English
English version ‘They all together praised Amitabha (Immeasurable Life Buddha) for his awe-inspiring divine power and inconceivable merits. If there are sentient beings who hear his name, with joyful faith, even with one thought sincerely dedicating their merit, vowing to be born in that land, they will immediately be reborn there, dwelling in the state of non-retrogression, except for those who commit the five heinous offenses and slander the true Dharma.’ ‘The Buddha told Ananda: ‘In the ten directions of the world, gods and people, if there are those who sincerely wish to be born in that land, there are generally three categories: The superior ones renounce their homes and desires to become Shramanas (ascetics), generate the Bodhi mind, single-mindedly focus on Amitabha, cultivate various merits, and vow to be born in that land. When these beings are approaching the end of their lives, Amitabha will appear before them with the great assembly, and they will immediately follow that Buddha to be reborn in that land, naturally transforming in a seven-jeweled lotus flower, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. Therefore, Ananda! If there are beings who wish to see Amitabha in this life, they should generate the unsurpassed Bodhi mind, cultivate merits, and vow to be born in that land.’ ‘The Buddha told Ananda: ‘The middle ones, gods and people in the ten directions of the world, if there are those who sincerely wish to be born in that land, although they cannot practice as Shramanas, greatly cultivate merits, they should generate the unsurpassed Bodhi mind, single-mindedly focus on Amitabha, cultivate good deeds as much as they can, uphold precepts and fasts, erect pagodas and images, offer food and drink to Shramanas, hang banners, light lamps, scatter flowers, burn incense, and dedicate these merits, vowing to be born in that land. When these people are approaching the end of their lives, Amitabha will manifest his form, with radiant light and excellent marks, just like the true Buddha, and appear before them with the great assembly, and they will immediately follow the manifested Buddha to be reborn in that land, dwelling in the state of non-retrogression, with merits and wisdom like those of the superior ones.’ ‘The Buddha told Ananda: ‘The inferior ones, gods and people in the ten directions of the world, if there are those who sincerely wish to be born in that land, even if they cannot perform various merits, they should generate the unsurpassed Bodhi mind, single-mindedly focus their intention, even with ten recitations, remember Amitabha, and vow to be born in that land. If they hear the profound Dharma, with joyful faith, without generating any doubts, even with one thought remembering that Buddha, --------------------------------------------------------------------------------
Chinese
以至诚心愿生其国。此人临终，梦见彼佛，得往生，功德智慧，次如中辈者也。’” 当熟之！思之！能于其中，端心正行。 举要言之，三乘圣人，及地前三贤，并二乘七方便发心以去，假名菩萨，乃至方便道前，四众男、女，无根、二根，至于龙、鬼八部，但能发菩提心，专念阿弥陀佛，厌恶秽刹，欣乐净土。临命终时，正念现前者，皆得往生也。若勇猛精进，观行分明，临终最后心不乱者，并得上生；乃至临终最后十念相续，现在前者得下品。此中菩萨往生自有三辈；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，究实即有无量差别也。 详四十八愿及《观经》旨，凡夫是正生；圣人是兼生。彼经唯言：“为未来世一切凡夫，为烦恼贼之所害者，说清净业处。”劝人往生，不论菩萨。于凡夫中，谤大乘人不得往生，以断善根故；二乘人中，恶法学人不得往生，不信有十方净土故；菩萨不愿生者，亦复不生，以悬愿自在故；若二乘无学，不问恶与不恶，皆得往生，以三界秽土中，无受生处故。生人品类，略义如是。 六、往生难易，于中有二：先明二处优、劣；后述往生难、易。 言优、劣者，夫总赞实德，谁劣？ ‘以至诚心愿生其国。此人临终，梦见彼佛（指阿弥陀佛），得往生，功德智慧，次如中辈者也。’ 当熟知！思之！能于其中，端心正行。 总而言之，三乘圣人，以及地前三贤，还有二乘七方便发心之后，假名菩萨，乃至方便道前，四众男、女，无根、二根，甚至龙、鬼八部，只要能发菩提心，专心念诵阿弥陀佛（Amitabha），厌恶污秽的娑婆世界，欣喜向往极乐净土。临命终时，正念现前的人，都能往生。如果勇猛精进，观想修行分明，临终最后心不散乱的人，都能得上品往生；乃至临终最后十念相续，正念现前的人得下品往生。这里菩萨往生自有三辈；二乘往生自有上、中、下；凡夫往生自有上、中、下。各有九品，只是经中不能详细分别，大、小凡夫，合在一起论九品，实际上有无量差别。 详细考察四十八愿以及《观经》（《观无量寿经》）的宗旨，凡夫是主要往生的对象；圣人是兼带往生的对象。彼经只说：‘为未来世一切凡夫，为烦恼贼所害者，说清净业处。’劝人往生，不论菩萨。在凡夫中，诽谤大乘佛法的人不得往生，因为断了善根；二乘人中，学习恶法的人不得往生，因为不相信有十方净土；菩萨不愿往生的人，也不会往生，因为有悬愿自在的缘故；如果二乘无学，不论善与不善，都能往生，因为在三界秽土中，没有受生之处。往生人的品类，大概就是这样。 六、往生难易，其中有二：先说明二处优劣；后叙述往生难易。 说到优劣，如果总赞真实功德，谁会差呢？
English
'With utmost sincerity, they vow to be born in that land. When such a person approaches the end of their life, they dream of that Buddha (referring to Amitabha), attain rebirth, and their merit and wisdom are comparable to those of the middle rank.' You should be familiar with this! Ponder it! Be able to, within it, maintain an upright mind and correct conduct. In summary, the saints of the Three Vehicles, as well as the Three Worthies before the stages, along with those of the Two Vehicles who have generated the aspiration for enlightenment from the Seven Expedient stages onwards, nominal Bodhisattvas, and even before the path of expedient means, the four assemblies of men and women, those without roots and those with two roots, even the dragons and the eight classes of beings, as long as they can generate the Bodhi mind, single-mindedly recite Amitabha Buddha (Amitabha), detest the defiled lands, and rejoice in the pure lands. Those who have right mindfulness present at the moment of death can all be reborn. If they are courageous and diligent, and their contemplation and practice are clear, those whose minds are not disturbed at the very end will all attain rebirth in the upper grades; even those who have the last ten moments of mindfulness continuous at the moment of death, with right mindfulness present, will attain the lower grades. Here, Bodhisattvas have their own three grades of rebirth; those of the Two Vehicles have their own upper, middle, and lower grades; ordinary beings have their own upper, middle, and lower grades. Each has nine grades, but the sutras cannot distinguish them in detail. Great and small ordinary beings are combined to discuss the nine grades, but in reality, there are limitless differences. Examining the Forty-Eight Vows and the essence of the Contemplation Sutra (the Sutra on Contemplation of Amitayus Buddha), ordinary beings are the primary recipients of rebirth; saints are secondary recipients. That sutra only says: 'For all ordinary beings in the future world, who are harmed by the thieves of afflictions, it speaks of the pure karma practices.' It encourages people to be reborn, regardless of Bodhisattvas. Among ordinary beings, those who slander the Mahayana Dharma cannot be reborn because they have severed their roots of goodness; among those of the Two Vehicles, those who study evil dharmas cannot be reborn because they do not believe in the pure lands of the ten directions; Bodhisattvas who do not wish to be reborn will also not be reborn because they have the freedom of suspended vows; if those of the Two Vehicles are without learning, regardless of whether they are good or not, they can all be reborn because there is no place to be born in the defiled lands of the Three Realms. The categories of beings who are reborn are roughly as such. 6. The ease or difficulty of rebirth, there are two aspects to this: first, clarify the advantages and disadvantages of the two places; then, describe the ease or difficulty of rebirth. Speaking of advantages and disadvantages, if we generally praise true virtues, who would be inferior? --------------------------------------------------------------------------------
Chinese
是故齐是法王，俱称善逝，身充万能，土盈众美。但以为化众生，或居秽土，则近墟满野；或处净刹，则奇宝盈封。若论其处，非无优、劣，兜率天宫，则构虚而立；极乐世界，则就地而安，此则人、天趣别。若据此土法论彼界，则天优人劣也；若论净、秽者，兜率是秽界，极乐则净刹。粗分此彼，有其十四异：谓兜率天，界地挟隘，亦男、女杂居，亦有现行欲染，亦有退转，亦寿四千岁，仍有中夭，身量亦尔，又三性心起，故以恶心或堕地狱，又三受互起，又六尘境令人放逸，又男生在父膝，女在母膝，又唯以菩萨为说法主，又或得圣果，或有不得；若西方土，反此为相，若就此义，西方大优也。 后论往生难、易。或说西方易生，兜率难生，且有七种差别：一、极乐是人易生，兜率是天难生；二、极乐但持五戒得生，兜率具修十善方往；三、极乐乃至十念往，兜率具施、戒、修往；四、西方终凭弥陀佛四十八大愿往，兜率可凭唯自力往；五、西方有观音菩萨等当来此土劝进往，兜率无此事；六、西方经、论具赞劝，兜率但一经赞说；七、古来大德向西方多，向兜率者少。由此义故，西方易往生，兜率难上生也。 或说兜率易生，极乐难生，所以知者？知止天宫同在此内，不大、小所共信许，既是化在 现代汉语译本：因此，释迦牟尼佛是法王（Dharma Raja），都被尊称为善逝（Sugata），其身充满万能，其国土充满各种美好。但为了教化众生，有时居住在秽土（impure land），靠近荒野；有时处于净刹（pure land），充满奇珍异宝。若论其所处之地，并非没有优劣之分。兜率天宫（Tushita Heaven），是构筑于虚空而立；极乐世界（Sukhavati），则是安立于地面之上，这是人道和天道的区别。若依据此土的法则来评论彼界，那么天道优于人道；若论净土和秽土，兜率天是秽界，极乐世界则是净刹。粗略区分此彼，有十四种不同：即兜率天，界地狭隘，男女杂居，有现行的欲望，有退转，寿命四千岁，仍有中途夭折，身量也是如此，又有三性心（三种心性）生起，因此可能因恶心而堕入地狱，又有三种感受互相生起，又有六尘（六种感官对象）之境令人放逸，又男婴生在父亲膝上，女婴生在母亲膝上，又只有菩萨作为说法之主，又或者得到圣果，或者没有得到；如果西方净土，则与此相反。若就此意义而言，西方净土大大优胜。 后面讨论往生（rebirth）的难易。有人说西方净土容易往生，兜率天难以往生，且有七种差别：一、极乐世界是人容易往生，兜率天是天人难以往生；二、极乐世界只要持守五戒（five precepts）就能往生，兜率天要具足修习十善业（ten wholesome actions）才能往生；三、极乐世界乃至临终十念（ten recitations）就能往生，兜率天要具足布施、持戒、修行才能往生；四、西方净土最终凭借阿弥陀佛（Amitabha Buddha）的四十八大愿（forty-eight great vows）往生，兜率天只能凭借自己的力量往生；五、西方净土有观音菩萨（Avalokiteshvara）等将来此土劝人前往，兜率天没有此事；六、西方净土的经典、论著都赞叹劝人前往，兜率天只有一部经赞说；七、自古以来大德（virtuous monks）向往西方净土的多，向往兜率天的少。由此意义，西方净土容易往生，兜率天难以往生。 有人说兜率天容易往生，极乐世界难以往生，为什么知道呢？因为知道兜率天宫同在此界之内，不大不小为众人所信许，既然是化生在...