English
'Those born in the lowest level of the lowest grade are beings who have committed unwholesome deeds, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), and the ten evil acts (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong views), accumulating all kinds of unwholesome actions. Such foolish people, due to their evil karma, should fall into evil realms, passing through many kalpas (aeons), enduring endless suffering. When such foolish people are about to die, they encounter good advisors (virtuous friends or teachers) who comfort them in various ways, explain the wonderful Dharma (Buddhist teachings) for them, and teach them to recite the Buddha's name. Because they are oppressed by suffering, they cannot recite the Buddha's name, so their good friends tell them: 'If you cannot recite, you should call upon Amitāyus Buddha (the name of Amitābha Buddha)!' In this way, with utmost sincerity, and with uninterrupted voice, they complete ten recitations, calling upon Namo Amitābha Buddha (Homage to Amitābha Buddha). Because of calling upon the Buddha's name, in each thought, they eliminate the sins of eighty billion kalpas of birth and death. After death, they see a golden lotus flower, like the sun, dwelling before them. In the space of a single thought, they are reborn in the Land of Ultimate Bliss (Sukhavati). Within the lotus flower, after twelve great kalpas, the lotus flower opens, and Avalokiteśvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Power) extensively explain the true nature of all dharmas (phenomena) with voices of great compassion, eliminating the methods of sinful karma. Having heard this, they rejoice and immediately awaken the Bodhi-mind (the mind of enlightenment).' Explanation: Divided into nine grades in total, there are roughly two interpretations: The first interpretation is that these nine grades are all Bodhisattvas of the Ten Faiths, divided into nine grades based on differences in progress or regression, creating good or creating evil, ascending or descending. The first three grades are Bodhisattvas of the Ten Faiths, who enter directly without regression from the beginning, with varying depths of practice, achieving the upper three grades; the middle three grades are people who retreat from the Mahayana mind, generate the Hinayana intention, retreat from the Mahayana practice, cultivate the Hinayana karma, with varying depths of practice, achieving the middle three grades; the lower three grades are people who retreat from the Mahayana mind, tend towards the stream of birth and death, retreat from the Mahayana practice, create the sins of birth and death, with varying degrees of sin, achieving the lower three grades. The second interpretation is that it refers to generating the great Bodhi-mind, practicing the Bodhisattva path, with varying depths of practice, achieving the upper three grades; generating the Bodhi-mind, practicing the Sravaka path, with varying depths of practice, achieving the middle three grades; not generating the Mahayana or Hinayana mind, not practicing the Mahayana or Hinayana practice, only tending towards the mind of birth and death, only creating the sins of birth and death, with varying degrees of sin, achieving the lower three grades. This is... -------------------------------------------------------------------------------- 即粗分九品也。
Chinese
若细别论，上品上生者，发三种心，则《起信论》曰：“信成就发心位，在十信终心也。”生彼便得无生法忍者，是谓缘观无生忍，以《本业经》说无生忍在解位故；上品中生者，位在十信初，此间一劫是彼一日故，经一小劫得无生忍者，谓证理无生忍，则当初地也；上品下生者，是十信以前，信归三宝受菩萨戒以去是也。以亦信因果，不谤大乘，但发无上道心，故七日之中，唯见佛身，而心不了，三七日后了了见闻者，谓此人未得依业识门而见如来故，三七日后，方入十解，见佛唯从心起故。经三小劫住欢喜地者，谓彼小劫当此僧祇，所以中品迳一小劫，下品迳三小劫。同入初地者，以胜解行地诸菩萨者，根有利、钝，行亦勒、怠故，唯长、短异，而功行等。下余品中，准之可知。中三品内，上者，是暖、顶、忍决择分位也；中品者，前三方便解脱分也；下品者，五停以前趣善凡夫。此三品人并是现般，但以生便半劫分为三品耳。下三品者，总是一切趣恶凡夫，造众恶逆，轻、重不同，遇缘闻法灭罪，有成三品，更无位别。 若依《无量寿经》，总说三品。如彼经说：“佛告阿难：‘其有众生生彼国者，皆悉住于正定聚。所以者何？彼佛国中，无诸邪聚，及不定聚。十方恒沙诸佛、如 现代汉语译本： 这就是粗略地分为九品的情况。 如果详细区分，上品上生的人，是发了三种心的人，正如《起信论》所说：‘信成就发心位，在十信终心。’往生到极乐世界后便证得无生法忍的人，这指的是缘观无生忍，因为《本业经》说无生忍在解位。上品中生的人，位在十信初，因为极乐世界的一日相当于此界的一劫，经过一小劫证得无生忍者，指的是证理无生忍，也就是初地菩萨。上品下生的人，是十信以前的人，信归三宝，受菩萨戒以后的人。因为他们也相信因果，不诽谤大乘，只是发了无上道心，所以在七日之中，只能见到佛身，而心不明白，三七日后才明白见闻的人，是因为这个人还没有得到依业识门而见如来的缘故，三七日后，才进入十解位，见佛完全是从心而起的缘故。经过三小劫住在欢喜地的人，是因为极乐世界的小劫相当于此界的僧祇劫，所以中品往生的人经过一小劫，下品往生的人经过三小劫。同样进入初地的人，是因为胜解行地的菩萨，根器有利有钝，修行也有精进有懈怠，所以只有时间长短的差异，而功行是相等的。其余下品的情况，可以参照以上类推得知。中三品内，上品是指暖、顶、忍、世第一法的决择分位；中品是指前三方便解脱分；下品是指五停心观以前趣向善道的凡夫。这三品人都是现世证得解脱，只是因为往生后经过半劫的时间长短分为三品而已。下三品的人，总的来说是一切趣向恶道的凡夫，造作各种恶逆之罪，轻重不同，遇到因缘听闻佛法而灭罪，成就为三品，没有其他的位次差别。 如果依据《无量寿经》，总的来说分为三品。如该经所说：‘佛告诉阿难：‘凡是往生到那个国土的众生，都安住于正定聚。这是什么原因呢？因为那个佛国中，没有各种邪定聚，以及不定聚。十方恒河沙数的诸佛、如来’
English
English version: This is a rough division into nine grades. If we discuss it in detail, those of the highest level of the highest grade are those who have aroused the three kinds of minds, as the *Treatise on Awakening of Faith* says: 'The stage of arousing the mind of accomplished faith is at the end of the ten faiths.' Those who attain the *anutpattika-dharma-kshanti* (无生法忍) [acceptance of the non-arising of phenomena] upon being born there, this refers to the *anulomiki-anutpattika-dharma-kshanti* (缘观无生忍) [acceptance of non-arising based on conditioned observation], because the *Brahma Net Sutra* says that *anutpattika-dharma-kshanti* is in the stage of understanding. Those of the middle level of the highest grade are in the initial stage of the ten faiths, because one *kalpa* (劫) [eon] here is one day there, and after one small *kalpa* they attain *anutpattika-dharma-kshanti*, which refers to the *artha-anutpattika-dharma-kshanti* (证理无生忍) [acceptance of non-arising based on principle], which is the initial *bhumi* (地) [stage]. Those of the lowest level of the highest grade are before the ten faiths, those who have taken refuge in the Three Jewels and received the *bodhisattva* (菩萨) [enlightenment being] precepts. Because they also believe in cause and effect, do not slander the *Mahayana* (大乘) [Great Vehicle], but only arouse the supreme *bodhicitta* (道心) [mind of enlightenment], therefore, within seven days, they only see the Buddha's body, and their minds are not clear, and after three weeks they clearly see and hear, because this person has not yet attained seeing the *Tathagata* (如来) [Thus Come One] based on the *karma-vijnana* (业识) [karmic consciousness] gate, and after three weeks, they enter the ten understandings, seeing the Buddha arises solely from the mind. Those who dwell in the *Pramudita-bhumi* (欢喜地) [Joyful Ground] after three small *kalpas*, because the small *kalpas* there are equivalent to *asamkhya kalpas* (僧祇劫) [innumerable eons] here, therefore, those of the middle grade pass through one small *kalpa*, and those of the lower grade pass through three small *kalpas*. Those who enter the initial *bhumi* together, because the *adhimukti-carya-bhumi* (胜解行地) [ground of superior understanding and practice] *bodhisattvas* have sharp and dull faculties, and their practice is diligent and lazy, therefore, there are only differences in length, and their merits and practices are equal. The situations of the remaining lower grades can be inferred accordingly. Within the middle three grades, the highest refers to the *ushmagata* (暖) [heat], *murdhan* (顶) [peak], *kshanti* (忍) [patience], and *laukikagra-dharma* (世第一法) [highest mundane dharma] stages of the *nirvedha-bhagiya* (决择分) [definitive] division; the middle grade refers to the first three *upaya* (方便) [skillful means] of the *vimukti-bhagiya* (解脱分) [liberation] division; the lower grade refers to ordinary people who are approaching goodness before the five *smrtyupasthana* (停心观) [foundations of mindfulness]. These three grades of people all attain *nirvana* (般) [liberation] in this life, but they are divided into three grades based on the length of half a *kalpa* after being born there. The lower three grades of people, in general, are all ordinary people who are heading towards evil, committing various evil and rebellious acts, with different degrees of severity, and encountering the opportunity to hear the *dharma* (法) [teachings] and extinguish their sins, achieving the three grades, without any other differences in stage. If based on the *Amitayus Sutra* (无量寿经) [Infinite Life Sutra], it generally speaks of three grades. As that *sutra* says: 'The Buddha told Ananda (阿难) [Joyful One]: 'All beings who are born in that country dwell in the *samyaktva-niyata-rasi* (正定聚) [group of those assured of enlightenment]. Why is this so? Because in that Buddha-land, there are no *mithyatva-niyata-rasi* (邪定聚) [group of those assured of wrongness], nor *aniyata-rasi* (不定聚) [group of those not assured]. The Buddhas and *Tathagatas* of the ten directions, as numerous as the sands of the Ganges' --------------------------------------------------------------------------------
Chinese
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。住不退转，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，舍家弃欲而作沙门，发菩提心，一向专念无量寿佛，修诸功能，愿生彼国。此众生临寿终时，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，智慧勇猛，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，多少修善，奉持斋戒，起立塔像，饮食沙门，悬缯、燃灯，散华、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，与诸大众现其人前，即随化佛往生其国，住不退转，功德智慧，以如上辈者也。’ “佛语阿难：‘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。若闻深法，欢喜信乐，不生疑惑，乃至一念念于彼佛， 现代汉语译本 ‘他们都一起赞叹无量寿佛（Amitabha）威神功德不可思议。如有众生，听闻他的名号，内心充满信心和欢喜，甚至只要在一念之间至诚回向，发愿往生那个佛国，就能立即往生，住在不退转的境界，只有犯下五逆重罪和诽谤正法的人除外。’ ‘佛告诉阿难（Ananda）：‘十方世界，诸天和人民，如果有人至诚发愿往生那个佛国，大致可以分为三类：上等根器的人，舍弃家庭和欲望而出家修行，发起菩提心，一心专念无量寿佛，修习各种功德，发愿往生那个佛国。这种众生在临终的时候，无量寿佛会与诸位大众显现在他面前，他便跟随佛往生到那个佛国，在七宝莲花中自然化生，住在不退转的境界，具有勇猛的智慧和神通自在。所以，阿难！如果有人希望在今生见到无量寿佛，就应当发起无上的菩提心，修行功德，发愿往生那个佛国。’ ‘佛告诉阿难：‘中等根器的人，十方世界诸天和人民，如果有人至诚发愿往生那个佛国，即使不能出家修行，广修功德，也应当发起无上的菩提心，一心专念无量寿佛，随自己的能力修习善行，奉持斋戒，建造佛塔和佛像，供养饮食给沙门（Shramana），悬挂幡幢，点燃灯火，散布鲜花，焚烧香，用这些功德回向，发愿往生那个佛国。这种人在临终的时候，无量寿佛会化现出他的身形，光明和相好，完全和真佛一样，与诸位大众显现在他面前，他便跟随化佛往生到那个佛国，住在不退转的境界，所获得的功德和智慧，和上等根器的人一样。’ ‘佛告诉阿难：‘下等根器的人，十方世界诸天和人民，如果有人至诚想要往生那个佛国，即使不能做各种功德，也应当发起无上的菩提心，一心专注，甚至只要以十念来忆念无量寿佛，发愿往生那个佛国。如果听闻到甚深佛法，内心充满欢喜和信乐，不产生任何疑惑，甚至只要在一念之间忆念那位佛，