English
English version: Bodhicitta (the mind of enlightenment), with right mindfulness (samyak-smṛti, correct recollection) continuously appearing before one's eyes, one can be reborn in the Pure Land. If one does not encounter a good teacher (kalyāṇa-mitra, virtuous friend), one cannot truly generate bodhicitta and will certainly fall into hell (naraka). Therefore, the Visualization Sutra says, 'This person should fall into hell, experience many kalpas, and suffer endless pain.' However, when sentient beings' lifespan is about to end, evil karma (akarma), enemies, and all kinds of suffering come together, making it extremely difficult to achieve ten recitations (ten recitations). If one can achieve it, one will certainly be reborn in the Pure Land. Moreover, the transition between good realms and evil realms is as quick as turning one's palm. Looking up, one can be reborn; looking down, one falls into hell. At this time, one needs the power of a good teacher! If someone breaks precepts, feels ashamed, and relies on Mahayana scriptures to repent, they can eliminate the signs of their sins, wholeheartedly recite the Buddha's name (Buddha-anusmṛti), and practice visualization. These people can be reborn in the first two categories and are not considered in the lower category. As Master Yuan judged, they are ordinary common people. Question: The Pure Land Dharma gate allows both ordinary people and saints to be reborn. I don't know your intention; who exactly is it aimed at? Answer: Looking at Vaidehi's request and the Tathagata's answer, it is only for all ordinary people in the future world, for those who are harmed by the thieves of afflictions (kleśa, afflictive emotions), to expound the pure karma and encourage people to be reborn. It does not include Bodhisattvas. If we talk about Bodhisattvas generating bodhicitta, they are willing to be reborn in evil realms and are unwilling to be reborn in the Pure Land. For example, Bodhisattvas above the tenth understanding still retain delusion and take rebirth, willing to be reborn in evil realms to save suffering beings, and are unwilling to be reborn in the Pure Land. The passage about retaining delusion is like the Vimalakirti Sutra saying, 'This is a sick Bodhisattva who receives all kinds of feelings without receiving, has not fully possessed the Buddha-dharma, and does not eliminate feelings, but attains enlightenment.' This is the passage about Bodhisattvas retaining delusion and taking rebirth. Also, the Bodhisattvabhumi Sutra and the Mahāyānasaṃgraha both have passages about retaining delusion and taking rebirth. In short, the saints of the Three Vehicles and those in the seven expedient practices of the Three Vehicles, even before the path of expedients, whether male or female, those without roots or with two roots, even nagas, pretas, and the eight kinds of non-human beings, as long as they can generate bodhicitta, wholeheartedly recite Amitabha Buddha, detest impure lands, and rejoice in pure lands, those who have right mindfulness present at the time of death can be reborn. If they are courageous and diligent, and their visualization practice is clear, those whose minds are not disturbed at the final moment of death can be reborn in the upper grades. --------------------------------------------------------------------------------
Chinese
。乃至临终。最后十念相续。现在前者。得下品下生。此中菩萨往生自有三辈九品。二乘往生。自有上中下。凡夫往生自有上中下。各有九品。但经中不能委细分别。大小凡夫。合论九品。实即有无量差别也。详四十八愿及观经。论大旨。凡夫是正生人。圣人是兼生人。以凡夫堕恶道故。于秽土中。不能修道发心也。唯凡夫中。谤大乘人。不得往生。以断善根故。二乘人中。愚法学人。不得往生。以不信有十方净土故。菩萨人中。不发愿求生者。不得往生。无爱乐心故。若二乘无学人。不问愚法不愚法。求与不求。皆得往生。以三界秽土中无受生处故也。智度论云。有妙净土。出过三界。诸阿罗汉当生其中。不论学人也。 第三定往生因(修何行业得生净土) 问曰。已知。凡圣皆得往生。未知。此等人修何行业。而得生乎。 答曰。今依经论。出二种因。一初引经论。广明其因。二削烦就约。略明其因。初引经论者。如无量寿经云。生彼国者。凡有三辈。其上辈者。有三种因。一须发菩提心。二须出家。三须专念佛名。兼修余福。回向发愿即得往生。观此经意。上品三生者。唯是出家人也。其中辈生者。亦有三种因。一须发菩提心。二须专念佛名。三须受戒持斋。起塔造像。饮食众僧。烧香散花 现代汉语译本：乃至临终，最后十念相续，现在前者，得下品下生。此中菩萨往生自有三辈九品，二乘往生，自有上中下，凡夫往生自有上中下，各有九品。但经中不能委细分别大小凡夫，合论九品，实即有无量差别也。详四十八愿及观经，论大旨，凡夫是正生人，圣人是兼生人。以凡夫堕恶道故，于秽土中，不能修道发心也。唯凡夫中，谤大乘人，不得往生，以断善根故。二乘人中，愚法学人，不得往生，以不信有十方净土故。菩萨人中，不发愿求生者，不得往生，无爱乐心故。若二乘无学人，不问愚法不愚法，求与不求，皆得往生，以三界秽土中无受生处故也。《智度论》云：‘有妙净土，出过三界，诸阿罗汉（Arhat）当生其中。’不论学人也。 第三定往生因（修何行业得生净土） 问曰：已知凡圣皆得往生，未知此等人修何行业而得生乎？ 答曰：今依经论，出二种因。一初引经论，广明其因。二削烦就约，略明其因。初引经论者，如《无量寿经》云：‘生彼国者，凡有三辈。其上辈者，有三种因。一须发菩提心。二须出家。三须专念佛名，兼修余福，回向发愿即得往生。’观此经意，上品三生者，唯是出家人也。其中辈生者，亦有三种因。一须发菩提心。二须专念佛名。三须受戒持斋，起塔造像，饮食众僧，烧香散花。
English
English version: Even at the moment of death, with the last ten moments of mindfulness continuing uninterrupted, those who are present at that time will attain the lowest level of the lowest grade of rebirth. Among these, Bodhisattvas (enlightenment beings) who are reborn have their own three grades and nine levels. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) who are reborn have their own upper, middle, and lower grades. Ordinary beings who are reborn have their own upper, middle, and lower grades, each with nine levels. However, the sutras cannot distinguish in detail between ordinary beings, great and small, and collectively discuss the nine levels, which in reality have limitless differences. Examining the Forty-Eight Vows and the Contemplation Sutra, the main idea is that ordinary beings are the primary recipients of rebirth, while sages are secondary recipients. This is because ordinary beings fall into evil paths and, in impure lands, cannot cultivate the Way and generate the aspiration for enlightenment. Only among ordinary beings, those who slander the Mahayana (Great Vehicle) cannot be reborn because they have severed their roots of goodness. Among those of the Two Vehicles, those who are foolish in the Dharma (teachings) cannot be reborn because they do not believe in the Pure Lands of the ten directions. Among Bodhisattvas, those who do not make vows to seek rebirth cannot be reborn because they lack a heart of love and longing. If those of the Two Vehicles are without further learning, regardless of whether they are foolish in the Dharma or not, whether they seek rebirth or not, they can all be reborn because there is no place to be reborn in the impure lands of the Three Realms. The *Mahāprajñāpāramitāśāstra* says: 'There is a wonderful Pure Land that transcends the Three Realms, and all Arhats (worthy ones) will be born there,' regardless of whether they are still learning or not. Third: Determining the Causes of Rebirth (What practices must be cultivated to be reborn in the Pure Land?) Question: It is already known that both ordinary beings and sages can be reborn. What is not known is what practices these people must cultivate in order to be reborn? Answer: Now, based on the sutras and treatises, two kinds of causes are presented. First, the causes are explained broadly by citing sutras and treatises. Second, the causes are explained concisely by reducing complexity. Regarding the first, citing sutras and treatises, as the *Infinite Life Sutra* says: 'Those who are born in that land are of three grades. Those of the upper grade have three causes. First, they must generate the Bodhi mind (the aspiration for enlightenment). Second, they must renounce the household life. Third, they must single-mindedly recite the Buddha's name, while also cultivating other blessings, dedicating the merit, and making vows, and then they will be reborn.' Observing the meaning of this sutra, those of the upper three grades are only those who have renounced the household life. Those of the middle grade also have three causes. First, they must generate the Bodhi mind. Second, they must single-mindedly recite the Buddha's name. Third, they must receive precepts and observe a vegetarian diet, build pagodas and make images, offer food to the Sangha (community), burn incense, and scatter flowers. --------------------------------------------------------------------------------
Chinese
。灯幡供养。余如前说。此唯是俗人也。经云。虽不能舍家行作沙门故也。其下辈者。亦有三种因。一须发菩提心。二须专念佛名。乃至十念。三须闻甚深义信乐不疑(此通道俗。无量寿经意也)又如无量清净平等觉经云。欲生无量清净平等宝国中。有其三辈。第一辈者。去妻子断爱欲。作沙门。不与女人交通。行六波罗蜜。斋戒清净。至心不断。梦中见佛。则得往生也。其中辈者。持经受戒。布施饮食沙门。慈心不瞋。幡华供养。一日一夜。不断绝者。往生其土。其下辈者。当断爱欲慈心不瞋。斋戒清净。一心念佛。十日十夜不断绝。便得往生(此是无量清净平等觉经。与无量寿经大同也)又如阿弥陀鼓音声王经云。若有受持阿弥陀佛名号。坚固其心。忆念不忘。十日十夜。除舍散乱。精勤修集念佛三昧。知彼如来常住安乐世界。相续忆念。勿令断绝。受持读诵此鼓音声王经。十日十夜。六时专念。五体投地。敬礼彼佛。念念不绝。十日之中。必见彼佛。唯除重障(此是鼓音声王经。此明现在未死时则得见佛也)又如观经说。一须三福清净业。二须十六观。此是观经中因。广不可具引。且总举耳也。又如小阿弥陀经说。若善男子善女人。闻说阿弥陀佛。执持名号。若一日乃至七日。念阿弥陀佛。一心不乱。其人临命 现代汉语译本： 灯幡供养（点灯和悬挂幡旗的供养），其余的都和前面说的一样。这些仅仅是针对在家俗人的。经书上说，即使不能舍弃家庭出家做沙门（出家人），也可以这样做。下等根器的人，也有三种因缘：第一，必须发起菩提心（觉悟之心）；第二，必须专心念佛名号，乃至十念；第三，必须听闻甚深佛法，信受喜乐而不怀疑（这三种因缘通于出家和在家之人，是《无量寿经》的要义）。 又如《无量清净平等觉经》所说，想要往生无量清净平等宝国（极乐世界）中，有上中下三辈。第一辈的人，舍弃妻子，断绝爱欲，做沙门，不与女人有性关系，修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），斋戒清净，至诚不间断，梦中见到佛，就能往生。 中等根器的人，受持经书，领受戒律，布施饮食给沙门，以慈悲心不生嗔恨，用幡和鲜花供养，一日一夜，不间断，也能往生那个国土。 下等根器的人，应当断绝爱欲，以慈悲心不生嗔恨，斋戒清净，一心念佛，十日十夜不间断，便能往生（这是《无量清净平等觉经》所说，与《无量寿经》大体相同）。 又如《阿弥陀鼓音声王经》所说，如果有人受持阿弥陀佛名号，坚定他的心，忆念而不忘记，十日十夜，去除散乱，精勤修习念佛三昧（专注念佛的禅定），知道阿弥陀佛常住在安乐世界，相续忆念，不要使它断绝，受持读诵这部《鼓音声王经》，十日十夜，六个时辰专心念佛，五体投地，恭敬礼拜阿弥陀佛，念念不绝，在这十日之中，必定能见到阿弥陀佛，除非有极重的业障（这是《鼓音声王经》所说，说明现在还没死的时候就能见到佛）。 又如《观经》所说，第一必须修习三福清净业，第二必须修习十六观。这是《观经》中的往生之因，内容广泛不能全部引用，这里只是总括地提一下。 又如《小阿弥陀经》所说，如果有善男子善女人，听闻阿弥陀佛的名号，执持名号，如果是一日乃至七日，念阿弥陀佛，一心不乱，这个人临命终时