediately realize 'No-Birth Dharma Endurance' and reach the level of the Eighth Ground Bodhisattva? Second is the 'Profound Mind', which is also named 'Profound Mind' in the 'Contemplation Sutra'. Third is the 'Great Compassionate Mind' (a vast mind of compassion). --------------------------------------------------------------------------------
Chinese
。观经名回向发愿心。若无大悲。即不能发愿回向。此亦义同名异也。起信论三心。既在十信终发。当知。观经上品上生。即在十解初心明矣。言至彼得无生法忍者。此是缘观。得无生法忍也。若如远法师判四地菩萨是上品上生人者。宁得至彼不经时节即悟无生法忍也。四地至八地。由经半阿僧祇故。上品中生者。在十信初心。经云。深信因果。不谤大乘故。若未至十信。在邪定聚中。即不信因果。及谤大乘也。又信位有十心。初是信心也。言生到彼土经一小劫得无生法忍者。此是缘理。得无生法忍也。由彼日月长故。经云。极乐世界。一日一夜。如娑婆世界一劫也。若如远法师判初地菩萨是者。云何经一小劫。即至八地。初地至八地。一大僧祇也。上品下生者。总是十信前一切趣善凡夫。但能归依三宝。受菩萨戒已去并是也。经云。亦信因果。不谤大乘。但发无上道心也。谓发十信位初菩提心。得入不定位也。生到彼土。经三小劫。得至初地者。谓数取彼处劫。不取数此间劫也。如娑婆世界一劫。当安乐界一日一夜。既经三小劫。理则初地也。若如远法师判十解是者。云何经三小劫。即到初地。从十解至初地。是第一阿僧祇劫也。前之三品。并是大乘人。其中辈三品。多是小乘人也。中品上生者。谓是小乘七方便中 现代汉语译本： 《观经》中说的回向发愿心，如果没有大悲心，就不能发起愿心和回向。这只是名称不同，意义相同。《起信论》中的三心，既然在十信位结束时发起，那么可以知道，《观经》上品上生的人，就在十解位的最初发心时就已经明白了。说到‘到达彼土获得无生法忍’，这是通过缘观而获得无生法忍。如果像远法师判定的四地菩萨是上品上生的人，怎么能到达彼土不经历时间就能领悟无生法忍呢？从四地到八地，要经过半个阿僧祇劫的时间。上品中生的人，在十信位的最初发心，经中说‘深信因果，不诽谤大乘’。如果还没有达到十信位，在邪定聚中，就是不相信因果，并且诽谤大乘。而且信位有十心，最初就是信心。说到‘往生到彼土经过一小劫获得无生法忍’，这是通过缘理而获得无生法忍。因为那里的日月时间长，经中说‘极乐世界的一天一夜，相当于娑婆世界的一劫’。如果像远法师判定的初地菩萨是，怎么会经过一小劫就到达八地呢？从初地到八地，要一个大阿僧祇劫的时间。上品下生的人，都是十信位前的一切趣向善良的凡夫，只要能够归依三宝，受菩萨戒以后都是。经中说‘也相信因果，不诽谤大乘，只是发起无上道心’。就是发起十信位最初的菩提心，得以进入不定位。往生到彼土，经过三小劫，到达初地，是指计算在彼处的劫数，不计算在此处的劫数。如娑婆世界的一劫，相当于安乐世界的一天一夜，既然经过三小劫，理应到达初地。如果像远法师判定的十解位是，怎么会经过三小劫就到达初地呢？从十解位到初地，是第一阿僧祇劫。前面的三品，都是大乘人，其中的中辈三品，多是小乘人。中品上生的人，是小乘七方便中的。